The Challenges and Opportunities Facing the Indian
Orthodox Christian Diaspora Worldwide Dr. Yohannan T. Abraham[1] I
thank Thee, O Lord my God, for Thou has not rejected me, a sinner, but hast
made me worthy to be a partaker of Thy Holy things. I thank Thee, for Thou hast permitted me, the
unworthy, to commune of Thy most pure and heavenly Gifts. But, O Master who loves mankind, who for our
sakes didst die and rise again, and gave us these awesome and life-creating
Mysteries for the good and sanctification of our souls and bodies; let them be
for the healing of soul and body, the repelling of every adversary, the
illumining of the eyes of my heart, the peace of my spiritual powers, a faith
unashamed, a love unfeigned, the fulfilling of wisdom, the observing of Thy
commandments, the receiving of Thy divine grace, and the attaining of Thy
Kingdom. ...May I pass from this life in the hope of eternal life, and so
attain to the everlasting rest, where the voice of those who feast is
unceasing, and the gladness of those who behold the goodness of Thy countenance
is unending.[2] If one were to attend the Divine
Liturgy in an Occidental (Western) Orthodox Church, most likely a series of
Prayers of Thanksgiving are offered at the end of the service. The above prayer comes from that source. Setting aside the differences that may
separate the Oriental (Eastern) and the Occidental Orthodox Churches, this
prayer is of equal importance to believers in both camps. It acknowledges our gratitude to our Lord and
Savior Jesus Christ for the sacrifice He made on the Cross for our salvation
and beckons for the unceasing nurturing of our souls and bodies so that we may
be a testimonial to our fellow believers and the world at large. What is the implication of this for the Diaspora
of Indian Orthodox Christians in general and the younger generations in
particular with little to no real exposure to the language and the culture of
their ancestors? To what extent is the
religious persuasions of the Indian Orthodox Christian community impacting the
non-Malayalees, be they Christian or otherwise, in their respective
home-away-from-home? Or stated
differently, what is the future of Orthodox Christian faith as professed by the
followers of the Malankara Syrian Orthodox or the Indian Orthodox Church in
their adopted homelands? If these are
problem areas, what can be done about them?
These questions are the basis for this humble missive that is presented
to the readers of the Jubilee publication celebrating twenty-five years of
Orthodox Christian ministry by the St. Thomas Malankara Orthodox Church in the
Oklahoma City area in the State of Oklahoma, U.S.A. To the faithful of the Indian Orthodox
Diaspora that is scattered in North America and many other parts of the world
where Malayalam is not the local lingua franca and who are nominally
connected to their ancestral land and language it remains a challenge to
experience and internalize the richness and wholesomeness of our faith and
doctrine through fuller participation in the worship services of the
Church. One of the reasons for this is
the use of the Malayalam language in the celebration of the Divine Liturgy and
other services associated with the Church=s feasts and festivals. In spite of the beauty of Malayalam with all
the nuances of it that make our prayers and liturgical hymns sound so moving an
experience to the ones who are familiar with the language, to the extent that
the language of worship is Malayalam among those who are marginally familiar
with that language it is unlikely that the worshipers can be assimilated fully
into the life of the Church or the Church in their lives. The late His Holiness Moran Mar Baselios Mar
Thoma Mathews I made this observation not too long ago: AA Family Common Prayer Book in English has become greatly
essential for the children especially of the Sunday Schools outside Kerala, who
now use mostly the English language in their every day life, and are
practically ignorant of Malayalam.@[3]
This statement by our late Bava Thirumeni can be generalized with
respect to other Church publications also. A second issue perhaps is the
lackadaisical or complacent attitude about matters of faith and spiritual
growth. It is often heard that cradle
Orthodox Christians tend to take a lot for granted in terms of their
faith. Just because we are born into an
Orthodox Christian family does not imply that we have grown in our faith. We go through great pains and investment to
prepare ourselves for a career in life through formal education. However, that is not the case with many of us
when it comes to educating ourselves on faith matters. To become well-grounded in our faith also
takes serious commitment and actions.
Weekly attendance in worship services and other limited involvement in
religious activities are at best the very minimum. Without going into a lot of details,
it is safe to say that the consequences of marginal involvement in the Church
is that a lot of its members lose interest in the Church and remain on the
fringes, become victims to heretical teachings that pray upon their ignorance,
and ultimately the Church loses a good many of its followers forever. This in turn can lead to the gradual
extinction of the Indian Orthodox Church outside of its motherland. It behooves the Church and its leadership
including the laity to press forward with proactive steps that can turn around
the present and potential erosion into a strong and vibrant Church where its
faithful can continue to utter the Prayer of Thanksgiving quoted earlier. In the backdrop of the foregoing, a
few ideas are shared here by someone who was transplanted to the U.S. over four
decades ago and who has been blessed by Creator to cling on to the faith that
was handed to him in his cradle. There
have been several factors that reinforced and nurtured the seeds that were
planted in me at an early age: parental discipline, nine years of Sunday
School, a series of lessons by some learned priests and bishops of the Church,
the literary works of scholars, an inquisitive mind, and an unceasing quest to
learn more about the faith that has sustained me for so long. As a professional educator, I believe
learning never stops. Thus no matter how
much exposure I may have had to the Orthodox Christian faith, I still remain
inadequate in many ways. At the same
time, knowing what I know I am convinced that the Orthodox Christian teachings
represent the fullness of Christianity. There are many proactive steps that
can be taken to stop the erosion of our faith and at the same time be a source
of inspiration to others who are unfamiliar to Orthodox Christianity in
particular and Christianity in general.
The ideas presented here are not necessarily new but a restatement of
what others have said and continue to say.
These include: 1.
Study
of church history, faith, doctrine, and the teachings of the Church Fathers
along with daily reading of the Holy Bible. One of the
problems for cradle Orthodox Christians is the perception that since their
hereditary is rooted in Orthodoxy, they know it all. This is far from the truth. It is a sad reality that a good segment of
Orthodox Christians lack a reasonable understanding of the history of the
Church as well as the teachings of the Church.
Therefore it is imperative that one takes a fervent interest in studying
these matters so as to have a reasonable level of competency. Regrettably, the resources available for this
purpose are mostly in Malayalam and not translated into English and other
languages that are commonly used by the Diaspora. Two recent publications would be of immense
value in gaining deeper understanding of the history of the church[4]
and a modern and complete translation of the Holy Bible[5]
with a full complement of instructional and reference materials. 2.
Translating
our liturgical and service books into the primary languages of the Diaspora.
Absence of a complete and comprehensive set of service books and other
literature in languages common to the Diaspora is a daunting problem. Though
there are translations of various service books available they have evolved in
a piece meal fashion. I am not aware of
any concerted initiative from the Church=s top leadership to translate a
complete set of all service books in other languages, especially in English,
the predominant language common to the Diaspora. This should be of top priority. 3.
Partnering
with others of common concerns. Translation is not an easy task and requires
the skills of individuals with multi-lingual competency who can translate the
material without losing the intended meaning.
A case in point is that as of August 2006, The Holy Bible and/or
portions thereof have been translated into 2,403 languages including 593 Asian
languages[6]. It is a miracle that the meaning of this
ancient book has been retained quite in tact over the years in so many
languages due in no small part to the role and commitment of the United Bible
Societies and the dedicated efforts of thousands of individuals. The Church could commission a team of experts
whose task it would be to translate the common service books at the earliest
and market them through various outlets.
One way this can be expedited is to team up with other Oriental Orthodox
jurisdictions (Armenian, Coptic, Eritrean, Ethiopian, Syrian) as well as the
Occidental Orthodox (Jerusalem, Antioch, Alexandria, and Constantinople) who
may be facing similar problems and learn from one another effective ways of
translating the liturgical hymns and prayers for various occasions into a
common language. 4.
Parental
adaptation to the language of the Diaspora. Another issue
has to do with the reluctance of parents to give up their insistence on having
most of the services conducted in Malayalam.
It is true that some of the parishes of the Indian Orthodox Church have
services in English at varying frequencies every month. However, to the extent that parents and
children are proficient in English, parents would be leaving a lasting legacy
to their offspring by adapting themselves to worship services conducted in
English as such a sacrifice definitely will lead to the spiritual growth of
those who are not familiar with the Malayalam language. Therefore, once the translations become
available the entire Church hierarchy and the affected laity should be given
adequate training to worship in English. 5.
Ethnic
isolationism. A serious problem facing the Indian Orthodox
Christian Diaspora seems to be the ethnic isolationism. That is to say, just as the immediate
followers of St. Thomas allegedly kept their newfound faith to themselves that
perhaps prevented the spread of Christianity in India, we too seem to establish
parishes and institutions in the U.S.A. and elsewhere primarily to cater to the
needs of the Indian Orthodox Christians.
Furthermore, many among us tend to keep ourselves isolated from the
local community perhaps due to xenophobia or for other reasons. This is not
consistent with the command Jesus Christ gave His disciples and through them to
us as well: AGo ye therefore, and teach all nations,
teaching them to observe all things whatsoever I have commanded you: ...@
(Matthew 28:19-20). Any
tangential impact of our faith on others is mostly coincidental as I believe we
have fallen far short of the expectations about Ateaching all nations.@
When we look at the demographics of the Indian Orthodox parishes outside
of Kerala, what is the proportion of non-Malayalees therein? What proactive steps has the Church taken to
reach those outside of our ethnic community?
The answer to both questions is the same: very little. Therefore, there is a tremendous task ahead that
includes not only to strengthen the faith of those within the Church but also
to engage in serious evangelization of those outside. Any evangelical program must be accompanied
by scriptures and other material available in a language understandable to our
target audience. The investment in
translation should lead to lasting positive impact not only in strengthening
the faith of the cradle Orthodox but also those from the outside that are drawn
to this sacred and true faith. 6.
Assimilation
into the host culture and community. If we recognize that ethnic isolation and
xenophobia are hampering our outreach among non-Malayalees, the appropriate
step would be to engage in greater integration into the host community that
include our friends, fellow workers, neighbors, and others in our social and
civic circles. We certainly can witness
Christ through our conduct but it is even more appropriate in the sight of God
Almighty when we commit ourselves to witnessing both in word and deed. In every community there are numerous
organizations in which we can get involved and contribute to the well being of
our communities in more ways than our professional and career pursuits. Let us prayerfully approach our assimilation
into our host societies and seek God=s help in being true witnesses of His
Kingdom. 7.
Fellowship
with other Orthodox Christians. Another way that Indian Orthodox Christians
can strengthen their faith and assimilation is through fellowship with Orthodox
Christians belonging to other jurisdictions, both Oriental and Occidental. I have come across Indian Orthodox Christians
who in the absence of an Indian Orthodox parish in their community would chose
to attend Roman Catholic or Protestant churches even when there exist in the
community Orthodox Churches from other jurisdictions. It is true that just as has been the case
with many of the Indian Orthodox parishes, some of the parishes of the other
jurisdictions also tend to be stuck in their ethnic isolationism. However, in the U.S. the Orthodox Church in
America and the Antiochian Orthodox Church have been more proactive in using
English language in many of the worship services. Also, some churches with a pan-Orthodox
membership use English for a majority of the services. 8.
Church
library/bookstore. Having access to a body of church literature
in English is essential for the education of the faithful and the novice. To this end, each parish can set up a small
library with selected resources. Also, a
bookstore featuring Orthodox Christian literature is a viable idea. While a number of publications by Indian
Orthodox authors are available, the majority of them are in Malayalam though
there are a handful of them in English as well.
Having these and other publications available as part of the library or
for sale through the bookstore (also a source of profit income from sales) will
place them in immediate proximity to the parishioners when they are in church
and potentially increase the parishioners= reading of church literature. 9.
Internet
technology. The Internet has opened a vast
resource base for our education and edification. Information on Orthodox Christianity is just
a click away; a Google search on Orthodox Christianity would point
hundreds of sites that feature material on Orthodox Christianity hosted by
various Orthodox Christian jurisdictions, individual dioceses and parishes,
various Orthodox Christian organizations, and some enterprising
individuals. Browsing and sifting
through these sites can be a daunting challenge because of the sheer number of
them; however, with the help of parish clergy, youth leaders, Sunday school
teachers, and other like-minded individuals, this effort could be turned into
group projects that could be disseminated for the edification of the entire
parish. 10.
Educational
initiatives. Supplement Sunday school education to provide
additional and intensive learning opportunities during weekdays and
weekends. In order to elevate the
knowledge base, especially in a short time, parishes could organize study
sessions on various topics outside of the Sunday school program such as on
Saturdays. The bustle and hustle of
American life can make it difficult to get everyone together but if we are to
accomplish anything it calls for sacrificing something. If that sacrifice is toward the goal of
attaining the Kingdom of Heaven, is it not worth everything in the world? Often times these initiatives start out with
a small nucleus of dedicated individuals.
As others see the blessing resulting from such beginnings, they too are
drawn into the fold and become a powerful and permeating force in the
community. 11.
Select
Internet sources. A short list of some of the popular Internet
sites is included here that can open up the World Wide Web for further
exploration and study. a.
www.wikipedia.org - The Free Encyclopedia that features extensive
information on Orthodox Christianity as well as other faiths. b.
www.orthodoxherald.com - Thanks to the efforts of Father
Babu Varghese (Shebaly) and others, The
Indian Orthodox Herald (IOH) aims to educate the faithful of the Malankara
Orthodox Church about faith, traditions, and teachings of the Mother Church in
addition to providing church related news and information. It has hosted a number of essays in English
and Malayalam on a wide variety of topics on historical and contemporary issues
pertaining to the Indian Orthodox Church.
It also has links to number other useful sites. The Indian Orthodox Herald is facing a
financial crisis at the present time limiting its ability to continue its
operations. Readers of this article may
want to consider and encourage others to promote IOH initiatives with financial
support at various levels to sustain the import service being provided by
IOH. Contact BMM Creations, Inc., 915 Levick
Street, Philadelphia PA 19111. Email: news@orthodoxherald.com.
Phone Office: 215-279-8452.
Facsimile: 215-754-4247. c.
www.indianchristianity.org - This site provides a comprehensive
list of the various Christian denominations in India in terms of their
historical, jurisdictional, and doctrinal contexts. d.
www.conciliarpress.com - Supplies historic Orthodox
Christianity to today's world through the internet, printed page, icons, music
and media. Conciliar Press Ministries
Inc., A Department of the Antiochian
Orthodox Christian Archdiocese of North America, 10090 A Hwy 9, Ben Lomond CA,
95005. (800) 967-7377, (831) 336-5118. e.
www.oca.org
- Hosted by the Orthodox Church in America, this site features an extensive
array of material in English as well as a links to other useful sites. f.
www.antiochian.org - The official site for the Antiochian Orthodox
Christian Archdiocese, PO Box 5238, Englewood, NJ 07631-5238. The Publications Department of the Antiochian
Archdiocese sells hundreds of books and pamphlets for Christian education at
all levels. g.
www.antiochian.org/orthodox-christian-web-sites - Includes links to a host of
Occidental Orthodox sites and resources. h.
www.goarch.org - The official site for the Greek Orthodox Archdiocese
of North America is another powerhouse of resources available in English. The foregoing material represents a
very superficial attempt at pointing out the challenges and opportunities
facing the Indian Orthodox diaspora. A
number of ideas have been presented. It
is my humble belief that if we prayerfully approach our commitment to deepening
our faith God Almighty will show us the path.
But that commitment requires a lot of sacrifices and hard work on us
individually and collectively as a Church.
The Church-at-large should acknowledge the challenge facing its diaspora
as a real concern and take immediate steps to rectify the situation rather than
being complacent about it. May the Lord
bless us all in helping us keep repeating the prayer presented at the opening. [1]Dr.
Yohannan T. Abraham is Professor of Management and Director of International
Business Programs at Missouri State University, Springfield, Missouri where his
professional career began in 1969. He
hails from Pathanamthitta and his home parish is St. Stephen=s Cathedral
in Makkamkunnu. Currently he is a member
of the St. Thomas the Apostle Orthodox Church (Orthodox Church in America) in
Springfield, Missouri where he also serves on the Parish Council and is the
Director of Parish Communications. [2]"Prayers of Thanksgiving After
Communion," The Divine Liturgy According to St. John Chrysostom, Russian
Orthodox Greek Catholic Church of America, New York: 1967 (pp. 105-111). [3]His Holiness Moran Mar Baselios Mar
Thoma Mathews I (Translator), Children=s Book of Common Prayer, Malankara Orthodox Church
Publications, Kottayam, 2004, p. 4. [4]Dr. C. V. Cheriyan. Orthodox
Christianity in India: A History of the Malankara Orthodox Church AD 52-2002. Academic Publishers, Kottayam: 2003. [5]St. Athanasius
Academy of Orthodox Theology. The Orthodox Study Bible: Ancient Christianity
Speaks to Today’s World. Thomas
Nelson, Nashville: 2008. [6]www.biblesociety.org/index2.htm. Retrieved 8
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