Mohan Philip Mathew Kannampallil, Cheppad
(SCEPTRE, Kolkata)
The 175th anniversary of Naveekaranam makes valuable reflections on the necessity of knowing the truth, its praxis and abiding in truth to sustain the spirit of reformation in the Malankara Syrian Mar Thoma Church.
Naveekaranam (Reformation) can be simply put as restoration from evil ways to a normal good state in accordance with the doctrines of the Bible, which was what its proponents had achieved in the then Malankara Syrian Church in the light of the training imparted by the missionaries of the Church Missionary Society in Central Travancore in the mid 19th century. Deeper knowledge and understanding of the Word led them (the reformers) to light and knowing the truth. Knowing the truth thus liberated them as Jesus said, “If you continue in my word, you are my disciples; and you will know the truth, and the truth will liberate you”, (John Ch. 8: 31b – 32).
On the other hand the 16th century reformation initiated by Martin Luther in the Catholic Church was a movement within the Western Christendom to purge the church and the papacy of medieval abuses, and to restore the doctrines and practices that the reformers believed conformed with the Bible and the New Testament model of the Church. It had then tremendous impact on social, political, and economic life, and its influences are still felt even today. Against this background, the mid 19th century Naveekaranam in theMalankara SyrianChurch initiated by Abraham Malpan and Kaithayil Geevarghese Malapan sought to infuse new life into the Malankara Church under the influence of and the knowledge imparted by the ‘Mission Help’ movement of the Church Missionary Society. The prominent of the veteran missionaries were Benjamin Bailey, Joseph Fen and Henry Baker. The Naveekaranam Movement set to work in teaching the children, preaching the Gospel in the churches and educating the clergy. Thus ‘The Mission’ was able to make a spiritual impact upon the church in the direction of the purification of the life of the members in accordance with the Christian standards on the basis of the Word, although it was rejected by the Church synod of Mavelikkara in 1836. Also the reformists sought for the removal of the unscriptural customs and practices which had crept into the church, especially under the influence of the local customs and context. The reformers’ intention was to restore the nascent and pristine positions before the Menezean period in the church.
The torch lit by the pioneers of the Naveekaranam Movement in the then MalankaraChurch was later propagated and implemented against heavy odds under the vision and unique leadership of their excellencies Mathews Mar Athanesius, Thomas Mar Athanesius and Titius-1, in succession, and notably with the support and clout of the loyal regional vicars (in which Greater Cheppad had an important role to play)with strong convictions which had resulted in the formation of the Mar Thoma Church of what it is today!.
Reformation of the church, therefore, is a continuous ongoing process from time to time intended to dispel customs and practices not in synchronism with the biblical tenets. The reformed church should uphold truth which only can bring about true liberation and witness of Christ. The following points highlight the importance of upholding truth at all cost.
Knowing the Truth of God.
This is an invitation to have a close sustaining relationship with the Trustful God. In Jesus’ trial before the Procurator of Judea, Pontius Pilate’s question is well known, “What is truth?” (John 18:38). Pilate’s question does not justify his occupying the judge’s seat as if he were ignorant of the meaning of it and his indifference to truth. Perhaps Pilate knew only ‘the truth of power’ rather than ‘the power of truth’ (as Miroslav Volf had put it). Jesus, the truth in His very being is the very embodiment of truth, is standing as a victim of the religio-political powers of the day, and not at all from a position of power although He could have had it. In spite of this, Jesus is content and truthful enough to refer to Himself as the witness to truth. John couples truth with grace and loving kindness (John. 1:17). Pilate did not have the interest to know the truth nor had he any respect for human life which prompted him in the end to ‘wash his hand’ of the incident involving Jesus. Knowing the truth of God is foundational for a liberated existence which is what Jesus said, knowing the truth will liberate us from sin and death. Jesus, the truth is the divinely revealed reality of God. Therefore, for us knowing the truth of God means to unite with Christ, the truth. Today the indifference to truth and justice what Pilate had shown is haunting the Church of Christ. As the people of the reformed church we have a special responsibility to know the truth and to reveal it to others to make them free, too.
Doing the Truth of God (Praxis)
Knowing the truth of God makes us to practice it in our real life and in relation to others in the community. John 3: 21-22 says, “But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.” In the first epistle, John (1 John 3: 18) pints out, “…let us love, not in word or speech, but in truth and action.” This clearly shows that not only hearing, learning, speaking, teaching and learning the truth, but also doing the truth (praxis) is of paramount importance for the reformed believer. Moreover, whoever boasts of being in light while hates his/her brother or sister is still in the darkness, says the John(1 John 2: 9). Light is thus a metaphor for truth of God and for the revealed Word of God.
Abiding in the Truth of God
This involves a new relationship involving communion with one’s fellow beings. This way of life is the theme in 2 John 4, “walking in truth”. The first letter of John (1 John 1: 3) is an invitation to join fellowship which is the fellowship with the Father and His Son, Jesus Christ. The communion with God and Christ involves communion with our brothers and sisters, thus extending to a wider community of fellow human beings which should be based on truth. As children of God we should be truthful in all our actions, dealings, in words and even attitudes. On the other hand lack of truth (lying) destroys the very nature and fabric of a truthful and trustful human relationship which is against the will of God.
To conclude the truth of God is integrally related to life as God intends it for all human beings which calls each reformed person to be truthful in his/her own life in relation to the truthful God and the fellow human beings in order to keep up the spirit of naveekaranam to be a continuous process. Raj Mohan Gandhi (grandson of Mahatma Gandhi) once said ‘a moral re-armament’ is the cure for the social evils! This should caution us that the Reformed Church, for that matter the Reformed Christian, should be spiritually transformed to be equipped for effecting a moral and spiritual re-armament in the wider community. Then only the Church can witness the Good News of the Kingdom to the world. The Good News of the kingdom encompasses not only the human beings, but also the all living organisms, the eco-sphere and the environment. This is because without the preservation and sustainability of the eco-sphere and the environment, the human life on earth can not be sustained. Truthfulness is thus the key to sustain a reformed, revived and transformed spiritual life in the world created by God for all creations.