V.C. Samuel: The Person and His Work

By Fr. Dr. Ninan K. George

CONTENT

INTRODUCTION

Birth and Childhood

Education

Higher Studies in Theology

Parish Ministry

Translation of Prayers

Teaching Ministry

Manjanikkara Malpan

V.C. Samuel and His Family

A Pioneering Pillar of Orthodoxy

A Prophet of Truth

A Pioneer Leader of

V.C. Samuel and World Council of Churches

V.C. Samuel and Unofficial Consultations between the Theologians of

The Oriental and Eastern Orthodox Churches

V.C. Samuel and Pro-Oriente

V.C. Samuel in Indian Theological World

CONCLUSION

INTRODUCTION

Writing on the historical and towering personalities who have rendered great, miraculous services for the welfare of society definitely needs ceaseless help from God; because one can succeed in his endeavors only because of God and His timely guidance. V. C. Samuel who lived in the 20th century was, truly speaking a man of intense vision on the content and future of his own religious community within which he was born and brought up. According to him, God is the cause of the tangible and intangible world. He strongly believed that everybody has the freedom to know God, provided God is also an object of study like all other studies, not based on reason and analysis but fully standing on faith in God. When anybody writes on V. C. Samuel this facet cannot be ignored. Throughout his life, he experienced God and God-events by becoming an ardent student of Theology, , Ecclesiology and Church History. He never forgot to practice what he learned from his study materials. The following sub-topics speak more-about V. C. Samuel.

Birth and Childhood

Vilakkuvelil Cherian Samuel, known as V.C. Samuel, was born into a middle-class St. Thomas Christian family, Edayil House at Omalloor, Pathanamthitta, Kerala1, on 6th April 1912 as the fifth child among six sons and three daughters. His Parents were E. I. Cherian 2 and Annamma Cherian who were devout and pious Christians. The motivation of his parents and the spiritual environment of his family really enabled him to reach the heights of religious scholarship and prominence. Sunny Kulathakal one of his good wishers states:

"His growth to religious scholarship and prominence was due to his inner compulsions and efforts on one hand and the atmosphere of religious devotion and Christian commitment in the family and the motivation of his Parents."3

The early years of his life were really miserable due to his weak constitution, but he gradually regained his health. He was ambitious to learn things in a scientific and systematic way that eventually helped him develop a mind which explored the depth of things, and it was very visible in his scholastic achievements. He would go to any extent of inquiry to acquire knowledge. When he was a young boy, education facilities were not easily available. Only a few villages had schools. Moreover, people were not very interested in sending children to schools. They were immersed in the peasant tradition. But V.C. Samuel's family background was different: They promoted education and established about fifteen schools.

Education

The young Samuel received his primary education in a school founded by his father in his own village.4 Despite his ill health, he was brilliant in his studies, which culminated with him completing his high school studies successfully with distinction.5 M.M. Thomas and V.C. Samuel represented two streams that belong to the St. Thomas tradition. They were two renowned theologians of the Indian Church and were classmates at St. Thomas English High School, Kozhencherry in 1930-31.6 On receiving the English School Leaving Certificate in 1931, V.C. Samuel started learning Syriac. This strengthened his interest in pursuing a systematic theological study, which was extremely successful, enabling the Indian church to witness Christological truth endangered by different heretical teaching that was prevalent in the early days of Christendom.

He devoted himself to sixteen years of continuous study and research at the university level. He graduated with a Bachelor degree (first rank with gold medal) from the Travancore University and a Masters degree (first class) from Madras University, in Philosophy. After graduating with the Bachelor of Divinity degree from the United Theological College, Bangalore and winning several medals from Serampore University, he proceeded to the United States for further studies.7

Higher Studies in Theology

V.C. Samuel had a long cherished desire to pursue higher studies in theology, especially in the Christological disputes of the East and the West he kept on asking the question "why does the church remain divided?" This search continued into his doctoral dissertation where he worked on 'The and the Christology of Severus of Antioch'.8 At the Union Theological Seminary, New York, he extensively studied Severus of Antioch and submitted an excellent paper 'One Incarnate Nature of God the Word' and the thesis, 'The Christology of Severus of Antioch'. In 954, he did his Masters in Sacred Theology from the same Seminary. After three years of thorough research in the Divinity School of Yale University, New Haven, he obtained the Ph.D. for his dissertation titled 'The Council of Chalcedon and the Christology of Severus of Antioch'.9 After his Ph.D. program, he spent three years pursuing Post-Doctoral research in 'Hindu Christian Thought Comparison' of which two years were spent in India and one year at the University of Chicago as a Rockefeller Foundation Fellow.10

Parish Ministry

V.C. Samuel was ordained priest in 1937 and his initiative deserves special attention in his parish ministry for he took pains to translate the Syriac liturgy into Malayalam, the vernacular of the people whom he served. A.C. Abraham one of his parishioners commented:

By the arrival of Fr. Samuel, Malayalam became dominant in the liturgy wherein Syriac had been followed. Consequently, it was helpful for the people to understand the meaning of prayers, participate in liturgies with keen attention and ardent devotion.11

Administering liturgies in such a manner was a new experience for the people those days.12 It reveals his farsighted vision into the future of his own community. He was devoted to the spiritual nourishment of his community and he was a wonderful revolutionary.13

His association with United Theological College14, Bangalore was a blessing for the Indian Orthodox Diaspora. They were blessed to experience his pastoral love and concern, moreover his deep knowledge of the Orthodox faith. During his sojourn in Bangalore, the group of people who benefited most was none other than the flock of the Indian Orthodox Church.15 He was a great 'builder' of the Church.16 The testimony of M.K. Kuriakose in this regard is as follows:

The Orthodox Christian community in Bangalore is, in a special way, indebted to Fr. V.C. Samuel for all that he has been and for all that he has done. Having settled in Bangalore, Fr. Samuel was in close fellowship with the growing community of Orthodox Christians in the city. The community owes him a lot for the pastoral and intellectual guidance he bestowed. In every important conference of the Youth and Student Movements, Retreats, Holy week services, women's League meetings and many other activities of the various parishes in Bangalore, Fr. Samuel has been an efficient leader.17 In his Bangalore ministry, there was an unforgettable contribution rendered by V.C. Samuel - he introduced the celebration of the Holy Eucharist in English for the first time, in addition to the introduction of Baptism and Matrimonial services in English.18 This shows his concern for the people of the Indian Orthodox Diaspora for whom Malayalam was not their first language. K.C. Abraham observed:

V.C. Samuel believed that Christian life is sustained by the sacramental presence in the context of a community of worship. He was always conscious that young couples who came seeking the blessings of the Church would not understand the chanting the ancient, archaic phrases. But his brief introduction in English always made an impact on the couple and the whole congregation.19

Translation of Prayers

From his childhood, V.C. Samuel was concerned about the significance of adhering to liturgies in Syriac, a foreign language, which was not known to the people.20 He found that it was not beneficial to the spiritual welfare of the people. While serving the church at Chengalam21 as a parish priest, he started translating the Syriac hymns and the liturgies on the Nativity of the Lord, Palm Sunday, Maundy Thursday and Good Friday into simple Malayalam which could be understood by the common people, who started using them in their respective liturgies. In those days, the liturgical hymns of the Nativity of the Lord to the Liturgy of Pentecost were sung in Syriac, the original language while the prayers had already been translated into Malayalam.22 Hence, the liturgy became more meaningful and devotional.23 It is one of the revolutionary steps that he took for the bright future of his own Church; leading the people to a better understanding of the theological tenets of the Orthodox Church. It was his concern that liturgy should be ‘user-friendly'.

He was not only engaged in translation work but after having translated the hymns, he spent his time teaching them to Sunday school students. If he wanted he could have made money through this work. Before he left for Union Christian College, Alwaye, Kerala for further studies, he handed over translated prayers and hymns to Father Mathews Vattakunnel24 and he said, "I could earn money by publishing these things, but that is not for my aim. They have to get published after being edited by a legitimate committee which has to shorten them avoid unnecessary description and eliminate the cursing of the Jews"25 These things helped V.C. Samuel climb greater heights in the later years of his life as a renowned theologian. This was the remarkable contribution that he offered to Church during his parish ministry.

Teaching Ministry

V.C. Samuel, a great theologian of the twentieth century, was an inspiration for his students even after his death. His disciples hailed from places beyond the boundaries of his own motherland. He was different from other scholars and teachers in manifold ways. Yakoob Mar Irenios recollects: In spite of his great scholarship and high-caliber interest Fr. Samuel was an as simple and accessible person. His students who are at his feet as he elucidated the mystery of the Holy Trinity before them would vouchsafe this! One and all loved him; there was no tinge of arrogance- which is rather possible with men of his stature in, his manner of dealings. Seminarians who were his students recall the sweetness and sincerity of Samuel Achen while he was their "Guru"26

V.C. Samuel took up teaching assignment in theological colleges and seminaries both in and outside India from June 1960 onwards. E.J. Varghese narrates:

After reaching the highest level of academic study, he submitted himself to the service of the Church. 1960-63 he served in the faculty Serampore University, in India. Out of his love for both the Ethiopian Orthodox Church and Haile Selassie University, he went to Ethiopia. He served the University from 1963-65 and again 1968-76. The Ethiopian Orthodox Church appreciated V.C. Samuel's role as a theologian of Oriental Orthodoxy and expressed its recognition and confidence in him by appointing him as the Dean of the College of Theology, Addis Ababa. He also served as the Secretary of the faculty council of the University. From 1966-68 and 1968-80 he served as a professor at the Union Theological Seminary, Bangalore. In 1980, Indian Orthodox Church appointed him the Dean of the Orthodox Theological Seminary, Kottayam. For the next ten years, he served at the Seminary and Federated Faculty of Research in Religion and Culture.27

Manjanikkara Malpan

V.C. Samuel was privileged to learn Syriac28 from Mar Yulios who was deputed as the representative of the Patriarch of Antioch for the followers of the latter and from the monk Aprem Aahad.29 He served as a translator to both of them when people came to meet them, as well as to reply to the letters received from the devotees of the Jacobite Church. It really helped him with his Syriac study as well.30 From 1933 to 1940 he was associated with them studying Syriac for the first three years and teaching it the latter four years, along with the dignitaries mentioned above, despite all the problems he faced.31 During his stay in Manjanikkara, he read almost all the Syriac books available there and in other Syriac Libraries in Kerala.32 He was really interested in exploring the deep theology of the Syrian Fathers - especially the Christology of Severus of Antioch and the historical development of Christology from the Council of Nicea up to a 7th century. The West and the East appreciated his classical study equally. He was not fully satisfied with the methodology followed in the training of deacons. He envisaged a scientific and classical theological training for the deacons who were devoted to serving the church, incorporating new subjects without eliminating Syriac, and awakening theological training according to the need of the age.33

V.C. Samuel and His Family

He married Dr. Kunjannamma at the age of forty-one, after having been a priest for about 16 years. Marriage after becoming a priest was not customary in the Indian Church after the 16th century.34 According to Russell Chandran, this practice came into the Church universally from the 10th century onwards.35 V.C. Samuel himself confessed, "he didn't have anybody in mind when he started thinking about getting married".36 His theological and historical conviction permitted him to do so.37 He took formal permission from his bishop and His Holiness Catholicos.38 Fr. K.C. Varghese, Chaplain of Thadakom Ashram, Coimbatore solemnized the wedding sacrament in1953, and he was not banned from executing priestly office by any authority of the Church.39 They have a son Zachariah, who is married to Ramola, and lives in Madras with their two children. Mrs. V.C. Samuel died in an accident on 16h August 1968, after about fifteen years of blissful married life. The demise of his wife was a big shock for V.C. Samuel. However, his fervent commitment to God- Almighty helped him not to slip into despair or grow weary.

A Pioneering Pillar of Orthodoxy

V.C. Samuel's contribution to the Orthodox Church in general and especially to the Indian Church is unique. It was not only through his excellent writings but also through his active and noteworthy participation in international conferences where he represented Orthodoxy and proved his caliber.40 According to V.C. Samuel, faith is very important in one's religious life. He was very much aware of the contribution of the Church Fathers who endured suffering, and sometimes even excommunication, for being zealous about the true faith. His whole life, in fact, was set apart to explore the teaching the Church Fathers, giving suitable interpretations, which could be understood by the common people. Christianity has had very dismal times in its history; a series of heresies arose in relation to the person and work of Christ, which really challenged the fundamental faith of the Church. The Indian Church was the only church, which was not included in the Christological dispute discussed in different councils held in the Roman Empire. Consequently, this Church was not very much aware of the issues. V.C. Samuel made it a mission to bring up the Christological issues which emerged in the Roman Empire and how it was addressed before the Indian Christian community. In this way, he was able to teach his community real Orthodoxy.

His contributions towards the Oriental Orthodox Churches were manifold. V.C. Samuel was not comfortable that the Western Churches accused the Oriental Orthodox Church of being ‘monophysite'. In order to end this misunderstanding, he took it upon himself as a mission to re- examine the Council of Chalcedon that declared the Alexandrine understanding of Christology as Monophysite. He came out with a splendid assessment of the Council of Chalcedon in the book The Council of Chalcedon Re-examined published in 1977 by Christian Literature Society for the Senate of Serampore College.41 On the other hand, while he was in Ethiopia he took the pain and initiative to convene an assembly of the Oriental Orthodox Churches. He succeeded in this attempt and it bore fruit. The assembly was held in 1965 in Addis Ababa under the initiative of both the Emperor Haile Sellassie and the Patriarch of Ethiopia Abuna Theophilos.42 The Oriental Orthodox Churches were hence were privileged to have ‘The Conference of Oriental Orthodox Churches which was one of the outcomes of the above-said assembly, formed to take care of contemporary challenges facing Oriental Orthodox Churches. The new generation of the Indian Orthodox Church should know and should be proud of the fact that "V.C. Samuel actively represented the IOC in the commission and made several valuable and lasting contributions.43 The Indian Orthodox Church cannot forget his valuable contributions: through articles, translations, sermons, and academic books, he made the content of the faith of the Church available to its devotees.44

A Prophet of Truth V.C. Samuel was truthful in his behavior as it reflected in his life and his students noticed it.45 His conversion to IOC itself is the best illustration of a tower of learning; which V.C. Samuel most certainly was. Even though his teacher, Mar Yulios who represented the Patriarch of Antioch, living in Manjanikkara wanted him to act inappropriately against the Orthodox Church, he refused to do so. This incident made him leave the Manjanikkara Dayara where he started his teaching ministry, and then he joined the Indian Orthodox Church.46 Another instance, which crowned his faithfulness, was the proposal of his name made by both factions; Jacobite and Orthodox, as a translator to Metropolitan Mar Yulios who came from Syria.47 Geevarghese Mar Osthathios who described the personality of V.C. Samuel says:

His conversion from Jacobite theology, to the Orthodox, was not a sudden emotional change, but due to his deep study of church history and Christian Dogma of Faith.48

V.C. Samuel never compromised with unlawful things. The prophetic will power was one of the aspects, which made him different.49 He was courageous enough even to question the unnecessary interference of Mar Yulios in the ecclesiastical affairs of his Jacobite community, in which he was sidelined and later even left.50 He did not fear to make things public that he found to be erroneous. His literary work elucidates them in detail.

A Pioneer Leader of Ecumenism

He was a gift to the Oriental Orthodox family who pioneered in bringing the Orthodox Churches and Roman closer. In his testimony about V.C. Samuel, Parackel K. Mathew made a significant comment, "Dr. Samuel's most outstanding contribution should be seen in his upholding and presenting the Oriental Orthodox theology in the ecumenical arena and towards re-establishing the long-lost relationship with the Eastern Churches and RCC. He will be remembered as a legendary figure for his contributions especially in bringing the Orthodox Churches closer.51

V.C. Samuel was not just a theologian of pan-orthodoxy. The aim of his participation in the Faith and Order Commission of the World Council of Churches for so many years has been for the large unity of the Church, which now lies divided into Orthodox, Catholic and Protestant Churches.52 Joseph Cheeran does not exaggerate comments:

V.C. Samuel's studies opened avenues for the Byzantine Churches, Oriental Orthodox Churches the Catholic Church and even Protestant Churches to share the same stage for dialogue.53

Member Churches of WCC cannot forget V.C. Samuel's role in drafting the joint document on Baptism, Eucharist and Ministry that was produced at the 1982 Lima meeting.54 Until his death he stood for ecumenism; in his speeches and writings he kept on reminding his community the relevance of ecumenism among the churches. When he passed away, Russell Chandran55 made a heartfelt comment: With the passing away of the great V.C. Samuel on Wednesday, 18th November 1998, nor did the Church in India but also the whole ecumenical world lost an outstanding theologian a Christian leader. 56

Though V.C. Samuel has passed away, he continues to live as a shining star especially in the Orthodox world with his remarkable role in re-defining the Christological deliberations of the first three Ecumenical councils and the Council of Chalcedon. His study on these Councils is highly appreciated. The encouragement and support of the Faith and Order Commission of the WCC inspired V.C. Samuel to hold the first few 'unofficial' conversations between the two families of the Orthodox Churches in which the Christology of the Chalcedonian formula was discussed. J. Russell Chandran one of his students and colleagues, is of the view that "V.C. Samuel has made a very valuable contribution towards a better theological and historical understanding between the two groups of Orthodox Churches.57 And these unofficial conversations helped the participants to see that both, the so-called Chalcedonian and non-Chalcedonian Orthodox Churches had the same Christological faith. Hence, the lack of communion between the two families of the Orthodox Churches cannot be justified on any theological grounds.58 The problem still remains and there are talks about how the relationship between the two families can be restored. This conclusion would definitely be a guideline to bring the Orthodox world closer by looking beyond the wounds and separation that the schism created.59 He also served as a member of the Faith and Order Commission of the World Council of Churches for a study; first, of the councils of the Early Church, and late r, of the Council of Chalcedon.60

V.C. Samuel and World Council of Churches

He had thirty years of association with the WCC as a delegate of the Indian Orthodox Church in its World General Assemblies four times namely, Evanston-1954, New Delhi-1961, Uppsala-1958, and Nairobi-1975.61 He was a leading scholar and member of the "Faith and Order Commission" of WCC. The New Delhi (India) world assembly voted him as a member of the Council's Faith and Order Commission in 1961 and he held the position till 1984.62

for a quarter century and participated in the following world assemblies of the Commission: 1963- Montre al, 1967-Bristol, 1971-Leuven, 1974-Accra, l978-Bangalore, and 1982-Lima.63 His active involvement in attempting to bridge the schism and division in the Orthodox world from the time of the Council of Chalcedon evoked outstanding approval of all his associates in the WCC. Lukas Vischer praised V.C. Samuel's deep commitment to the unity of the church. He writes:

He participated in the work of the Faith and Order Commission not only for the sake of the theological debate. He was driven by the concern for finding ways to overcome the scandal of divisions.64

Yuyakkim Mar Coorilos, a friend of V.C. Samuel deliberates that the contribution of V.C. Samuel as a member of "Faith and Order Commission" of WCC and his genuine interest and involvement in the debate of the unity of divided churches are lessons to be learned earnestly.65 Through the WCC, he looked into the possibility of unity between the churches, which were divided. Each church pointed out causes which are of "different intellectual" and "cultural background." He presented a paper, "How can the Unity of the Church be achieved"66 at the Faith and order meeting at Accra in 1974. His remark was that the influence of "different intellectual and cultural backgrounds" in the evolution of the different church traditions, whose awareness should help to relate these traditions.' He says:

The Christological controversy of the fourth and subsequent centuries in ancient times, for example, which caused the disruption of the church's unity to our own times was primarily the results of lack of understanding between the Schools of Alexandria and Antioch as also between either of them and some, consequent upon the different intellectual and cultural backgrounds which each of them had. This, however, led to a division of the Christian Community and to the formation of the three mutually excluding Church bodies, because each of them sought to make absolute its own interpretation and in its light, to denounce the others as heretical. Again the reformation of the 16th century and even of later times was based on fresh ways of understanding the Christian Faith, in consequence of the historical forces, which emerged in Europe from about the end of the Middle Ages.67

To a certain extent, his effort was fruitful but it did not see fulfillment as he had hoped. If steps towards unity would happen in the near future, no doubt, V.C. Samuel's findings and studies would be a leading force to that end.

V.C. Samuel and Unofficial Consultations between the Theologians of the Oriental and Eastern Orthodox Churches68

V.C. Samuel played a unique, pioneering role in making Oriental Orthodox Christology intelligible as well as acceptable to others.69 His paper on "One Incarnate Nature of God the Word" presented in the first "Unofficial Consultation between Theologians of Eastern Orthodox and Oriental Orthodox Churches"70 affirmed the phrase from Cyril of Alexandria as, "a most crucial linguistic tool to conserve the church's faith in the person of Jesus Christ.71 This consultation really made clear to leading Byzantine theologians Present that the Oriental Orthodox agreed with the Byzantine Orthodox in condemning the teachings of both Eutyches and Nestorius.

Paulos Mar Gregorios, a renowned theologian, and Samuel's contemporaries remarked "There was no one else on the Oriental Orthodox side who could convince the Byzantine theologians on the basis of historical scholarship that there was no essential disagreement between the Byzantines and the Orientals on the substance of Christological teaching."72 It was V.C. Samuel's ardent desire to solve the Christological differences between both the tradition and this desire evolved from deep within his heart out of mutual respect and receptivity. It was V.C. Samuel's life ambition to make a contribution to mend the schism in Orthodoxy.73 and to promote dialogue, dialogues on Orthodoxy with other traditions, with the view of a larger ecumenical unity.74

His presence at, and contributions to the 'Unofficial' conversations between the Byzantine Orthodox Churches and the OOC, and their positive outcomes were crucial elements in determining the final outcome of those conversations which were the basis for both Orthodox families to heal the wound of heresy.75 This made the fundamental faith of Christianity more lucid to witness Jesus Christ in different continents vehemently. M.M. Thomas asserted that the contribution V.C. Samuel made to this mutual understanding is incomparable.76

V.C. Samuel will be remembered for his life devoted to doctoral research on the Alexandrian and Antiochene Christological controversy and its findings were that there had essentially been no real differences regarding the faith, but a misunderstanding of language which was exploited by politics.77

He proved that "Christological difference in doctrine between the two families of Churches was only verbal and not substantial."78 In order to make it acceptable to both parties, he organized profound deliberations.

Jesus Christ is fully a human being of the same nature as fallen humanity, though not sinful like them. Jesus Christ the Second Person of the Trinity remains fully God, of the same nature (homo-ousios, consubstantial) as God the Father and God the Holy Spirit. Jesus Christ the incarnate Word of God personalizes humanity in his own hypostasis or person without ceasing to be God. There is only one hypostasis, the hypostasis of God the Word. There is no separate Man Jesus with a human hypostasis. Jesus Christ, the Incarnate Word of God unites in His hypostasis the nature of God and the nature of humanity within one single hypostasis and one united divine-human nature, though the Byzantine preferred to say, ‘two natures inseparably united'.79

M.M. Thomas was delighted in the presentation of V.C. Samuel and commented:

This agreed statement has opened the possibility of the two Orthodox families to take formal steps to lift the anathemas pronounced on each other and restore communion, and await this to recognize each other as belonging to one Orthodox Church in formal relations.80

Lukas Vischer disclosed the dignity and openness of V.C. Samuel in the dialogue between Eastern and Oriental Orthodox theologians arranged by the faith and Order Commission Secretariat in the years 1964-1970. He opined, "V.C. Samuel was one of the outstanding figures in these conversations."81 Russell Chandran appreciated the scholarship of V.C. Samuel highlighting his exemplary role, reconciling the theological difference between the so-called Chalcedon and Non- Chalcedonian Churches. He says:

V.C. Samuel was the only theological giant who could convince the eminent Western and Eastern theologians and church leaders. This unforgettable contribution was appreciated by almost all church dignitaries of the world. He was able to convince them that there was no essential disagreement between the different Church traditions on the substance of Christological teachings.82

V.C. Samuel and Pro-Oriente83

Five ‘Unofficial Theological Consultations between the Theologians of the Oriental Orthodox Churches and the Roman Catholic Church' were held in under the protection of Franciscus Cardinal Konig and of Hans Hermann Cardinal Grover, then, Archbishop of Vienna.84 V.C. Samuel had an important role in presenting four papers at the unofficial consultation of RCC and OOC85. Russell Chandran observed, "The most crucial papers he presented at these conferences helped to bring about a closer understanding and paved the way for the future conciliar unity among the churches."86 Paulos Mar Gregorios says:

In the first meeting, the focus was on Christology and the Council of Chalcedon, the main occasion for the division between the Graeco-Latins and the Orientals. The main papers were from Alloys Grillmeier and Fr. V.C. Samuel, two of today's leading authority on the Council of Chalcedon.87

These papers paved the way to formulate five common statements.88

l. Our common basis is the Apostolic Tradition and the three Ecumenical Councils of Nicea, Constantinople, and Ephesus.'

2. We both reject the Eutychian and Nestorian heresy.

3. We both acknowledge one Lord Jesus Christ, perfect in His divinity and perfect in His humanity and that His humanity and divinity are inseparably united.

4. There are differences between our traditions in the interpretation of the mystery of the incarnation.

5. The problem of authority and reception of Councils should be specially studied.

The second meeting acknowledged St. Cyril of Alexandria as "our common Father in Christ" and stated a common Christological faith.

We all agree that our Lord, Jesus Christ, who is consubstantial with the Father in His divinity, Himself, became consubstantial with us in His humanity. He perfectly unites in Himself, perfect Godhead with perfect manhood without division without separation without change without commixture.89

The paper - "The Understanding of the Christological Definitions of both (Oriental Orthodox and Roman Catholic) Traditions in the Light of Post-Chalcedonian Theology (Analysis of terminologies in a conceptual framework") - Presented by V.C. Samuel was one of the moving spirits of the above mentioned joint statement.

The third consultation focused on the relation between the local Church, Universal and the Church Catholic. A joint agreement was made that "We agreed that the Church Catholic is fully manifested in the local church as well as in the Universal Church.90

The fourth consultation was mainly on the Petrine office and Papal Primacy. It came up with agreements of hope for the well being of the Roman Catholic and OOC: (1) Primacy, conciliatory and consensus of the believing community should always be held together. (2) We have a new situation in which all churches are becoming global. Primacy has to be reinterpreted in this context. (3) Infallibility is a gift to the Church as a whole and not to a single bishop. (4) The kind of union we should work should be fully in communion between sisters' churches, not one church absorbing the other churches. (5) The united churches cannot be used to bring the Oriental Orthodox within the Roman Catholic fold. The OOC cannot be mission fields for other churches.91

In fact, the Pro-Oriente consultations immensely benefited because of the presence of V.C. Samuel who took pains to clarify pre-Chalcedon Christological positions of the- Church. Geevarghese Mar Osthathios applauded and praised V.C. Samuel's contribution to the Pro Oriente and he commented, "V.C. Samuel had a herculean task to change the minds of Roman Catholic theologians and Patristic scholars to recognize that we must stop blaming each other as if conceptualizing it is the final truth."92 It is true that God literally used V.C. Samuel more than any other for the agreed statement on Christology, bridging the gap that existed from 451 AD between pre-Chalcedonian and Chalcedonian Christology.

V.C. Samuel in Indian Theological World

The stature of V.C. Samuel in the Indian theological circles is very prominent. He was given responsibilities in different theological forums and dialogues in which he proved his caliber par excellence. In the field of theology, he spent more time on ecumenical activities. In India, he held prominent positions and contributed much to the Theological Curriculum Committee, the Church History Association of India (CHAI), the Christian Institute for the Study of Religion and Society (CISRS), the Centre for Advanced Research and study, and the Theological Forum, all in Bangalore. He also paid attention to the Indian Journal of Theology, Calcutta, the Federated Faculty of Research in Religion and Culture, and St. Ephrem Ecumenical Research Institute, Kottayam, etc.93

CONCLUSION

The year 1990 witnessed the elevation of V.C. Samuel, the great visionary and luminary, the grand 'Guru' and erudite scholar whose heart was ever for his dear Indian Church, to the list of Doctors of the IOC.94 The Pentecostal Tongue of Fire, his scintillating thought-provoking writings, lively oracles, unfaltering faith in the Christian Perspective and projection of the Indian church at International Forums will be remembered by many Churches.

Apart from his mother tongue Malayalam V.C. Samuel had a very good knowledge of English, Syriac, Sanskrit, Amharic, Hebrew, Greek, Latin, French, and German.95 A prolific writer, who had 20 books, hundreds of scholastic papers, essays, translations, and series of articles published in different languages on various subjects like Theology, Christology, Church History, Ecumenism and issues of contemporary national and international significance to his credit. Original and revolutionary thoughts, constructive reflections, clarity, and detailed analysis are the hallmarks of his contributions.96 St. Thomas Orthodox Theological Seminary, Nagpur has his personal diaries, notebooks, manuscripts, etc. along with his private collection of Books. They are kept in the archives of the library which is named after V. C. Samuel. He lives through his classical writings and it will last unto the end of this world for they uphold the truth of his theological conviction. His methodology in writing books can be an example for other writers. He worked out his ideas systematically and formulated them both explicitly and implicitly. Though they may sound radical if viewed from a conservative angle, the fact is that he maintained a subtle balance when elucidating them within the framework of the Christian tradition. Having imbibed an authentic Christian standpoint in shaping his ideas, he presented them with a high degree of authority to inspire the thoughts and appropriate action by others.97

Everyone who met V.C. Samuel would agree without any hesitation that he was a dedicated Priest, a genuine Guru, prolific writer, translator, thinker, philosopher, ecumenist and preacher of religious and cultural harmony. He never wished for any accolades or praise for he was convinced that he is a Servant of the Lord who came down to this world not to be served but to serve. However, his qualities deserve to be praised and highlighted not for his glory but to the glory of God for blessing the Church in India with such a brilliant scholar and humble servant. Modernism destroys all religious values and their serenity. It is hoped that the coming generation will take interest in reading him to articulate and understand better the undefiled and genuine Orthodox faith. Bearing all these in mind E.J. Varghese comments:

A scholar of wide and numerous interests, a methodical and untiring researcher, he was a man with a great heart and was in the best position to discover what is beautiful and good wherever it may be found, beyond political and religious divisions.98

V.C. Samuel is one among the prophets of the 20th century in the Indian Orthodox Church, a lover of humanity and an upholder of Orthodoxy. This great noble scholar entered eternal rest to his Master, Lord Jesus Christ whom he served, in the early hours of Wednesday, 18th November 1998. The final rite of his funeral was conducted at St. Gregorios Cathedral, Hosur Road, Bangalore followed by burial at European Cemetery, Hosur Road, Bangalore on 20 November 1998●

1 His original family name was 'Edayil', but his father, E.I. Cherian bought a plot of land which belonged to the Vilakkuvelil family and resided there. Consequently, he got the prefix 'Vilakkuvelil' and C - 'Cherian' with his name. Pathanamthitta is now a district of Kerala state, when he was born his village was a part of Central Travancore. 2 He was by profession a school teacher and a recognized leader in the community. Besides Malayalam, his mother tongue, he was fluent in Sanskrit, and Tamil. He was also an educationist who established several schools for general education in the area (Varghese, "The Very Rev. V.C. Samuel - a Brief" 486). Searching for facilities to provide education to the children living in his native village would definitely have influenced his son, V.C. Samuel to take interest in his studies and he was groomed into a renowned theologian of the Indian Church later.

3 Kulathakkal, "A Short Biography of Rev. Dr. V.C. Samuel" 13.

4 When he found that children in, and around his native village had no basic facility for schooling, he took the initiative to start schools. With his good contacts with the senior officials, he started fifteen schools and took care of its management so long as his health permitted (See Kulathakkal, "A short Biography of Rev. V.C. Samuel," 14)

5 Kulathakkal, "A Short Biography of Rev V.C. Samuel" 14. He obtained his secondary education from St. Thomas English High School, Kozhenchery, where he received the English School Leaving Certificate with distinction in 1931.

6 Thomas, "Single Authority in the World" 542.

7 Varghese, "The Very Rev' V'C' Samuel - a Brief.." 487.

8 He deliberately opted for his research the teachings of Doctors of the Church and Early Councils, especially the Council of Chalcedon, 451 AD in which the first major division in the Church took place, and has been continuing.

9 See Samuel, Swanubhavavediyil, 38-41.

10 See Kulathakkal, "A Short Biography of Rev. V.C. Samuel", 18.

11 Abraham, "Swargathilum Vela Thudarunnu", 118.

12 Varghese, "Ormmakalude Churulukalazhiyubol", 180.

13 In those days administering liturgy, the parishes of the IOC especially in the churches belonging to Patriarch faction in Malayalam apart from Syriac is something beyond our imagination. "Even noting down the Malayalam synonym of the high classical Syriac words in the text of Anaphora was considered as sin". Church leaders vehemently criticized Dn. Pathrose Mookkancheril ( Later Pathros Mar Osthathios) and Dn. Joseph Pulicottil who translated the Syriac Divine Liturgy into Malayalam the very first time" (Jones, Orthodox Theological Seminary, 175th Year celebrations Souvenir, 246).

14 United Theological College is a theological Seminary situated in the southern City of Bangalore in the state of Karnataka in south India. UTC was founded by Bernard Lucas in 1910 and is affiliated to the Senate of Serampore College (University), West Bengal. Since 1976, it has been granted the status of an autonomous college under the university.

15 Samuel, Swanubhavavediyil, 35.

16 Irenaios, "Love's Grandeur in scholarship", 504. Almost all the parishes existing in Bangalore have experienced the care and initiative of V.C. Samuel. He appointed the first full-time vicar of the Orthodox Church in Bangalore during 1950-53. During his tenure as Vicar at Bangalore, he was the pioneer to start occasional services in far- flung localities of the outskirts of the city. He organized Prayer groups for the defense employees at Jalahalli and celebrated Holy Eucharist at Jalahalli West CSI Church and later at the MES barracks for the local residents during 1950- 53 and 1957-59 (Samuel, Swanubhavavediyil – 53. Though the services rendered were not on a regular basis, this caused them to develop an interest to build their own Church. Thus St. Mary's Church Jalahalli was completed by the end of 1966. He was the founder president of the church building committee during 1966-68 for the St. Gregorios Orthodox Cathedral. In 1970 the Parsonage of the church was completed and V.C. Samuel was requested for the blessing service. Again, in recognition of the services he had rendered, he was specially brought from Ethiopia in1972 for the consecration of the St. Gregorios Church and the first Holy Eucharist was celebrated by him in the new church (Samuel, Swanubhavavediyil, 65). He was the one who celebrated Holy Eucharist for the people who lived in and around Bangalore East and inspired People to complete the construction of a church in Bangalore East; it is the St. Thomas Orthodox Church (See George "Tallest Among Scholars and Leaders", 531).

17 Kuriakose, "Preface" to Orthodox Identity in India", edited by Kuriakose, M.K.

18 George "Tallest Among Scholars and Leaders", 531.

19 Abraham, "Extraordinary Ecumenical Scholar", 516.

20 Padiyara, "Aradhana Sahithyam Kerala Sabhayil" 154.

21 This parish was founded in the blessed name of St. Thomas on the 15th of May 1861. Fr. V.C. Samuel served this parish from 1941 -1944. Now, this Church belongs to the Kottayam Diocese of the Jacobite faction (cf. Kizhakkedath, Jacobite Syrian Christian Church, Kottayam Diocese Souvenir cum Directory 2007, 170).

22 Out of his passionate desire to make people understand the meaning of the hymns, he translated them into Malayalam. It is worth mentioning that V.C. Samuel was always thankful to Pulikkaparampil Vaidyan one of the members of Chengalam, Church for his inspiration and guidance (see V.C. Samuel, Swanubhavavediyl, 26).

23 Abraham, "Swargathilum Vela Thudarunnu", 118.

24 Later he was elevated as Catholicos of the East, with the name H.H. Moran Mar Baselios Mar Thoma Mathews I.

25 Samuel, Swanubhavavediyl, 26.

26 Irenios, "Love's Grandeur In Scholarship", 504.

27 Varghese, "The Very Rev. V.C. Samuel - a Brief..", 487- 488.

28 His thirst to learn Syriac, the liturgical language of his community made him study it even at home for which he used the composed by Vattasseril Geevarghese Ramban (Geevarghese Mar Dionysius Metropolitan) (Varghese, "Mahanaya V.C. Samuelachen – Lakhu Jeevacharithram", 330). Its revolutionary thought might have influenced V.C. Samuel.

29 Later on, he became the Patriarch of Antioch, namely Ignatius Yakoob III, and wrote an ecclesiastical order saying St. Thomas was not even an ordained deacon, questioning the throne of St. Thomas that the IOC promoted right from the beginning.

30 Samuel, Swanubhavavediyil, 18.

31 See Samuel, Swanubhavavediyil, 18. V.C. Samuel, 20 – 21. His commitment to the service of the Lord made him remain in Manjanikkara Dayara for at least seven years. He could not tolerate anything fraud in the church. Hence, he decided to leave Manjanikkara and was appointed parish priest of St. Thomas Church, Chengalam, where he continued teaching Syriac the deacons for which he never received any remuneration (Samuel, Swanubhavavediyil, 23.

32 Samuel, Swanubhavavediyil, 18-19

33 Samuel, Swanubhavavediyil, 19.

34 Even though the pre-colonial Nazrani practice and the newly affiliated West Syrian tradition permitted the marriage of priests, most of them remained celibate in the eighteenth century. Arian Moen's report "They associate just as little with the Roman Catholics as the Jacobites and are called schismatic by the Romans. They allow their priests to marry but not the second time" (Galletti, The Dutch in Malabar, 179). But like rule celibacy was practiced among Priests for which different reasons are given. There is no doubt that the Roman Catholics imposed the priestly celibacy over Nazranis in the seventeenth century. However, it is stated that the Roman Catholic insisted on the prohibition of priestly marriage even after their rule was over. By the mid-eighteenth century, it is found that Mar Thoma V was a strong supporter of priestly celibacy (Thomas, Niranam Grandhavari, 89). According to the present practice of the IOC, priest candidates are to marry before they are ordained to the priesthood. If it is violated, disciplinary action is taken and can even lead to excommunication.

35 Chandran, "An Ecumenical Giant". 512.

36 Samuel, Swanubhavavediyl, 44. 37 One, theological: the fact that a vast majority of priests in service of the Orthodox Churches are married, living with their wives, is sufficient theological basis for insisting that the time as to when a person should marry, before or after ordination to priesthood, makes no difference to his standing in the church as a priest. Two: historical - this principle had been followed in the Indian Church in the past, and this is all that needs to be followed in the future (Kulathakkal, "A Short Biography of Rev. V.C. Samuel", 24).

38 His bishop was Alexios Mar Theodosius, metropolitan of diocese outside Kerala and His Holiness was Mar Baselios Geevarghese II.

39 V.C. Samuel testifies that he used to celebrate Holy Qurbana at Thadakom Ashram chapel even when Fr. K.C. Varghese was present (Samuel, Swanubhavavediyl, 51).

40 Kuriakose, "Preface" to Orthodox Identity in India, edited by Kuriakose, M.K.

41 Tharakan, "Reverend Doctor V.C. Samuel: Some of his Chief Concerns", 42.

42 Varghese, "The Very Rev. V.C. Samuel - a Brief", 488.

43 Varghese, "The Very Rev. V.C. Samuel - a Brief", 488.

44 Mathews II, "Felicitation to Swanubhavavediyl, by Samuel, V.C.

45 See Eusebius, "Anasvaranaya Sathyanveshi", 33-34. Cf. Milithios, "Asadharananaya Acharya Freshman", 37-38.

46 Samuel, Swanubhavavediyil, 24-25. He was an eye witness to the un-canonical and foolish action by Mar Yulios, of making new records to be presented as the original in court to defend Abdul Masih Patriarch, was a step down according to the decision of the synod of the SOCA in which all bishops participated and put their signature. It really pricked his conscience for he was full of Christian morals and values (See Varghese, "Manjanikkarayodu Vida Katholikka Kakshiyodu Mamatha Dhesia Svathanthrathinum Vyakthithvathinum", 372-375).

47 Samuel, Swanubhavavediyil, 24.

48 Osthathios, "My Elder Brother and My Guru", 494.

49 Varghese, "Manjanikkarayodu Vida Katholikka Kakshiyodu Mamatha Dhesia Svathanthrathinum Vyakthithvathinum", 367.

50 Once while V.C. Samuel was away from Manjanikkara, Mar Yulios decided to ordain a young man who had never pursued any theological studies. In those days his Church offered to elevate Chempothara Achen who joined the Jacobite faction due to his enmity with Mar Philaxinos of Thumpamon Diocese as Cor-Episcopal. It was against the canonical precedence of his community, for no one could do this without the consent of the diocesan bishop. On his return to Manjanikkara, V. C. Samuel was informed of this and he vehemently opposed it (See Samuel, Swanubhavavediyil, 22). It is to be noticed that the prelates who came from the SOCA were given undue respect and nobody was courageous enough to stand up against their will, and it resulted in making them autocrats and dictators who imposed their whims and fancies upon the Indian Church. This bad situation still persists.

51 Mathew, "The Great Visionary and Grand Guru", 523.

52 Thomas, "Opening Indian Orthodoxy for Dialogue about its Future", 29.

53 Cheeran, "Charithra Paripreshyam", 49.

54 Cf. Chandran, "An Ecumenical Giant", 512; Cf. Osthathios, "My Elder Brother and My Guru", 493- 494.

55 He was a teacher in the UTC, Bangalore. Later, they were together on the faculty in 1966-68, and again in 1978-80 (Chandran, "An Ecumenical Giant" 510).

56 Chandran, "An Ecumenical Giant", 510.

57 " Chandran, "Orthodox Churches and the World Council of Churches" 81.

58 This will be dealt with in detail in the fourth Chapter.

59 A decision by an ecumenical council is essential to fulfilling the dream of unity. The Orthodox Churches are seriously thinking of ways and means by which an ecumenical council may be constituted.

60 Samuel, "Preface" to The Council of Chalcedon Re-examined by Samuel V.C.

61 Samuel, Swanubhavavediyil, 37; Cf. Varghese, "The Very Rev. V.C. Samuel - a Brief",489; Cf. Kulathakkal "A Short Biography of Rev. V.C. Samuel", 20.

62 (Kulathakkal, "A Short Biography of Rev. V.C. Samuel" 20-21). See Vischer, "Violence and Non-violence", l75. He was made ‘ever-living one' in the history of WCC through his active involvement in the Faith and Order Commission (Eusebius, "Anasvaranaya Sathyanveshi", 35).

63 Varghese, "The very Rev. V.C. Samuel - a Brief", 489. Also see Thomas, "Opening Indian Orthodoxy for Dialogue about its Future", 29.

64 Vischer, "Violence and Non-violence", 175.

65 Yuyakkim, "Bahumukha Prathibha- Ecumenisathinte Prayogika Vakthavu", 45

66 It was published in Uniting in Hope: Accra 1974, Faith and Order Paper No. 72.

67 Samuel, "How Can the Unity of Church be Achieved", 103.

68 They were held in Aarhus, Denmark: August 11–15, 1964; Bristol, England: July 25-29, 1967; Geneva, Switzerland August 16-21, 1970 and Addis Ababa, Ethiopia , January22-23, 1971 (Gregorios, Inter-Church Dialogue, 29).

69 Gregorios, "What do you say that I am? Elements for an Ecumenical Christology Today", 118.

70 See Romanides and Verghese, The Greek Orthodox Theological Review, 37-51. Apart from this paper, there were three other important papers presented by V.C. Samuel. They are "Manhood of Jesus Christ in the Tradition of the Syrian Orthodox Church" (Constantelos, and Nissiotis, The Greek Orthodox Theological Review (1968)152-164), "A Brief History of Efforts to Reunite Chalcedonian and non-Chalcedonian sides from 451-641 AD". (Constantelos, and Tsoumas George J. The Greek orthodox Theological Review (1968), 44-72 He did not attend the Geneva Consultation but K.C. Joseph on behalf of V.C. Samuel, presented his paper on, "Condemnation of Teachers and Acclamation of Saints" (Constantelos, and Tsoumas George J. The Greek Orthodox Theological Review (1971), 236-244).

71 Gregorios, "What do you say that I am? Elements for an Ecumenical Christology Today", 118.

72 Gregorios, "What do you say that I am? Elements for an ecumenical Christology Today", 119.

73 Ever since the 5th century, different formulas to confess, One Faith One Lord Jesus Christ, perfect God, and perfect Man was remaining in Christendom. Antiochene school of thought affirms two natures, wills and energies hypostatically united in the One Lord Jesus Christ. Alexandrine school of thought affirms one united divine-human nature, will, and energy in the same Christ. But both groups speak of a union without confusion, without change' without division, without separation. Both affirm the dynamic permanence of the Godhead and Manhood with all their natural properties and faculties in the one Christ. Those who speak in terms of 'two' do not thereby divide or separate. Then where does problem lie? This question really disturbed the intuitive mind of V.C. Samuel.

74 Thomas, "Opening Indian Orthodoxy for Dialogue about its Future", 28.

75 First Unofficial Consultation agreed statement exhibits the possibility of unity within Orthodox family: "In our common study of the Council of Chalcedon, the well known phrase used by our common Father in Christ, St. Cyril of Alexandria, mia physis (or mia hypostasis) to Theou logou sesarkomene (The one physis or hypostasis of God's Word incarnate) with its implications, was at the centre of our conversation. On the essence of the Christological dogma, we found ourselves in full agreement. Through the different terminologies used by each side, we saw the same truth expressed … Both sides found themselves fundamentally following the Christological teaching of the one undivided Church as expressed by St. Cyril (Chaillot and Belopopsky, Towards Unity, 48).

76 Thomas, "Opening Indian Orthodoxy for Dialogue about its Future", 29.

77 Thomas, "Opening Indian Orthodoxy for Dialogue about its Future", 29.

78 The Christology of St. Cyril of Alexandria was considered as common Christology and schism involves only a different understanding of formulas and expressions, which have been accepted as standard and doctrinally binding by one side or the other (Meyendorff, "The Last Steps to Unity, 105).

79 Samuel "One Incarnate Nature of God the Word", 172. Cf. The Council of Chalcedon, Analysis of a Conflict", Cf. Kulathakkal, "A Short Biography of Rev. V.C. Samuel", 21.

80 Thomas "Opening Indian Orthodoxy for Dialogue about its Future ", 29. He and V.C. Samuel were classmates it St. Thomas English High School, Kozhencherry, Kerala, India (1930-31).

81 Vischer, "Violence and Non-violence", 175; Cf. Chandran, "An Ecumenical Giant", 511.

82 Chandran, "An Ecumenical Giant", 511.

83 During the third session of the 2nd Vatican Council on 4th November 1964, Cardinal Franz Konig, the Archbishop of Vienna created the foundation Pro Oriente for the non-official dialogue between theologians of the RCC and of the Orthodox Churches. The reason for this was that bishops and theologians, especially of the communist countries had great difficulty in traveling to Western European countries belonging to the NATO, and to Italy as well (Kallarangatt and Mannooramparampil, Ecumenism Eastern Perspectives, 164).

84 These consultations were held on 7th to 12th September, l97l; 3rd to 9th September, 1973; 30th August to 5th September, 1876; and 11th to 17th September, 1978 (Gregorios, Inter-Church Dialogue, 77). There was another in 1988 aimed at reviewing the work of the series of four meetings to assess official actions taken up by churches in the previous ten years and to chart steps to overcome the remaining obstacles in the path to the restoration of full communion (Gregorios, Inter-Church Dialogue, 7). According to the list shown in the Five Vienna Consultations, there are five including the 1988 session (See Ecumenical Foundation Pro Oriente, Five Vienna Consultations, 3).

85 The Inaugural session held on 7th Septemb7th to 12th witnessed the valuable paper - "The Council of Chalcedon - Analysis of Conflict" (See Mauer Wort und Wahrheit (1972), 40-54). In the fifth session of the same consultation held on 9th September 1971, V.C. Samuel Presented a paper on "The Differences between the Eastern (Byzantine) Orthodox and the Roman Catholic Christology" (see Mauer, Wort und Wahrheit (1972), 108 - 118). In the Inaugural address of the 2nd meeting (3rd to 7th September, 1973) he presented the paper o "The Understanding of the Christological Definition of both the Oriental Orthodox and Roman Catholic Traditions in the Light of the Post-Chalcedonian Theology: Analysis of terminologies in a conceptual framework, (see Mauer, Wort und Wahrheit (1974), 19-27). In the fifth working session of the fourth meeting (11th to 17th September 1978) he presented a Paper on "The First Vatican council reviewed by the Oriental Orthodox Churches" (see Mauer, Wort und Wahrheit (1978 ), 117-124), V.C. Samuel was not able to attend the third meeting held in 1976 (see Gregorios, Inter-Church Dialogue, 77).

86 Chandran, "An Ecumenical Giant", 512.

87 Gregorios, Inter-Church Dialogue, 77.

88 This statement was the basis of a common statement of Pope Paul VI and Pope Shenouda of Egypt. More than what is in this statement was said on October 27, 1971, in the joint of Pope Paul VI and Patriarch Ignatius Yakub (See. Mauer, Wort und Wahrheit (1972), Also see Ecumenical Foundation Pro Oriente, Five Vienna Consultations, 88.

89 Ecumenical Foundation Pro Oriente, Five Vienna Consultations, 171.

90 Ecumenical Foundation Pro Oriente, Five Vienna Consultations, 224.

91 Cf. Ecumenical Foundation Pro Oriente, Five Vienna Consultations, 274.

92 Osthathios, "My Elder Brother and My Guru" 493.

93 Varghese, "The Very Rev. V.C. Samuel - a Brief" 489.

94 Varghese, "The Very Rev. V.C. Samuel - a Brief", 491.

95 Varghese, "The Very Rev. V.C. Samuel - a Brief", 490.

96 Varghese, "The Very Rev. V.C. Samuel - a Brief", 490.

97 Kuriakose, "Introduction" to Orthodox Identity in India edited by Kuriakose, M.K.

98 Varghese, "The Very Rev. V.C. Samuel - a Brief", 491.