Walking on the way to Reconciliation and Peace with the Holy Spirit he importance of the Holy Spirit in with Israel at Sinai, the mount reconciliation and peace is evident as Paul where Israel was called to be God's Tsays "our power comes from God, who gave own people. After Sinai, in Biblical us power to become ministers of a new covenant, not of the language, the other nations were letter but of the Spirit, for the letter kills, but the Spirit gives considered to be 'no people', non- life" (II Cor. 3:5-6). John in the fourth Gospel portrays the entities. In Acts 2:9-11, we read of Holy Spirit as the interpreter, paraclete, the one who helps a broad sweep of extremities of the to make the words of Jesus (Gospel) understandable, the Roman empire (the then entire one who helps us to discern the ways of God, the one who inhabited world) from the leads us to all truth (Jn. 14:26, 16:13). A noted early church Parthians, Medes and Elamites to leader remarked "without the Holy Spirit, God is far away, the residents of Mesopotamia, Christ remains in the past, the Gospel becomes a dead Judea and Cappadocia, Pontus letter". and Asia, Phrygia and Pamphylia, Editor’s Desk Egypt and the parts of Libya Thus the "Paraclete", the advocate, the helper, is belonging to Cyrene, and visitors for the community as though he were another Jesus. He is from Rome, both Jews and proselytes, Cretans and Arabs. the presence of God when Jesus is absent, the At Sinai, those who heard the invitation to be God's own eschatological continuum of God's salvific purpose and accepted it became known as the Israelites the chosen revealed in Jesus. The Paraclete is God's comforting sign of ones; at Pentecost those who observed and heard what was nearness, fellowship, presence and indwelling. As offered and effected by the Holy Spirit were reconciled to sustainer and strength of the community, he is also God's God and became God's own people. The Holy Spirit brings challenge to the community to be the visible sign of the the chosen ones and the others; the diversity is brought invisible God. He is the master teacher, expositor and together in a rainbow in an act of reconciliation. prophetic interpreter of the Jesus tradition. He is the source of creativity in the community. In authenticating the However, 'bringing together' does not erase the community's theology through reminding the community particular identities of the constituents - "are not those who of Jesus, he helps it to re-interpret, contextualise, re-live are speaking Galileans?" (Acts 2:7). The people were and re-enact the Christ event. amazed and perplexed to recognize the Galilean dialect. Thus, the language of the Spirit is not being communicated Paraclete is a witness to God, an enabler in the with a perfect heavenly diction that is free from the human community, the power of proclamation which strengthens marks of identity; rather the Spirit speaks through the and awakens faith and creates an alternate community in particular identity and specific idiom of the people. In doing the world. His witness is not a self-defence, but a call to so, the Holy Spirit reconciles identities, not merely by embrace God. He creates in the community a mirror-model merging and erasing, but by enabling the 'specific' to enrich of God's world and places before it a choice, a decision and a the diversity. possibility of knowing what sin, righteousness and judgement are. The Paraclete will lead the community In this act of reconciliation, the Holy Spirit enabled beyond what is understood through the historical the marginalized voices to be heard, creating not only theophany of God in Jesus, unfolding new dimensions. He amazement for the wisdom it contained, but acceptance by will indigenise, contextualise and inculturise the making it part of the societal discourse (Acts 2:11-12). Of revelation. The revelation of God that was historicized in course, some do ridicule the event of reconciliation that Jesus will now continue in the community, and the they too were part of it (Acts 2:13), without comprehending Paraclete will be the authentic channel. its significance and meaning. The Spirit of reconciliation makes 'koinonia' possible, a koinonia where communities It is not simply a matter of believing or not believing with different regional identities grow into a healing and in the Spirit, not even a matter of 'hearing the Holy Spirit' reconciling community, that shares each other's joys and and deciding to obey the Holy Spirit. It is distinguishing the sorrows, and is urged to reach out, to those in need of 'voice' of the Holy Spirit from the 'voice' of modernity, post- forgiveness, healing and reconciliation. modernity, power, prestige as informed by the spirit of competition and the economy of the free market. The Bible However, the reconciling community does not teaches us to 'hear' the voice of the Holy Spirit in the voice of gloss over the forces of division, decay and death 'the Holy the poor and the oppressed. The Bible shows how the Spirit Spirit will enlighten, teach and convince the community of God was moving in the acts of liberation; the Biblical with regard to sin, justice and judgement' (John 16:8; Acts narratives of liberation exhorts us to hear and identify the 2:37). The Holy Spirit exhorts them to ask "what shall we Spirit in the written Word and in the world of the living do?" (Acts 2:37) and encourages them to initiate and carry today. out acts of reconciliation. The long road to reconciliation is a process of education and discernment whereby the Holy We need to 'hear' the voice of the Holy Spirit also in Spirit empowers and energises communities. It is an the 'groaning' of creation, in the cry of creation which is now invitation for a journey with God in a ministry of threatened, suffering agony and in bondage. The Holy reconciliation (II Cor 3:8) as God's workers of peace and Spirit calls us not only to be attentive to the written Word reconciliation. but also to the movements of liberation and solidarity. Such movements are the 'space' where the Spirit moves to build May the Holy Spirit guide us in this Pentecost consciousness for the fundamental option for life. Within Season to imbibe the Biblical vision of reconciliation where these historical movements and this new consciousness on "steadfast love and truthfulness meet, where justice and behalf of life, faith is alive, discerning the experience of the peace kiss each other, where truth springs up from the Spirit in the liberation movements. earth, and justice and peace look down from heaven".
In Acts 2:1-13, Luke dramatically narrates the role Rev. Dr. D. Rathnakara Sadananda of the Holy Spirit in reconciliation at Pentecost. Pentecost General Secretary, CSI was a commemoration of God's act of making a covenant 3 ! CSI Life May 2015 WALKING IN CHRIST'S WAY TOWARDS THE REIGN OF GOD The Most Rev. Dr. G. Dyvasirvadam, Moderator, CSI & Bishop Krishna-Godavari Diocese t was in 1986, I attended the Synod at beginning evolutionary journey of Trivandrum and I was fortunate to listen Word of God culminated in the Ito Bishop Lesslie Newbigin, one of the manifestation of God in this world, saintly leaders of yester years of CSI who was invited Skenosis-God intervening in the to bring a meditation on “Mission in Christ's Way”. history of humanity. The loaded spiritual meditation comes from his rich experience at grass root level culture in the rural Jesus, as the human face of context of Tamil Nadu wherein he was encountered God, came into Galilee preaching, by potters, weavers and all other sections on the base proclaiming about the fulfilment of the rural context. Therefore, his articulation of and the Kingdom of God coming faith was generated from different experiences, with a message repent and believe in that Gospel. He contexts, seen from different eyes, with which never invited the listeners to believe in him. background he already gave us his expressions in the publications, ‘The other Side of CSI’, ‘The Unfinished Jesus went about in Galilee teaching in Agenda’ and the like. His depiction of Christology Synagogues, preaching the Gospel of Kingdom and comes out on lines that of like Bishop J.A.T. healing every disease and infirmity among the people. Robinson's - ‘The human face of God or Truth is two In preaching the good news coupled with the acts of Eyed’. The beautiful expressions from these great healing he always brought in the message of the leaders of the Church, take the believers to Kingdom. At occasions, it gives us an understanding understand Jesus very closely and humanly. In the that the Kingdom is where the infirmities are cured or light of the above, I was also privileged to go through diseases are healed and the lives made whole and the search of yet another pietistic sage in person of holy. Evangeleon, the ‘gospel’ that was understood pope Benedict XVI, through his book 'Jesus of as Kingdom of God. However, there is yet another Nazareth'. I made an effort to study the contrasting Greek word Evanglium that was used in Roman contexts of great personalities like Bishop Leslie context as the message of assurance and protection Newbigin to that of the larger context of Pope extended by the Roman lords, the saviours, kings and Benedict XVI in their search for the ‘Face of the Lord’ emperor. In other words, it was the saving message and to discover the ‘Path of Christ’, Both of them and assurance from emperor that was discover the human Jesus in his earthly abode with communicated to the people for a better world. Such emphasis on the humanity of Jesus. a message was not just an informative speech but a performative action. Such action coupled with power The major religions give emphasis to the that enters into the world to save and to transform, divinity of a God, but not the Humanity, but the was the message embedded in the gospel when Christology of the above mentioned visionaries comes Jesus proclaimed the Kingdom. from their authentic understanding of incarnation of a God who emptied himself and took the form of Evangeleon was in fact related to Pax Romana human perhaps they uses the historical critical , peace with Rome, that all those nations who come method which the historic fact of the incarnation was under the Pax Romana are saved by the Roman investigated, as I think of past, which remains power. Where as Evangeleon the ‘gospel about relevant, which is very precision in interpreting the Kingdom’ preached by Jesus was loaded with reality of the past is both its strength and its limit. It efficacious power that enters into the world to save is in this very context, St. Paul gives the evolutionary and transform the lives of people. journey of the divinity that was emptied to assume the condition of a humanity (Phil:2:6-11). However, The New Testament records the usage of word Paul doesn't stop there until he envisioned the ‘kingdom’ 122 times. This word is explicitly seen in exalted state of Christ. It is in this context, we want Synoptic gospels, to have been referred atleast 99 to understand our theme “Walking in Christ's Way times. Baseleia, kingdom of God, which means ‘the towards the Reign of God”. reign of God’ or ‘ the dominion of God’. Therefore the gospel about the Kingdom of God was the core St. Mark begins the Gospel with a beautiful message of Jesus before resurrection. The event of expression, ‘the beginning archaic of the good news Easter where as the post-resurrection message about Jesus Christ’. This reminds us of the beginning preached by the apostles in the primitive times was of the Old Testament to indicating the state of void Christology, the knowledge about the personhood of before the creation. John, the evangelist also in his Jesus. Jesus discovered as Christ become the prologue uses the same archaic to denote the Centre of preaching to the primitive church in turn
4 ! CSI Life May 2015 which takes the radical shift from essence of Jesus the essential location of the Kingdom of God. Origen, teaching to that of the preaching of the apostles. the early church father believes that every holy man Rudolph Bultmann, an existentialist new testament or every saint is ruled by God himself. The kingdom theologian emphatically sees Jesus just as a mere is felt and exercised while we pray that this kingdom Jewish teacher, a rabboni until the cross and might bear fruit and attain its fullness. According to resurrection. In his method of ‘de-mythologization Romans 6:12, sin must not be allowed in any way to he strips off the birth narratives added with reign in our mortal body. And then let God stroll at colourful depiction of angels, stars and the like. This leisure in us as in a ‘spiritual paradise’ (Genesis 3:8). leads to discover the divinity in Jesus at the Cross Kingdom is not to be found on any geographical map and the resurrection but not at the ‘virgin birth’. It but located in man's inner being. Swamy was Easter which paved way to envision the virgin Abhishiktananda expresses this as an anubhava in birth. This was quite relevant and well fit in the the ‘cave of the heart’. In the ‘interiority of the context of the neighbouring faiths attracting variety spiritual realm’, indicates the imagery of the very of stories to the available Gods. Albert scheweitzer in powerful urge and aspiration for the activity of the the beginning of 20th century broke the ice with his spirit of God within our hearts. The heart is ‘historic Jesus’,opened a new meaning to understood as a miniature kingdom of God. It grows Christology. The Catholic modernist theologian and radiates outward from that inner space. Alfred Loisy puts it like this 'Jesus preached the Kingdom of God and what came was the church! The The third dimension of understanding the preacher of the gospel became the good news; the church as kingdom is ecclesiastical which focuses proclaimer of the gospel was proclaimed. The not on the personal experience alone, but on the subject was the Kingdom of God in Jesus' mind and humanitarian aspect. Wherein church is brought in turn, Jesus became the subject in the preaching of into closer proximity. Kingdom is not something his disciples and the genesis of the church' in the merely on the social concerns but something to do light of the above discourse, it would be appropriate with the cleansing of our hearts. Jesus proclaimed to understand the church in the context of Kingdom the social equality yet underlines by the principle of preached by Jesus: sitz-in-leben. purity. This understanding of kingdom goes beyond the qualitative existence used by karl marx. The The first dimension of understanding the Renaissant age of enlightenment brought a church as Christological is one wherein Christ revolutionary transformation focused on the new becomes the centre of our understanding of faith and values of humanity rather than an individual's sin. our faith exercise. Origen, one of the ancient fathers As a result, the Reformist protestant traditions, the of our faith on re-capturing the words of Jesus, called Roman Catholic counter-reformation, Greek, Slavic, Him the auto-basilia, kingdom in person, which German protestant movements emphasised on the means Jesus himself contained the Kingdom. purity of the kingdom. Kingdom is not the geographical dominion but is a person. In almost all linguistic expressions The church recaptured this principle based 'kingdom', i.e., ‘rajyam’, 'temple' i.e., ‘mandiram’ and on the preaching of Jesus on purity of life. Jurgen the like became the names of persons to reveal the Moltmann, Martin Heidagger (existential theologian) mind and understanding of the common folks. But followed by Rudolf Bultmann articulated their without such specific name, Jesus himself contained theology seeking a futuristic Kingdom resulted in the Kingdom. In other words Kingdom is a ‘veiled theology of hope. It is not that kingdom to come from Christology’. elsewhere but it is in our approach to that Kingdom by the purity of living. It is in this context Vatican II C. H. Dodd, a new testament theologian emphasised 'ecclesiocentrism' which means the explains the bi-polarity of the Kingdom of God; the church becomes the locus of faith activity. It leads to ‘realised eschatology’ where in the Kingdom has experience, a shift from Christo-centrism to already come (Lk.17:21). The ‘futuristic eschatology’ ecclesiocentrism where the church becomes the body is an expectation of the reign of God (Mark 14:25). of Christ. Reiterated by His Grace Aram I , former The Kingdom is moving within himself as he was moderator of World council of Churches. Pope walking on the shores of Galilee, the Kingdom was Benedict XVI goes a step further to underline the moving along when he encountered the blindman at reigno-centrism, the ‘kingdom centered’ faith that Jericho or the ten lepers, the presence of Kingdom which was preached by Jesus and is the heart of was felt. Jesus' message. Kingdom in this interpretation is simply the name for a world governed by peace, This enables us to understand the justice and the conservation of the creation. This is personhood of Jesus as the one who contained the supposedly real task of the church to work together Kingdom, hence he directed all humans to that for the coming experiencing the Kingdom. Kingdom. The Hebrew word malkut is a dynamic word The second way of understanding church as which is creative, equivalent to baseleia, ‘kingdom’ the Kingdom, is to be called the idealistic or mystical which has the regal function, the active lordship of interpretation, which means our interiority becomes
5 ! CSI Life May 2015 the king by the acts rendered by Jesus in his earthly walked, he educated his local community, his abode. Jesus indicated that “God Exists and God is disciples and followers, followed by the mission who Active”. This again teaches that every act of God went on initiating the educational ministry. manifested or rendered through Jesus, that there is kingdom within him in his action. God's lordship in It is in this context, following the footprints the present, but it mainly proclaims to us a hope for and walking on the way of Christ we continue to the future. The divine lordship, God's dominion over listen to the stories of our fathers and mothers in this the world and over history transcends the movement, pilgrim journey. The Church is not a ready-made indeed transcends and reaches beyond the whole of product but the result of that kingdom in the line of history. Its inner dynamism carries history beyond C.H. Dodd, the ‘realized eschatology’, walking on itself. Christ's way. We are called to follow Him to the edges and margins reaching out to the people who live in Through the actions of Jesus, God actively periphery, enabling the people to discover the signs of entered in the history to create a new way which the kingdom that Jesus preached. This is the becomes the way of Christ. The Missionary Church authentic ‘Reign of God’ and the Church as basic captured this and they followed Jesus to walk on his community is invited to walk on this path Jesus laid way when they touched the first Leper in our country, the pilgrim journey towards the Reign of God. As the when they embraced the man affected tuberculosis Church of South India, let us continue our pilgrim and when they first initiated the process of healing journey in the Church at large with Christ to live and when Jesus raised the little girl (towards the celebrate the Reign of God. empowerment of girl child), it was the kingdom that Jesus preached and experienced. When Jesus
Department of Communication Church Music Course 2015 Church Music Course 2015 supported by College Exams” taught and conducted by the EMS was organized and conducted by the CSI Synod coordinator on the 18th evening. Department of Communication for musically talented young people at the CSI Synod Center from Mrs. Lakshmibhai, Rtd professor of Carnatic May 15 to 20, 2015. music in “Queen Mary's college, was also present for a session on Carnatic music theory and practice, 21 young people, from Krishna Godavari encouraging students to pursue proper training in diocese, Medak diocese, Dornakal diocese and the same to make church music to sound more Madras diocese, came to the synod center, stayed Indian. Songs from different Asian countries were here and learnt the basics of music theoretically and introduced and taught to make them get a feel of practically. All students were instructed in Basic music from other cultures. Music Theory and Notation. Instrumental instruction sessions were conducted in which As the course came to a close, the students students were individually instructed on playing were able to read music notations and play simple Keyboard, Guitar, Recorder and Tabla. tunes on the instruments of their interest. For most of them playing an instrument while reading Western Music Theory and notation was notations was a challenging experience. mandatory and taught to all to students by the Coordinator for Church Music. Keyboard was Even through the busy and hectic schedule instructed by Mr. G Earnest, who also helped out our beloved and Honorable Moderator, Dr. G. with those who learnt Guitar from Mr. John Barathi. Dyvasirvadam and the General Secretary Rev. Dr. D. Mrs. Vasanthi John was teaching Recorder and also Rathnakara Sadananda were present for the closing a few songs in Carnatic Music. Tabla was taught by ceremony to witness the small beginnings and Mr. Mahadevan to 3 of the students. humble journey of music these young people have begun. In Moderator's brief address to these young On 17th April, the Students of the Music people he reminded them that God has a rhythm of course had an opportunity to listen and watch a life for them and it becomes our task to place Premier performance of the Madras Guitar ensemble ourselves in that rhythm. As a sign of encouragement consisting of 14 best western classical guitarists in a course completion Certificates were given to the Chennai. This evening of music ensemble inspired participants. All the students went back assuring our young people to dedicate themselves completely that they will continue this journey of music to music. dedicating their gifts to the glory of God and the wider church. Students were also taken to an exposure visit to the renowned “Musee Musical School of Music' to S. John Barathi observe a class of “Western Voice training, for Trinity Department of Communication (Photos found on page 14) 6 ! CSI Life May 2015 WALKING IN CHRIST'S WAY TOWARDS THE REIGN OF GOD
The Rt. Rev. Ravikumar J. Niranjan, Bishop in Karnataka Northern Diocese
he incarnate Jesus heralded the Pilate does not see in beginning of the reign of God as Jesus' answer a denial of his Tintervention of God in the human kingship. He infers and insists: history. At the birth of Jesus the host of angels “So you are a king”(v.37). Jesus proclaimed: “…on earth peace, good will toward accepts with hedging: “You say men”(Lk.2:14). Jesus began his earthly ministry by that I am a king. For this I came proclaiming the good news of God that “the time into the world”: to inaugurate a come. The kingdom of God is near”(Mk. 1:14,15). world of peace and fellowship, of The core of Jesus' message is the kingdom of God. justice and respect for other people's rights, of love for The God of Jesus Christ is the God of the kingdom, God and for one another. Earlier in his ministry the one who has a word and an involvement in Jesus reads in the Synagogue a passage from Isaiah human history from which the image of kingdom is and applies the prophetical message to himself: “The taken. The God of the Bible cannot be separated Spirit of the Lord is upon me, because he has from his plan, the kingdom. The theme of the anointed me to proclaim good news to the poor. He kingdom which is central to the synoptic gospels, has sent me to proclaim liberty to the captives and does not present itself in the same way in John. In recovering of sight to the blind, to set at liberty those the gospel of John, an attempt is made to lay who are oppressed” (Lk. 4:18). He declares to the emphasis on the kingship of Christ (18:33-37). listeners that in listening to his reading the prophecy When Jesus was brought before Pilate with the is fulfilled. In other words Jesus claims that He has accusation that he claims to be the king, Pilate asks come to proclaim the good news of the dawn of the Jesus: “Are you the King of the Jews?”(v.33). Jesus, reign of God where love, justice and peace shall be the knowing the mind of the Roman official, asks him in predominant qualities of life of the society. This is his turn: “Do you ask this on your own or did others tell kingdom which comes into human history, you about me?”(v.34). Pilate's arrogance does not enhancing it and leading it beyond itself, a kingdom intimidate Jesus, who then gives his own answer in which will have no end though it is present as of now; the well-known words: “My kingdom is not from this it is not only for the future, “His dominion is world”(v.36). At once, Jesus gives the reason: my everlasting”(Dan 7:14). The kingdom of God is not kingdom does not use coercion, it is not imposed. limited to the past, to the present, or to the future and Jesus indirectly intimates that he has come to that is why Jesus taught his disciples to pray for this establish the reign of God, the heaven on earth. kingdom to come in its fullness.
One can easily fall into the temptation of During the interrogation of Pilate Jesus bears interpreting this statement as a reference to a witness to that truth. He gives testimony to the reign kingdom on an exclusively religious and spiritual of God which “is everlasting” as the prophet Daniel level, with little or no implication to the temporal announces (7:24). If we listen to the voice of Jesus, realm, in concrete history. However, such an we belong to the truth (Jn.18:37), and accordingly all interpretation does not correspond to the gospel as a those who adhere to the reign of truth that Jesus whole. Earlier text from John chapter eight depicts came to preach are made to “be a kingdom” (Rev.1:6). that, in the midst of a harsh controversy with the Jesus and the kingdom he proclaims are the ultimate Pharisees, Jesus tells them: “I am not of this goal and meaning of our lives. world”(v.23). The terms in the original Greek language are exactly the same. There is a distance Jesus was condemned to death for claiming and even a rupture, and Jesus wants to point it out. to be a king. This is what his accusers are saying and However, it is not between what is religious and Jesus himself admits it to Pilate. Pilot was an official temporal but rather between domination and service. representative of the Roman emperor. Thus he A kingdom of arbitrariness, privileges, and neither accepts Jesus as King, nor understands the domination which Pilate knows, is unlike the claim of Jesus to be the king of a different world for kingdom that Jesus came to proclaim. On the the truth of which he came to bear witness. Pilate contrary Jesus' kingdom is a kingdom of love, justice, does not fully understand what kind of kingship peace and service that ushers the good will of God to Jesus was talking about or the Truth to which he was men. bearing witness. In order to escape from the fury of the mob Pilate orders crucify Jesus and to place an
7 ! CSI Life May 2015 inscription on the cross declaring Jesus' status as Galilean a member, therefore, of a despised people. king of the Jews (Lk.23:38). It was in the stark From that situation, the Lord is calling us to a contrast with the physical situation of the man nailed kingdom of solidarity; he is calling us to be with him on the cross. Is this a king? Which is his kingdom? (Lk. 23:43). The people who had been listening to Jesus' Jesus' preaching, started in the fifth chapter preaching are looking at the crucified one in of Matthew with the beatitudes addressed to those bewilderment and perhaps amazement and dismay, who follow his teaching, concludes by reminding us because in Jesus they envisaged a leader who would of what is essential in the conduct of the disciples deliver them from the bondage of Romans and re- (Mt. 25:31-46). The Son of Man (v.31), the king establish the Jewish kingdom. The Jewish leaders (v.34), will come to judge the nations. His kingdom is who had been challenged by his teaching are not a kingdom of power but of service: “The Son of mocking at him now; they are enjoying their victory. Man came not to be served but to serve” (Mt. 20:28). The one who had presented himself as the Saviour is This is the criterion for judgement. Entering into not able to save himself. They were thinking that this that kingdom, definitive life, eternal life presupposes would discredit him before the crowd (vv.35-38). that disciples have followed the path of the master in Once again, they had misunderstood. But we too run serving all people and especially those with the the risk of misunderstanding affirming, for example, greatest need. that Jesus admits he is the king of a purely spiritual realm without any connection with this world. The However, precisely because we are dealing kingdom of God, which the Messiah announces, is a with eternal life, it is not limited to what is beyond universal reality from which no one escapes. In a human history. It is not only future life, it is eternal beautiful Christological canticle, Paul tells us that life. That means life of all times, including the “all things have been created through him and for present. The demands of the kingdom lead to giving him” (Col.1:16). life now: giving food, something to drink, etc. These actions must express the grace that God has given us Here the radical opposition is not between in giving his own life. Thus the preferred addresses what is spiritual and temporal, religious and are the “least” and the most forgotten. Here Matthew historical. Rather, it is between power of domination uses the same term which he uses to refer to and power of service. Jesus is not a king like the Bethlehem (2:6), the insignificant city from which the kings of this world who dominate and mistreat their Messiah comes. In this sense, all the poor and subjects. Jesus does not use his power for his own forgotten people are insignificant like Bethlehem, yet benefit and this is precisely why he does not save from them, the Lord comes to us. This is why the text himself. Jesus has come to teach us that all power, is telling us that in serving the poor we are serving the whether political, religious, or intellectual, is at the Christ of our faith and that in solidarity with the service of the oppressed and the destitute. neediest we recognize the humble kingship of the Son of Man. There is no other way to “inherit the Service, not domination, is the great norm of kingdom”(25:34), that is to say being face to face with the kingdom announced by the Lord. It is betrayed the Lord. when we use whatever power we may have received in order to impose our ideas and to preserve our God's judgement is not confined to the realm privileges, for example, when as church people we of the individual. It has a social dimension. The Lord take advantage of our situation in society to turn a and the poor of our country have much to say about deaf ear to the rights of people who do not share our the indifference, the frivolity, and the subtle cruelty convictions, caste and colour. An attitude of service of those who accumulate for themselves the goods presupposes sensitivity to listen to others and to they take away from others. respond to their needs both material and spiritual. That testimony alone will open hearts and minds to The Son of Man is King. He is also a the proclamation of the kingdom of Christ. The shepherd, and he will look after his sheep (Ez.34). attitude of Jesus, who never used his power to his His reign of service is here and now an expression of own advantage, broke the hardness of one of the his victory over death (I Cor.15). Believing that God criminals with whom he was crucified (Lk.23:40-41). has communicated his own life to us does not take us Jesus' testimony made him understand of which out of history. On the contrary, it makes us assume kingdom Jesus was king -- a kingdom which, from it fully because what is definitive is judged in what is now on, in this world and in society, must change our transitory. Being conscious of this we are called to way of perceiving things and relating with others. It work towards the realization of our Lord's prayer, thy must inspire us to incarnate the great values of the kingdom come. Every little action or deed in this reign of God in our history. direction would be an exercise of walking in Christ's way towards the reign of God. In fact, we must not forget that the one in whom the Lord has made the “fullness of God”(Col. (Source: “Sharing the Word Through the Liturgical Year” by 1:19) dwell is the son of David (2Sam. 5:1-5), a man of Gustavo Gutierrez, Tr. By Colette Joly Dees.) our history and, as Luke reminds us (23:6), a
8 ! CSI Life May 2015 CHURCH AS A SACRAMENTAL COMMUNITY: KOINONIA OF FAITH Rt. Rev. Dr. Daniel S. Thiagarajah, Bishop in Jaffna Diocese, Sri Lanka
he notion of koinonia has been the We need to understand the driving force for church unity in the notion of koinonia as a gift and Tecumenical debates, especially in the calling. It is a gift of God and a long and cherished labour of the World Council of calling of the churches. God is the Churches (WCC) through its Faith & Order one who gathers the whole Commission. Some of us may remember that the 5th creation under the Lordship of World Conference held in Santiago de Compestela, Jesus Christ and indicates that all Spain deliberated on “Towards Koinonia in Faith, Life are brought into communion with and Witness.” This conference encouraged the God of all creation. The church is churches to stand firm on the existing unity and the foretaste of this communion with God and with resist any division that might occur. Churches were one another and that the Holy Spirit enables the time and again encouraged to identify and struggle church to be a sign of God's rule and a servant of together in finding issues that remained barriers and reconciliation. The calling of the church is to a challenge towards church unity. The hope was that proclaim reconciliation and provide healing. the churches would be challenged and motivated to take initiatives towards koinonia in faith, life and “Sacrament” is defined as “A Visible Sign of witness by means of being instruments of God's the Invisible Grace of God.” The church's calling is to reconciling and transforming purpose to all be a visible sign of this gracious act of God that was humanity and creation. amply demonstrated by our Lord “that they may all be one.” This unity is necessarily based on the unity The word koinonia has rightly become a of the Trinity, “that they may all be one, just as you, central term and concept in our day-to-day thinking. Father, are in me, and I in you, so that they also may As used in the Greek New Testament, koinonia its be in us, that the world may believe that you have immediate family of terms do not lend themselves to sent me.” precise definition. Sometimes their meanings are very ordinary, other times profound to the point of God's koinonia is demonstrated in God's mystery. Together, however, these meanings take on making “space” within Godself to accommodate the force and depth in shaping our calling to be a creation. It was further demonstrated in God's community of faith. sending of God's Son to be in total solidarity with humanity. This incarnation by way of kenosis is yet The range of meanings extends from koinos another way of manifestation of God's koinonia. (ordinary, profane as in Acts 10, 11) to koinonia as There is always a “koinonia-space” that is evident. “sharing” and “partnership,” whether in labor or money (as in Philippians 2; 2 Corinthians 8&9 and The call of the churches is to internalize this Romans 15), and to “solidarity” with each other in “koinonia-space,” a space where the walls are thin times of need (Romans 12.13). Going far beyond our and the windows and doors are open so that the ability to comprehend, we are invited to participate in 'spirit of accommodation' triumphs. This “koinonia- the koinonia of the Father, Son and Holy Spirit (John space” makes us celebrate the richness of diversity 17; Philippians 2). The most material and spiritual and multiplicity God's creation brings in. This is not dimensions are celebrated in “communion,” the something we invent or create. This is just the Lord's Supper (1Corinthians 10 & 11). modeling of Godself. Hence granting of such “koinonia-space” to each other is the mandate given Koinonia is found in the nature of the to the church. koinonia God gives us, in the incarnation of the Son, and in the blowing of God's Spirit. Yet the most Paul has rightly said in Romans 14. 1-6 and 15.7, profound dimensions of koinonia are to be found in “…therefore welcome one another as Christ has the utterly ordinary exercise of it in our communion welcomed you for the glory of God.” The mutual with God and in the body of Christ. Thus koinonia is respect and freedom that go with this space is the an identity-giving, life-shaping, commitment-forging strength of koinonia. Paul labors hard to and action-provoking gift of God. We receive it with demonstrate this truth when he writes to people in Christ standing among us and his Spirit enabling us Ephesus and Rome. He talks about the 'space' that to both receive and exercise this gift. makes for peace for mutual upbringing. Our
9 ! CSI Life May 2015 differences do not hinder the actual koinonia. and on earth” is not designed to be one of uniformity, Rather, they enrich our whole being. The koinonia- but of God-created diversity, a diversity that is not space invites and embraces strangers (Romans threatened by our individualism and self-sufficiency 12.13), and even enemies (Matthew 5.43). The but a diversity that rejoices in our oneness in koinonia-space we see in the very first act of God, the diversity and our unity in multiplicity. May we all, creation, is something that continuously calls us to who are a part of this great legacy the Church of examine ourselves. We need to appreciate to the South India, recognize in humility that which point of recognizing the 'inter-connectedness' and Nicodemus wouldn't understand, the wind blows 'diversity' which are the salient features of God's where it wishes, and you hear its sound, but you do creation that we belong to each other by an act of God not know where it comes from or where it goes. So it and that koinonia is a mix of listening, appreciating, is with everyone who is born of the Spirit.” exhorting, critiquing and dialoguing all in the interest of growing closer to each other within the May the grace of our Lord Jesus Christ, the koinonia of God. love of God, and the koinonia of the Holy Spirit enable us to receive this gift, gift of koinonia, again and Paul rightly says in his letter to the Ephesians again. Amen. (1.10) that the body made up of “all things in heaven
Department of Diaconal Concerns CHURCH LEADERS AND KEY AFFECTED PEOPLE: A DIALOGUE
Churches in the family of the NCCI including them in the community life of the church. CSI had a program on dialogue between the Church leaders and the Key affected persons. The dialogue The Church leaders also expressed the need was arranged by the Ecumenical Solidarity on HIV/ to read the Bible from the key affected people's AIDS, NCCI along with CSI synod. perspectives. Many concerns were also expressed in order that, the Church- as an inclusive community After listening to the Biblical and the including itself in God's realm includes without any theological interventions, the Church leaders discrimination and barrier’s. expressed their concerns about the neglected people such as LGBT and those affected and infected with Program was arranged on 23rd April 2015 at HIV/AIDS. CSI synod campus. The chief guests participated are Rev. Dr. Roger Gaikwad, General Secretary (NCCI), Representatives from communities pushed to Lt Loi. Dasari General Secretary Salvation Army, Rev. the margins shared their stories and experiences. Asir Ebenezer, Dr. George Zachariah, Ms.Olga These narratives raised key concerns about their Aaron,Dr. Ramakrishan, Ms. Edwina, Mr. John lives in the mainstream society. It urged the Samadhanam, Dr. Shiela Bharathan, Rev. Dr. listeners(Church Leaders) to actively respond to Chandran Martin, Rt. Rev. Raja Socrates (Bishop these issues and encouraged them not only to show ALC) and Fr. Philip Kuruilla. solidarity but also move beyond in accommodating
10! CSI Life May 2015
PENTECOST COME HOLY SPIRIT RENEW US (Exodus 37:1-14, Psalm 104:24-35, Acts 2:1-13, John 16:1-11)
Rev. Deborah Premraj, Presbyter, CSI Diocese of Madras. entecost greetings to you all even as we compassion on all the suffering are preparing for the commemoration people and restored them to life. Pof the great event of the Holy Spirit coming upon the disciples who were waiting in The presence of Holy Spirit in Jerusalem. The disciples at that point really did not the world is not new, there is the know anything about their future or what awaits mention of the Holy Spirit from the them. The Pentecost experience marked a new beginning of creation, we also hear of beginning for the disciples and it also marks the God sending his Holy Spirit to enable beginning of a glorious movement of God, the church people to achieve great victories and which has survived persecution, confusion, division making them capable of doing things which they are and so many difficulties and challenges yet is alive, not used to. The Holy Spirit was given as a power or growing and flourishing. capability and the Holy Spirit transforms those who received the Holy Spirit. St. Paul writes to the What does the word Pentecost mean? Corinthian church describing the nature of the Holy Pentecost comes from the Greek word Spirit. The Holy Spirit is a source of freedom and new Pentekoste meaning fiftieth day It is a name to life. For the disciples to experience a new beginning indicate the Jewish Feast of weeks commemorating they should experience freedom and for the disciples God giving the people the law on Mt. Sinai. What to be able to participate in the task of proclaiming happened in Acts 2 was something that happened freedom, they should experience freedom when the Jewish people were celebrating their fiftieth themselves. In the book of Acts, there is a great and day after the Passover and for them the fiftieth day grand outpouring of the Holy Spirit at a time when marked the festival of wheat harvest. This day is also people from different parts of the world were known as Shavuot. It was on this significant day watching. The anointing of the Holy Spirit liberated that the apostles gathered in Jerusalem and waited the disciples and set them free. What we see in Acts 2 according to the command of our Lord Jesus Christ is an act of power and transformation. Jesus had and they had this wonderful experience. called the twelve disciples and one betrayed him and the rest 11 had replaced the one who killed himself. Our Lord Jesus Christ instructs the disciples They were with Jesus, they have heard the gospel so to gather together in Jerusalem and wait in much yet now they need transformation to be used Jerusalem and praying. In obedience to Jesus' by God. What happens in Jerusalem is a mighty rush command the disciples are waiting in Jerusalem. It of wind from heaven coming down and filling the was a time when people from all over had come to room where they had gathered. Their work is cosmic Jerusalem for the festival. It was at this time this in nature, It is a new work of God and in this room great event takes place, the Holy Spirit comes upon heaven and earth meet. The disciples were filled with the disciples as tongues of fire and rested upon them. heavenly power that they now will be able to travel far and wide and even be ready to get killed for the sake Luke writes in the book of Acts that suddenly of Jesus Christ and his gospel. They are born anew to from heaven there came a sound like the rush of a die, as a sacrifice to God. The Holy Spirit sets people violent wind, and it filled the entire house where they free and this action of God actually is the foundation were sitting. Divided tongues, as of fire, appeared of a new world. among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began Freedom from Fear : to speak in other languages, as the Spirit gave them ability. It is quite contrasting to the inactivity of the The first transformation that the disciples disciples after the death and resurrection of Jesus. undergo is liberation from fear and from all The disciples were afraid of the Jews and were living apprehensions and they are now in the control of the in hiding and denial. They were fearing for their lives Holy Spirit and in the power of the Holy Spirit, they after the horrible crucifixion of Jesus Christ. They are not shy, they are not afraid and they yield to the thought that Jesus is the Messiah of God who has anointing of the Holy Spirit. Here they are not come to establish God's reign and to establish a new resisting God and Gods call but simply surrendering kingdom. The disciples should have been shattered to the over powering Holy Spirit. that such a horrible thing could happen to a person who was good to all times and to all people and had
15! CSI Life May 2015 What we see in Acts 2 is an act of power and which is a limitation that divides people and creates transformation. Jesus had called the twelve disciples narrow walls is overcome and it is the victory of God and one betrayed him and the rest 11 had replaced which the disciples participate in. It is the power of the one who killed himself. They were with Jesus, God which challenges the church to do new things, they have heard the gospel so much yet now they discover new abilities, constantly grow in faith and need transformation to be used by God. What become more and more Christ like in essence. The happens in Jerusalem is a mighty rush of wind from Chief priests and the scribes and the Pharisees were heaven coming down and filling the room where they so nervous to see the new abilities of a Rabbi. They had gathered. The Holy Spirit sets the disciples free were stuck to doing the uncreative teaching and from fear and they were filled with heavenly power preaching sometimes serving God and sometimes that they now will be able to travel far and wide and be serving Satan by resisting God. The Holy Spirit sets ready to get killed for the sake of Jesus Christ and his the church free from such limitations and trappings gospel. They are born anew to die, as a sacrifice to to be a sign of God's tremendous power and presence. God. Being afraid is very unbecoming of a disciple of Jesus, more unbecoming of our calling is if we have Freedom from hopelessness: created a situation where people are afraid of us. The The Holy Spirit liberates the minds of the church is called to fear God not its own members and disciples to speak of the great wonders of God. They leaders. The Church with such fear becomes have been feeling let down by the crucifixion of Jesus incapable of doing anything relevant. What it does is and they must have been frustrated by the hopeless what it does to satisfy itself that the church is alive. A situation of the empty tomb. The Holy Spirit sets their Church that is fearless faces the truth and truthfully minds free and they begin to speak with boldness and addresses the world. conviction about things about which they were afraid Freedom from limitations: and confused. Pentecost destroys hopelessness, hopeless theologies, hopeless ministries and The second impact of the Holy Spirit is that hopeless mission priorities. Anything that is the disciples are speaking in different languages this unproductive and anything that does not generate was a sign to the disciples of the immense power of goodness, justice and peace is hopeless. The church the Holy Spirit. It was also a sign for all those can actually be alive and spend huge sums of money gathered in Jerusalem that something universal and and resources and nothing good happens either global is going to begin and the people now come and within the church or in the world. This is the listen to the disciples talk in their languages. It was hopelessness that Pentecost destroys and the not a sign of wonder alone, it was a message to all the disciples now proclaim the great wonders of God. See people of the world that spirit gives capability to do the living God in their midst and see themselves as the impossible. Ever since the disciples were called by instruments used by God. Humbly, reverently, our Lord Jesus Christ, they have been called and fearfully, sincerely and obediently following Jesus, equipped to do things which they are not normally serving Jesus and living like Jesus. capable of doing. One of the greatest temptation which is a limitation for the church and Christians is This freedom gives them new life and in this to desire to simply exist or to comfortably exist. Work, anointing a new age was born, the age of the church make money, prosper and enjoy life and in all these in the hands of the Holy Spirit. It was what God was things see God's blessing. This major limitation doing to his apostles in preparing them for the new incapacitates the church. The consequence is that age that is going to begin in the power of the Holy the church does not grow in faith and in the power to Spirit. This Pentecost, you can make it a new challenge and overcome evil. The Holy Spirit actually beginning for yourself if you surrender to the Holy pushes the disciples forward with enormous power Spirit to be set free. and even the power to speak any language. Language Green Awards
The Ecological Concerns Committee of CSI Synod is announcing Green Awards contest for the Churches, Dioceses and Institutions belonging to Church of South India. Those who wish to participate in this contest please visit www.csisynod.in Last date to apply for the contest is 30th June 2015.
For more details contact: Dr. Mathew Koshy Punnakadu. Convener, Ecological Concerns Committee [email protected]
16! CSI Life May 2015 CSI Kerala Region Kerala Regional Youth Assembly 2015 Inaugural Ceremony The Youth Assembly of the Four CSI Dioceses Outing in Kerala organized by Kerala Regional Youth On 14 April we went to THUMBACHI Movement was held on 13-15 April 2015 at HRDT KURISUMALA (a Catholic Pilgrimage Centre) for an Center CSI East Kerala Diocese. The Inauguration outing. Ceremony was presided by Rt. Rev. Dr. K. G Daniel , Talent Night Bishop in CSI East Kerala Diocese and President of A Talent Night for all the Youth Delegates was Kerala Regional Youth Movement. Our Deputy organized. This gave wider space and opportunity for Moderator Rt. Rev. Thomas K. Oommen was the Chief bringing out the talents of the young people of all the Guest. Many Diocesan Officials felicitated the four dioceses. assembly by their greetings. The Theme for the Conference was "FROM FACEBOOK TO FACE TO Business Meeting FACE" . The Assembly was inaugurated by Rev. On 15 April the business meeting convened. It Solomon Paul, Director, Youth Department CSI was presided by Bishop K.G Daniel. New office Synod, who delivered an inspiring message. Mr. Bearers selected for the next one Year are as follows: Rajesh C. Eapen, the Assembly Convener welcomed President - Rt. Rev. Dr. K. G. Daniel the gathering. Vice-President - Rev. Dr Prakash, SKD. Secretary - Mr. Jose R.,MKD Sessions Joint Secretary - Miss. Elin, EKD Keynote address was delivered by Bishop K.G Treasurer - Mr. Rajesh C. Eapen, EKD Daniel. The first session led by Rev.Joseph Samuel Assembly Convener - From CSI NKD ,NT Prof. in KUT Seminary Kannammoola, was Seven Youth members from each Diocese were on “The Creative interference in the Society: selected as Executive Committee members. Management of Time ,Space and Skill”. Rev. Sunil Puthiyattil, from CSI NKD led the second session on Holy Communion the topic, “The Kingdom Values: an Ethical View on The Assembly came to an end after the Holy Social Medias”. Rev. Anilal from UTC Bengaluru gave Communion Service. Rt. Rev .B. N Fenn Bishop in CSI a talk also on “Social Media and its impact on todays NKD delivered a message. youth”. All these sessions were interactive and Vote of Thanks challenged the young people to look at the main Mr.Rajesh C.Eapen recorded a word of vote of theme from various perspectives. These sessions thanks to all who made the Assembly a successful also reminded the Role of Christian young people in event. this age of digital addiction. For Kerala Regional Youth Movement Morning and Evening Worships Every Morning and evening worships were Rev. Prince George, Mr. Jose. R, Dr. Shyju. J, conducted by each Diocesan Youth Members. Mr. Rajesh C. Eapen
17! CSI Life May 2015 CSI Department of Pastoral Concerns
Strategic Planning for the Effective Ministry in the Rural Context (An orientation Program for the CSI Sponsored Theological Graduates of 2015)
“Building up of the body of Christ is the crux relevant ministry that involves of the Ministry” said, the Moderator Most Rev. Dr. selfless love towards the grass Govada Dyvasirvadam during the orientation root communities. He shared programme organized by the Department of Pastoral practical dimensions of the Concerns (DPC) for the recently graduated Pastoral Ministry based on his sponsored Theological Students on 29th April, 2015 own personal experiences as a at the CSI Centre, Chennai. The theme of the Pastor, Missionary and a programme was the “Strategic Training for an Bishop. Effective Pastoral Ministry in the Rural Context.” The Rev. K. James Cecil Moderator has reiterated Victor, the Director of the DPC has led a session on that “walking on Christ's the key factors of Pastoral Ministry which include the path: towards the reign of worship and liturgy, fostering fellowship, God” is the focus of Church incorporating the Key Affected People (KAPs); of South India in this year. importance of House visits and the personal spiritual He recalled the tridents of life as a model to emulate. After which Rev. Asir the CSI constitution: Ebenezer, Director SEVA has presented the “Girl “Greater peace, closer Child” campaign and “Food for All” campaigns and fellowship and fuller life” encouraged the participants to see the Pastoral and encouraged the participants to work towards Ministry from SEVA perspective Ministry as achieving the same. Narrating the formation of the CSI and various gradual developments, he has turned the attention of the participants to the “Galilee” from where the Church has come into existence. 87% of the CSI being present in the rural parts of South India, he challenged them to serve the “Galilees” where broken, under privileged and exploited live, and long to have the presence of a Pastor, a servant of God to stand by them. Differentiating the terms “Oklos and Cleros”, Moderator invited the Pastors in the making to find
Diaconia. Rev. Solomon Paul, Youth Director, has highlighted the aspiration of the youth in the Church and provoked the participants to connect with youth, who are the present and future of the Church, for a relevant ministry among them.
At the end of the programme, the Department of Pastoral Concerns gave the valuable book “Ecclessiology” as a gift to the participants. The feedback form the participants was very encouraging the people of God, who are created in the image of and satisfactory. The opportunity to visit CSI Synod, God in the untrodden paths and serve them. to be welcomed and instructed by the Moderator, Deputy Moderator and to get to know the activities of Taking on the importance of liturgy and the Synod through various Directors and meeting the constitutional order in the life of the Church, the sponsored students form all Theological Seminaries Deputy Moderator Rt. Rev. Thomas K. Oommen has was a memorable experience for all of them. inspired the delegates to take both liturgy and constitution seriously. He explained the Mission Rev. K. James Cecil Victor, Statement of CSI and drew their attention to a Director DPC (Group Photo found on page 14) 18! CSI Life May 2015 CSI Department of Ecological Concerns Don't dilute Environmental laws “The trend of central government to dilute the environmental acts formulated by the parliament after a long debate and discussions on the pretext of Development is suicidal”, said Bishop Thomas K Oommen,deputy Moderator of CSI. He was inaugurating the two-day Earth Day celebrations organized by the Department of Ecological Concerns of CSI. There should be an ecological balance in all developmental works. The present ecological degradation is due to the over exploitation of nature. The Earthday celebrations should be the time to pledge our commitment for conserving the nature, the Bishop stressed. Bishop Timothy Ravinder the two-day conference. Coimbatore Diocese hosted presided over the meeting. Mr. C.R. Neelakantan the two-day conference. 49 Clergy from various CSI delivered the keynote address. Rev. Royce Manoj Dioceses participated in this programme. Victor, Rev.Ramesh Babu,Director of Department of Ecology of Coimbatore Diocese Mr. S .David Bishop Thomas K Oommen, Mangaladoss, Treasurer of coimbatore Diocese and Deputy Moderator of CSI. Dr.Mathew Koshy Punnackadu gave leadership for
Green Clergy Fellowship
Those Clergy who would like to associate with Eco theological programmes of CSI Synod Department of Ecological Concerns may contact . Email [email protected]
Eco trip to Srilanka
The Department of Ecological Concerns is organizing a four day trip to Srilanka on 14th October 2015. Ecological seminar, Eco bible study, sight seeing, participating in mission festival of Jaffna Diocese are the programmes . The team consisting of 40 people will start from Chennai on 14th and return on 19th. The registration fee for the programme is Rs.12000/-. The selection of the participants for the programme is on the basis of first come first serve. The DD in favour of Treasurer of CSI, payable at Chennai should reach the Director of Department of Ecological Concerns before 30th June. The draft and the photocopy of the passport should be sent through registered post to Dr.Mathew Koshy, Department of Ecological Concerns, CSI Synod Office, 5 Whites Road, Royapettah, Chennai 600014. For any clarification please contact: [email protected]
19! CSI Life May 2015 CSI Madras Diocese CSI EWART WOMEN'S CHRISTIAN COLLEGE 14th Graduation Day
The 14th Graduation Day of our CSI Ewart student enrollment has Women's Christian College was held on 20th March at soared to near full capacity the College Auditorium in Melrosapuram. Our CSI of 485 and several new Moderator and Bishop in Charge of Madras Diocese facilities have been added. The Most Rev. Dr. G. Dyvasirvadam was the Chief The Moderator felt that God Guest. The Secretary of the College Dr. J. Samuel must have had a purpose in Cornelius declared open the Graduation Day. The sending him to the College. Principal Dr. J. Edwin Thomson welcomed the Indeed, the Ewart College gathering and delivered the annual report of the community was delighted activities of the College. The Moderator delivered the to learn that in the graduation address Diocesan Administrative and distributed the Committee held the very degree certificates to next day sanction was given for the College to 9 1 g r a d u a t e s complete three long pending needs: completion of w i t n e s s e d b y a construction of the boundary wall; construction of packed audience of the first floor of the Elizabeth Andrew Hostel; and faculty, past and construction of additional classrooms in the second present students, floor of the College building. presbyters, parents and family members. Gold Medals Honouring our 'Saints'. The 14th The participation of Graduation Day witnessed another joyful landmark the Moderator in the event, namely the distribution of 18 endowed Gold G r a d u a t i o n D a y Medals. Students of the Ewart College come from function, indeed his many challenging backgrounds. Yet they respond so visit to Melrosapuram, was an historical event. positively to our teaching and training, study so People of this 120-year-old Christian center hard, and several of them distinguish themselves as established by the Free Church Missionary Adam high achievers in academics, sports and other Andrew in 1893 do not recall any visit of a former activities. How can we recognize and celebrate their Moderator! talents and achievements ? Until this year, the College had only one The Moderator made use of endowed Gold Medal that this occasion to visit the Child was instituted in 2004 by Welfare Center and Rural Dr. P. Dayanandan in Community College, and greet memory of the missionary the Melrosapuram High School Rev. Adam Andrew. This students and members of the year we added 17 more congregation who gave him a endowed Gold Medals. r o u s i n g w e l c o m e w i t h Nad aswaram mu sic. T h e Referring to the Moderator also dedicated the awards named after "Bishop Masilamani Azariah missionaries and church leaders our Moderator Hall". He recalled the visionary observed that the Ewart College honored all our act of Bishop Azariah who established the Ewart saints! The Moderator was equally touched by the College in 1997 in order to help young women, concern showed by the College to recognize and especially poor, rural, less privileged and first award categories of students such as first generation generation students, to get empowered by education learners and those succeeding to get degrees in spite for a fuller life and become caring and sharing of physical challenges and non-supporting family citizens of our great land and the world at large. In situation. the Governing Board meeting held before the Graduation Day ceremony, the Secretary of the Dr. J. Edwin Thomson College, Dr. J. Samuel Cornelius highlighted the Principal current status, future plans and needs of the College. Dr. J. Samuel Cornelius The Moderator commended the Principal Dr. Secretary Thomson under whose dynamic leadership the
20! CSI Life May 2015 Edutainment PuzzlesDiocese o&f CoimbatoreQuizzicals Congratulations By Mr. S. John Barathi Crossword Puzzles # 159 - Total Points: 19 Mr. G. Paulraj, Thirunelveli -19 Dr.Samuel Rajendram Maisa, Dornakal -19 Mrs. Sneha Achu Varghese -19 Mrs. Mercy Victoria Kattekola -19 Mrs. Nivedita Martin, Bellary -19 Mrs.Evangeline Lionel,Tirunelveli -19 Mrs. Grace Srinivasan -19 Dr.B.Evangeline Jones, Salem -19 C.K. Selvarani Thangadurai -19 Miss. S. Anbu, Thindivanam -18 Angel Gnana Cyinthiya, Vandavasi -19 Mrs. Anbu Hepzibah Jesudason -18 Ratna Prabhu, Ahmedabad -19 Rev.D. Anbu Raj, Vellore -18 Mrs. Krupamma Rajkumar, Nandyal -19 Mr.D. Hallel Johnson, Vellore -18 Mrs. P.A. Jebarani -19 Mr.J.Paulose, Muvattupuzha -16 Mrs. R. Thanammal Pitchivilai -19
Crossword Puzzle # 159 Exodus 16-20 (GNB) R u s h 1 8 Answers Across : No 159 S E V E N T H D A Y 2 4 3 1 Seventh day 16: 30 i n y o u r H S E E L I E Z E R 3 Eliezer/Gershom 18: 3 6 7 8 5 Sabbath 16: 25 a n s w e r s O T R S M A N N A 7 Manna 16: 31 11 U E Y L S E E D L 9 Stone me 17: 4 b e f o r e 5 14 12 11 Seed 16: 31 t h S A B B A T H M E L 13 Went 17: 10 2 0 E L L V O U S O 15 Hur 17: 12 M a y ’ 15 13 17 out 16: 27 Answers Down : No 159 H U R W E N T R E F 18 Disputes 18: 13 2 0 1 5 17 2 Household 16: 16 O U T N S E D R Y 4 Steal 20: 15 9 6 Slaves 20: 17 L S T O N E M E T O 18 8 Very 19: 16 D I S P U T E R U 10 all of you 16: 4 You can send answers by 11 Stone 17 : 12 Email
2 11 4 Clues Across: No 160 1 ..case of a ____(7) 5 2 makes people ___(5) 4 out as you ____(7) 7 6 Clues Down: No 160 5 altar for ____(6) jumbled 1 its owner ______(3+3+4) 9 8 7 give it ______(2+3+4) 3 but latter is__ __ _(4+2+3) 9 can ______(2+2+4) jumbled 12 14 10 __ ___ repay (4+3) jumbled 5 shall be ____(6) 10 12 I will not ____(6) jumbled 6 put to ____(5) 11 I will ___(5) 8 pay the ____(5) jumbled 13 13 ____he stayed (5) 14 to come ____(4) jumbled 15 15 man is to ______(2+8) 16 it is ______(2+2+6)
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21! CSI Life May 2015 Art ‘n’Culture Department of Communication Church Music - Keyboard Lesson 89 By Mr. S. John Barathi Often students who learn Keyboard or Guitar two of the Basic Chord progression: for example if enquire “How do we know when, we need to change a Tonic is G (we will have the 3 pitches or notes G B D in Chord? A simple answer can be “listen! Then try to Tonic) and Dominant D (we will have D F# A & if 7th change to Dominant or Subdominant and listen also C) Now Sub dominant will have C E G. “So play again to know which of this fits in harmony”, because that Chord on the note or pitch in which the melody any note in a simple melody should fit in any one or stays.
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22! CSI Life May 2015