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FOCUS July 2016 Vol. 4 No: 3

Book Review - Legacy of a Patriot, Rev. Dr.

M. J. Joseph, Kottayam - Page 16

Cover Photo: God the Father on His

Throne, Westphalia, Germany, painting in late 15th Century

A Publication of Diaspora FOCUS

Editorial Kingdom of God and its Values - Page 3

Obituary Dr. Thomas Abraham, New

Jersey, U. S. A. (1933 2016) Page17

Kingdom Values, Rev. Dr. Valson Thampu,

Trivandrum - Page 5

The Reverse Logic for Growth, Dr. Zac

Varghese/Gods Kingdom, - Rev. Dr. M. J. Joseph Page 18

Economics of Life Some Reflections, P.

Jegadish Gandhi, Bangalore - Page 7

The Kingdom of Heaven, Prof. Plammoottil

Cherian, M. Div., Ph. D., Buffalo Grove, IL - Page 19

Biblical Quest for Kingdom Values, Rev. Dr.

M. J. Joseph, Kottayam - Page 11

A Love Feast of the Kingdom of God,

Sermon by Rt. Rev. Abraham Mar Paulos - Page 22

Kingdom Values and Its Relevance Today,

Dr. Zac Varghese, London - Page 14

Citizens of Kingdom of God, Fr. Thomas

Punnapadam, SDB

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Editorial
The Kingdom of God and its Values
Jesus came to announce and establish the kingdom of God. In
the beginning of Marks Gospel we see the announcement: The
time has come, he said, The kingdom of God is near. Repent
and believe the good news (Mark1: 15). Then on, Jesus
teaching focused on the kingdom of God and its values. His
kingdom was an upside down kingdom and the kind that world
had never known. He was a glorious revolutionary, and His
ideas and action did not fit in with the religious establishment.
The Jewish idea of the Messiah and the kingdom at the time of
Jesus had exclusivity about it because of their experience of
election, exodus, exile and return, promises, covenants,
blessings, occupations, the rise and fall of two Jewish kingdoms
and many kings. Jesuss inauguration of the kingdom of God
was an all-embracing inclusive kingdom. It was a call for an
immediate change of heart and direction of life, an invitation to a
new way of being Israel. The royal banquet is open to all, but
should be careful in having the right dress code. St. Paul
explained this inclusivity beautifully in his letter to the Galatians:
There is neither Jew nor Gentile, neither slave nor free, nor is
there male and female, for you are all one in Christ Jesus
(Galatians 3; 28). Jesus experienced hostility and violence from
the Jewish religious establishment for this inclusivity.

and fundamentalism are weapons of mass destruction as we

see today in Syria, Iraq, Libya, Sudan and other parts of the
world with Boko Haram, ISIS and such terrorist groupings with
their suicide bombers.
This realisation made Bonhoeffer to argue for a religion-less
Christianity He warned against religious distortions which
clashed with total reliance on Gods love and Spirit. Therefore,
we must not think that canons and regulations of churches are
based entirely on the kingdom values. Jesus focus was not on
the comfortable Jewish religious establishment of the Temple
and its functionaries, but on the people who lived on the
margins of the society. He came to communicate Gods giftlove to the world (John 3: 16). Religions enslave people and spy
on the freedom that God gives to humanity. Jesus found that
the people were like sheep without a shepherd (Matthew 9: 36).
The kingdom values that Jesus declared are good news for the
orphans, widows and poor; Jesus speaks for the voiceless and
the marginalised people. This understanding led Archbishop
William Temple to say, The Church is the only society that
exists for the benefit of those who are not its members."
Healing the fractured world is the core agenda of the kingdom
of God. The healed-world is the kingdom of God. This healing
is brought about through human liberation. This liberation is
through developing a longing for justice, quest for spirituality
and hunger for relationship. Religious conditioning prevents us
from developing those essential kingdom values. Kenosis is an
important aspect in acquiring the kingdom values.

The manifesto for establishing the kingdom is laid out in the

Sermon on the Mount (Matthew 5-7 and Luke 6), which has
nothing much in common with kingdoms of the earth that
existed before or after that declaration. Institutionalised religions
have nothing much in common with the kingdom of God.
Christianity considered to be based on pure untarnished biblical
faith on Jesus and His teachings. After the apostolic times, there
have been many deviations from the original path. These
deviations and heresies continue to exist in the multiplicity of
Christian
denominations
and
faith
groups.
Emperor
Constantines conversion gave the Church power, status, and
authority; it brought the Church into the public domain and
became a respectable club; to maintain this acceptability and
respectability all sorts of people joined the Church and used it
to further their ends. The Church used its authority without any
consideration for the kingdom values. Christianity became a
political agency of empires; we saw this again and again during
the Western colonial supremacy over the world. It wiped out
many indigenous cultures and traditions. Politicians of all colour
and creed use religion as a bargaining chip for acquiring power.
The Old Testament talked about God of Abraham and Jacob or
of Israels God. Now various religious adherents imprison their
gods for their own strategic game plans. Religious fanaticism

St. Paul sums up many of the qualities necessary for the

Church community to stay strong and united to express the
kingdom values. They will have the belt of truth safeguarding
inner integrity; the breastplate of righteousness around a
community of people put right with God and living aright
together; feet fitted with peace, the shield of faith and the
helmet of salvation protecting hearts and heads (Ephesians
6:10-18); and the sword of the SpiritGods word (Hebrews
4:12). This is how a praying church maintains unity under
pressure on the frontline of the spiritual battle. This spiritual
battle includes our liberation from superficial religiosity against
which Jesus warned us: For I tell you that unless your
righteousness surpasses that of the Pharisees and the teachers
of the law, you will certainly not enter the kingdom of heaven
(Matthew 5: 21). We are living in a kingdom is here, but not yet
reality. The need to surpass the puritanical and superficial
religiosity is beautifully expressed in the attitude of the elder son
in the story of the Prodigal Son (Luke 15: 11-32).
The elder son went about his daily routines of looking after the
estate of his father with great discipline and vigour. Although he
lived with the father in a house, he was homeless. The younger
son returned home with repentance and utter remorse, but the
elder refused to enter the home and stood outside the embrace
of the father in his self-justifying righteousness. The Pharisees,
Sadducees and Scribes are representatives of this elder son
who destroyed the essence of Judaism and reformed it into an
instrument of power. The kingdom that Jesus preached is a
kingdom of love. The elder brother forgot altogether about his

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childhood innocence of living and playing with his infant brother

in the aristocratic autocracy of managing the estate of his father.
Love has no place in his rulebook of management, for him it is
all about a balance sheet of income and expenditure and
making a profit at the expense of the kingdom values. The
culture or values of the kingdom is love. Kingdom is where the
king is and the king of this kingdom is the creator God, who is
love. Without much of an effort we can identify ourselves and
our churches with this elder brother syndrome.
The kingdom values are based on responsibilities and
relationships, relationship with God and relationship with
neighbours. Tolstoy wrote: Those who say they love God but
dislike their neighbours are lying to others; those who love their
neighbours and do not love God are lying to themselves. We
live in a loveless world, for a loveless world is Godless world; a
loveless world has a God-shaped hole in it. St. John is very
clear about the relationship between love and fear. In the 4
chapter of his first letter he says, There is no fear in love, but
perfect love cast out fear, because fear involves torment. But he
who fears has not been made in perfect love. Fear is crippling
and destroys relationships; because of fear we hide things from
friends and relations. Fear is the root cause of all violence and
wars that we see today in all parts of the world. Indifference to
human needs is against kingdom values as the rich man in the
story of the Lazarus learns. The life in the kingdom is about a
Eucharistic living of taking, thanking, breaking and sharing.
th

Discipleship is Gods master plan for His kingdom. It is in

discipleship we express the kingdom values. Disciples were
commissioned to serve, commissioned to preach the kingdom
values, commissioned to heal the sick and raise the dead
(Matthew 10: 8). The first disciples of Jesus faced two
significant temptations; one of self-glorification, for they argued
amongst themselves for recognition and seats of importance;
the second temptation was self-pity of the sacrifice they made
in following Jesus. In every way Jesus calls us to make a
complete break from our former attachments. In Christ we have
become a new person altogether under unmerited and costly
grace; In Christ, we are a new creation. In this newly created
life, we are blessed with a kingdom within us; it is in this
awareness we are duty bound to express the kingdom values in
all our dealings.
We are free men and women in this newly created life with the
awareness of kingdom values; this is a life of discipleship and
we have freedom in this discipleship (Galatians 5: 1). We give up
this freedom when we do not live by the grace and not express
fruit of the Spirit and becomes slaves again. This is selling the
inheritance like the prodigal son, and walking away from home,
walking away from the kingdom within us. Freedom is what we
have in Christ Jesus, freedom to be sons and daughters of God
and the privilege to address our God as Our Father. It is heartbreaking sin to sell that inheritance for other transitory honours
and comforts. It is absolutely clear that God has called us to a
life in freedom, using our free will. We must make sure that we
do not use this freedom as an excuse to do whatever we want
to do or to build our empires of power and influence and
destroy that freedom altogether and become slaves to our
desires.
What happens when we become disciples of Jesus? Jesus
brings spiritual gifts into our lives, much as the same way as
fruits appears in an orchard. We begin to have affection and

gift-love for people, we develop serenity, and a sense of

compassion and empathy in our hearts. We begin to express
fruit of the Spirit in our Lives (Galatians 5: 22). We will have true
humility and peace. We find ourselves involved in real
commitments (koinonia), not needing to force our way into other
peoples lives; we will be able to marshal and direct our energies
wisely. These are values of the kingdom and the benefit of
becoming the citizens of the kingdom of God.
Under the values of the kingdom, we exchange independence
for interdependence. No man is an island, we are created for
relationship and our lives are interwoven together. Solitary
Christian is a paradox. Christ calls us into fellowship with Him
and others. We are to submit to the authority of Christ, and we
are to submit to one another out of reverence for Christ. It is
here we learn to live in an I-Thou relationship with others. It is
only when we are deeply united with one another in love, and
then the world will begin to know the truth about Jesus, the
Christ and His kingdom values. Revd Dr. Valson Thampus
article links the kingdom of God with authority, obedience,
freedom, love, transformation, unity, and growth. Professor
Cherian develops the theme that the kingdom of God is for all
people who develop qualities of humility, purity of heart and
peace making through the redemptive work of Jesus Christ.
Gods unconditional love is open to all human beings; it is
possible that our free will and self-centredness may prevent us
from accepting this unconditional love. Professor Jegadish
Gandhis reflection on Economics Life gives another refreshing
understanding on the kingdom values. He says: The manna
economy or enough teaches us to limit our consumption
because all we accumulate will evaporate and decay, no matter
how rigidly we grasp it. The Economy of Life is founded on just
relationship
between
peoples,
recognizing
common
vulnerabilities between peoples, and accompanying struggles of
people in different parts of the world. It is relational economy.
Fr. Thomas Punnapadam, SDB, in his deeply thoughtful article,
challenges us to ponder that an authentic Christian is not the
one who has submitted oneself to the ceremony of the baptism
or the one who blindly performs certain rituals and babbles
some prayer formulae. We are very grateful to all the
contributors to this issue and looking forward to their continued
prayers and support. We are humbled and grateful to God for
making this message available to more than 100,000 people
across the world through this journal. May God continue to
bless our readers and writers and empower us to spread His
good news.
The Editorial Board
http://www.issuu.com/diasporafocus
http://www.scribd.com/diasporafocus
Disclaimer: Diaspora FOCUS is a non-profit organization registered in
United States, originally formed in late Nineties in London for the
Diaspora Marthomites. It is an independent lay-movement of the
Diaspora laity of the Mar Thoma Church; and as such Focus is not an
official publication of the Mar Thoma Church. It is an ecumenical journal
to focus attention more sharply on issues to help churches and other
faith communities to examine their own commitment to loving their
neighbors and God, justice, and peace Opinions expressed in any article
or statements are of the individuals and are not to be deemed as an
endorsement of the view expressed therein by Diaspora FOCUS.
Thanks. www.facebook.com/groups/mtfocus

E-Mail: mtfocusgroup@gmail.com

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Kingdom Values
Revd Dr. Valson Thampu, Trivandrum
I often wonder what we associate with the word Kingdom. Most
of us have not lived in monarchies. None of us has experienced
earthly kings and queens at close quarters. We have seen some
them from a distance; we have the moon and the stars. Of
course, we are not the poorer for it.
Similar is the case with the word values. Why do values matter
to us? Should they? To what extent? Why, when? Duty, let us
say, is a value. Or, being dutiful is. I am choosing duty because
it is the nearest to us. Does it get us excited? If it does not, what
about more challenging values like truth and love? Most people
think that loving is easy! That is because they havent even tried
to love. It is the most difficult of all values. Else, loving would not
have been turned into a Commandment.

or even hear about. Of course, we love to be obeyed. Well,

having to obey anyone, including God? That is a different matter.
Why so?
This is where the shaping value of the Kingdom comes in love.
Jesus found obeying his Father his food and drink, and not an
irksome obligation, because he and his Father were one. This
means only one thing. The Father and the Son are Love itself. It
is not that they love each other. It is that they are Love. So John,
in his Epistle says, God is love.

Let us return to the Kingdom; it is this concept that shapes the

values that concern us here. What is our idea of the Kingdom of
God?
The shaping idea of any kingdom is authority. So, the Kingdom
of God is a way of life shaped by the authority of God. Authority
is quite simple. That which can enjoin obedience on us is
authority. If we subscribe to the value of authority, we obey. It is
as simple as that.
Now, let me state the most obvious. We do not like authority, do
we? More precisely, we do not like to be under authority. We are
quite different from the Roman Centurion who said, Sir, I too am
a man under authority He found it natural and healthy. Not so
we, or our children. We think authority is old fashioned. We live
in a culture that idolizes individual liberty. And we especially our
youth- think of authority as incompatible with freedom.
Freedom is central to biblical spirituality; for Jesus came to set
the captives free. But, in biblical thought, authority is the
stepping-stone to freedom! Moses must derive his authorization
and authority- from God before the people in Egyptian bondage
can be liberated. Jesus has authority from God; so he can set us
free.
But that is not how we see things today. To us, the less authority
there is, the better it is for freedom. We taught our children this
insanity. They rebel against authority, especially Gods authority
and our authority. What have we achieved? Our children go and
become the slaves of silly, stupid people (Now, dont tell me that
Jesus has told us not to call any one stupid. But the stupid are
stupid, nonetheless. You dont have to call anyone stupid. You
must know if someone, especially the author, is stupid!)
Jesus has authority. To me that is the shaping Kingdom Value.
Jesus authority it is quite important to emphasize this- derives
from implicit obedience to God the Father. That is what St. Paul
says. In the Letter to Philippians, he links the supreme authority
of Jesus every knee shall bow and every tongue confess- to his
perfecting obedience to the Father, even unto death on the
cross.
So, obedience is the visible form of the value of Authority. There
is a problem here too. Obedience is the last thing we want to do,

Love is spiritual alchemy. It turns the base metal of complying

instructions into the gold of obedience. There can be no
obedience without love. Where love is absent, coercion rules.
Coercion is to Mammon, what love is to God. So, when Jesus
warns us against serving Mammon, he is also instructing us
against resorting to force or subterfuge of any kind.
In the world, Jesus says, highlighting a crucial contrast between
the Kingdom of God and the world, men love to lord over
others. But it shall not be so with you. Lording over is authority,
as the world knows authority. It is an anti-value in the Kingdom.
Yet, who can deny that this is how authority is exercised in our
midst? The problem with the world is not, primarily, that it has
perverted authority. It is that it has rejected and crucified love.
We have created a world of willful lovelessness. Our idea of
authority is too narrow to accommodate love.
Such authority cannot empower obedience. It only inflicts
conformity, at best, and slavery, at worst. In the Kingdom,
obedience is a powerful thing. Its power is transformative. So
Jesus says to Simon and Andrew, Follow me, and I will make
you fishers of men. Since you and I are not theologians, we can
understand this quite easily. According to Jesus, Kingdom
obedience is transformative. How I do I know if I am obeying or
simply slaving? Not difficult at all. Are you, in the process of
obeying, being transformed? If not, just pack up and go. Run for
dear life!

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Why do you think the Bible says that obedience is the most
sweet-smelling sacrifice? Frankly, since the earthly mission of
Jesus, this is the only valid sacrifice. Obedience is the privileged
means provided for our transformation. Consider every instance
of obedience in the four Gospels. You will find this without fail.
Each time someone obeys, he or she is transformed.
Conversely, each time someone fails to obey, the outcome is sad
and unfortunate. Think of the rich, young man who went to
Jesus. And compare it with the experience of Zacchaeus. No
further argument is necessary.
We need to return to love. Love, in Jesus scheme of things, is
the energy of growth. It is not some pleasant, sentimental trip, or
anaemic feel-good factor. It is a forceful thing, like cracking
open the shell of the seed that the kernel may sprout into new
life. It is an unorthodox force, like the one that rolled away the
stone from Lazarus tomb. It is a reckless and extravagant thing
that saying things like, Damsel, get up after she is dead and
clean gone. It is a subversive thing like stretching ones hand and
touching a leper in the law-ridden Jewish (or, for that matter, any)
community.
What strikes me with particular force about the Kingdom is the
incredible growth of everything within it. What, do you think,
miracles are? How do they happen? The seminal miracle is
growth, and not sensationalism. The miracle of water turning into
wine, the loaves multiplying and the rebuking of the storm are
examples. The tragedy in mans world is our stagnation. Man
has always been suspicious of, and uneasy about, the growth
and empowerment of his fellow men and women. God created
freedom. Man turned into slavery. Slavery is inhospitable to
growth. You are a slave if, even when you are loafing footloose
and fancy free, you dont grow. The curse is that this principle of
paralysis -our refusal to grow- is often masked under piety. There
is no Kingdom value, which does not have a powerful bearing on
our growth.
Fruitfulness is the metaphor Jesus uses for growth. The proof
that we abide in him and he, in us is that we are abundantly
fruitful. The hallmark of the Kingdom is that its citizens have
Life, and life in all its fullness. On the other hand, the axe is
already laid to the root of the tree, which is barren. Fruitlessness
is a Kingdom anathema. The barren fig tree withers away under
the heat of Jesus disapproval!
There was only one, among the twelve disciples, who did not
grow. That was Judas. Either you grow and become fruitful. Or,
you sell the Master and, with the thirty pieces of silver, buy fruits
for yourself. (That is why halter, like, fruits, is on the tree.) There
appears to be no via media. We are fooling ourselves by thinking
otherwise.
A new Commandment I give unto you, Jesus said in the dying
moments of his earthly mission, that you love one another. The
world will know that Jesus is the Son of God, not through
dramatic miracles or gigantic crusades, but by our love. This is
where we have been found wanting grievously.
That brings us to another key Kingdom value: unity. Unity is the
outworking of love. The most formidable stumbling block in the
path of the Gospel is our raging, multiplying disunity. What I
have never been able to understand is how we can live
fragmented as a community and parrot our ecclesiology! We are
the body of Christ. All are limbs. He is the head. Can limbs live

disunited from each other, so long as they are united with the
head? So, the old chorus was right, Yes, theyll we are
Christians by our love.
It needs to be emphasized that where there is love, there is
growth. Love is the energy of growth. This is easily seen. If you
love a subject, for example, you will grow in the understanding of
that subject. If you dont, you will remain a bonsai. The foremost
need of Christendom is the growth of the community of faith in
stature and in favor with God and human beings. Small men
cannot represent a great faith. They will only caricature it.
It is in the nature of love to abide. Jesus came to be with us.
Abide in me, and I in you, he said in words that cannot be
improved in simplicity and profundity. This being with happens
naturally and joyfully wherever there is love. Hence the striking
contrasts between the Kingdom and the world. Alienation stalks
the faltering steps of our species in this world of organized
lovelessness. This puts the focus on outreach. The purpose of
this outreach is to be with. It is not conversion. We are sent
out to sow the seeds. The harvest belongs to the Lord, who is
the Lord of being with. For aught I know, this being with is the
harvest! Sometimes we call this heaven. (You dont agree?
Pray, think!)
What, in the end, is the essence of Christian mission? Is it not to
bear witness to the Kingdom? The Kingdom of love and oneness? The Kingdom of being with? The Kingdom in which all are
neighbors, and none, alien? The Kingdom in which middle walls
of division cannot, and shall not, stand? We reach out, not as
preachers but if Jesus is heeded- as sheep among wolves.
Sheep is the symbol of meeting needs. Wolf is a symbol of
predatory wants. It is time we realized that the foremost need of
our world, and of human nature, is the need to be with. So,
Jesus says to Zacchaeus,
Zacchaeus come down; for tonight I must stay with you.
That is the Kingdom invitation, addressed to all who are perched
on the brittle branches aloneness and alienation. It is the
wedding invitation of the Bride to a whole humanity, represented
symbolically by the woman with an issue of blood, suffering
hopelessly on account of the secret bleeding of inner alienation
that she cant even confess to anyone. So much for our freedom
in this world that we know and love. Hence, too, the Beatitude,
Blessed are the poor in spirit, for they shall be children of God.
Editors Note: Revd. Dr. Valson
Thampu is an ordained Minister
of Church of North India; he is an
educator, theologian, who was
the former Principal of St
Stephen's College, University of
Delhi, from 2008 to February
2016. He is a prolific writer and
has authored many books. He is
also a translator of books from
Malayalam to English, and has
received prestigious awards. He
was also a member of the
National Minorities Commission and currently, he is a patron of
the Abundant Life. This is an exclusive article written for FOCUS.

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Economics of Life: Some Reflections

Dr. P. Jegadish Gandhi, Bangalore
Preface
In creational dynamics, God has created a web of social
relationships inclusive of economic aspects of life. The
Economy of God is a quotation from 1 Timothy 1: 4.
Economy is from the Greek word oikonomia which
primarily signifies the household management. It is used with
the intention of stressing the focal point of Gods divine
enterprise, which is to distribute, or dispense Himself to man
(Witness Lee). In Gods economy, things are often upside
down and inside out, at least from our perspective, because
we tend to value things differently from what God does. In
Gods economy He is at the centre, in the human one, we are.
For the Christian, all of life falls under the Lordship of Jesus
Christ. The Christian life has implications for the believers
attitude towards wealth and poverty. It is not surprising, then,
that economic matters are prominent in the teachings of the
Bible and the social ethics of the Christian Church.
Gods economy is an economy of life and love, which flows
out of the very life of the Triune God. Life and all its riches are
both an expression of Gods very being as creative love and a
gift of God. As sacred gift, the riches of life must be
approached with humility, regarded with reverence and
respect, and valued as precious, never being taken for
granted. An economy of life is marked by regard for the
common good. Individualism, competition and greed deny
human flourishing because the fullness of our humanity is not
found in wealth but in relationship with each other and the
world around us. We need community for our wellbeing.
Systems and structures, which breed individualism and
competition, deny the nature of our humanity and lead to
isolation and despair. In Gods household people are safe,
secure, cared for and valued. The household shares all it has
with concern for those most in need. This is a system of
cooperation, justice and equity, which is characterized by love
and marked by generosity.
Dialectics and Dynamics of Economics of Life
Gods justice is at the core of the Economy of Life, which is
measured by the quality of life of those dwelling in the margins
(Matthew 10:42). It widens the circle of inclusion to embrace
all who have been pushed to the edges by economies of profit
and competition. It is an economy of collaboration, a caring
economy, which lifts up the values of solidarity, mutual
interdependence and relationships. It is embedded in society
and ecology, and guarantees that all people and creatures live
in dignity. It is nurtured by ethics and aesthetics. Peace is its
fruit.
The Economy of Life affirms the importance of social
relationship in production and reproduction as well as the
dynamics of the spirituality of labour, that is: giving birth,
nurturing children and elderly, tending the land, rearing the
animals, attending to the symbiotic relationship in nature,
etcetera.
Attachment to material goods leads to the
accumulation of wealth for its own sake, whereas detachment
leads to its recirculation back into nurturing the common
good. Theologically and ontologically, renunciation means to
be detached from the material, i.e. the relative and the unreal

because it passes away and to be attached only to the

Absolute and the Real (Luke 12:15).
The statement on Just Finance and an Economy of Life calls
for an ethical, just and democratic international financial
regime grounded on a framework of common values:
honesty, social justice, human dignity, mutual accountability
and ecological sustainability (WCC Statement on Just
Finance and an Economy of Life). We can and must shape an
Economy of Life that engenders participation for all in
decision-making processes that impact lives, provides for
peoples basic needs through just livelihoods, values and
supports social reproduction and care work done primarily by
women, and protects and preserves the air, water, land, and
energy sources that are necessary to sustain life.
The Economy of Life embodies Gods vision of koinonia,
where healthy communities flourish in peace and harmony
with one another and with Gods creation (Acts 2:42-47). In
todays world, we do not see Gods vision of koinonia. In the
midst of the poverty, suffering, oppression, economic
exploitation, and abuse of power that shape life for the
majority of the worlds people, as well as the torture and
increasing death of the Earth and all her beings, God weeps
with us in our pain and vulnerability. The Economy of Life is
where all creation glorifies God, the Creator, Redeemer, and
Sustainer, so that all may reach fullness of life (John 10:10). It
is therefore the foretaste of the reign of God, where we
celebrate life in the midst of the impossibility of life through
our commitment to radical restructuring of the prevailing
economic order. In the Economy of Life, power is shared as a
system of checks and balances, and all people regardless of
class, gender, race, caste, sexual orientation and religion
have a voice and participate in decision-making at all levels.
Building the Economy of Life
An economy of life is not only possible, it is in the making,
and justice lies at its foundation. The enormous economic
changes of recent years have highlighted problematic aspects
and disturbing trends in our prevailing economic system. It
will never be able to eradicate poverty nor safeguard Gods
wondrous creation. The belief that God created human beings
as part of a larger web of life and affirmed the goodness of the
whole creation (Genesis 1) lies at the heart of biblical faith.
The whole community of living organisms that grows and
flourishes is an expression of Gods will and works together to
bring life from and give life to the land, to connect one
generation to the next, and to sustain the abundance and
diversity of Gods household (oikos). Economy in Gods
household merges from Gods gracious offering of abundant
life for all (John 10:10). Thus, we express our belief that the
creations life and Gods life are intertwined (Commission on
World Mission and Evangelism) and that God will be all in all (1
Corinthians 15:28).
God, the Master Economist!
Jesus Christ came so that they may have life, and have it
abundantly (John 10:10). To live abundantly one must first
have access to the necessities of physical life, including food,

7 | P a g e F O C U S J u l y 2 0 1 6

drink, and shelter. Abundant life also requires a community

a place where an individual can find human love and concern.
In short, abundant life requires the effective functioning of the
entire household. To follow Jesus and to preach the Good
News is to be concerned with all aspects of our community
life together, spiritual, physical and interpersonal. Throughout
the Bible, God manifests a deep concern for economic justice
and economic well being among Gods people. The
theologian Douglas Meeks argues that one of Gods primary
roles in the Bible is to be an Economist. God the Economist
acts in history to assure that the household of Gods people is
a just household, where all have the resources necessary for
life. A clear message that God is not only concerned with the
spiritual life of Gods followers, but that God also cares deeply
about their economic life. Both individual economic decisions
as well as the economic structures of the church and the
government are subject to Gods judgment and Gods
demands.
In building the Economy of Life, we must learn deeply from the
perspectives, experiences and spiritualties of those who dwell
in the margins and with whom Jesus Christ identified
(Matthew 25:40) women, indigenous peoples, adivasis,
migrants, people of colour, refugees, dalits, and others. The
manna economy or enough teaches us to limit our
consumption because all we accumulate will evaporate and
decay, no matter how rigidly we grasp it. The Economy of Life
is founded on just relationship between peoples, recognizing
common vulnerabilities between peoples, and accompanying
struggles of people in different parts of the world. It is
relational economy.

In this context, human wellbeing is measured in terms of

continually increasing material prosperity, progress is
economic growth and when economic growth slows or stops,
human progress is said to be halted. Ecological wellbeing is
not a factor other than those earths resources, extracted,
exercised, processed and refined, are essential for economic
growth. Over the last decade of the 20 century and the first
decade of the 21 century, we have had to come to terms with
the knowledge that this current global economic agenda, what
is often referred to as neo-liberal/neo-classical or (radical)
free-market economics is failing to achieve prosperity for all, is
causing violence and destruction to people and the planet an
is entirely unsustainable in its current form.
th

st

Our present stark global reality is so fraught with death and

destruction that we will not have a future to speak of unless
the prevailing development paradigm is radically transformed
and justice and sustainability become the driving force for the
economy, society and the Earth. Market fundamentalism is
more than an economic paradigm: it is a social and moral
philosophy. During the last thirty years, market faith based on
unbridled competition and expressed by calculating and
monetizing all aspects of life has overwhelmed and
determined the direction of our systems of knowledge,
science, technology, public opinion, media and even
education. This dominating approach has funnelled wealth
primarily toward those who are already rich and allowed
humans to plunder resources of the natural world far beyond
its limits to increase their own wealth.
The neoliberal
paradigm lacks the self-regulating mechanisms to deal with
the chaos it creates with far-reaching impacts, especially for
the impoverished and marginalized.
We must cultivate the moral courage necessary to witness to
a spirituality of justice and sustainability, and build a prophetic
movement for an Economy of Life for all. This entails
mobilizing people and communities, providing the required
resources (funds, time and capacities), and developing more
cohesive and coordinated programmes geared toward
transforming economic systems, production, distribution, and
consumption patterns, cultures ad values. We must challenge
ourselves and overcome structures and cultures of domination
and self-destruction that are rending the social and ecological
fabric of life. Transformation must be guided by the mission to
heal and renew the whole creation.
An Alternative Paradigm

Economic Growth vs. Real Growth

Since the beginning of history, humans have pursued wealth
and the power it affords, but it is only relatively recently that,
as John Cobb writes, the world itself has become organized
around the service of Mammon, that is, wealth. The pursuit
of ever-increasing wealth has driven the development of the
systems and structures, which now define the way our world
works. These systems and structures are financial, geared to
the making of profit, and they are global. They assume that
eventually everyone will get a share of the wealth: as long as
the systems of production and consumption are not limited,
eventually the money will trickle down and those who are
now poor will one day be rich too.

As a Church it is incumbent upon us to explore what might be

the alternative to Christian understandings of the meaning of
progress and wellbeing and how these understanding might
shape the way we live as people in community connected with
the planet. How could the dominant cultural values of
acquisitiveness and greed, materialism, competition,
consumerism and individualism be challenged by Christian
values such as justice, peace, compassion, community,
hospitality, generosity, truth and grace? This statement offers
a Christian perspective on human and ecological wellbeing. It
offers some principles for an alternative economic vision to
help us transform the world: principles which arise from an
economy of life grounded in the love of God for the good
creation and the vision and hope for the flourishing and
reconciliation of all creation with the Creator and source of life.

8 | P a g e F O C U S J u l y 2 0 1 6

What all Economics about?

Growth as it is measured by ever-increasing wealth and profits
are actually not human progress in a sense that reflects the
creative flourishing of human beings, but simply greed. It is
time to reconsider growth if we are to ensure the planets
survival for future generations. We must reconsider growth
also as we recognize and accommodate the inherently cyclical
nature of economies. Above all we must reimagine and
redefine our success, our progress, as societies and nations
according to how well we support what is necessary for the
flourishing of all people, including: Financial security for a
reasonable standard of living, decent and meaningful work
education, healthcare, secure housing, appropriate social
services, opportunities for cultural, technological.. social
and spiritual development, the right to participate in
decision-making in the community and vibrant, safe and
inclusive communities.
Understanding that economies are vital, living, human made,
and shaped by our ethical choices can help to improve our
decisions-both individually and as a society.
Christian,
believing that God is love, that it was out of love that God
gave birth to the world, that all that is necessary for life to
flourish is provided by the Creator and that Gods will is for the
flourishing and reconciliation of all creation, live life out of
genuine hope, believing that transformation is possible. This
is not a wild or shallow optimism that is satisfied to rest on the
idea that all will be OK in the end, but a commitment to
engage as active participants in the reconciliation of the world
with God.
Economics is specifically concerned with a particular aspect
of household management: the distribution of the physical
resources of the household. It is not enough for Christians to
define economics in a morally neutral way as the allocation of
scarce resources. Our faith gives us a moral context out of
which we are called to affirm a stronger positive statement.
As Christians, we are called to provide life to all within our
household. Thus, for the Christian economics can be defined
as the management of Gods household so that all may have
life.
What is economics, anyway? It provides a user-friendly
explanation in simple, clear prose, of the science and morality
of economics. These seem to be neatly separated into
descriptive and prescriptive (normative) economics, facts and
values. Those educated in the humanities or with a Reformed
theological view may consider that nothing is value neutral
and will find the distinction too neat and simple, but they will
not find an economist for whom morality does not matter
Beyond Economics begins by arguing that while theres
nothing wrong with affluence, theres more to the abundant
and truly happy life. The discussion on how economists these
days tend to pontificate, and how they find themselves cast in
the role of high priests is of interest. The idea the public has
of economics as a science and of economists as people who
always recommend good policy gives economists enormous
power.
Because an economist says it, its almost
unchallengeable. The fact that anything an economist says is
based on a series of assumptions, some of which might be
unverifiable, gets forgotten.
An economic system, however, is just that-a system. The
word economics comes from the Greek oikos meaning

house and nomos meaning to manage. The economy is,

therefore, literally about how the household is managed. It is
a construct developed to serve the needs of people in the
production, distribution and consumption of goods and
services and inherently value-laden, as its design will depend
on the choices made about the priorities and management of
those human needs.
Our progress measured not in monetary terms but as human
and ecological wellbeing, including how well we achieve the
building of just, peaceful and sustainable societies where
individuals are secure in their lives, free from fear, violence
and persecution, and able to participate in a meaningful way
in their community and society. The question of whether an
alternative economic model, which decentralizes the too big
to fail economies, and returns to localized economies is
viable was an important part of the conversation. In such a
model, strategies such as micro lending were lifted up as a
potential pathway to achieve sustainable economic justice.
The deregulation of markets in the last three decades has
allowed the build-up of a system, which promotes insatiable
consumption of human, and natural resources and thus evergrowing economic and social imbalances.
The realization of an Economy of life will entail a range of
strategies and methodologies, including, but not limited to:
critical self-reflection and radical spiritual renewal; rightsbased approaches; the creation and multiplication of space for
the voices of the marginalized to be heard in as many arenas
as possible; open churches, civil society and state actors, and
among various disciplines and world faiths to build synergies
for resistance to structures and cultures that deny life in
dignity for many; taxation justice; and the organization of a
broad platform for common witness and advocacy. It will be a
space to develop joint campaigns and advocacy activities at
the national, regional and global levels with a view to enabling
policy and systemic changes leading to poverty eradication
and wealth redistribution; ecologically-respectful production,
consumption and distribution; and to develop healthy,
equitable, post-fossil fuel and peace-loving societies.
Personal economic experiences provide insight into the
problems and promises of our economic system and give
individuals the authority to speak about their economic
concerns. There is knowledge and authority shared by all of
us who are daily participants in this economy, working,
buying, and budgeting. We can validly criticize or praise this
economic system as it affects our lives. Those who have
experienced economic pain or economic injustice have
authority to speak about their suffering. The church and its
members need to claim this authority as they address
economic issues.
The economic way of looking at life is through the economic
approach to analyse social issues that range beyond those
usually considered by economists. Unlike Marxian analysis,
the economic approach does not assume that individuals are
motivated solely by selfishness or gain. The analysis assumes
that individuals maximize welfare as they conceive it, whether
they are selfish, altruistic, loyal, spiteful, or masochistic. Their
behaviour is forward-looking, and it is also consistent over
time, In particular, they try as best they can to anticipate the
uncertain consequences of their actions. Forward-looking
behaviour, however, may still be rooted in the past, for the
past can exert a long shadow on attitudes and values.

9 | P a g e F O C U S J u l y 2 0 1 6

Economic relations have something to say to us about how

we see our humanity in the context of Gods action. A
household is somewhere where life is lived in common; and
housekeeping is guaranteeing that this common life has some
stability about it that allows the members of the household to
grow and flourish and act in useful ways.
A working
household is an environment in which vulnerable people are
nurtured and allowed to grow up (children) or wind down (the
elderly); it is a background against which active people can go
out to labour in various ways to reinforce the security of the
household; it is a setting where leisure and creativity can find
room in the general business of intensifying and strengthening
the relationships that are involved. Good housekeeping seeks
common wellbeing so that all these things can happen; and
we should note that the one thing required in a background of
wellbeing is stability. Housekeeping theory is about how we
use our intelligence to balance the needs of those involved
wand to secure trust between them (Rowan Williams).
Role of Economists Today
Economic ideas and ideologies have been instrumental in
influencing the course of the history of humankind from time
immemorial. Economic practices appeared in real life long
before any theory about them existed. Economists describe
the commercial and material relationship between man and
man, man and nature and man and society. There are many
disputes among economists, too but not about the
fundamental principles of the science. They disagree on how
to apply the principles, on what policies should be adopted in
particular circumstances and on judgements about the
importance of various factors in particular situations.
As a Christian economist, I see my calling as helping to make
this world an easier place to live in by releasing people from
material want and deprivation. I also want human beings to
flourish and express the goodness of God in the gifts he has
given them. The role of the economist changes drastically
when we introduce development agencies (the World Bank,
IMF, etc.) whose goal is to influence the operation of the
market. Given the longer chains of reasoning needed to
determine the impacts of various policies, the economist
becomes even more important to the decision makers who
take on an active role in intervening in the economic order. In
this context, the economist becomes a Saviour. The
economist as Saviour is overly ambitious regarding the
effectiveness of his policy recommendations. What this
means is that as government becomes increasingly
interventionist it requires economists to act as Saviours in
order to provide recommendations as to how the government
should intervene.
Without active policy recommendations from saviour minded
economists, the government cannot effectively act as
Player. In other worlds, when the government assumes the
role of player, there is a strong incentive to employ
economists provide recommendations for social and
economic intervention and control to correct social ills. The
most important realization is that the economist is not a
saviour. He cannot recommend a formula that can be simply
imposed via government intervention that guarantees
economic growth. The economist plays an important role in
shaping public opinion and ideology, which is critical in
achieving long-lasting institutional and social change.

Economists are only a section of a battalion that is to conquer

the poverty. Without production, engineering, entrepreneurs,
farmers, competent and honest administrators, whatever
economists say will just evaporate into thin air. We must be
organized for success.
Economics is for life. But not for all of Life!
The truth is that many of us do our level best to worship God
and Mammon simultaneously, and see no reason why we
should choose between them. But the moment our use of
money is dictated by something other than our response to
the two-fold command to love God and to love our neighbour
as ourselves, we give way to that idolatry against which the
Bible constantly warns us.
The simple life-style has
sometimes been confused with that austerity which the
dictionary defines as harsh, stern, and stringently moral. The
simplicity, which lies at the heart of the Christian life, is far
removed from that. It does not deny the enjoyment, which
can come from good food and drink and pleasant company.
But it knows that we must not be ruled by these things. They
are servants, which all too easily can become dictators. And
over-indulgence nearly always leads to under-enjoyment. The
call to a simpler life-style is not only a response to pressing
needs of an unequal and unjust world. It is a summons to
reconsider our priorities and to sit loose to the things, which
can so easily enslave us. The life of a disciplined simplicity is
a life of freedom and enjoyment, in which a man is enabled to
become more sensitive and alert to the claims of God and his
neighbour upon his time, wealth, and talents, and in so doing
discover anew what it is to be truly human himself (Edward
Patey).
Modern economy is propelled by a frenzy of greed and
indulges in an orgy of envy and these are no accidental
features but the very causes of its expansionist success. If
human vices, such as, greed and envy are systematically
cultivated, the inevitable result is nothing but upholding the
theory of ends justify the means. The Bible enjoins a healthy
materialism, but not a materialism, which puts things on the
throne of God. It acknowledges God as the creator of all and
men as his steward. The Christian life has implications for the
believers attitude towards wealth and poverty. It is not
surprising, then, that economic matters are prominent in the
teachings of the Bible and the social ethics of the Christian
church. An economist is not Messiah, but like John, the
Baptist, he will prepare the way, by pointing out bad as well as
good, for better standards of living for vast majority of people.
Both theologians and economists always look beyond
themselves envisioning a better life.
Editors Note: Dr. P. Jegadish
Gandhi is the founder chairman of
Vellore Institute of Development
Studies (VIDS) and also the secretary
of the Association of Christian
Institutes for Social Concern in Asia
(ACISCA). He is a prolific writer and
speaker especially on Biblical
subjects and Human Rights issues.
He can be contacted at his e-mail
address: jegagandhi@gmail.com or
by phone: 011-91 98940 51256

10 | P a g e F O C U S J u l y 2 0 1 6

Biblical Quest for Kingdom Values:

In the Foot Steps of the Good Shepherd
Rev. Dr. M. J. Joseph, Kottayam
John 10:11: I am the good shepherd. The good
shepherd lays down his life for the sheep. V.16: have
other sheep that are not of this sheep pen. I must bring
them also. They too will listen to my voice,.
Modeling Christ on Us:
I would like to reflect on the text I have read from the 10th
chapter of John. The imagery of a pastor as shepherd
may seem to be obsolete in an age of ultramodern
concepts and ideologies. Modeling ourselves on Christ
rather than modeling Christ on us is most appealing to
the human mind.
The good shepherd is the one who has been raised from
the dead. It is our faith that the power of God who raised
Jesus from the dead is always available for us to initiate
the ministry of Jesus in history with the power of the Holy
Spirit. In the gospel accounts of Jesuss resurrection we
find Jesus as the one who communicates with two
strangers on their way to Emmaus. (Lk.24). The story
reaches its climax when the guest becomes host for the
group. As theological educators and pastors we have to
ask again and again whether we are in the company of
Jesus, the Galilean/Jesus of Nazareth (Matt.26: 69-71)
who qualified himself as a good shepherd. All the
disciples of Jesus had enjoyed the freedom to fail him. So
we read in St. Matthew 26:56. Then all the disciples
deserted him and fled. The communicating Shepherd-I
have come that you may have life, have it abundantly(Jn.10):10) is also the confronting Christ. He confronts
the thieves, wolves and the robbers who come to steal, to
kill and to destroy. The confrontation is meant to restore
or reinstitute the deserted ones. As we read in
Lk.19:10,the son of man came to seek and to save the
lost The lost ones are not the perished ones. They are
the misplaced or the displaced ones. They are very often
called useless ones. Really speaking they are used-less
ones. Our care for the marginalized or the lost ones
makes us great. Greatness is not taught in the seminary
as a subject. In the Seminary, ones attitude to life and to
the least is being formed. I am indeed happy that the
Senate has introduced Dalit and Tribal studies as a
compulsory course in the B.D. curriculum. The
confronting shepherd after his resurrection has
commissioned his disciples to make disciples of all
nations. I wonder very much whether the text speaks of
converting one from one religion to another or from one
denomination to another! It only speaks of the priorities in
discipleship the boundary of the gospel is not between

religion and religion. The boundary is between life and

death, righteousness and unrighteous love and hatred.
When we pray God, in your mercy, transform the world
(Theme of the 9th assembly of the WCC), there is always
an urge in us to transcend the boundaries of religion and
geography. The care of the pastor should not be confined
to the boundary of his or her church. The Great
commission in Matt.28: 19 have to be studied afresh in
the context of following Jesus. The Greek word for
making disciples in its verbal form (matheteusate) has a
sense of discipling people to live in the liberative praxis.
The rod and the staff in the hand of the shepherd as in
Ps. 23: 4 are meant for disciplining as well for protecting
and guiding the flock of God. The phrase making
disciples of all nations may mean a call to change
situations of bondage powers and principalities. In the life
style of Jesus the good shepherd, there is always an
element of dissent voice for a counter culture. In an age
of universal deceit, telling the truth is a revolutionary act
(George Orwell). Martin Luther King has rightly cautioned
us, The day we see the truth and cease to speak is the
day we begin to die. In the Christ centered koinonia,
there is always space for the celebration of love. As
shepherds, glory of love and justice and truth has to be
demonstrated in relationships and they have to simplify
their lives and to integrate their knowledge with love and
compassion.

The Other Belongs to You and Me:

Christ in relation to all people is too accepted as the
mission paradigm for evangelization. Love does not
consist in gazing at each other, but in looking out in the
same direction. (A De Saint Expiry) The Kingdom of God
belongs to those who care, love and share. As theological
educators, there is a moral responsibility to break down
all forms of enmity, including religious and cultural

11 | P a g e F O C U S J u l y 2 0 1 6

barriers in the process of realizing the one new humanity

for all, which God has given to all in Christ. To walk
alone is egotism; to walk with others is solidarity; but to
walk for others is spiritual nobility. A few years ago,
someone asked Metropolitan Chrysostom of the Mar
Thoma Church: Your Grace, the Syrian Christian
Community to which you proudly belong to is not even
capable of producing a heretic down through the
centuries. To this question, the Metropolitan replied with
a sense of humor. The Syrian Christians have owned
Jesus Christ as the savior of their own community and
monopolized God and Christ as their paternal property!
This is the biggest heresy! The crusading spirit of
mission has led the people to seek only the answers
without raising authentic questions of life. True Jesus
Christ is the yes of God (2 Cor.1: 19). But what are the
questions for which he is the answer. In age of
convergence, the other also belongs to Christ, the great
temptation of the disciples of Jesus is to remain on this
side of the lake/river without taking risk to go to the
other side (Let us go across to the other side (Mk.6: 35)
is the missionary style of Jesus. There are people who fill
up the suffering of Christ in a different way. (Col.1:
24).Jesus said, He who is not against us is with us
(Lk.9: 50). The logical necessity to think and to pray for
the other is beautifully illustrated in a prayer of the WCC
as, Almighty God as your son, our savior was born of a
Hebrew mother (Lk.1: 26-38), but rejoiced in the faith of a
Roman soldier (Matt.8: 5-10), welcomed Greeks who
sought him (Jn.12: 20-26) and suffered a man from Africa
to carry his cross (Mk.15: 21). So teach us to regard the
members of all races as fellow heirs of the Kingdom of
Jesus Christ, our Lord. In the ministry of Jesus, there is a
call to integrate the East and the West, the North and the
South, the rich and the poor, the Jew and the Greek, the
Dalit and the Brahmin. The first item in the common
minimum program of the UPA government is worth
recalling: To preserve, protect and promote social
harmony and to enforce the law without fear or favor to
deal with all obscurantist and fundamentalist elements
who seek to disturb social amity and peace. This indeed
provides a platform for the Church to pursue the gospel
mandate for justice and peace. This happens only
through a holistic understanding of Christian ministry as
portrayed in the Lords Prayer... If God is addressed as
Our Father, the disciples of Jesus cannot exclude other
people. The reference to earth and kingdom makes
the prayer ecological and ecumenical at the same time.
The other could be the ones outside the gate (Hebrews:
13:12) .The ones outside the gate have been identified as
the ones integrally related to the Mother Earth. They are
the least, the lost and the last. They are the Dalits
(to the land), the Tribals (to the forests) and the fisher
folks (to the sea). Tsunamis in the South and the South
East Asian countries have provided ample opportunities
for all people to break the boundaries of caste and creed.
Temple, mosque and church have disappeared for a
while. In times of disaster and crisis, people act as

angels of heaven on earth. As birds of the same nest,

they acted as channels of grace and agents of change.
There is readiness to wear the tags of social amity. No
doubt, the roaring of the Sea brings forth mercy and
compassion. The proof of the pudding is in the eating.
There is meaning in each curve and line we see in nature.
Social amity is possible only if people relate themselves
to one another by touching at the bleeding point in
sharing food and forgiving one another. The Church,
being the people of God, is called upon to minister to the
peoples of God.

Pastor and Lay People are Enablers:

The shepherd goes before the sheep. An enabler is more
than a leader. In him there is a combination of strategy
and character. He participates in the work of God not as
collies of God but co-workers with God. Mission is
participating in Gods mission for the whole creation
(Mk.16: 15-17). There is no idea of Gods participation
with us. (See 1 Cor 3:9-Tou theou sunergoi)-Robing Peter
and paying Paul is alien to the philosophy of the good
shepherd. As one who inherits the legacy of Jesus, the
pastor is called upon to follow him and to unload (or
hurling) on Him all his cares (1 Peter 5:7) in his/her earthly
journey.

12 | P a g e F O C U S J u l y 2 0 1 6

In the Gospel according to Mark chapter 1, there are two

models of discipleship. The first one is the model of
Simon & Andrews. - Casting a net into the sea-. They
were men of action- the second one is the model of
James and John. -Mending the nest-. They were engaged
in the ministry of restoration. Pastor, as good shepherd
has to manifest wide range of skills: to act as a
psychologist, social worker, hospital chaplain, an
administrator, supervisor, philosopher, communicator
Etc. He is to be known as a practitioner of several arts!
Like Jeremiah, he has to sit with the people where they
sit, like Nehemiah, he has to entertain an unrest for the
unfinished task, like Andrew, he has to search the
resources of the crowd. Like Paul, he has to become all
things to all people.
Accommodation and flexibility are hallmarks of the
religious. He has to show readiness to risk Christ for
Christs sake. He has to remember that confidence in
ministry comes not from always being right, but from not
fearing to be wrong. Love and compassion alone matter
in life Paul says, I do not count my life of any value to
myself (Acts.20: 24) I did not shrink from doing anything
helpful (Acts: 20:20) A pastors care for the flock whether
inside or outside the fold is the measure of greatness
Caring for the entire creation is for the preservation and
enhancement of Gods gift of life. In this context, we need
to think of training eco-priests and prophets in the
Church.
Voice of Dissent:
In a consumerist society, you and I are addressed as a
customer. Quite often the letter of communication lends
with the cordial greeting yours temptingly! The prime
intention is to make market friendly people. What is
desirable is to make people friendly markets! You and I
are tempted to drive always on the Fast Lane culture of
competition. We are tempted to follow the philosophy of
the Thieves, Robbers and hirelings in Jn.10.They ask the
question which the robbers in the parable of the Good
Samaritan
had practiced: What is mine is mine and
what is yours is also mine (Geevarghese Mar
Osthathios). The thieves and robbers represent the forces
of disintegration. They symbolize
destructive
possibilities. They speak the language of terror, which
cuts across the very roots of human rights, freedom and
sustainable development. The exploitative (for personal
gain either for self or for companies), the manipulative (to
enjoy the fruit of others labor without sweat) and
competitive (against one another) seem to be philosophy
of postmodern consumer giants. Food; Music and Movie
(K.M. George) have been uncritically eulogized for the
survival of humanity. In a consumer society, all our needs
are made wants. Consumerism is described as with the
money we dont have, we buy things we dont need, to
impress people whom we do not like (The Week). F In
our fight against with the wolves and robbers, as the

prophet Zachariah puts it, we need to remember that we

succeed not by military might, or by our own strength but
by his spirit. (4:6)
Pastoral Challenges:
In a globalized world, the challenge is to stand on the side
of the cross which means to get involved in the struggle
of the people to be human-The birth of Jesus in a migrant
family compels us to see our civilization through the eyes
of the weak and the vulnerable. The agony of the
internally displaced persons all over the world and the
struggle of the indigenous people for their selfdetermination and right to land, language and culture are
stories of oppression in the world today which provide the
context for the text of Christian ministry .The question of
safeguarding human rights of all people is integral to the
ministry of the Church. In this context, the right to know
and the right to interfere have become crucial concerns of
the world community. In the person of Jesus, the good
shepherd, there is a divine compulsion to discern the
signs of the times.
Affirmation of life for all- to have the quality of life- is not
an option in Christian ministry. The pastoral ministry
assumes tremendous significance, as it has to protect the
weak and the marginalized. In his Republic Day message
(2000), the late president K.R. Narayan warned us against
ignoring the poor in a liberalized and globalized economy.
He said, Beware of the fury of the present and long
suffering people. He exhorted the nation to make safe
pedestrian crossings for the underpowered India on our
three-way fast lane of liberalization, privatization and
globalization. In the footsteps of Jesus, there is a call to
carry the dying of Jesus in our body. Kenosis and
necrosis must go hand in hand. Life through death ought
to be the true pastoral style of living. Let our love abound
more and more (Phil.1: 9). Our lives are to be like rivers
and springs nor reservoirs or cisterns.
Editors Notre: Rev. Dr. M.J. Joseph,
M.Th., D. Th, is the former Director of
the Ecumenical Christian Centre,
Bangalore. He has also served as
Professor and Principal, Mar Thoma
Theological Seminary, Kottayam, India.
As a former member, Faith and Order
Commission of the World Council of
Churches, he is widely known for his
ecumenical
and
ecological
contributions. He has served as
Secretary Board of Theological Education, Senate of Serampore
College (University). He currently serves as Convener, Ecological
Commission, of the Mar Thoma Church. Dr. Joseph has also
authored several articles, poems and books available both in
English
and
Malayalam
languages.
E-Mail:
drmjjoseph_65@yahoo.co.in

13 | P a g e F O C U S J u l y 2 0 1 6

The Kingdom Values and its Relevance Today

Dr. Zac Varghese, London, UK
As the kingdom of God is everlasting, its values are ever
living too. From this perspective we need to admit with
total humility and gratitude that values of this kingdom is
every bit relevant to us today as it was when it was
declared during Jesus Galilean ministry. However, the
kingdom of God is an alreadybutnot yet reality.
Present realties do not match with our expectation for a
New Jerusalema city without a Temple, a new creation,
as we read in Revelation; however, we have a certain
hope in Christ that it is a glorious future waiting for all
people of faith. It is a future of heaven and earth coming
together. The kingdom expectations are fulfilled without
consummation. The theology behind this is often
confusing with the emphasis on the prosperity gospel of
naming and claiming.
One of the ways of understanding the kingdom of God is
by seeing it as Gods way of putting the world right with
His salvation plan or rescue mission for the human race.
Our self-centered rebellion separated us from God. Our
attempt to go it alone has been a cataclysmic blunder
because instead of gaining freedom we have found
ourselves enslaved to evil and utter selfishness. Although
God could have just crushed this rebellion by force, he
didnt. Instead, he launched an alternate strategy of
unconditional love, a long and costly process of trying to
bring the human race back to Him. He inaugurated His
kingdom by paying a very costly price and therefore, this
kingdom is a very valuable and priceless as illustrated in
the parable of the hidden treasure (Mt 13: 44-46); it has
its own unique value system and it is the gold standard
on which other worldviews are compared.
Much of Jesus teaching applies to the kingdom, and it is
very much relevant to us now. As the parable of the
mustard seed (Matthew 13: 31-32) taught, the kingdom is
at present hidden and easy to overlook. But it is, in fact,
a powerful and active force for change in all situations of
life. Like yeast in dough, it works slowly and silently. In
spite of its apparent insignificance, the kingdom is
unstoppable because it is Gods work. Unlike some of the
Old Testament and other forgotten worldly kingdoms, the
kingdom of God knows neither geographic boundaries
nor ethnic or racial restrictions; its extent is universal and
people from all nations have an invitation to become
citizens of this kingdom. Jesus is at the heart of the
kingdom. Today, as in the past, people will only enter the
kingdom through Jesus, because He is the way to the
kingdom, I am the way and the truth and the life (John
14: 6).
The gospels make it clear that nothing is more important
than belonging to the kingdom. The kingdom is so

valuable that no expense or sacrifice is too great to enter

it. One of Jesus sayings sums up the importance of the
kingdom: And how do you benefit if you gain the whole
world but lose your own soul in the process? (Mark 8:36).
Kingdom is a gift; it is under the grace and favor of our
Lord. Jesus says to his disciples: It gives your Father
great happiness to give you the kingdom. But to gain
this kingdom requires humility and self-emptying. The
parable of the pearl of great value does not just teach that
the kingdom is valuable; it teaches that we have to act to
get into it (Matthew 13: 45, 46). Jesus talked about the
kingdom as having a narrow gate that needs to be walked
through.

The basis of the entry to this kingdom is to have complete

trust in Jesus. Yet because being in the kingdom is to be
under the rule of the king, two other conditions exist. The
first is repentance. Jesus says, Turn from your sins and
believe this Good News! To repent is to reject anything
that will get in the way of the kingdom. The second is
commitment. To enter the kingdom also involves taking
Jesus as the one and only king of our lives. God, not
man, is the king, said Oliver Cromwell. This may sound
like giving up our freedom, but there is freedom in the
kingdom to become the children of God. Jesus greatly
valued the innocence of children, their purity and trust, for
Jesus said, I tell you the truth, unless you change and
become like little children you will never enter the
kingdom of heaven. (Matthew 18:3). This kingdom is
within us and the kingdom values should become our
values too. Under that circumstance our identity becomes
defined by the kingdom values. We cannot just have a
detached attachment to it. We are a people of multiple
identities and we have an identity crisis and confusion
causing violence for creating forcefully certain religious
and cultural identities by destroying others. But our

14 | P a g e F O C U S J u l y 2 0 1 6

Kingdom-based identity in Christ should be

foundation of all our identities. Oscar Wilde claimed
'most people are other people.' We thrive on
otherness of the other and lose our concern
inclusiveness and humanity.

the
that
the
for

Kingdom values are stated in a passage in Matthews

Gospel that has become known as the Sermon on the
Mount (Matthew 5-7). Some thought of it as impossible
ethics, but others have found in it the finest statement of
the highest morality that mankind has known. The ways
of looking at the Sermon on the Mount have been
conditioned by cultural environment. Archbishop Blanch
wrote: It means one thing to a well-endowed capitalist
society; it means something rather different to a poorer
member of a third world country. Jesus preached the
gospel of His kingdom not only during His Galilean
ministry, but also after His resurrection, right up to the
day of His ascension (Acts 1: 3-10). Therefore, it is quiet
important for us to think about its relevance for us today
in our cultural context.

throne in favor of Jesus as the indwelling king of the

kingdom within us. Jesus also broadened the law. He
summarized the values of the kingdom like this: You
must love the Lord your God with all your heart, all your
soul, and your entire mind. This is the first
commandment. The second is equally important: Love
your neighbor as yourself. In answer to the question:
who is your neighbor? Jesus told the parable of the Good
Samaritan. What is the relevance of this parable today?
Bias for the poor is the only option for Christians today.
What is needed today is a greater commitment for
establishing kingdom values and Christian social
teaching. Thanks to Pope Francis, Holy Father is giving
us meaningful leadership for this through his simple
lifestyle. Option for the poor is implicit in our faith in a
God who emptied himself for us to enrich us with His
costly grace. As each person is created in the image of
God, respecting the inherent dignity of being a human is
fundamental to our standing before a just and loving God.
Therefore, it is important to ensure that everyone has an
equal moral and legal standing, and distributive justice is
available to everyone. The present refugee crisis is a
challenge for all of us to revoke kingdom values. The
issues of fairness in a world of unjust inequalities based
on class, incomes, economics, culture, religion, ethnicity
and politics demand a fuller understanding of the
kingdom values.
God gives His people the gift of Holy Spirit to help them
live out the life in the kingdom in all its abundance. In
Johns Gospel we read about abiding in him: for a
branch cannot produce fruit if it is severed from the vine,
and you cannot be fruitful apart from me. The purpose of
the Holy Spirit is to be a helper who will allow us to be
connected in this fruitful way to Jesus through grace.
Receiving the Spirit, following His guidance, and living
under His empowering grace enable us to live the sort of
lives that God wants us to live today. Therefore, kingdom
values (poverty in spirit, meekness, righteousness,
kindness, purity of heart, peace-making) are the results of
the faith in a living God. These are similar to the fruit of
the spirit expressed by Paul in his letter to Galatians
(Galatians 5: 22-23).

Religions relied on sacraments and external symbolic

actions in the ancient times or following the letter of the
law, but Jesus brought motives and desires under Gods
concern. The tabernacle worship described at length in
great detail in the Old Testament (Exodus and Leviticus)
was very restricting, prescriptive and legalistic; today,
thanks to the ultimate sacrifice of Jesus, we are able to
worship God and enter his presence whenever we want
to through our prayers. For Jesus, religious purity was no
longer about external actions of wearing religious masks;
it was about internal attitudes. We must abdicate our

The values that Jesus described as being appropriate to

the kingdom surprised and astounded His audience of
the time. It has not lost its importance in any way for us
today as they are eternal values, but we need to look at in
the context of Human Rights and human dignity.
Justice VK Krishna Iyers comment in the Hindu
Newspaper on 24th Dec 2008, under the title
Remembering a Glorious Rebel, is worth remembering:
Was not the kingdom of God that Jesus held up but the
forerunner to socialism, social justice, secularism and
democracy? He was a raging egalitarian and an invisible
socialist and an economic democrat.

15 | P a g e F O C U S J u l y 2 0 1 6

Book Review: Legacy of a Patriot

Jawaharlal Nehru and the Indian Polity in Perspective

Edited by Prof. Dr. P. J. Alexander, Published by T. M. Varghese Foundation, Trivandrum, Kerala, 2015; 481 pages;
Price: Rupees 1100.00
Rev. Dr. M. J. Joseph, Kottayam
Let me begin with an often-quoted proverbial saying of Bernard
Shaw. Life levels all men; death reveals the eminent. Truly in
his physical presence on earth (Nov.14, 1889 May 27,1964)
and after his spiritual enthronement, Jawaharlal Nehru, the first
prime minister of the Independent India remains an
unforgettable Colossus of Indian polity. None could erase his
footprints on the sands of time because of the indelible marks
he had left on Indias development scenario. He is remembered
for what he did as a political visionary. The book published
under T .M. Varghese Foundation has done a yeoman service to
the socio-political annuals of India by switching the lights for
Indias
renaissance. Shri. T. M. Varghese being an
outstanding Patriot and Humanist and one of the tallest leaders
of the Freedom Struggle, will certainly rejoice over the rereading of the political history of the country through the legacy
of a noble soul like Nehru. The bold initiative under the
leadership of its editor, Prof. Dr. P. J. Alexander and a spectrum
of high ranking people through their 23 Papers compiled in the
book (481-pages) evoke the sparks of wisdom and wit in the
125 the birth anniversary of Jawaharlal Nehru. The logic behind
the volume has been well stated by the editor as: On this
occasion, the 125 Birth Anniversary of this eminent son of India,
we at the T. M. Varghese Foundation thought of asking some
very outstanding people who do not sing paeans on Nehru or
attempt to devalue his contributions or assets generated by him,
to write on some aspect of Jawaharlal Nehru and his legacy
which they considered important(p.xii). The vigor of their
enthusiasm manifested through their individual penning ability of
the Nehruvian era will certainly illumine the readers. The editorial
guild has brought out its genius by incorporating a section
under the title, In His Own words. This is a collection of well known speeches of Nehru made in the Parliament and other
places which are worth recalling. (Pages 437-449) The section
under the title -Last Will and Testament(456-461) contains
several streams of thought springing from the hearts of the great
leader. He wrote, I have received so much love and affection
from the Indian People that nothing that I can do repay even a
small, fraction of it, and indeed there can be no repayment of so
precious a thing as affection. Jawaharlal Nehru is well known
as a secularist who has revealed the religiosity of a humanist for
nation building. Contrary to the Greek proverb, mega billion,
mega kakon (A big book is a big bore), this book has a charm of
its own even though the book is bulky in its size.
th

Let me look, first of all, at the book content- wise. After a brief
sketch of the objectives of T. M. Varghese Foundation by its
Director, an attempt has been made to brief the political life of T.
M. Varghese by attributing sterling qualities of a statesman who
invoked others with the question: How to make sacrifices for
the countrys freedom? In his memorial essay, B. Vivekanandan
writes, He (TMV) was large hearted,.. A man of absolute
integrity, a magnetic personality, a brilliant speaker, filled with
hilarious humor, peace-loving and soft spoken (p. xxvii). The

writer is at pains to say that TMV had found a worthy idol in

Jawaharlal Nehru. Thus the all India ranking of the book adds its
prestige remarkably.
India is indeed proud of a political icon with a multifaceted
personality. The versatile character of an individual creates
ripples for social renaissance in a pluralist country like ours. The
being of the leader is as important as his leadership style. As a
secularist, as Justice K. T. Thomas observes, he had been
obsessed with the question as how to create a secular nation
in a religion saturated society(p.34). In his essay, Prof. Cyriac
Thomas, under the title A Leader with a difference pays
glowing tributes to Nehru when he wrote, a knowledgeable
person, who could effortlessly touch upon any topic under the
Sun-history, geography, literature, poetry, economics or
planning, religion or philosophy, paintings or culture(p.41). All
the contributors to the volume pay their memorial tributes with
one voice under the banner that he was an inspiring leader as a
writer, Nehru was more than a historian (T. P. Sankaranku Nair).
As the Architect of modern Science and Technology, he laid the
foundation for programs in Nuclear energy, defense research,
space research, agriculture and industry. In this respect, Nehru
was a pioneer par excellence. The articles by Jacob George,
Mary George, and several others bear testimony to it. All the
essays have their own individual merits. The last 3 essays (21,
22, and 23) give us a critical evaluation of Nehrus legacy and
they form a class of its own.
Rajan Gurukals article under the title A Gandhian Critique of
Jawaharlal Nehru (Pp.379-396) is significant as it speaks of the
pluralist character of the nation. Nehru and Gandhi epitomize
the unity and diversity in the country. The editor has rightly
inserted a photograph of them in the book where both of them
speak in silence. To quote Rajan Gurukal, It is relatively easy to
identify the contrasts between the strategies each evolved
towards overcoming the economic, social and political issues of
the nation in the making. At the same it is hard to do an easy on
the instances of Gandhi publicly criticizing Nehru, for history
hardly provides any concrete evidence of it. In fact, Gandhi was
largely silent about his criticisms of Nehru.(pp.379-380). It is
indeed remarkable that Nehru had great admiration for Gandhi,
which he had expressed in his funeral tribute: The light has
gone out of our lives and there is darkness everywhere (p.439).
Both of them had celebrated the many legitimate diversities as
we find in their lives. In his article, Rising Challenges to Nehrus
Legacy Varghese George (pp.397-406) speaks of the political
manifesto of government today; he writes: Nehrus legacy is
facing challenges at the conceptual level and in the daily
conduct and style of Indias current leadership (p.399). The
author has a point to make when he says that the nation has to
move with the times. The dissenters of Nehruvian political
strategy accuse Nehru of being nave, romantic, idiotic and
what not. (p.405). The essay under the title, Rethinking

16 | P a g e F O C U S J u l y 2 0 1 6

Nehru, Uday Balakrishnan (pp.407-434) begins with a lament.

The 125 birth anniversary of Jawaharlal Nehru in 2014 was the
saddest in living memory. Downplayed by the government
without even the issue of the usual childrens day postage
stamp, and trivialized by the Congress party, Nehru has
seemingly fallen off the shelf for the first time since
Independence. (pp.407-408). The writer concedes that there is a
growing ignorance of Nehru and His times in the present.
Getting to know Nehru requires a political will with lots of
generosity. As a reviewer, my attempt is only to create an
interest in the book and to give a respectful homage to the
national leader who had bequeathed to us the noble ideals of
sathyam, sivam and sundram for the transformation of the nation
at the grass roots level. The initiative of T. M. Varghese
Foundation under the directorship of Prof. Dr. P. J. Alexander is
laudable. The editors earlier mega volumes, Society and
Politics (Festschrift edited by T. P. Sankarankutty Nair, 1998)
and Policing India in the New Millennium (edited by Dr. P. J.
Alexander (2002) do really add luster to the political classics of a
nations. A student of political history should possess all these
three volumes as political and cultural treasures. There are so
many labors of love in all these outstanding works.
th

Obituary:
Dr. Thomas Abraham, New Jersey,
USA (1933 2016)
Dr. Thomas
Abraham (Kunju)
who has died in
Florida aged 83,
on Wednesday,
18 May, 2016,
was variously a
prominent
physician,
philanthropist,
one of the early
builders of the
Mar Thoma
Church in North
America, and the
founding
president of the
Association of the
Mar Thoma
Physicians
Dentists (APDM).
th

Kunju was born in Kerala, India on February 23, 1933 to Mr.

M.T. Abraham and Mariamma Abraham, he was raised in a
deeply devout Mar Thoma Syrian Christian family. He attended
Ashram Higher Secondary School in Perumbavoor, Kerala and
completed his college education from Mysore University.
Afterwards, he achieved his MBBS degree from Kasturba
Medical College, Manipal, India and later received the
Distinguished Alumni Award in 1984. He taught pathology at
Bangalore Medical College, Bangalore, India. Kunju married
Mariamma Mathai (Marykutty) in 1963 and moved to the United

Kingdom where he worked for the National Health Service for 11

years as an Orthopedic Surgeon. In 1973, they moved to New
York City, where he completed a residency in Physical Medicine
and Rehabilitation at the State University of New York,
Downstate in Brooklyn, NY. He was Board Certified in his
specialty and worked at Harlem Hospital Centre in NY, where he
was also a faculty member of the Columbia University, College
of Physicians and Surgeons. He also taught at City College of
New York, NY.
Dr. Thomas Abraham and his wife, Mr. Mariamma Thomas
(Marykutty) were members for the very first Mar Thoma
Congregation at the Indian YMCA, London, in the Sixties before
they migrated to the United States. Dr. Abraham was also
associated with the formation of the Mar Thoma Church
Diocese of North America and Europe and was an active
member of many of its committees and commissions. He
represented the diocese in the Mandalam (House of
Representatives) and the Mar Thoma Sabha Council (The
executive Committee of the Mandalam). He was closely
associated with the late Dr. Zacharias Mar Theophilus Suffragan
Metropolitan and the development of Santhigiri Ashram and the
medical clinic there. He also participated in the formation of the
FOCUS movement for bringing together the Mar Thoma
Diaspora across the world.
APDM was indeed his major interest for the last 25 years; it was
inaugurated in the presence and with the blessings of Most Rev.
Dr. Alexander Mar Thoma Metropolitan and the Most Rev. Dr.
Philipose Mar Chrysostom Suffragan Metropolitan at a public
gathering of physicians, dentists, medical students, interns,
residents and their families in August, 1991. It was founded to
foster Christian fellowship and to promote international medical
and dental missionary work with the major focus on the special
needs in India. Kunju is survived by his wife Dr. Mariamma
Thomas, and their children Dr. Abraham Thomas, Mr. Mathew
Thomas, and Miss Marina Thomas.
Kunju and Marykutty together were an amazing spiritual force in
helping people whenever people needed help medically, socially
and spiritually. They opened their home in New Jersey for
people who arrived from Kerala for settlement in early years,
and it was the first port of call for many people from Kerala.
They created an ideal Christian home. Kunju was a great
conversationalist and storyteller; Marykutty prompted and
encouraged him to tell stories; he had an amazing sense humor,
his memory was phenomenal and he was good in recollecting
many interesting incidents with wit and vigor. He often recited
many humorous Malayalam lyrics to lighten up a gathering of
friends and relations at their beautiful New Jersey home. He had
that amazing innocence of childhood in his face, speech and
movements; he also had the innocence of wisdom and the
innocence of heavenly calmness and peace in all his
interactions. Kunju understood the meaning of Matthew 6: 33
and followed it in his life: Seek the kingdom of God first, and its
righteousness and everything will be added to you. We will
certainly miss this most sincere and innocent gentle giant. We
offer our condolences to the family and friendsand thank God
for Kunjus life, friendship, and service. May his soul rest in
peace and resurrect in Gods glory.

17 | P a g e F O C U S J u l y 2 0 1 6

The Reverse Logic for Growth: The

Use of Uselessness

The Kingdom of God (A Poetic

Reflection)

Dr. Zac Varghese, London, UK

Rev. Dr. M. J. Joseph, Kottayam

China has a legend about the use of the uselessness; it is

based on the assessment of Carpenter, Shih, about the
biggest oak tree in China. It was a very tall and vast tree
so that a thousand oxen could hide behind it. Shih said
that the tree was useless for the following reason: make
a coffin it would rot quickly; make some furniture and it
would fall into pieces; make a boat from it and it would
sink; make a pillar and it would be worm-eaten. This
mighty tree is useless and good for nothing. That is why it
is so big and lived so long; no one would cut it because it
is useless.
The oak tree was very hurt at the above comments of
Shih; the tree decided to have a quiet word with Shih and
asked him, What exactly are you comparing me with,
with ornamental fruit trees, trees such as the hawthorn,
pear trees, orange trees, citrus trees and other such fruit
trees? Their fruits are plucked when they are ripe and the
trees suffer. Because they are useful, they suffer, and
they are unable to live out the years that Heaven has
given them. They have only their usefulness to blame for
the destruction and pain wrought by the people who
exploit them. It is same with all things. I have spent long
time studying the art of being useless and I have
perfected the art of uselessness and this is very useful to
me. If I had been of use, could I have grown so vast?
The rich get richer at the expense of the poor because
they do not use it up for the common good. When people
eat lot of calories and do not use up energy, it becomes
fat deposits on all parts of the body, and grow wider and
heavier; for such people, obesity becomes a curse or
even a sign of beauty and affluence; in old classical
paintings fat people were presented as a thing of beauty
and blessed, we see angels hovering around them. This
useless deposit of fat has its benefit for some because
obesity is a source of comfort and income generating
opportunity for the healthcare industry complexes. We
now have endless dietary advice and exercise programs.
Thus, the use of uselessness can be extended to many
other areas of life including the institutionalized Church.
The Church was useful when it was lean and looking after
the real needs of people, but because of uselessness of
the functionaries of the institutionalized Church, it has
become affluent and rich and lost its founding principles
of a Eucharistic life of taking, thanking, breaking and
sharing. We aspire to live in the corridors of power and
not in the expanses of divine grace. The Oak Tree has a
story to tell! It is good to be useful and become lean in
the process.

The Kingdom of God is a Kingdom

Without hording earthly goods,
Without frontiers,
Without cultural invasion,
Where diversities are reconciled,
Without suppression or oppression of human rights,
Where identities are preserved.
The Kingdom of God is Kingdom
Where justice and peace kiss each other,
Without marginalization of the weak
Where faith, hope and love make their way
Without any feeling of the raping Mother earth
To the entry of the Eternal
Without blocking the falling of dews from Hermon on Zion
Without losing the appetite for righteousness in
relationships.
Where the splendor of nations
Of the world are brought with jubilation.
The Kingdom of God in our midst is
Without weapons,
Without domination,
Without manipulation,
Without exploitation,
Without torture,
Without hunger,
Without discrimination,
Without linguistic fanaticism.
The Kingdom of God is
An eclipse of the Kingdom (heaven) on earth,
To strive for them
Through programs and projects
Is the celebration of life.

18 | P a g e F O C U S J u l y 2 0 1 6

The Kingdom of Heaven: Character and Inestimable Value

Prof. Plammoottil Cherian, M. Div., Ph. D., Buffalo Grove, IL
Introduction
The first Biblical occurrence of the word kingdom is in
reference to the called out people, (chosen people if I may) as
they were waiting to enter the Promised Land. When Israelites
were in the valley of Mount Sinai, the Mosaic Covenant given to
them stated, Now therefore, if you will obey my voice and keep
my covenant, then you shall be a special treasure to me, above
all people; for all the earth is mine. And you shall be to me a
kingdom of priests and a holy nation (Exod. 19: 5, 6). However,
the expression The Kingdom of Heaven is a unique theme in
the New Testament, which appears to have been built from the
Old Testament references of the everlasting kingdom God will
establish (Exod. 19: 6; Ps. 145: 11-13; Dan. 2: 44: Zech.14: 9).
Daniel in interpreting the dream of Nebuchadnezzar prophesied
that And in the days of these kings the God of heaven will set
up a kingdom which shall never be destroyed; and the kingdom
shall not be left to other people; it shall break in pieces and
consume all these kingdoms, and it shall stand forever (Dan. 2:
44). The entire Biblical theme is built on the concept of the
everlasting Kingdom of God.
From the beginning of Jesus ministry, the character,
significance and values of the Kingdom have been forcefully
advanced. The disciples and the general populace, who
embraced the theme of Jesus, however misinterpreted it strictly
to be an exclusive Jewish political kingdom free from the
Gentiles and the Roman subjugation. John the Baptist used the
phrase for the first time as he preached in the wilderness of
Judea saying, Repent for the kingdom of heaven is at hand.
While Mathew uses the phrase, The kingdom of God (Matt.
12: 19: 24; 21: 21, 31, 43), Jesus used both the expressions the
kingdom of heaven and the kingdom of God somewhat
interchangeably (Matt. 4: 17; 19: 23, 24; Mark 10: 23).

further taught that kingdom of heaven is redemption or for

those who are redeemed (Luke 21: 29-31). Hence the Gospels
clearly link salvation, redemption and eternal life with the
Kingdom of heaven in a futuristic sense. In its true meaning, the
kingdom of Heaven refers to a theocentric kingdom on earth
and in heaven (in a futuristic eternal sense). The Kingdom of
heaven is where the rule of God prevails and Gods blessings
avail to obedient people. (Matt. 28: 19, 20; Mark 16:15). In order
to gain some knowledge of the kingdom of God we must
analyse its character, nature, values and significance in relation
to eternity from the entire Scriptures.
The Kingdom of God Now and in Future
The present experience of, and the future coming of the
kingdom of God (heaven) was the central message of Jesus.
When Jesus taught his followers to pray, the heart of the
petition was Thy kingdom come, thy will be done on earth as it
is in heaven (Matt. 6:10), reminding us to do everything as it
would be in the heavenly realms. The main concept is that, on
earth we practice the principles of Gods kingdom, allowing God
to guide us, discharging our duties on earth as subjects of the
kingdom of God. It is for this purpose that God came down to
us but most of the world did not receive Him, or rather rejected
Him (John 1: 11). However, the scriptures also reveals that one
day, "The LORD will be king over all the earth; in that day the
LORD will be the only one, and His name the only one." (Zech.
14: 9; Dan. 2: 44).
Jesus taught the truth of the kingdom of God and how we might
be partakers of it through parables. Just before His crucifixion
Jesus assured his disciples that they would share the joy,
happiness and fellowship of the Kingdom with Him in the future
(Luke 22: 22-30). Finally Jesus assured all believers that He
would return in glory to bring the blessedness of the Kingdom
for whom it shall be prepared (Matt. 25: 31-34). While Jesus
teaching emphasizes that all earthly kingdoms must try to
govern by the values of the kingdom at the present age, the
kingdom of God is to be fully realized in the future, designated
for those who are redeemed (John 3: 5-7). Kingdom of God
should be practiced, as a prologue to the divine Government
Jesus would establish upon his return. The phrase Kingdom of
God appears 4 time in Matthew, 14 times in Mark, 32 times in
Luke; twice in John, 6 times in Acts; 8 time in Pauls Epistles,
and once in Revelation (12: 10).
Character of the Kingdom

Moreover, the Gospel message of "entering the Kingdom of

God" is linked with salvation and redemption (Luke 18: 25-26;
Matt. 19: 24-25; Mark 10: 23, 26). For example, When Jesus
describes how hard it is for a rich man to enter the Kingdom of
God, the disciples reacted "who then can be saved?" In answer
to this question Jesus explained that the Kingdom is linked with
'eternal life' (Luke 18: 30; Matt. 25: 29; Mark 10: 30). Jesus

The character and the values of the Kingdom of God are the
opposite of those that dominate the world kingdoms. This is
well illustrated in the beatitudes at the beginning of the Sermon
on the Mount (Matt. Ch. 5-7). Like the Ten Commandments,
though each of the eight beatitudes stands distinct, they can be
easily grouped into two sets of four. The first four (poor in spirit,
those who mourn, the meek and those hungry for
righteousness, (Matt. 5: 3-6) specifically deal with ones
relationship with God. The first sets the stage for the second
(those who are merciful, pure in heart, peacemakers and
persecuted for righteousness sake, (Matt. 5: 7-12) which has
more to do with ones relationship with another. From these it is

19 | P a g e F O C U S J u l y 2 0 1 6

evident that the essential characters required for the kingdom of

God are: Humility; Righteousness; Purity of heart; and Peace
loving. When Jesus started His ministry on earth the conditions
were quite different and, therefore both John the Baptist and
Jesus called with a message, Repent for the kingdom of
heaven is at hand (Mt. 3: 2; 4:17) that signalled urgency. It
challenged the status quo of the religious leaders implying that
changes were needed in their relationship with God, their
teaching of the Word of God, their administration of the civil
government, in their personal behavior, and in their relationship
with others. It certainly aroused interest in many who followed
him, but jealousy and hatred by those who ruled.
Just after explaining the beatitudes, Lord Jesus first reaffirms
that the Mosaic Law of the Old Testament (OT) theocratic rule
as the governing code of Gods kingdom on earth. Secondly,
Christ explains that our attitude to OT Law will determine our
place in the kingdom of heaven. (Matt. 5: 19). Jesus emphasizes
that He came to fulfil the law. Do not think that I came to
destroy, the Law or the prophets. I did not come to destroy but
to fulfil (Matt. 5: 17). This is where some independent
denominations or New Age churches fail by misinterpreting that
the old laws have been removed and Christ enacted a new law
of independence from the old. Nowhere in the New Testament
have we found that the Mosaic Law has been replaced. In the
Sermon on the Mount, first Jesus teaches that the laws of the
kingdom of heaven deal with the thoughts and motives as well
as overt acts (Matt. 5: 27, 28; 6: 1-6). Secondly, Christ sets forth
the perfect standard of righteousness demanded by the law
(Matt. 5:48), and that He is the righteousness of God through
whom we attain redemption, as Paul vividly explained (Rom.3:
22, 6: 14; 2 Cor. 5: 21). Thus both the OT laws and all of Christs
teachings are a part of the Holy Scriptures, which is inspired by
God, and therefore profitable for doctrine, for reproof, for
correction, for instruction in righteousness (2 Tim. 3:16) for the
redeemed of all Ages. As Christ is the fulfilment of the law, we
now abide by the teachings of Jesus but the divine design of the
law God established will abide forever as affirmed in the
Scriptures, not the smallest letter, not the least stroke of a pen,
will by any means disappear from the Law until everything is
accomplished (Matt. 5: 17, 18). Everything will be
accomplished when Christ returns, and hence the Law remains
effective.

Nature of the Kingdom

A Living and Holy Kingdom. Gods presence in the person of
Jesus Christ being with us is the nature of the kingdom of
heaven. The nearness of the kingdom of God is presented to the

world through the teachings of Jesus and its application in our

lives. Abiding in Jesus assures joy and happiness in spite of all
the turmoil the worldly kingdom present us. This is what Jesus
says, I have come that they may have life, and that they may
have it more abundantly (John 10:10). The whole of animate
and inanimate objects in the universe are the creation of God,
but humanity is uniquely moulded by the hands of God, brought
to life with His breath while all the plant and animal species were
spoken into existence. We are to form a living and holy
kingdom, creating a heavenly realm on earth. Be holy as I am
holy (Lev. 11: 44; l 1 Pet. 1: 16).
Jesus illustrated the living nature of the kingdom of God through
parables of trees sprouted from seeds, growing, flourishing and
yielding plentiful fruits. Examples are the parable of the sower,
the parable of wheat, and the parable of the mustard seed
(Matt. 13: 1-9; 13: 24-30; 13: 31-32). All the seven parables in
Matthew 13 illustrate the kingdom of heaven with the sowing of
the Gospel in the world during the present age, which began
with our Lords personal ministry and will end with the harvest. It
is interesting to note that tares also grow with the wheat and
only one-fourth takes permanent root and be fruitful. Lord
himself explains this (Matt. 13: 18-23). The seeds of the
kingdom of God (Gospel) are planted into the garden of our
hearts, and like any other seed they should grow, multiply and
be fruitful. This is the essence of what Jesus told us that the
kingdom of God is within us. For indeed, the kingdom of God is
within you (Luke 17: 21). Apostle Peter clearly reminded us this
For you have been born again, not of perishable seed, but of
imperishable, through the living and enduring word of God (1
Peter 1: 23). Yes, the kingdom of God is vibrant and full of
abundant life, and so should our life, if we are to be part of that
kingdom.
A Righteous Kingdom. Throughout the Bible righteousness is a
main theme of the kingdom of God. Taken together every
aspect of the kingdom, Apostle Paul explains that the kingdom
of God is not eating and drinking, but the experience of
righteousness, peace and joy in the Holy Spirit (Rom. 14: 17).
The author of Hebrews says that Christ will rule over the
kingdom of God with the scepter of righteousness on the throne
which shall be forever and ever. (Heb. 1: 8). Those of us who are
baptized to become members of the kingdom must grow daily
in the righteousness of God that comes through faith in Jesus
Christ (Rom. 3: 21-22). While living on earth we must conduct
ourselves cloaked in the garment of salvation arrayed in the robe
of righteousness. Isaiah compares the robe of righteousness as
the ornaments of the bridegroom and the jewels of the bride on
their wedding day (Isa. 61: 10). We must have Jesus
righteousness as our own because God made Him who had no
sin, sin for us so that in him we might become the righteousness
of God (2 Cor. 5: 21). Christians are not immune from the
hatred, trials, tribulations, temptations and persecutions of the
real world, but we must overcome these. Blessed are those
who are persecuted because of righteousness, for theirs is the
kingdom of heaven (Matt. 5: 10). Certainly, the kingdom of God
belongs to the righteous as it is evident that the immoral and
unrighteous will have no part in the kingdom of God (1 Cor.6: 910; Rev. 22: 15).
A Kingdom of Power and Eternal Light. Those who seek
Gods kingdom are meek and powerless according to world
standards as they are required to put down their swords (John
18: 36). But they carry the sword of the Spirit, the word of God,

20 | P a g e F O C U S J u l y 2 0 1 6

more powerful than any other weapon. It is with the power of

the Spirit that Jesus healed all kinds of sickness and diseases.
Jesus equipped his disciples with the same power. While
sending them away, Jesus told his disciples Whatever city you
enter, and they receive you, eat such things as are set before
you. And heal the sick there, and say to them, The kingdom of
God has come near to you (Luke 10: 8-9). Then the seventy
returned with joy, saying, Lord, even the demons are subject to
us in your name. And He said to them, I saw Satan fall like
lightning from heaven. Behold, I give you the authority to trample
on serpents and scorpions, and over all the power of the enemy,
and nothing shall by any means hurt you (Luke 10: 17-19).
Contrary to the kingdoms of the world, the future kingdom of
heaven will have no sorrow, tears, worries, sickness, hunger,
thirst, death and no darkness or night (Rev. 21:1-5). The
kingdom of heaven does not need the sun or the moon to shine,
for the glory of God gives light, and the Lamb is its lamp (Rev.
21: 23; 22: 5). Remember, while on earth Jesus said, I am the
light of the world (John 8:12) and His eternal light shines
throughout this age and the age to come. Kingdom of God is
mighty and powerful to win over the world by the Spirit. When
we are troubled on all fronts while on earth, remember the
words of Jesus, Be of good cheer, I have overcome the world
(John 16: 33).
A Kingdom of Peace and Healing. Revelation 21 and 22
describe the new heaven, new earth, New Jerusalem and the
new paradise with its crystal clear river, its streets and the tree
of life. The twelve gates of the city, each of which is adorned
with a distinct pearl and its streets are inlaid with pure gold
radiant as a crystal. Johns final vision was, A river of water of
life, clear as crystal, proceeding from the throne of God and of
the Lamb. In the middle of its street, and on either side of the
river, was the tree of life, which bore twelve fruits, each tree
yielding its fruit, every month. The leaves of the tree are for the
healing of the nations (Rev. 22: 1, 2). Ezekiel had a very similar
vision nearly seven centuries earlier (Ezek. 47: 12). I have
pondered over this, and researched much to find an answer to
why the kingdom of God will have flourishing trees with leaves
that have healing power. Healing what? It cannot be that there is
some kind of sickness foreseen in the Kingdom of God. We see
the tree of life first in Genesis (2: 9; 3: 23) and then in Revelation
(2: 7; 22 :14). All the nations of the earth were in turmoil,
quarrelsome, encroaching upon others, fighting, ethnic clashes,
looting and destroying each other with no peace for themselves.
Symbolically, as Ezekiel who himself was a captive in Babylon (2
Ki. 24: 11-16) foresaw what Christ would achieve. Christ reveals
that those redeemed of the different ethnic and national
background, the Gentiles and the Jews, all were grafted into the
tree of life, permanently healed, like the lamb and the lions in the
same pen.
Metaphorically, the tree of life is Lord Jesus who was lifted upon
the tree (John 12: 32) by whose stripes we are healed and the
leaves represents the power of salvation. The leaves of trees on
earth by contrast will fall to the ground, but the leaves of the
tree of life are ever flourishing with its power of healing, bearing
fruit for nutritious food. I am the bread of life, (John 6:35)
Jesus declared, while on earth. When the Jews wandered in the
desert for forty years, they were sustained by the bread of
heaven rained down (Exod. 16: 4). However all who ate the
manna in the wilderness were dead. But Christ is the bread that
came down from heaven and those who fed on Him and now
redeemed, allegorically are in the kingdom of heaven where

there is no hunger or thirst, represented by the tree of life

bearing fruit, leaves signifying permanent healing, and sparking
crystal clear water quenching thirst forever. The presence of
Christ not only nourishes us with abundance of sweet fruit but
also full of healing power and water from the river of life. What
an amazing metaphor, indeed?
Conclusion
The kingdom of God is for all people of all time of all nations
who willingly share in the faith of Abraham, having developed
the qualities of humility, purity of heart, righteousness, and
peace making through the redemptive work of Jesus Christ.
Most of us live very religiously claiming to share in the character
and values of the kingdom like Nicodemus. However, the words
of Jesus to Nicodemus who meticulously practiced all the laws
as taught by Pharisees are important here. Verily, verily I say to
you, except a man be born again he cannot see the kingdom of
God (John 3: 3). The kingdom of God is so treasured, so
priceless, that it is worth abandoning all to attain it. Many who
claim to be Christians have never found the gates of the
kingdom because either they havent searched with all their
hearts or searching at the wrong place. You will seek me and
find Me when you seek Me with all your heart (Jer. 29: 13).
Whether we have found it by chance or after thorough searching
everywhere to find the spiritual truth of the pearly kingdom, the
fact remains that we discovered it and we pursue it to be within
its walls, and never to lose it. In our search for the kingdom of
God, let us not be deprived of eternity like the rich young ruler
(Mark 10: 17-22).
We must truly see the inestimable value of the kingdom of God,
forget everything earthly and run the race fixing our eyes on
Jesus, the author and perfecter of faith, who for the joy set
before Him endured the cross, despising the shame, and has
sat down at the right hand of the throne of God? (Heb. 12: 2). If
we run the race truly seeking the kingdom of God, we the little
flock need not fear, for it is our Fathers good pleasure to give
us the kingdom (Luke 12: 32). May our prayer always be, Thy
Kingdom Come! Amen!
Editors Note: Dr. P. V. Cherian received
his doctorate in Life sciences from
Indiana State University, He was engaged
in
research
and
teaching
in
health sciences at the Medical Schools of
the University of Pennsylvania and the
University of Michigan in Ann Arbor. After
a lifelong career of fifty years of teaching
and research, he retired from Saginaw
Valley State University. A Loyal and faithful
member of the Mar Thoma Church, he
was involved in the formation of the Diocese of North America
and Europe and served as the Associate Secretary of the
Diocese from 1982-1990. He has served in the Diocesan
Council, Diocesan Assembly, the Editorial Board of Mar Thoma
Messenger, and member of the Clergy Selection Committee for
Diocese of North America. He took Master of Divinity degree
from Trinity Theological Seminary, in Indiana, USA. In his retired
life he is engaged in strengthening our people in faith in a culture
that challenges all moral codes and shifting rapidly into
secularism. He is a speaker for conferences and conventions
and currently writing a book on science and theology. E-Mail
address: drpv.cherian@gmail.com

21 | P a g e F O C U S J u l y 2 0 1 6

Love Feast of the Kingdom of God

Rt. Rev. Dr. Abraham Mar Paulos Episcopa (Sermon delivered at Maramon Convention 2008)
"The kingdom of heaven may be compared to a king who gave
a wedding feast for his son. And he sent out his slaves to call
those who had been invited to the wedding feast, and they were
unwilling to come.... Then he said to his slaves, the wedding is
ready, but those who were invited were not worthy. Go therefore
to the main highways, and as many as you find there, invite to
the wedding feast. Those slaves went out into the streets and
gathered together all they found, both evil and good; and the
wedding hall was filled with dinner guests." [St. Matthew 22:210]
The cited scripture portion draws attention to a banquet or a
feast. Banquet insinuates to celebration or a luxurious festivity
divulging abundance and sumptuousness. Present-day culture
is that of a banquet. The essence and epitome of this
refinement, we call by the fond name Globalization. Everything
in a global stature got a tinge of macro nature. Though once we
cogitated 'Little as beautiful', now we are attuned with the
phrase, 'Big is beautiful'. The monopoly of modern Super
Markets cause eventual depletion of traditional village markets.
Now nobody cares for family get together, all are interested in
Mega Family Meals. Simple micro-frameworks have given way
for all-encompassing ultra-generic-striving frameworks.
We learned the lessons of feasts from Jesus Christ in New
Testament. In the simplicity of life, Lord Jesus made serious
instructions through common conversations. Our Lord Jesus
laid down example of profitable edifying discourse at our tables,
when we are in company with our friends and relatives in feasts.
We are familiar with many such occasions in the New Testament
where Jesus took part in feast and eventually it turned out as a
venue for His public mission.

The occasion of the beginning of the signs of Jesus and

manifestation of His Glory, itself, was in the feast of a marriage
in an obscure corner of the Galilee. [St. John 2:1-11] Christ, His
mother and disciples were principal guests at this celebration.
There was a compelling need at this marriage feast. The mother
of Jesus solicited Jesus to help out in this difficult situation. The
servants at Christs word filled up the water-pots to the brim. It
is worthy to note here that Jesus did the marvelous things with
association of the servants of the house who were considered
unimportant after the preparatory hard works.
Another occasion of a feast we read in St. Luke 7:36-50. This
scripture portion is also another discourse of our Savior, in

which He spiritualizes the feast he was invited to. One of the

Pharisees desired Jesus that He would dine with him. Lord
Jesus accepted his invitation, went into his house, and sat down
to eat. An unnamed sinner, a woman, from the city entered the
house, stood behind Jesus at His feet, weeping in deep
humiliation for her sins. She began to wet His feet with her tears,
and kept wiping them with the hair and kissing His feet and
anointing them with perfume. Jesus taught us at this feast that
one, who is forgiven more, loves Him more.
I would like to present here four thoughts to ponder on in
connection with the feast.
1.The Kingdom of God is identical to a Feast: That the Son of
man came eating and drinking, conversing familiarly with all
sorts of people; not declining anyone in the society neither
publicans nor the Pharisees, accepting the friendly invitations
both of the one and the other and being good to all. He ate and
mingled with all, rich and poor, educated and uneducated, elite
and downtrodden, all class of people alike. He pledged his
solidarity with sinners, publicans and prostitutes. This is an
experience of a feast and at the same time that of Kingdom of
God. The Holy Communion what we are partaking is the
foretaste of the Kingdom of God. Kingdom of God is one, which
is already come and is coming. Eating and drinking is not of the
utmost importance in the feast of the Kingdom of God. St. Paul
teaches us: "For the Kingdom of God are not eating and
drinking, but righteousness and peace and joy in the Holy
Spirit." [Romans 14:17] As the second petition, in the Lord's
Prayer we pray, 'Thy Kingdom Come. Where God reigns, there
is the Kingdom of God. While giving rules about feasting, Jesus
told, blessed are they that shall eat bread in the kingdom of
God. Christ promised His disciples that they should eat and
drink with him in his kingdom. They were the partakers of the
Lords Supper and ate bread in the Kingdom of God. Christ
invited the whole nation and people of the world to partake in
his gospel feast. There is provision enough for as many as they
come and the prophet Isaiah prophesied this feast.
2. Discipleship is identical to a Feast: Partaking in a value-based
feast is discipleship. Lord called His disciples to be with Him
and to be sent. Jesus is calling all to His discipleship for lived
experience. It was the experience what the twelve disciples
received while they were with Jesus for 3 1/2 years. It is an
experience to taste and see that God is good. Jesus called His
disciples as friends. Friends are the ones who dine with Him.
Discipleship is costly, dear and expensive as it is
companionship with the Cross. The present day friendship is a
give-and-take friendship. If you give companionship to me, I too
will give companionship to you. Jesus wished His disciples to
live with Him and eat with Him.
3. Word of God is a Feast: Psalmist says from his own
experience that the Word of God is sweeter than honey to his
mouth. They are more desirable than gold, than much fine gold;
sweeter also than honey and the drippings of the honeycomb.
Lord Jesus Christ, when He reposed himself hard, reached near
Jacobs well. Being wearied with His journey, He sat on the well.
His disciples went into the city to buy food. Jesus gave a

22 | P a g e F O C U S J u l y 2 0 1 6

spiritual discourse to the Samaritan woman and told her

"whoever drinks of the water that I will give him shall never
thirst; but the water that I will give him will become in him a well
of water springing up to eternal life.". He told to the returning
disciples, "I have food to eat that you do not know about."
Further Jesus clarified them, "My food is to do the will of Him
who sent Me and to accomplish His work." Jesus had opened
the treasure of the Word of God to His disciples to enjoy to the
fullest extent. Blessed is the man whose delight is in the law of
Lord and in His law he mediate day and night. We read that
Jesus delighted in the Word of God from His early age. To
meditate in Gods Word is to discourse with ourselves and to
achieve vitality with the appropriate nourishment.
In the Old Testament Lord God told Ezekiel, "Son of man, eat
what you find; eat this scroll, and go, speak to the house of
Israel." He opened his mouth and Lord fed him the scroll.
Ezekiel fed the stomach and filled his body with the scroll, which
God gave him. He ate it and found it was sweet as honey in his
mouth.
4. Holy Communion is a Feast: Holy Eucharist, the Messianic
banquet, is a rejoicing festivity and a sign of plenteousness or
jubilation. God makes us guests of honor and serves up the
Body and Blood of Christ as our totem meal. The establishment
of the Eucharist itself was taken place in the atmosphere of a
Feast. In the night of the feast of Passover, while they were
eating, Jesus took bread, blessed, broke it and gave it to the
disciples, and said, "Take, eat; this is my body." Then He had
taken the cup and given thanks, He gave it to them, saying,
"Drink from it, all of you; for this is my blood of the covenant,
which is poured out for many for forgiveness of sins." All the
legal feasts of rejoicing were summed up in this sacrament.
Jesus broke the bread and distributed it as the father of a family
or the Master of a feast doing it. He was bruised for our
iniquities, as bread is broken. Jesus told formerly that He is the
bread of life [John 6:35]; and upon this metaphor, this
sacrament of Holy Eucharist is built. As Jesus told us to
celebrate it for the ages till His Second Coming, Holy Eucharist
is a feast of feasts.
Lord prepares and lays out two tables before us. One provides
an intellectual feast of the Word of God to nourish, purify and
inspire with words. The second table is laden with the
sacramental feast of the Eucharist, the body and blood of Jesus
Christ. Jesus taught us the basic norms for calling for the feast.
"When you give a luncheon or a dinner, do not invite your
friends or your brothers or your relatives or rich neighbors,
otherwise they may also invite you in return and that will be your
repayment" [Luke 14:12]. Invite the poor and maimed, who
have nothing to live upon, nor are able to work for their living.
They are objects of charity who want necessaries and God will
recompense us with His blessings.

Obituary
Mr. Jacob Ninan (1931- 2016)
Mr. Jacob Ninan, who has died aged 85, on Wednesday 18

th

May 2016, was born in the Sankaramanglam family of

Eraviparoor, Kerala, on 11 June 1931. Jacob left for
Singapore in June 1953 after completing university studies.
He first worked in Malaysia with Prudential Insurance
Company; then he pursued his legal studies in London and
returned to Singapore as the regional manager of an
American reinsurance company.
th

During his early years in

Singapore he was a very
active member of the St.
Thomas Mar Thoma Syrian
Church and in particular
with the Youth Fellowship,
holding various offices of
responsibility. He was also
a Sunday school teacher
and also its principal till the
family immigrated to the
UK in August 1980. He was
a keen sportsman from his
student days, especially
football and athletics. His
greatest
passion
was
badminton,
which
he
continued to play till almost to the age of 83.
In the midst of his hectic life he found time to get married to
Dr. Elizabeth Jacob and was blessed with two sons. On
arrival in England, the family initially settled in South
Yorkshire and, later after retirement, in November 2002,
moved to Bedford to await the arrival of the first grandchild,
Rohan. Jacobs joy knew no bounds and Rohan was the
apple of his eye. Later with the addition of two more
grandchildren, Ruben and Serena, he completely indulged in
loving them; in the process he became a child in their
company.
Jacob slipped very peacefully from deep sleep into eternity
to be with the Lord the loved and worshipped. He was a
gentleman and a highly respected member of the
community. People who knew him always commented on
his gentle qualities and amazing generosity. He was also a
member of the Sinai Mar Thoma Church, North London. The
funeral service was on Friday, 3 June at the St. James
Anglican Church in the beautiful village of Biddenham in the
presence of a large number of relatives and friends from all
parts of the UK.
rd

Editors Note: Mar Paulos Thirumeni is

presently serving as the Diocesan
Bishop of the Adoor. Malaysia
Singapore Diocese of the Mar Thoma
Church. [Extract from the devotional
message
delivered
at
Maramon
Convention
2008,
original
in
Malayalam: Translated for Light of Life
by
Editor
Dr.
Rajan
Mathew
Philadelphia, USA, Source: www.lightoflife.com

Jacob Ninan is survivedand sorely missedby his wife,

Lucy, two sonsSaju and Sajeev, daughter-laws, and three
grandchildren. The members of the FOCUS Community offer
their condolences to the bereaved families and friends. May
his soul rest in peace and resurrect in Gods glory.

23 | P a g e F O C U S J u l y 2 0 1 6

Citizens of the Kingdom of God

Fr. Thomas Punnapadam, SDB.
The life and mission of Jesus is perfectly summed up in his own
words, the time is fulfilled, and the Kingdom of God is at hand;
repent and believe in the Gospel (Mk 1:14-15). Scripture
scholars are agreed that the Gospel according to Mark is the
oldest of the written Gospels found in the Bible. These words of
Jesus are considered to be one of the very few sayings, which
scholars agree are an exact record of the words of Jesus. This
verse is often referred to as the programmatic summary of the
life and teachings of Jesus. The springboard and immutable
anchor of divine mission of Jesus was to sow the seeds of the
Reign of God in human hearts and establish Gods rule on earth.
An authentic Christian is not the one who has submitted oneself
to the ceremony of baptism or the one who blindly performs
certain rituals and babbles some prayer formulae. A true
Christian is one who every moment of his life is inspired and
guided by the values and virtues Christ invites us to live by. In
fact there are many non-baptized Christians, just as there are
Christians only in name. The programmatic summary of Jesus
life and mission and his invitation to follow him, challenges all
Christians to
purify the widespread misconceptions about
religion and ethics.
It is universally accepted that religion and moral life are
inseparable; in fact they are the two sides of a single coin. It
cannot be denied that purely rational ethical systems do exist.
Nevertheless the religious springboard of a fruitful ethical life is
too powerful a reality to be ignored. One of the greatest
blunders often made in religious education is the over-emphasis
of religious instruction on dogmatic truths to be intellectually
assented to or rituals to be performed to the marginalization of
practical moral demands.

The teaching of Jesus is more radical than appears at first.

Jesus makes it clear that religious experience precedes religious
demand and that moral values are an articulation and
consequence of God- experience. Christianity is primarily good
news, not good advice.

The Kingdom experience is the font and summit of religious

commitment and consequent morality. The term Kingdom of
God could often be misunderstood in economic and
geographical terms as material welfare or a territorial entity.
However Jesus makes it absolutely clear that it is an inner
ineffable experience of the Fatherhood/Motherhood of God. His
warning is clear beyond doubt: The Kingdom of God is not
coming with signs to be observed; nor will they say, Lo, here it
is! or There! for behold, the Kingdom of God is within you (Lk
17:20,21)
Jesus first of all assures us the time is fulfilled and the Kingdom
of God is at hand. This means that the fullness of Gods
revelation and the new covenant that God had promised was
being fulfilled in his person. The fullness of revelation the
people of Israel were waiting for is that God is not a demanding
avenging judge, but a most loving parent, an unconditionally
loving father. The core of religion is this path to the Abbaexperience, the enlightenment to experience God as no threat to
human beings, nor a judge to be feared or placated, but an
unconditionally compassionate loving father and a most intimate
friend.
This awareness can deepen only with progressive repentance.
Repentance is another Biblical concept often misunderstood. It
is not sorrow or regret for ones failures but a humble
acceptance of ones total dependence on God. The ultimate sin,
the only sin in a sense, is the refusal to acknowledge the
supreme God and live by ones radical dependence on God and
the consequent obedience to divine commands. The sin of the
Pharisees, the sin Jesus most severely condemned, is this sin of
self-righteousness, the proud refusal to accept ones radical
dependence on God. This is most evident in the forthright
diatribes Jesus pronounces against Pharisees in the Gospel of
Mathew (Ch 23) and in the enlightening parable of the Pharisee
and the Publican (Lk 18:9-14). This is the life-mission of Jesus,
to take away this ultimate sin, as John the Baptist emphatically
proclaimed: Behold the Lamb of God who takes the SIN of the
world (Jn 1/29).
A deepening experience of the Kingdom transforms the core of
ones being and enlightens us to the values of the Kingdom.
The Kingdom of God does not mean food and drink, but
righteousness and peace and joy in the Holy Spirit (Rom 14:17).
The fruit of the Spirit is love, joy, peace, patience, kindness,
goodness, faithfulness, gentleness and self-control (Gal 5:22,23).
With this heavenly peace and lasting joy deepening in the
depths of ones being, one learns to love and care for another
as for oneself. The other appears more and more as a reflection
of ones own self and less as a threat to ones being and
happiness. All external and superficial differences of bodily
appearance, cultural specifications, language and education,
social status and even nationality and religious affiliations fade
away. One realizes that there is no need to compete or compare
oneself with another.
The clear, subtle, often ignored, distinction between value and
virtue needs to be reckoned with here. Values do not make a
man moral. Knowing and doing are far from being synonymous.

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Virtues are indeed skills for a happy, contented life. Virtues

stimulate us to will what is right, not just value what is good.
Virtues are basic skills, which help to navigate through life. Only
an ever-deepening Kingdom experience can transform values
into virtues.

Genuine religious experience unites human beings as nothing

else can. As a consequence, a genuinely moral life brings
people together. Kingdom morality is universal morality. The
deepest moral values cut across religious affiliations. The final
goal of morality is to make us like God. God is one. Morality is
not to make life hard but pleasant; morality unites and does not
discriminate or divide. As an ever-deepening, ineffable inner
experience, the Kingdom of God gives everyone a radically new
sense of ones identity, a universal value-system and an
integrated life-style.
Religious instruction is unfortunately focused on providing
intellectual information and knowledge about spiritual realities.
However the challenge of religious education is to transform
concepts into experience, truths into a life-style. To the extent
one is helped to have a constantly deepening religious
experience, to that extent life will be transformed.

A search for and an awareness of a deeply significant individual

and collective identity is indeed the ultimate secret of a
personally contented life as also a socially integrated and
harmonious one. Human history repeatedly proves that human
beings are prepared to invest their whole being and even
sacrifice their very lives in their effort to establish and defend
their individual and collective identity. The world of today
confirms this. Individuals and groups spare no effort to
establish their particular identities as nations and cultures, social
classes and economic groups and as followers of particular
religions. Every human being and social group can lay claim to
possess and be enriched by multiple identities.
Certain
identities tend to segregate and discriminate while others help
to integrate and unify. The only way to an individually joyful and
socially harmonious life is to focus on identities that break down
barriers and boundaries than fortify them. It would not be an
exaggeration to aver that if one can speak of an absolutely
universal identity that every human being can lay claim to, it is
the immutable core identity of being citizens of the Kingdom of
God.
A deeply satisfying and empowering sense of self-identity has
always been and continues to be a major concern of every
human being, groups of people and nationalities. As Great
thinkers like Amartya Sen have enlightened us, focusing on false
and narrow, superficial and transitory identities can lead to the
outbreak of violent and self-destructive behavior. The numerous
wars being waged all around the world convince anyone of the
truth of this statement. It would not be an exaggeration to aver
that one of the greatest problems facing the world of today is
the threat posed by the so-called Islamic State and their
terrorizing activities. All their activities are inspired by a
particular understanding of God, religion and the goal of life.
This awareness of theirs is a source of incredible motivation that
gives them courage even to sacrifice their own lives as suicide
bombers and volunteer soldiers of the caliphate.

Christianity like any other religion is confronted with this

challenge in the world of today. Though Christianity lays claim
to being one of the major religions of the world, Christians
cannot honestly claim to be living an exemplary moral life as the
first Christians did. The first Christians had the unique grace of
sharing the experience of the life-witnesses of Jesus life and
actions. For the early Christians it was not a matter of achieving
Gods love but of celebrating it already at work in their lives. We
often fall into the error of substituting good advice for good
news. Instead of salvation we proclaim morality. However as
the Kingdom experience deepens, the values of the Kingdom
naturally become the guiding light of daily living and all social
relationships. The timeless teachings of Jesus are primarily
focused on the call to wholeheartedly trust in the Fatherhood of
God and experience the incredible metamorphosis this
engenders in ones life style and value systems. The incredible
healings and numerous other miracles recorded in the Gospels
confirm the definitive spread of the reign of God.
For us Christians our faith is the ultimate source of lasting
identity collectively and individually. True grace is to awaken to
the reality of our identity as citizens of the Kingdom of God,
rather than as people owing allegiance to particular religious
denominations. The persistent courage to live by the values of
the Kingdom can come only from a deepening experience of
intimacy with God in ones life. The Golden rule, the
unconditional acceptance of every one as a child of the God
one worships, the awareness that every human being is ones
brother or sister, are principles that can transform this world far
beyond all human dreams. This is the noble call extended to
each and every authentic follower of Christ today.
May Your Kingdom Come. This petition from the Prayer Jesus
himself taught us, is the most comprehensive, universal and
timeless petition, the only one the human beings actually need
to make. When the Kingdom comes in its fullness, all human
desires will be fulfilled beyond all human imagination and
expectation, because the immanence of God will be fully
experienced. This will enable everyone to live not by slavish and
blind obedience to man-made laws but by concretizing the
values of the Kingdom.
Editors Note: Father Thomas Punnapadom, SDB., is a priest of
Malankara Catholic Church and is based in Bangalore, India. He
is a theologian and prolific writer and regularly contributes to
FOCUS online magazine and we appreciate the support.

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