Church Of The Poor - Latest Blog Entries

Church burned down in Andhra Pradesh State, India

Fri, 13 Nov 2009 10:21:00 -0600

A group of Hindu radicals allegedly set fire to a church in Siddhapuram village located in Andhra Pradesh state, India, on Tuesday, May 5.

The website reported that the attack occurred at around 2 am. Noticing the fire, the believers immediately gathered around in a bid to save the church. But by that time all the furniture in the church was gutted.

According to Pastor Clinton who ministers the Holy Sprit Church of God, the attackers first destroyed the door of the church as it was kept locked and it was also told by him that once they were inside, they set fire to all the furniture, including the pulpit and some wooden bars supporting the slab sheets.

According to Pastor Clinton, the Hindu radicals belonging to the party called Bharatiya Janata Party (BJP, Indian People’s Party) had similarly destroyed another church in the same area.

“We do not create any problems in the area. Then why do they keep attacking us?” Pastor Clinton wondered as he spoke in an interview to a representative of the All India Christian Council. Pastor Clinton said that in the past they had some problems with the owners of the land surrounding the church as they built apartments all around.

“We do not know if they have any hand in the attack,” the Pastor added.

The Pastor, along with the believers, went to the nearby police station to file an FIR (First Information Report) and register a case against these Hindu Radicals.

For more Info: http://www.assistnews.net/Stories/2009/s09050042.htm

Choose secular leaders: Church

Fri, 13 Nov 2009 10:19:00 -0600

MUMBAI: Mainstream Christian churches in India, both Catholic and Protestant, have joined hands and asked their followers to vote only for those parties and candidates committed to protecting human rights and minority interests, and respecting the Indian constitution.

Such appeals to the electorate are usually delivered in low key, but after the round of attacks on Christians in Orissa, Chhattisgarh, Madhya Pradesh and Karnataka, they are being widely circulated by Christian groups both by word of mouth and in writing at gatherings and meetings.

The appeals by both Catholic and Protestant groups to Christians dwell on the need to promote secularism and communal harmony, good governance, security for the minorities, gender justice and the reservation of benefits for Christian dalits.

The secretary general of the Catholic Bishops Conference of India (CBCI), Archbishop Stanislaus Fernandes, has circulated an appeal which is being used in Catholic churches and institutions across the country. The CBCI appeal does not mention any political party by name but touches on the problems Christians are facing in Orissa and the need for all secular citizens to take a stand on human rights issues.

The letter calls on all secular citizens to vote for a party or candidate able to ensure the following: Protection and promotion of our secularism and democratic commitment....Be true to the letter and spirit of the preamble and the provisions of the constitution of India. Spokesperson for the CBCI Babu Joseph, speaking from New Delhi, said a similar exhortation was made to the electorate before the 2004 elections but was not widely circulated.

In light of the problems which minorities now face, we are making strong efforts to see that we get justice, he said. The National Council of Churches in India (NCC), which represents most of the 30 mainstream Protestant Churches, including the Mar Thoma Church and the Malankara Syrian Orthodox Church, has been active in pushing a similar agenda signed by the NCCI president, Bishop Taranath Sagar.

NCC spokesperson Mar Atsongchanger said from Nagpur, We are circulating these appeals asking our followers and secular friends to vote. Church circles point out that churches in Kerala, Goa and the North-Eastern states, have traditionally played a discreet role during elections, working to garner support for candidates and parties which they feel would be supportive of them. This is the first time that a national appeal has been made, they said.

In Mumbai, Cardinal Oswald Gracias in a letter on the polls printed in the Catholic weekly Examiner has asked Catholics to pray to God to give us a good government. We need to vote for those who respect the Constitution. We need to vote for people who are clean and not tainted by corruption. This will ensure that we have leaders who will work selflessly for the country, he said.

Source: Ashley D’Mello, TNN 10 April 2009

http://timesofindia.indiatimes.com

Fri, 19 Jun 2009 09:14:00 -0500

Is Church a counter-witness to the Gospel?

Fri, 19 Jun 2009 09:12:00 -0500

RAIPUR, India (UCAN): Diocesan priests often emphasize their "priestly" and "kingly" roles but fail to stress their prophetic ministry, says the president of the Catholic Priests' Conference of India (CPCI). The conference, formed 22 years ago to unite diocesan priests of India and foster fraternity among them, has faced some rough times because of some bishops' opposition.

Many early members have left the group. Nevertheless, Father Sebastian Poomattam says the dedication of some committed members has enabled the conference to grown in quality, if not in quantity. The 61-year-old priest was a CPCI member from its inception and served as its secretary for two three-year terms before being elected president in 2007.

The priest of Raipur archdiocese in central India has been involved since 1994 in an "alternative" ministry of living and working with poor villagers including dalit, former "untouchables" in the traditional caste system, in the area around Sakti, Chhattisgarh state.

A practicing lawyer, he also organizes rural groups, especially poor women, and takes up their causes in court. In this interview, he shares his views on the CPCI's role in organizing diocesan priests in India.

UCA News: Why was the CPCI formed?
FATHER SEBASTIAN POOMATTAM: It was a felt need at that time to have a fraternity for diocesan priests to look into their needs. Though canon law provides for an association of diocesan priests, we didn't have one. The forum offers diocesan priests from all over India an opportunity to come together, share their problems and find new approaches to their ministry. We also felt the need to take up their issues, especially their problems with their bishops, medical care after their retirement and other matters. In the history of the Church, the priestly and kingly roles of the priest are always stressed, while the prophetic role is neglected. We felt the need to stress the priests' prophetic role in the present context, among these three aspects of Christ. The CPCI is an association of diocesan priests with a prophetic thrust. It is to renew the Church to work for the poor. The Church has been institutionalized and has amassed wealth, a counter-witness to the Gospel. The poor are neglected. They are not even elected as parish council members. Father Thomas Joseph of Mananthavady diocese (in Kerala, a southern state) convened the first meeting in 1987 in Hyderabad (capital of Andhra Pradesh, another southern state) with 24 priests. Ours is not the first diocesan association in the world. Similar associations had already existed in other countries.

Why do many bishops view the CPCI as a group of disgruntled priests?
We wanted to get bishops' approval, since the association is a Church body. When we wrote to the CBCI (Catholic Bishops' Conference of India), they asked for our bylaws. Then we had a rethink. Since canon law approves of such an association, we didn't seek the bishops' approval or submit our bylaws. So, many bishops took it negatively. Bishops think everything should be under their control. However, some bishops have accepted the CPCI. Secondly, we took up some priests' issues with their bishops. This gave the impression we are anti-bishop. For instance, five priests in Trichur diocese (Kerala) were suspended. We played a great role to get the problems settled amicably. In another case, our intervention led to Rome asking the bishop of Palai diocese (Kerala) to revoke a priest's suspension. Many priests joined the CPCI assuming it was a forum to resolve their problems with their bishops. That too gave the impression CPCI was against bishops. But we do not take up cases blindly. We always go through proper forums. The CPCI's diocesan units always study the cases. We would not get involved if it is a personal problem. Our conference is not meant for disgruntled priests. Three of its members have become bishops: Archbishop Vincent M. Concessao of Delhi was its vice president. Others were the late Bishop Leon Tharmaraj of Kottar and Bishop Francis Kalist of Meerut. Many CPCI members now hold high positions in their dioceses. Father Joseph Appavoo, social service director of Ahmedabad diocese (western India), was nominated by his bishop for the diocesan priests' Excellence Award for working for peace during sectarian violence in Gujarat.

Why did many leave the conference?
Some priests lost interest because many bishops are against it. Others joined to resolve problems with bishops. They left once their problems were solved. For example, in Kurnool diocese (Andhra Pradesh), 27 dalit diocesan priests demanded a dalit bishop. The CPCI helped settle the matter, but those priests left CPCI soon after.

What are CPCI's other achievements?
CPCI has always stood for priests' prophetic role in the Church. We have promoted "Alternative Ministries," which means not following the traditional ways but taking new initiatives such as the education of slum children, values education and education at the grassroots level. Alternative Ministries involves living and identifying with people, and working with them without any foreign funds. We made a charter of demands for diocesan priests, such as allowances and a medical fund for retired priests. The CPCI has taken initiatives to form reconciliation forums in conflicts between priests and bishops. It has proposed changes in priestly formation, which should help priests deal with the people's social, economic and religious realities. We have promoted the Church of the poor. In India, 90 percent of Catholics are either tribals or dalit. The Church hardly takes up their causes. Our own institutions deny them appointments. The Church in India should become a Church of the poor. That is the stand of Jesus. Many diocesan priests do a lot of good work, but their activities are not highlighted. So last December, we honored 16 priests with Excellence Awards in Mumbai. That was the first time diocesan priests in India were honored nationally. We also collaborate with priests' associations in countries such as America, England and Ireland. Two years ago, we started our website (www.cpcibangalore.org). Also, we have started a monthly newsletter. We have a priest as full-time office administrator. Our national office in Bangalore has facilities for seminars and accommodation for members. We manage the association with membership fees and donations.

Is there a conflict between CPCI and the Conference of Diocesan Priests of India (CDPI)?
There is no conflict. In fact we have promoted CDPI [since it was formed] eight years ago. All diocesan priests are its members. CDPI should take up many of their issues. Although bishops started it, many do not promote it. The bylaws have the same vision (as the CPCI). Objectives are the same. CPCI wrote to the CBCI clergy commission for a conference of priests, open to all the diocesan priests. As a result, CDPI was formed by the Latin-rite bishops.

What are your future plans?
If things go well, we will continue to present the Excellence Awards to diocesan priests every year. We may even award laypersons and bishops. This requires a lot of money. We intend to organize orientation seminars for priests. Also, to collaborate with non-governmental organizations who have similar visions for a just social order.

What changes has the CPCI made in its workings?
We have new bylaws. We registered the association as a society (in 2007). In the new bylaws, importance is [not so much on] the diocesan units but the national and regional units. Provision for associate members is given. Even Religious priests can become associate members, but they have no right to vote. At the diocesan level, we can work along with the nuns and laity who share in our vision. Earlier, we conducted a membership drive. We had then more than 900 members. In the new bylaws we have no interest to increase the number. Numbers are not that important. Qualitative involvement is important. We have now about 200 members.

What are your major problems?
Financial, to begin with. Also lack of interest among many priests about the prophetic ministry. In the Old Testament, prophets took a stand to give justice to the needy, orphan and widows. Jesus always stood for justice, but today the Church seems to compromise a lot.

Courtesy: UCA News

New bishop of Pune to build a missionary Church for the poor and for religious

Fri, 19 Jun 2009 09:07:00 -0500

Bishop Thomas Dabre ,who was installed as the new bishop of Pune on Sunday, June 7, said he wants to build his mission by promoting inter-faith and intercultural dialogue, and provide aid to charities and the poor but above all help the clergy and the laity “understand the real nature of our faith.”

Card Oswald Gracias, archbishop of Mumbai, four archbishops and six bishops, took part in the installation ceremony at St Patrick’s Cathedral. Thousands of believers from the diocese of Vasai were also present.

“I feel privileged to be bishop of Pune, a diocese so rich in culture” with “a long tradition of culture” that “has made a significant contribution to the history of modern India,” Bishop Dabre told AsiaNews.

Located in the State of Maharashtra, the city of Pune is home to the Jnana Deep Vidyapeeth (JDV), the Pontifical Institute of philosophy and Religion, which trains the country’s churchmen. Dabre is a graduate of the institute and also taught there.

“Our academic institutes should not be insular,” he said. “They must be open to civil society. Our studies and academic pursuits must equip us to respond to situations around us, so in this regard, I will encourage them to think, study and teach in a manner suitable to give an answer to our times” which should also meet “the needs and challenges of globalisation and the society around us.”

As a member of the Pontifical Council for Inter-religious Dialogue, Bishop Dabre said he is aware that “many of the conflicts in today’s society, regions and world communities are sadly due to religious tensions arising out of misunderstanding and misinformation, which unfortunately [. . .] give rise to situations of intolerance, [. . .] violence” and fundamentalism.

For this reason, “inter-religious dialogue and inculturation are a urgent need in today’s India and a pastoral priority for the Church, especially at a time when anti-Christian violence is sweeping across several regions of the country.”

According to him “Building bridges of understanding and tolerance among the country’s various religious communities” is one of the main tasks the JDV and the faithful in his diocese must undertake. Young people must become “agents of change”.

For the young the prelate envisages an educational approach “that includes the integration of an inter-religious component in every aspect of education.”

Indeed “dialogue is not [just] a word for it means” a place like Pune with “its rich heritage” serving as “an important centre for social and religious reform movements.”

Helping the poor and the weakest segments of society are also part of his priorities.

“A large part of the population in the diocese lives in rural areas and the Church plays an important role in their development and integration in society,” the bishop said.

“Our schools are open to children of every creed and our educational activities are geared towards helping the marginalised and the poor lead a life of dignity and without discrimination,” he added.

Notwithstanding the role of the Church’s charitable and educational institutions, priests and lay people are the main players in inter-religious and intercultural dialogue.

For Mgr Dabre focusing on the mission is a must for priests. This is why “they receive a continuing education that can help them understand the real nature of our faith.”

For the bishop the year Benedict XVI has dedicated to priests “is an incredible gift because sadly today there are many misunderstandings within the Church.”

Lay people and priests must be helped to “appreciate and love the faith and be able to communicate it to our people. Only this way can we see families, society and our entire diocese transformed.”

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Fri, 19 Jun 2009 09:02:00 -0500

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AIMS AND OBJECTIVES OF THE CHURCH OF THE POOR

Fri, 19 Jun 2009 08:54:00 -0500

AIMS AND OBJECTIVES OF THE CHURCH OF THE POOR

To build Eco-friendly, low budget, indigenous, cost-effective Churches all over Asia.
To strongly advocate against the indiscriminate spending of money over building Churches and Cathedrals.
To ensure that the lords money is utilized optimally and to be efficient stewards of Gods money and resources.
To avoid Pomp and Vain outward glory in Churches and instead channel finances from the hard earned money of Gods People into the right purposes.
To curb extravaganza and vulgar display of strength while holding Christian crusades, Gospel meetings, conferences etc.
To condemn all forms of Self-glorification and Self-Piety by preachers and caution against spending too much on advertisements and sales promotions of Preachers and Gods Servants.
To present a perfect example to the world by ensuring wise stewardship in our financial patterns.
To prevent corporatization of the Church and its various organs.
To prevent bureaucracy in the Church.
To condemn Spiritual Market Positioning by the Church.
To ensure that the right doctrine of God is not tampered with.
To condemn all sorts of political affiliations and influences if any over the Church.
To prevent the Church from relying on Human reasoning and Humanistic Psychology.
To deter the Church from preaching of the Wisdom of the world.
To condemn the teaching of the Prosperity Gospel and excessive display of miracles in the Church.
To awaken all the Saints from their Spiritual slumber to prepare for the imminent return of our Lord Jesus Christ.
To warn people in the Church about the potential spiritual dangers lurking around, from false doctrines, false teachers and False Bible prophets.
To remember and cherish the courageous and valiant deeds of the martyrs, who died for the sake of Lord Jesus Christ and are still dying today after being tortured for the sake of Christ.
To open the spiritual eyes of the people in the Church who are still living in ignorance, oblivious of the truth, constantly deceived by a few unholy men who profess to be Gods agents for forgiving the Sins of the world.
To condemn Papal Supremacy and delegation of Authority to the Priests and Prelates in the Church and to avoid all form of penances, erection of shrines and altars, invocation of the Saints, indulgences, Inquisition, Purgatory, Mass, as acts contrary to the teaching of the Holy Scriptures of God.
To severely condemn all forms of idol worship, including Papal worship, images, icons or anything else which is against the teachings of Lord Jesus Christ.
To control the over-reliance of the Church on the world, by absorbing the worlds value systems, and to gradually shift from activity-driven mode to Spiritual-Orientation Mode.
To condemn the Rat race and the stiff cut-throat competition in the Churches today.
To understand that the problem of many social evils can be wiped out only through the gospel.
To know the will of the Lord Jesus Christ and be obedient towards the Heavenly vision.
To correct Disparities among the rich and poor nations.
To stand for peoples of all ages and races and classes in their struggle for dignity and respect.
To advocate Holistic care, for the Soul and the Spirit along with the Body, for treatment of various Diseases and ailments.
To strongly advocate for the security of all Religious Minorities, especially in the wake of attacks on the Christian Community.
To promote the economic progress of Christians, especially in Asian Countries, who are often among the poorest.
To seek and to challenge and fight oppression, stigmatization and prejudice and challenge the society to reconsider it values.
To empower Churches which are Poor, disadvantageous and oppressed by forming meaningful relationships with them.
To be responsible stewards for Gods creation by Caring for the environment.

THE CHURCH NEEDS THE POOR

Tue, 09 Jun 2009 08:58:00 -0500

How do we benefit from the widows, the fatherless and the sojourner? When we weave our lives with our needy neighbors we are engaged on emotional, spiritual and material levels. We are drawn out of our cocoons, our introversion, and our own needy selves. We learn faith lessons. We learn diligence in prayer. We learn to be givers of self and of resources. We become active participants with the Holy Spirit, like a hand in a glove. We learn to hear the voice of God and we see him work. We learn what cannot be learned otherwise.

All in all, we need the poor, the fatherless, the widows, and the homeless because this is how we walk with Jesus. Although Samina was the primary reason that I ended going down this trail of thought, she is merely symbolic of the vast sea of needs that we face at home as well as overseas. I wish that I could paint each Samina that I have met on the streets of Portland and each one that has graced the doorstep of my church. I need to be reminded of those who yearn for a better life. They engage my heart pulling me out of my selfishness and my narcisism.

Die to self. That’s what we are told to do. Could it be that dying to self is not meant to be an exercise in suppressing sinful desires but rather such an overwhelming focus on the needs of others that our own desires and needs pale in comparison and even disappear? Could it be that in the eyes of the Samina, the compelling eyes of Jesus, we find ourselves love smitten and actualized, the incarnation completed? Could it be that simple? All we have to overcome is our fear of losing too much of ourselves.

The kingdom of God is counter intuitive. It is the upside down kingdom: if you want honor then bend low and become humble, if you want to be personally fulfilled then deny yourself, give yourself away. Jesus described the upside down kingdom perfectly: “For whoever wants to save his life must lose it, but whoever loses his life for me will find it.” (Matthew 16:25) And then he demonstrated it by spilling his blood to purchase the bride.

How do the Scriptures Treat the Poor?

Tue, 09 Jun 2009 08:50:00 -0500

In the Old Testament we see mention of the widows, the fatherless and sojourners (alien, stranger). These three are considered to be the poor of the Bible. Widows are women who have lost a husband. A widow could be an older woman who outlives her husband and often does not have an adequate means of support once he is gone. A widow could also be a young woman who has lost her husband through illness or a tragic accident. She may also have few resources at her disposal.

In the Book of Ruth we have a great story of two such women, Ruth and Naomi. They lost their husbands presumably because of weak genes that promoted early death in the younger (both sons died at an early age). Famine and lack of family drove them back to Israel. In the story we see how the gleaning law (Deut. 24:19-22) and the levirite marriage laws provided for women who could have perished without such consideration. God gave these laws to Jewish society so that the vulnerable could maintain their dignity within the community and not be forced to shameful means for survival.

In Deuteronomy 10:12-22 Moses is delivering the Ten Commandments to Israel for the second time. He speaks to Israel and reminds them of God’s nature and their call to “fear the Lord your God … serve the Lord your God with all your heart…observe the Lord’s commands.” (v.12-14) Strangely enough, in the middle of Moses’ description of the character of God and Israel’s worship response to Him, verses 18-19 stands in stark contrast. It reads, “He defends the cause of the fatherless and the widow, and loves the alien, giving him food and clothing. And you are to love those who are aliens, for you yourselves were aliens in Egypt.” Did Moses just happen to have a random brain spasm or was this piece God inspired? It seems odd that although the Ten Commandments say nothing of widows, fatherless, or aliens, this command would be mentioned here. Could we possibly be seeing a priority of the heart of God in this command?

Judging by how often these words show up in scripture that would be my assumption. “When an alien lives with you in your land, do not mistreat him. The alien living with you must be treated as one of your native-born. Love him as yourself, for you were aliens in Egypt. I am the Lord your God.” (Lev. 19:33-34) We see the writer connecting Israel’s experience in Egypt with the experience of the alien, as in Deuteronomy 10:12. Perhaps this is what the scripture means by “serving the Lord with all your heart.” A heart engaged with the experience of the alien is what leads to compassion on a personal level. God did not want Israel to be hard hearted. He wanted them to be known outside their borders for their acceptance, generosity and love. To Abraham God said, “all peoples on earth will be blessed through you.” God desired that Israel would be the reflection of his very character so that the world would know of his goodness.

The Minor Prophets are thematic in God’s judgment of Israel for her ill treatment of societies most needy people. Habakkuk lamented that injustice prevailed (Hab. 1:1-4). Zephaniah railed against Jerusalem as the ‘city of oppressors.” In Zachariah 7:9-10 the prophet says, “This is what the Lord Almighty says, ‘Administer true justice; show mercy and compassion to one another. Do not oppress the widow or the fatherless, the alien or the poor. In your hearts do not think evil of each other.’”

Social justice and equality themes echo from the Law in Leviticus down to through the Minor Prophets. These themes were continued in the New Testament. Acts 4:32-35 describes the economic structure of the New Testament Church. All things, including houses and lands, were held in common with all others in the community. The result was that “it was distributed to anyone as he had need” and “there was no needy person among them.” The wealth was redistributed regularly.

The redundancy denotes emphasis and thus importance on caring for all. The initial impetus for electing deacons was the concern of the Greeks that the widows were missing out on the daily distribution of food (Acts 6:1). The implication is that they were unable to defend their need either by words or brute insistence. Once the deacons took the matter in hand the problem was solved. The church rapidly grew as a result of their prompt action of caring for the poor. The fledgling church loved and cared for the weakest of their members. This attitude created a safe and desirable atmosphere, an attractive place for all.

Paul’s concern for the poor is evident when he rebukes the Corinthian Church for disorderly and unkind Communion practices (I Cor. 11:20-22). He suggests that their behavior is hypocritical and cannot be considered The Lord’s Supper when “one remains hungry, another gets drunk... and (you) humiliate those who have nothing.” Paul was not content to father an impotent church. He demanded that they live God honoring lives within their community and that included care for needs both physical and emotional of their weakest members.

CHRISTIANITY IN INDIA

Tue, 09 Jun 2009 08:45:00 -0500

According to a widely held tradition Christianity came to India through the apostle Thomas. In any case, the Christian faith reached India at a very early time, facilitated by the maritime trade which existed between India and the Mediterranean region. Roman Catholic missionaries began to work in India in the context of the Portuguese colonial enterprise. They were followed by the Anglican in the context of British domination of India.
The Protestant witness began in 1706 at Tranquebar with the arrival of two German Lutheran missionaries Batholomäus Ziegenbalg and Heinrich Plutschen. They came as a result of the pietistic revival movement in Northern Europe. The Tranquebar mission engaged in the translation and printing of the Bible and, after 1719, started to attack the caste system. The English Society for the Propagation of Christian Knowledge (SPCK) worked closely with the Lutheran mission.

In the early 19th century several newly formed mission societies established themselves in the country. In 1800, the Baptists Missionary Society initiated work in Serampore. The Baptist were active in many fields — translation of the Bible in several Indian languages, printing Bibles, books, and newspapers, Protesting against infant sacrifices and the burning alive of Hindu widows. They were the first to introduce theological education; the theology department of Serampore College was opened in 1820. Other British mission societies followed — the London Missionary Society, Church Missionary Society, and Wesleyan Methodist Society. After the removal of restrictions on non-British societies in 1833 they were joined by continental European societies. The first among them were the Basel Mission, which started work in South Kanara on the West Coast in 1834, and the Lutheran Leipzig Mission, which became active in Tranquebar and Tamilnadu in 1841. In 1813 the ABCFM began work in Bombay, in 1831 it extended its activities to Ahmednagar, and in 1841 it started its Madura Mission in South India. Several other American mission societies set foot on Indian soil - American Presb in Punjab (1834) and Uttar Pradesh (1838), American Baptist in Andhra Pradesh and Assam (1836), American Lutheran in Northern Circars and Andhra Pradesh (1842). All these missions contributed to the spread of education for women and had considerable influence through schools and colleges.

After 1870, almost all Christian missions experienced a rapid growth in membership. The converts came from outcast groups which opted in large numbers for Christianity in order to move out of the caste system which denied them human dignity. They came from tribal or indigenous groups such as the Orans, Munda, and Kolha in Chota Nagpur, from aboriginal people such as the Santals in Bengal and Bihar, the Gonds and Bhils in Central India, and the Konds and Panis in Orissa, the Garo, Naga, Khasi-Jaintia, Lushai, and others in Assam, the Nadars in Tirunavelly and Kanyakumari, the Adi-Dravidas and Chakkaliyana in Tamilnadui, the Adi-Andhras (such as the Malas and Madigas) in Andhra Pradesh, the Adi-Karnataks (such as the Holeyas, Pulayas, Kuravas, and Ezhavas) in Kerala, the Mongs and Mahars in Maharastra, the Mazabi Sihks, Chamars, and Chuhras in Uttar Pradesh and Punjab. The result of these conversion movements was that, today, Assam and northeast India ranks with Kerala, Tamilnadu, and Andhra Pradesh as the regions where the Christian population of the country is chiefly concentrated. Mass conversion became possible because Christianity was seen as fighting against social evils and for the rights of the downtrodden.
As missionaries witnessed to the Gospel in a multi-religious context they increasingly felt the need for cooperation. Interdenominational missionary conferences started as early as 1855. The series of decennial conferences which began in 1872 contributed to the convening of the World Missionary Conference in Edinburgh in 1910. YMCA, YWCA, the Student Volunteer Movement (SVM), and the Student Christian Movement (SCM) played a significant role in promoting collaboration among Christians. Church Union became a central theme of Indian Christianity in the latter 19th century.

Reformed Churches were particularly active in this respect. The Presbyterian Churches in South India united in 1901, thus bringing together the American Arcot Mission and the two Scottish Presb Missions (Church of Scotland and Free Church of Scotland). In 1904 this church united with several Presb churches in North India to form the Presbyterian Church of India. The Madras Arcot group indicated that it would prefer an interdenominational union in the South if this should become possible. In 1905, the Congregation of the LMS and the American Madura Mission in Tamilnadu established a loose federation. In 1908, the first interdenominational union took place, bringing together Presb and Congregation in the South and in the Jaffna District (which is today part of Sri Lanka). In 1919, the Basel Mission joined the union. Finally, on September 27, 1947, after years of negotiations, the Church of South India (CSI) was inaugurated, bringing together all major traditions of the Reformation. A parallel movement took place in North India, leading in 1924 to the formation of the United Church of North India, again a union of Presb and Congregation. Union negotiations of a wider scope started in 1929 and lasted till 1965; in 1970 the Church of North India (CNI) was inaugurated in Nagpur. The CSI and CNI have declared communion with the Mar Thoma Church and have established the CSI-CNI–Mar Thoma Joint Council.

The Lutheran Churches are united under the umbrella of the United Evangelical Lutheran Church in India (UELCI). Pentecostalism began to spread in the first decade of the century, and the charismatic movement entered the scene after World War II.
As a small minority the churches in India have to struggle with the issue of identity. How can they maintain their Christian identity and profile? How can they serve the wider society without being overwhelmed and conquered by the religious majority of the country? What significance does conversion have in a pluralistic society? The churches represent parts of the population which, at least in the past, were exploited and oppressed. How can they today continue to be a church of the poor and bear a witness of solidarity with them? What role are they prepared to give to women?

How can the churches overcome barriers of language, region, caste, and tribal community and develop a sense of the universality of the church? Lets think over it.

THE CHURCH AND THE EMPIRE

Mon, 08 Jun 2009 06:18:00 -0500

This is a part of the series of The Church and the Empire by D. J. Medley

Produced by David King, Charles Franks and the Online Distributed Proofreading Team.

We shall deal with each individual chapter accordingly. We are reproducing chapter one for your convenience.

THE BEGINNINGS OF CHURCH REFORM

Previous to the eleventh century there had been quarrels between
Emperor and Pope. Occasional Popes, such as Nicholas I (858-67), had
asserted high prerogatives for the successor of St. Peter, but we have
seen that the Church herself taught the co-ordinate and the mutual
dependence of the ecclesiastical and secular powers. It was the
circumstances of the tenth century which caused the Church to assume a
less complacent attitude and, in her efforts to prevent her absorption
by the State, to attempt the reduction of the State to a mere
department of the Church.

[Sidenote: Lay investiture of ecclesiastics.]

With the acceptance of Christianity as the official religion of the
Empire the organisation of the Church tended to follow the
arrangements for purposes of civil government. And when at a later
period civil society was gradually organising itself on that
hierarchical model which we know as feudalism, the Church, in the
persons of its officers, was tending to become not so much the
counterpart of the State as an integral part of it. For the clergy, as
being the only educated class, were used by the Kings as civil
administrators, and on the great officials of the Church were bestowed
extensive estates which should make them a counterpoise to the secular
nobles. In theory the clergy and people of the diocese still elected
their bishop, but in reality he came to be nominated by the King, at
whose hands he received investiture of his office by the symbolic
gifts of the ring and the pastoral staff, and to whom he did homage
for the lands of the see, since by virtue of them he was a baron of
the realm. Thus for all practical purposes the great ecclesiastic was
a secular noble, a layman. He had often obtained his high
ecclesiastical office as a reward for temporal service, and had not
infrequently paid a large sum of money as an earnest of loyal conduct
and for the privilege of recouping himself tenfold by unscrupulous use
of the local patronage which was his.

[Sidenote: Clerical marriage.]

Furthermore, in contravention of the canons of the Church, the secular
clergy, whether bishops or priests, were very frequently married. The
Church, it is true, did not consecrate these marriages; but, it is
said, they were so entirely recognised that the wife of a bishop was
called Episcopissa. There was an imminent danger that the
ecclesiastical order would shortly lapse into an hereditary social
caste, and that the sons of priests inheriting their fathers’
benefices would merely become another order of landowners.

[Sidenote: Church reform.]

Thus the two evils of traffic in ecclesiastical offices, shortly
stigmatised as simony and concubinage—for the laws of the Church
forbade any more decent description of the relationship—threatened to
absorb the Church within the State. Professional interests and
considerations of morality alike demanded that these evils should be
dealt with. Ecclesiastical reformers perceived that the only lasting
reformation was one which should proceed from the Church herself. It
was among the secular clergy, the parish priests, that these evils
were most rife. The monasteries had also gone far away from their
original ideals; but the tenth century had witnessed the establishment
of a reformed Benedictine rule in the Congregation of Cluny, and, in
any case, it was in monastic life alone that the conditions seemed
suitable for working out any scheme of spiritual improvement. The
Congregation of Cluny was based upon the idea of centralisation;
unlike the Abbot of the ordinary Benedictine monastery, who was
concerned with the affairs of a single house, the Abbot of Cluny
presided over a number of monasteries, each of which was entrusted
only to a Prior. Moreover, the Congregation of Cluny was free from the
visitation of the local bishops and was immediately under the papal
jurisdiction. What more natural than that the monks of Cluny should
advocate the application to the Church at large of those principles of
organisation which had formed so successful a departure from previous
arrangements in the smaller sphere of Cluny? Thus the advocates of
Church reform evolved both a negative and a positive policy: the
abolition of lay investiture and the utter extirpation of the practice
of clerical marriages were to shake the Church free from the numbing
control of secular interests, and these were to be accomplished by a
centralisation of the ecclesiastical organisation in the hands of the
Pope, which would make him more than a match for the greatest secular
potentate, the successor of Caesar himself.

[Sidenote: Chances of reform.]

It is true that at the beginning of the eleventh century there seemed
little chance of the accomplishment of these reforms. If the great
secular potentates were likely to cling to the practice of investiture
in order to keep a hold over a body of landowners which, whatever
their other obligations, controlled perhaps one-third of the lands in
Western Christendom; yet the Kings of the time were not unsympathetic
to ecclesiastical reform as interpreted by Cluny. In France both Hugh
Capet (987-96) and Robert (996-1031) appealed to the Abbot of Cluny
for help in the improvement of their monasteries, and this example was
followed by some of their great nobles. In Germany reigned Henry II
(1002-24), the last of the Saxon line, who was canonised a century
after his death by a Church penetrated by the influences of Cluny. It
was the condition of the Papacy which for nearly half a century
postponed any attempt at a comprehensive scheme of reform. Twice
already in the course of the tenth century had the intervention of the
German King, acting as Emperor, rescued the see of Rome from
unspeakable degradation. But for nearly 150 years (904-1046), with a
few short interludes, the Papacy was the sport of local factions. At
the beginning of the eleventh century the leaders of these factions
were descended from the two daughters of the notorious Theodora; the
Crescentines who were responsible for three Popes between 1004 and
1012, owing their influence to the younger Theodora, while the Counts
of Tusculum were the descendants of the first of the four husbands who
got such power as they possessed from the infamous Marozia. The first
Tusculan Pope, Benedict VIII (1012-24), by simulating an interest in
reform, won the support of Henry II of Germany, whom he crowned
Emperor; but in 1033 the same faction set up the son of the Count of
Tusculum, a child of twelve, as Benedict IX. It suited the Emperor,
Conrad II, to use him and therefore to acknowledge him; but twice the
scandalised Romans drove out the youthful debauchee and murderer, and
on the second occasion they elected another Pope in his place. But the
Tusculan influence was not to be gainsaid. Benedict, however, sold the
Papacy to John Gratian, who was reputed a man of piety, and whose
accession as Gregory VI, even though it was a simoniacal transaction,
was welcomed by the party of reform. But Benedict changed his mind and
attempted to resume his power. Thus there were three persons in Rome
who had been consecrated to the papal office. The Archdeacon of Rome
appealed to the Emperor Conrad’s successor, Henry III, who caused Pope
Gregory to summon a Council to Sutri. Here, or shortly afterwards at
Rome, all three Popes were deposed, and although Benedict IX made
another attempt on the papal throne, and even as late as 1058 his
party set up an anti-pope, the influence of the local factions was
superseded by that of a stronger power.

[Sidenote: Imperial influence.]

But the alternative offered by the German Kings was no more favourable
in itself to the schemes of the reformers than the purely local
influences of the last 150 years. As Otto I in 963, so Henry III in
1046 obtained from the Romans the recognition of his right, as
patrician or princeps, to nominate a candidate who should be formally
elected as their bishop by the Roman people; and as Otto III in 996,
so Henry III now used his office to nominate a succession of men,
suitable indeed and distinguished, but of German birth. This was not
that freedom of the Church from lay control nor the exaltation of the
papal office through which that freedom was to be maintained. Indeed,
so long as fear of the Tusculan influence remained, deference to the
wishes of the German King, who was also Emperor, was indispensable,
and when that King was as powerful as Henry III it was unwise to
challenge unnecessarily and directly the exercise of his powers.

[Sidenote: Leo IX (1048-54).]

But Henry, although, like St. Henry at the beginning of the century,
he kept a strong hand on his own clergy, was yet thoroughly in
sympathy with what may be distinguished as the moral objects of the
reformers; and, indeed, the men whom he promoted to the Papacy were
drawn from the class of higher ecclesiastics who were touched by the
Cluniac spirit. Henry’s first two nominees were short-lived. His third
choice was his own cousin, Bruno, Bishop of Toul, who accepted with
reluctance and only on condition that he should go through the
canonical form of election by the clergy and people of Rome. On his
way to Rome, which he entered as a pilgrim, he was joined by the late
chaplain of Pope Gregory VI, Hildebrand, who had been in retirement at
Cluny since his master’s death. Not only did the new Pope, Leo IX,
take this inflexible advocate of the Church’s claims as his chief
adviser, but he surrounded himself with reforming ecclesiastics from
beyond the Alps. Thus fortified he issued edicts against simoniacal
and married clergy; but finding that their literal fulfilment would
have emptied all existing offices, he was obliged to tone down his
original threats and to allow clergy guilty of simony to atone their
fault by an ample penance. But Leo’s contribution to the building up
of the papal power was his personal appearance, not as a suppliant but
as a judge, beyond the Alps. Three times in his six years’ rule he
passed the confines of Rome and Italy. On the first occasion he even
held a Council at Rheims, despite the unfriendly attitude of Henry I
of France, whose efforts, moreover, to keep the French bishops from
attendance at the Council met with signal failure. Here and elsewhere
Pope Leo exercised all kinds of powers, forcing bishops and abbots to
clear themselves by oath from charges of simony and other faults, and
excommunicating and degrading those who had offended. And while he
reduced the hierarchy to recognise the papal authority, he overawed
the people by assuming the central part in stately ceremonies such as
the consecration of new churches and the exaltation of relics of
martyrs. All this was possible because the Emperor Henry III supported
him and welcomed him to a Council at Mainz. Nor was it a matter of
less importance that these visits taught the people of Western Europe
to regard the Papacy as the embodiment of justice and the
representative of a higher morality than that maintained by the local
Church.

[Sidenote: Effect of Henry III’s death.]

Quite unwittingly Henry III’s encouragement of Pope Leo’s roving
propensities began the difficulties for his descendants. It is true he
nominated Leo’s successor at the request of the clergy and people of
Rome; but Henry’s death in 1056 left the German throne to a child of
six under the regency of a woman and a foreigner who found herself
faced by all the hostile forces hitherto kept under by the Emperor’s
powerful arm. And when Henry’s last Pope, Victor II, followed the
Emperor to the grave in less than a year, the removal of German
influence was complete. The effect was instantaneous. The first Pope
elected directly by the Romans was a German indeed by birth, but he
was the brother of Duke Godfrey of Lorraine, who, driven from Germany
by Henry, had married the widowed Marchioness of Tuscany. and was
regarded by a small party as a possible King of Italy and Emperor.
Whatever danger there was in the schemes of the Lotharingian brothers
was nipped in the bud by the death of Pope Stephen IX seven months
after his election. Then it became apparent that the removal of the
Emperor’s strong hand had freed not only the upholders of
ecclesiastical reform but also the old Roman factions. The attempt was
easily crushed, but it became clear to the reformers that the papal
election must be secured beyond all possibility of outside
interference. At Hildebrand’s suggestion and with the approval of the
German Court, a Burgundian, who was Bishop of Florence, was elected as
Nicholas II. The very name was a challenge, for the first Nicholas
(858-67) was perhaps the Pope who up to that time had asserted the
highest claims for the See of Rome.

[Sidenote: Provision for papal election.]

The short pontificate of the new Nicholas was devoted largely to
measures for securing the freedom of papal elections from secular
interference. By a decree passed in a numerously attended Council at
the Pope’s Lateran palace, a College or Corporation was formed of the
seven bishops of the sees in the immediate neighbourhood of Rome,
together with the priests of the various Roman parish churches and the
deacons attendant on them. To the members of this body was now
specially arrogated the term Cardinal, a name hitherto applicable to
all clergy ordained and appointed to a definite church. To all Roman
clergy outside this body and to the people there remained merely the
right of assent, and even this was destined to disappear. More
important historically was the merely verbal reservation of the
imperial right of confirmation, which was further made a matter of
individual grant to each Emperor who might seek it from the Pope. In
view of the revived influence of the local factions it was also laid
down that, although Rome and the Roman clergy had the first claim, yet
the election might lawfully take place anywhere and any one otherwise
eligible might be chosen; while the Pope so elected might exercise his
authority even before he had been enthroned.

[Sidenote: Papacy and Normans.]

But in the presence of a strong Emperor or an unscrupulous faction
even these elaborate provisions Papacy might be useless. The Papacy
needed a champion in the flesh, who should have nothing to gain and
everything to lose by attempting to become its master. Such a
protector was ready to hand in the Normans, who, recently settled in
Southern Italy, felt themselves insecure in the title by which they
held their possessions. Southern Italy was divided between the three
Lombard duchies of Benevento, Capua and Salerno, and the districts of
Calabria and Apulia, which acknowledged the Viceroy or Katapan of the
Eastern Emperor in his seat at Bari. The Saracens, only recently
expelled from the mainland, still held Sicily. Norman pilgrims
returning from Palestine became, at the instigation of local factions,
Norman adventurers, and their leaders obtaining lands from the local
Princes in return for help, sought confirmation of their title from
some legitimate authority. The Western Empire had never claimed these
lands, but none the less Conrad II and Henry III, in return for the
acceptance of their suzerainty, acknowledged the titles which the
Norman leaders had already gained from Greek or Lombard. Rome was
likely to be their next victim, and Leo IX took the opportunity of a
dispute over the city of Benevento to try conclusions with them. A
humiliating defeat was followed by a mock submission of the conqueror.
The danger was in no sense removed. Pope Stephen’s schemes for driving
them out of Italy were cut short by his death, and meanwhile the
Norman power increased. Thus there could be no question of expulsion,
nor could the Papacy risk a repetition of the humiliation of Leo IX.
It was Hildebrand who conceived the idea of turning a dangerous
neighbour into a friend and protector. A meeting was arranged at Melfi
between Pope Nicholas and the Norman princes, and there, while on the
one side canons were issued against clerical marriage, which was rife
in the south of Italy, on the other side Robert Guiscard, the Norman
leader, recognised the Pope as his suzerain, and obtained in return
the title of Duke of Apulia and Calabria and of Sicily when he should
have conquered it. Pope Leo’s agreement, six years before, had been
made by a defeated and humiliated ecclesiastic with a band of
unscrupulous adventurers. Pope Nicholas was dealing with an actual
ruler who merely sought legitimate recognition of his title from any
whose hostility would make his hold precarious. Thus resting on the
shadowy basis of the donation of Constantine the Pope substituted
himself for the Emperor, whether of West or of East, over the whole of
Southern Italy. Truly the movement for the emancipation of the Church
from the State was already shaping itself into an attempt at the
formation of a rival power.

[Sidenote: Alexander II (1061-73) and Milan.]

The value of this new alliance to the Papacy was put to the test
almost immediately. On the death of Pope Nicholas (1061) the papal and
imperial parties proceeded to measure their strength against each
other. The reformers, acting under the leadership of Hildebrand, chose
as his successor a noble Milanese, Anselm of Baggio, Bishop of Lucca,
who now became Alexander II. He was elected in accordance with the
provisions of the recent Lateran decree, and no imperial ratification
was asked. On the purely ecclesiastical side this choice was a strong
manifesto against clerical marriage. The city of Milan as the capital
of the Lombard kingdom of Italy had for many centuries held itself in
rivalry with Rome. Moreover, it was the stronghold of an aristocratic
and a married clergy, which based its practice on a supposed privilege
granted by its Apostle St. Ambrose. But this produced a reforming
democracy which, perhaps from the quarter whence it gained its chief
support, was contemptuously named by its opponents the Patarins or
Rag-pickers. The first leader of this democratic party had been Anselm
of Baggio. Nicholas II sent thither the fanatical Peter Damiani as
papal legate, and a fierce struggle ended in the abject submission of
the Archbishop of Milan, who attended a synod at Rome and promised
obedience to the Pope.

[Sidenote: German opposition.]

The weak point in the decree of Nicholas II had been that the German
clergy were not represented at the Council which issued it, and it was
construed in Germany as a manifest attempt of the reforming party to
secure the Papacy for Italy as against the German influence maintained
by Henry III. The Roman nobles also had seen in the decree the design
of excluding them from any share in the election. It was only by the
introduction of Norman troops into Rome that the new Pope could be
installed at the Lateran. A few weeks later a synod met at Basle in
the presence of the Empress-Regent and the young Henry IV. The latter
was invested with the title of Patrician, and the election of
Alexander having been pronounced invalid, a new Pope was chosen in the
person of another Lombard, Cadalus Bishop of Parma, who had led the
opposition to the Patarins in the province of Milan. The Normans were
recalled to their dominions, and the imperialist Pope, Honorius II,
was installed in Rome. The struggle between the rival Popes lasted for
three years (1061-4), and fluctuated with the fluctuations of power at
the German court. Here the young King had fallen under the influence
of Archbishop Hanno of Koln, who, surrounded by enemies in Germany,
hoped to gain a party by the betrayal of imperial interests in the
recognition of the decree of Nicholas II and of the claims of
Alexander. Again by the help of a Norman force Alexander was installed
in Rome, where he remained even when Hanno’s influence at the German
court gave way to that of Archbishop Adalbert of Bremen. Honorius,
however, despite the desertion by the imperialist party, found
supporters until his death in 1072, and it was only by the arms of
Duke Godfrey of Tuscany acting for the imperialists and those of his
own Norman allies that Alexander held Rome until his death.

[Sidenote: Steps towards reformation.]

Meanwhile the ecclesiastical reformation went steadily on under the
direction of Hildebrand. The young King Henry endeavoured to free
himself from the great German ecclesiastics who held him in thrall, by
repudiating the wife whom they had forced upon him. He was checked by
the austere and resolute papal legate, Peter Damiani, and was obliged
to accept Bertha of Savoy, to whom subsequently he became much
attached. Peter Darniani’s visit, however, brought him relief in
another way, for the legate took back such a report of the prevalence
of simony that the archbishops of Mainz and Koln were summoned to
Rome, whence they returned so humiliated that their political
influence was gone. It is almost equally remarkable that the two
English Archbishops also appeared at Rome during this Pontificate,
Lanfranc of Canterbury in order that he might obtain the pall without
which he could not exercise his functions as Archbishop, and Thomas of
York, who referred to the Pope his contention that the primacy of
England should alternate between Canterbury and York. In France, too,
we are told that the envoys of Alexander interfered in the smallest
details of the ecclesiastical administration and punished without
mercy all clergy guilty of simony or of matrimony. Almost the last
public act of Pope Alexander was to excommunicate five counsellors of
the young King of Germany, to whom were attributed responsibility for
his acts, and to summon Henry himself to answer charges of simony and
other evil deeds.

To be Continued.....

Mon, 08 Jun 2009 06:08:00 -0500

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India Elections Allow Christians to Breathe Easier

Mon, 01 Jun 2009 07:40:00 -0500

Let us pray. Almighty God, we praise your victory in the election results in India, where the Hindu nationalist BJP party lost more power, and the moderate Congress Party gained more power, by promoting religious liberty for Christians in that country. God we also pray for the Indian state of Orissa, where many Christians had been killed, but now have been vindicated by the voters. We pray from Isaiah 59:19, when the enemy comes in like a flood, the Spirit of the LORD shall lift up a standard against him, in Jesus name, Amen.

THE CALLING FOR THE CHURCH 2

Thu, 28 May 2009 02:38:00 -0500

But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. (Ephesians 2:4-7)

The calling of the church is to show the exceeding riches of God’s grace in His kindness toward us through our Lord Jesus Christ. This calling concerns the raising of the believers in Christ to sit in heavenly places with the Lord Jesus Christ. Hence the mindset of the church should be one ever looking upward and not one looking outward to build an earthly kingdom on earth. The last day church’s primary concern is to build earthly kingdoms via real estates. The last day church invests heavily on real estates in this world and such investments often become heavy burden for the saints. Such earthly preoccupation with brick and mortar earthly inclinations are simply weak and beggarly elements in the world that brings no true riches to the Saviour. They appear outwardly beautiful and adorn with the riches in this world to be admired by the world and for the purpose to impress prospective church shoppers. The heavenly aspiration of the church has been replaced by an earthly occupation of the fixed assets on earth. This is the unmistakable mark of the Laodicean church. Sitting in heavenly places with the Lord is not something the last day church has any idea about and as such, sitting on earthly high places is the norm for this church. The heavenly high calling of the church has become an earthly low calling where the church minds earthly things instead of heavenly things of Christ.

For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; Temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:14-22)

The calling of the true church is a building in progress to eventually become a holy temple in the Lord. The calling of the last day church is called to build earthly Kingdoms where professional elites entrenched themselves in leadership positions to build an empire like the mega corporations in the world. The true church is a body of believers having being reconciled to the Lord. The last day church is a corporate body that has reconciled itself to the world as an extension of its system to cater to the social needs of the world. Any spiritual need this church deals with is only incidental to give it a Christian touch to remain as a Christian organization in name only. The true church is members of the body of Christ having made peace with God but the members of the last day church are at peace with the world and they coexist happily side-by-side serving one another’s cause. The true church is a called out body of believers built up by the Holy Spirit while the last day church is a mega organization built up by the spirit of the world on the basis of secular humanism as its supreme ideal. The calling of the last day church is of the world, for the world and by the world. This church has long ago fallen from grace to espouse a strange calling from the world and hence the Lord Jesus Christ is left outside the church door calling for individuals to open the door to Him.

There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.

(Ephesians 4:4-6) The calling of the true of church is to build up a body of Christ called the Church, which is also the Bride of Christ. The last day church is a diverse conglomerate body of organizations offering diverse strange doctrines for church shoppers to look for an organization they feel comfortable associating with. The true church is a spiritual body of believers waiting for enthronement someday in the future while the last day church is a physical organized corporate body endeavoring to further an earthly kingdom and perpetuating its own cause to promote its social programs. The

outlook of the true church and the last day church is completely different and hence their activities are also different. The activities of the true church are spiritual in nature while the activities of the last day church are earthly in nature and they concern the carnal things in this life. Spirituality is not the forte of the last day church. Carnality has replaced spirituality of this last day church and the downward decline of this last day church is inevitable.

When no one opens the door for the Lord to come back into the church. The true church is marked by a calling to suffer following the footsteps of the Lord Jesus Christ as recorded in 1 Peter 2:21: For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: but the last day church is marked by sensual indulgences in worldly riches and basking in the fame and fortune of this world. Sufferings for the last day church are viewed as a reproach and a curse for the God of most members is their belly. The prosperity gospel is preached and those who are poor are viewed as being out of the will of God and are under chastisement. Such falsehoods are of course the doctrines of devils for the world has brainwashed the people to believe that gain is godliness and they have positioned themselves in direct opposition to the words of the living God. Members of the last day church often position themselves for gain within and without the church organization. Sufferings have no place in the last day church. The call to suffer is not a call this last day church will identify with because this last day church is wealthy and it has no needs. Unfortunately this church is actually very poor, blind, miserable and naked in the sight of God and the members of this church are not even aware of it. The true church is a call to fellowship with the Son of God according to 1 Corinthians 1:9: God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. The last day church has forced the Lord Jesus Christ out of the church door. True fellowship has become personal and takes place on an individual basis for those who would open their door to Christ. Fellowship with the Lord where two or three are met together no longer is the case for the last day church. The calling to fellowship has decline to a new low in the last day church. The last day church has forgotten this most vital calling to continue to be spiritually alive and be the salt of the world representing Christ to the world. When there is no personal fellowship with the Lord, the influence of the church to the world at large will become completely ineffective. The world hence infiltrates into the church and the value system of the world then takes the church hostage and the church becomes an extension of the world. Fellowship with the Lord of the last day church has degenerated to association with the world to fulfill a social function for the State instead of fulfilling a function as the light of the world for the Lord.

After the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence. (1 Corinthians 1:26-29)

The calling of the true church are mainly made up of believers from humble background but the last day church are filled with respectable members in society, the wealthy and the mighty, and this does not reflect Scriptural truths from the Bible. These members are not attracted to the true church by the foolishness of preaching of the cross of the Lord Jesus Christ but they are drawn to the last day church by the preaching of the wisdom of this world. So more and more man-made programs to instill worldly wisdom to members of this last day church continue to bring in the crowd. So such schemes are peddled constantly to make merchandise of the members to enrich the professional elites in this last day church. The profiles of the members of the true church and the last day church are totally different. The true church is despised by the world while the last day church is respectable in the sight of the world. The true church is materially poor while the last day church is rich in material things. However, the true church is spiritually rich but the last day church is spiritually poor. Such contrasts will be true to the end of this age and never twain shall meet.

THE CALLING FOR THE CHURCH

Thu, 28 May 2009 02:26:00 -0500

And unto the angel of the church of the Laodiceans
write; These things saith the Amen,
the faithful and true witness,
the beginning of the creation of God;
I know thy works, that thou art neither cold nor hot:
I would thou wert cold or hot.
So then because thou art lukewarm, and neither cold
nor hot, I will spue thee out of my mouth.
Because thou sayest, I am rich, and increased with
goods, and have need of nothing;
and knowest not that thou art wretched,
and miserable, and poor, and blind, and naked:
I counsel thee to buy of me gold tried in the fire,
that thou mayest be rich;
and white raiment, that thou mayest be clothed,
and that the shame of thy nakedness do not appear;
and anoint thine eyes with eyesalve,
that thou mayest see.
As many as I love, I rebuke and chasten:
be zealous therefore, and repent.
Behold, I stand at the door, and knock:
if any man hear my voice, and open the door,
I will come in to him, and will sup with him,
and he with me.
To him that overcometh will I grant to sit with me in my
throne, even as I also overcame, and am set down with
my Father in his throne.
He that hath an ear,
let him hear what the Spirit saith unto the churches.
(Revelation 3:14-22)

Fr.MALACHI MARTIN

Thu, 28 May 2009 02:13:00 -0500

FATHER MALACHI MARTIN

PhD S.J.
July 23, 1921 -- July 27, 1999

Fr. Malachi Brendan Martin was a former Jesuit priest, theologian, writer on the Roman Catholic church and professor at the Vatican's Pontifical Biblical Institute. He was also the author of sixty books which covered religious and geo-political topics. He was controversial commentator for the Vatican and other church matters.

With his Irish wit and charming laugh, the former Jesuit (in 1964 he was personally dispensed by Paul VI from his vows of poverty and obedience, but, at his request, retained his vow of chastity) and the (later to be) former Dominican.

A man of strong piety ,He had an uncanny ability, as those do who are firmly rooted in grace, to recognize the goodness of others (particularly of priests who had not compromised or lost their faith). He helped many whom he said had "been marginalized" by their bishops and brethren because of their fidelity to the magisterium and their vows.

But detractors--most of whom had never met or talked with him, and who got their information from magazine articles and venomous private mailings by a few "super-Catholics" who were as ignorant of theological matters as they were of him--constantly dogged him, in print, on radio talk shows, and in chanceries that willingly spread the worst of the rumors about him. He was, after all, a threat to those who promote the Church's slippery slide from orthodoxy to ecumenical compromise, to acceptance of the "diversity" of heresy and ultimately, the open advocacy of sin, especially in matters of family life (contraception, abortion, assisted suicide, euthanasia) and its ugly relatives--fornication, adultery, masturbation, homosexuality.

So much the loss, not only for the many who knew and loved him--as priest, brother, spiritual friend--but also to the hundreds of thousands more who read his books, watched or listened to his television and radio appearances and tapes, and had the good fortune to meet him in his travels. He was among the most loyal of Saint Ignatius' sons, valiant and totally dedicated to the service of Jesus in his Church.

Marked from birth, the name his parents gave him at Baptism, Malachi, means "God's messenger." He fulfilled that role. And like the Savior whom he so lovingly followed, he accepted too the scorn of his enemies as part of his personal oblation. May God give him the reward of his labors: messenger, prophet, preacher, priest.

"Charity Begins at Home"

Thu, 28 May 2009 02:03:00 -0500

"Charity Begins at Home"

Well here is a perfect example.

The Mizo Synod with a population of 500,000 members raised US $3.4 million for mission in 2003. Most of the Mizo people are farmers and relatively poor as compared to the affluent Christians in mega churches around the world.

If you look at the reports from Mizo Synod, you can see its mission collection. There was a slight dip in the figure, but US $2.7 million is still an impressive figure. Mizo is certainly a missional church. There is so little write up about this church in mission journal. The Mizo women motivated each other by setting apart a handful of rice from each meal every day for a year. The handful of rice is then put into a container and to be sold in the market and the proceeds go to mission funds. Collectively the Mizo women raised US $1 million for mission each year. Such effort is known in Mizo language as "Buhfai Tham."

The Khasi Synod which is one of the eighth Synod in PCI has the same tradition. The Khasi women also raised money for mission through "Khaw Kham." (Handful of rice). There is so much that affluent churches can learn from this poorer church tuck in a corner in Meghalaya. These unknown women are the unsung heroes in the annals of God's mission history. Just as there are no little people in God's kingdom, there are no little church. The size of the church does not matter what matters is the size of the heart for God's agenda

( pronunciation of "buhfai tham" is "booh-fai thram":-)
"Buhfai tham" is also collected in a locality for non-religious purpose, like if there is deaths in that particular locality or sometimes natural calamities like landslides. Mizo society is an extremely close-knitted community and people look out for each other everywhere

Thu, 16 Apr 2009 07:21:00 -0500

"The practice of the Christian life consists of the discernment of the presence of the Word of God in the common life of the world."
William Stringfellow

Thu, 16 Apr 2009 07:19:00 -0500

"Know the Word,
Teach the Word,
Preach the Word,
Defend the Word,
Incarnate the Word,
Live the Word."

Church Of The Poor - Latest Blog Entries

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AIMS AND OBJECTIVES OF THE CHURCH OF THE POOR

AIMS AND OBJECTIVES OF THE CHURCH OF THE POOR

To build Eco-friendly, low budget, indigenous, cost-effective Churches all over Asia.

To strongly advocate against the indiscriminate spending of money over building Churches and Cathedrals.

To ensure that the lords money is utilized optimally and to be efficient stewards of Gods money and resources.

To avoid Pomp and Vain outward glory in Churches and instead channel finances from the hard earned money of Gods People into the right purposes.

To curb extravaganza and vulgar display of strength while holding Christian crusades, Gospel meetings, conferences etc.

To condemn all forms of Self-glorification and Self-Piety by preachers and caution against spending too much on advertisements and sales promotions of Preachers and Gods Servants.

To present a perfect example to the world by ensuring wise stewardship in our financial patterns.

To prevent corporatization of the Church and its various organs.

To prevent bureaucracy in the Church.

To condemn Spiritual Market Positioning by the Church.

To ensure that the right doctrine of God is not tampered with.

To condemn all sorts of political affiliations and influences if any over the Church.

To prevent the Church from relying on Human reasoning and Humanistic Psychology.

To deter the Church from preaching of the Wisdom of the world.

To condemn the teaching of the Prosperity Gospel and excessive display of miracles in the Church.

To awaken all the Saints from their Spiritual slumber to prepare for the imminent return of our Lord Jesus Christ.

To warn people in the Church about the potential spiritual dangers lurking around, from false doctrines, false teachers and False Bible prophets.

To remember and cherish the courageous and valiant deeds of the martyrs, who died for the sake of Lord Jesus Christ and are still dying today after being tortured for the sake of Christ.

To open the spiritual eyes of the people in the Church who are still living in ignorance, oblivious of the truth, constantly deceived by a few unholy men who profess to be Gods agents for forgiving the Sins of the world.

To condemn Papal Supremacy and delegation of Authority to the Priests and Prelates in the Church and to avoid all form of penances, erection of shrines and altars, invocation of the Saints, indulgences, Inquisition, Purgatory, Mass, as acts contrary to the teaching of the Holy Scriptures of God.

To severely condemn all forms of idol worship, including Papal worship, images, icons or anything else which is against the teachings of Lord Jesus Christ.

To control the over-reliance of the Church on the world, by absorbing the worlds value systems, and to gradually shift from activity-driven mode to Spiritual-Orientation Mode.

To condemn the Rat race and the stiff cut-throat competition in the Churches today.

To understand that the problem of many social evils can be wiped out only through the gospel.

To know the will of the Lord Jesus Christ and be obedient towards the Heavenly vision.

To correct Disparities among the rich and poor nations.

To stand for peoples of all ages and races and classes in their struggle for dignity and respect.

To advocate Holistic care, for the Soul and the Spirit along with the Body, for treatment of various Diseases and ailments.

To strongly advocate for the security of all Religious Minorities, especially in the wake of attacks on the Christian Community.

To promote the economic progress of Christians, especially in Asian Countries, who are often among the poorest.

To seek and to challenge and fight oppression, stigmatization and prejudice and challenge the society to reconsider it values.

To empower Churches which are Poor, disadvantageous and oppressed by forming meaningful relationships with them.

To be responsible stewards for Gods creation by Caring for the environment.

THE CHURCH NEEDS THE POOR

How do the Scriptures Treat the Poor?

CHRISTIANITY IN INDIA

How can the churches overcome barriers of language, region, caste, and tribal community and develop a sense of the universality of the church? Lets think over it.

THE CHURCH AND THE EMPIRE

This is a part of the series of The Church and the Empire by D. J. Medley

Produced by David King, Charles Franks and the Online Distributed Proofreading Team.

We shall deal with each individual chapter accordingly. We are reproducing chapter one for your convenience.

To be Continued.....

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India Elections Allow Christians to Breathe Easier

THE CALLING FOR THE CHURCH 2

There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.

THE CALLING FOR THE CHURCH

Fr.MALACHI MARTIN

FATHER MALACHI MARTIN

"Charity Begins at Home"

"The practice of the Christian life consists of the discernment of the presence of the Word of God in the common life of the world."

William Stringfellow

"Know the Word,Teach the Word, Preach the Word, Defend the Word, Incarnate the Word,Live the Word."

WILLIAM STRINGFELLOW

"Know the Word,
Teach the Word,
Preach the Word,
Defend the Word,
Incarnate the Word,
Live the Word."