Fr. Dr. V. C. Samuel: A Theologian of Oriental Orthodoxy

Fr. Dr. V.C. Samuel is the most eminent historian in the Malankara (Indian) Orthodox Church. He acquired knowledge in Syriac language and theology at a younger age and became a Malpan (Teacher of Syriac and ecclesiastical studies) in the Church. As a priest in the Indian Orthodox Church he actively represented the Church in various theological commissions and ecumenical forums which includes the Joint commission for theological dialogue between Oriental and Eastern Orthodox Churches in Aurhus, Bristol, Geneva, Addis Abeba, the Faith and Order commission of WCC, the great council of the Oriental Orthodox Churches held in 1965 in Addis Abeba under the initiative of Emperor Haile Selassie and Pro Oriente, Vienna. An elegant teacher and the “guru” of many bishops and priests in the Indian Orthodox and Ethiopian Orthodox Churches, he taught and served as a dean at the Orthodox Theological Seminary, Kottayam, India and Holy Trinity Theological Seminary, Addis Abeba. He also served on the staff of the Serampore College, India and the Union Theological Seminary, India and Christian Institute of Religion and Society, India.

He learned Syriac and Anthiocian Syrian Orthodox ecclesiastics at the Monastery of St. Stephen’s, Manjinikkara, India. He started teaching Syriac and theology there at the age of 24 along with Ramban Abdul Ahad (later H.H. Ignatius Yakub 111, the Patriarch of Anthioc). He secured the S.T.M degree in 1954 from the Divinity school of Yale University, New Haven and Ph.D from Yale University in 1957, both with great distinction. His field of study was Christology and the history of the council of Chalcedon.

As a submission to the persuasion of the love from both the Ethiopian Orthodox Church and the Haile Selassie University, he went to Ethiopia. The Ethiopian Orthodox Church appreciated his role as a theologian of Oriental Orthodoxy and expressed its recognition and confidence in him by appointing him as the Dean of the College of Theology, Addis Abeba in 1976.

He wrote many articles and books on Indian Church history, history of the council of Chalcedon and Christology. Perhaps his greatest contributions were on the history of the council of Chalcedon and the history of Indian Orthodox Church. His book “The Council of Chalcedon re-examined” was denied publication in the West and was published in India. In writing this book he relied on the original minutes of the council available in Greek and Syriac.

Fr. V.C. Samuel passed away in Bangalore, India on 18th November 1998. He was aged 86. The funeral at the cathedral of St. Gregorios in Bangalore was officiated by H.G. Philipose Mar Eusebius (Thumpamon) and H.G. Mathews Mar Severios (Kandanad) in the presence of chor-episcopas, priests and faithful.

Following are some of the works of Fr. Dr. V.C. Samuel


1. The Council of Chalcedon (Malayalam), Church Weekly

2. A Brief Historical Survey of the Council of Chalcedon, Indian Journal of Theology.

3. Christ and Creation, Religion and Society, CIRS, Bangalore.

4. One Incarnate Nature of God the Word, Greek Orthodox Theological Review

5. Does Chalcedon divide or Unite?

6. Proceedings of the Council of Chalcedon, The Ecumenical Review, October 1970. Abba Salama, Addis Abeba, Ethiopia, 1970.

7. Humanity of Christ in the Syrian Tradition, Greek Orthodox Theological Review, 1967

8. Euthycus and his condemnation, Bangalore Theological Forum, United Theological College, 1967

9. A brief history of efforts to reunite the Chalcedon and non-Chalcedon Sides, a paper presented to the Addis Ababa meeting of
joint commission and published in Greek Orthodox Theological Review, 1971

10. The Understanding of the Christological Definition of both Oriental Orthodox and Romans Catholic Traditions in the light of Post-Chalcedonian Theology: An Analysis of Terminologies. Pro Oriente Vienna, 1973

11. The Christology of Severus of Antioch, Abba Salama, Addis Abeba, 1973

12. Further Studies in the Christology of Severus of Antioch, ed. by Metropolitan Methodios of Axum, 1976

13. Christology and Terminology, International Syriac Conference, Kottayam, 1987 SEERI, Kottayam.

14. The witness of Orthodoxy, St. Thomas 19th centenary souvenir, Orthodox Theological Seminary, Kottayam, 1972

15. The Christian goal in life (Malayalam), Church weekly January 1951

16. Homoousious, Church weekly, Malayalam, April 1995

17. The Faith of the Church, a chapter in a volume on The Church of Ethiopia: A Panorama of History and Spiritual Life, Addis Abeba, 1970

18. The Faith once delivered to Saints (Malayalam), Church Weekly, October 1950.

19. The Mission implications of Baptism, Eucharist and Ministry, International review of Mission, Geneva, 1983

20. An Oriental Orthodox assessment of the First Vatican council’s infallibility Doctrine, Pro Oriente, Vienna, 1978

21. The goal of life implied in religious faith, Church Weekly, 1983

22. Cosmas on the Church of Malabar, Church Weekly, 18 Dec. 1955.

23. Malankara Sabhayaude Antiochian Bandham (Malayalam), 20 th Century Malankara Church, Kottayam, 1977.

24. Severus of Anthioc, Church Weekly, Dec 1972.

25. Four important works of Severus, Church weekly Dec 1972.

26. Severus’ refutation of Julian, Church Weekly, dec 1972.

27. The See of Anthioc and some of its jurisdictional claims (part 1, 2, 3, ..10), Church Weekly, May, June 1976.

28. Arabic Canons, Divyabodhanam Souvenir, OTS, Kottayam, 1986.

29. On Cannon Laws, (part 1, 2,3 … 11), Church Weekly, Aug-Oct, 1958.

30. Tradition, Community and Hermeneutics, Indian Journal of Theology, July-December, 1982.

31. The Syriac Bible, Church Weekly, 27 May 1983.

32. Some thoughts on the Nineveh, or the Three-day fast, Deepthi. The orthodox Seminary Magazine, 1986.


1. An Orthodox Catechism on the Faith and Life of the Church, MGOCSM, Kottayam, 1983

2. The Council of Chalcedon re-examined, Indian Theological Library no.8, CLS, Madras, India.

3. Yeshu Christu Aru? (Who is Jesus Christ?), CLS, Thiruvalla, India

4. The Anthiochene connection of the Malankara Church (Malayalam), Orthodox Theological Seminary(OTS), Kottayam, 1982

5. The Church Grows, Divya Bodhanam Series No:2, OTS, Kottayam, 1984

6. Truth Triumphs: Life and Achievements of Metropolitan Mar Dionysius VI, MOC Publications, Kottayam, 1986.

7. Modern Indian Church, Divyabodhanam Series, OTS, Kottayam, 1987.

8. Is this an Indian Church? CLS, Thiruvalla, India 1975

9. Swanubhava Vediyil (Autobiographical Sketches), MGOCSM, Kottayam, 1996.

News Parish News

Feast Of St. Thomas Celebrated in Saritha Vihar


NEW DELHI: Sartha Vihar St. Thomas Orthodox Church conducted the feast of St.Thomas on July 4, 2009 in a grand scale.

On June 28, 2009 the vicar Fr. Thomas John Mavelil hoisted the perunnal flag to mark the begining of the feast of the saint.

On July 4, 2009 after the evening prayer Rassa was conducted. Ramban M.S. Zachariah and Fr. Dr. Reji Mathews (Principal, Nagpur Seminary) were the chief celebrants on the occasion.

Today after the Perunnal Qurbana, Rassa and intercessional prayers were conducted. Hundreds of faithful attended the feast to receive the blessings of the saint.

Kochummen Thomas was the convener for the feast.

Articles Devotional

The Rich Young Man And Jesus


When we go through the Gospel narratives the encounter of Jesus with young people seems very attractive. Young people are fond of asking questions, because they want to find answers for all the issues of their day to day life. Jesus was patient enough to hear the problems of the young people and he liked to have dialogues and even debates with the youth. We see people of different social backgrounds and faith affirmations approaching Jesus to find better answers for their questions. The rich man of the eighteenth chapter of the Gospel according to St. Luke is a typical example. His story is repeated by the other two Gospel writers also (Mtt 19,16-30; Mk 10,17-31). I find this portion very meaningful for the New Year.

During the time of Jesus as well as today three kinds of people enjoy power in a society:

a) The young people have a say in a society because of their youthful energy and ideas. They are pro active and the famous revolutions of the world were led by them only. The uprising of the youth in 1968 was a great phenomenon around the world. Young people want to destroy the existing system and to establish a new world; normally they will be very idealistic in matters of politics.

b) The rich people govern most of the modern societies. They create a world, which will be attractive for the majority. They are able to purchase anything and everything. It is very difficult to stand against them.

c) The wise people guide a society by their wisdom. Right kind of wisdom is more powerful than physical strength and wealth. The wise men will have many followers, because they create a new culture of their own. They help common people to analyze situations and to take new steps in their life.

In the case of the man who approaches Jesus he had all the above qualifications; he is a young, rich and a wise man. Therefore we can imagine how much influential he would be. When he approaches Jesus he shows himself as an obedient disciple. If we read the passage carefully we can find a lot of positive things in his life. They are the following:

1. He had a good childhood and he became an expert in matters of the Jewish Law called Torah. We have to appreciate his parents for sending him for religious studies at an early stage. Not only did he learn all the commandments, but also he could remember those at a later stage.

2. In spite of his busy life he finds enough time for spiritual nourishment. He comes to Jesus secretly for seeking Eternal Life. I know many youngsters who deviate from the faith of their childhood. They feel proud of their new assignments and they work hard in the night as well as day to amass wealth. Once Jesus tells us a story about an young man who wants to “tear down barns and build bigger ones” so that he can store more grains; his philosophy of life is to “eat, drink and make merry” (Lk 12, 16-20).

3. The young man has the knowledge that Jesus is able to solve problems of his life. Many people have problems in their life, but only a few know how to solve them and whom to approach for it. They want to solve everything by themselves and often they fail in doing this. Just like Nicodemus, who came to Jesus secretly in the night, this young man also acknowledges the spiritual authority of Jesus.

4. He asks for the right thing, which is Eternal Life. He is not like the rich man to whom Jesus said: “You fool! This very night you will have to give up your life; then who will get all these things you have kept for yourself” (Lk 12,20). Many youngsters of today seek answers for many things, but their real problem is in their inefficiency to ask the right questions.

Church News News

Malankara Orthodox Church’s Position on Homosexuality

KOLENCHERY: Metropolitan Job Mar Philoxenos stated that homosexuality is a disease that has to be properly counseled and treated. It is not a right of the individual to sex with the people of the same sex. It disdains, derides and ridicules the basic concept of the family.Family, the basic unit of the society is a sacred concept. Sex between the husband and wife is with the mutual understanding of the society and it is for the continuity of the human generation.

Read the full text of the statement issued by the Metropolitan on 03 July, 2009 to the governmental authorities, to rethink on decriminalizing of homosexuality.

Indian Orthodox Church Believes Homosexuality a Crime

The unabashed glee and excitement shown by homosexuals on hearing the verdict of the Delhi high court are out of context because the high court verdict is not the last word on this issue. There are so many hurdles to be overcome before it finds a place in the law book. There is Supreme Court where the verdict can be challenged and it is only on the basis of that verdict, it will be sure whether the amendment to the Section 377 of the constitution is to be introduced in the parliament or not. The hilarious dancing’s and musings in the present context are not in order. The Indian Orthodox Church believes that homosexuality is unethical and ungodly because it is unbiblical and hurts the moral consciousness of the nations. I heard the opinion of one supporter of homosexuality that it is not true to say that it is against the true values followed by our nations. The founding fathers of our constitution had inserted this clause making the homosexuality a crime was certainly based on the then prevalent moral customs and traditions. That means our moral concept has been strongly opposing the homosexuality. One supporter has gone to the extent of saying that it was Christianity which alone opposes this. Homosexuality with the consent of Adults is not a right as the homosexuals think. A thief who steals because he is not rich enough to sustain his family will not be allowed to steal on the base that it is his right to live. Similarly a ripper cannot go and kill the people on the plea that it is his right to kill. If homosexuality is held as a part of human rights, then there will be no crime that humanity can oppose. I would like to reiterate on behalf of the Indian orthodox church that after due consultation with other sister churches, especially the Catholic Church, we will question the verdict in the Supreme Court. Family, the basic unit of the society is a sacred concept. Sex between the husband and wife is with the mutual understanding of the society and it is for the continuity of the human generation.

As Shakespeare says in one of his dramas that the purpose of the sex is “for the world has to be peopled in”. It is for this sex is allowed. And no other form of sex is permissible.

The homosexuality is a disease that has to be properly counseled and treated. It is not a right of the individual to sex with the people of the same sex. It disdains, derides and ridicules the basic concept of the family.

Job Mar Philoxenos
Metropolitan of the Diocese of Delhi

2, Institutional Area, Tughlaqabad
New Delhi – 110062
Phones: 011-29955203, 29956417
Fax: 011-29958975
Mobile : +91 9871090699, +91 9605591516


In America Canons Of The Church Dont Matter Right? Other Serious Violations Of Sacred Canons:


Who should be anointed with Holy Myron? Can a non-orthodox receive Orthodox Sacraments? Do the Orthodox have Eucharistic Communion with the non-orthodox?

It was in 1974. This writer was a very young priest in charge of a mission parish in Chicago, which he founded for the Indian Syrians. In one of the parish committee meetings, one member accused him for not conducting a marriage between an Orthodox young woman and a Protestant (Church of South India) young man, who had desired to have the wedding according to rite of the Orthodox Church to please his bride. Most of the members of the Committee did not understand the theological ramifications of the decision of this writer not to bless that marriage.

The bridegroom, who was a Protestant, requested this writer to bless his marriage in the Orthodox Church, and he had no objection to go through any Orthodox rites for that purpose. He told this writer to anoint him with Holy Myron, not because he had had any understanding of what Holy Myron was, or because he had desired to convert to Orthodoxy. He just wanted his marriage in the Orthodox Church to please his bride. This writer asked him if he had the intention to continue his life in the Orthodox Church; and he said emphatically that he would not be converted to Orthodoxy. And this writer told him that he could not anoint him with Holy Myron with insincere intentions. The marriage did not take place in the Orthodox Church; an Evangelical Pastor witnessed their marital vows. Within a year, it was reported this couple became members of a Pentecostal Assembly!

These are the questions arising from this incident: Who is anointed with Holy Myron? What should be the intention behind receiving the unction of Holy Myron? What is Holy Myron?

Let me answer the last question first without any sophisticated theological jargons. Holy Myron is a sacrament of Christian initiation received along with Baptism. The sacramental liturgy of Holy Myron says that it is the fragrance of Christ, sign and seal of true faith, and the PLENITUDE OF THE GIFT OF THE HOLY SPIRIT. The entire Orthodox theology of Holy Myron is encapsuled in these words of anointing. Any convert from heretical groups is accepted into the Church with the unction of Holy Myron. The Orthodox Church accepts only the sacrament of baptism of Protestants or other groups, if they retain the right intention and form of baptism. (For example, baptisms performed by sects such as Baptists, Pentecostals, and the like are not accepted as valid, because their intentions are defective, and converts from such churches are to be baptized again before they are chrismated). Converts from any Christian sects that do not have a valid priesthood and do not have Holy Myron (Chrism) as a sacrament are to be chrismated before they are accepted into Holy Orthodoxy. It should be clearly understood that without a valid apostolic succession of the priesthood there is no imparting of sacramental grace beyond baptism, hence even if a heretical group talks about Holy Chrism, their rite of confirmation (as they call it) is null and void; it does not generate grace.

Any person, who is about to receive this plenitude of the gift of Holy Spirit through Holy Myron, should already have the genuine desire to convert to Orthodoxy. If Holy Myron is used to anoint anyone who does not have the proper spiritual preparation to be received into the Church, or who does not have the desire to convert, that rite is a desecration of the sacrament, and it is sacrilegious. In other words, any act of chrismation that does not have the genuine intention of bringing someone to the Holy Church is sacrilegious. If the celebrant is morally certain that a person who is about to receive Holy Myron is doing it with ulterior motives, the sacrament of Chrismation should not be administered (it is based on this principle that this writer denied the chrismation and marriage of the person mentioned earlier). Many priests are pressured into such situations in order to please people and to move smoothly without criticism; but they should always remind themselves that they are the custodians of faith and preservers of the mysteries of God, and their primary task is not to be politically correct.

Articles Youth And Faith

Holy Eucharist And Freedom


As Christians and especially Orthodox, we have a rich tradition of the Holy Qurbana. How many of us realize the importance of participating in the Holy Mystery? Are we forced into Church every Sunday by our parents or by our community? It is a problem that many youngsters face today. They do not where they belong. Yes, it is true that we do not understand the Holy Liturgy in its entirety. But that is no excuse to walk away and say, “I do not feel anything in the Orthodox Church or I do not feel that I belong here”. Remember, worship is about God and not about our personal and emotional feeling. Whatever be our state of mind, we need to worship God with a true and contrite heart. We need to make a genuine effort to understand the Holy Liturgy. We as the youth must freely accept the Holy Liturgy as Christ’s invitation and recommit ourselves to His discipleship, perhaps repeatedly, at the Qurbana. Then we will realize the true significance of this wonderful sacrament.

In Christ we discover the way to the Father and the way we must relate to one another. His entire life was lived in devoted obedience freely and lovingly given to his Father. This obedience grew out of a radical and uncompromising fidelity to his Father’s will. He was faithful (obedient) to the end: “even death on a cross” (Phil. 2:8). The obedience demonstrated on the cross was also the revelation of Christ’s love for his own in the world which he loved to the end (cf. Jn. 13:1).

Christ is not only our perfect model for a life of freedom, but he is also the source of this freedom. It is the love of Christ which frees the whole person in the very depths of one’s being. The sacrifice of Christ is the point of contact with our human condition. Jesus’ entire life, not just his final act of perfect love on the cross, was a sacrifice. Everywhere he faced aggression, hatred, revenge and violence. He stood in the face of violence and he did not waver. There was bound to be a final confrontation. His sacrifice was to maintain a faithful relationship with his Father, with the people and with the earth itself. Thus, harmony, peace and love become a real alternative to violence and aggression. In other words, Jesus freely positioned himself on the side of the victim, the poor, the marginalized and the powerless: He did not cling to his equality with God, but he emptied himself to assume the condition of a slave, and became as human beings are; and being in this condition he humbled himself and became obedient to the point of death, even death on a cross (Philippians 2:6-8).

In our Eucharist, by the power of the Spirit, we can pray “Abba” (Father), with Jesus who was not embarrassed to dine with tax collectors and sinners. The Eucharist is our entrance into the mystery of Jesus’ death and resurrection. The Eucharist, moreover, allows us to participate in His sacrifice. It is in this sacrifice of praise and thanksgiving that we are able to identify with Christ who is our freedom and in whom we discover our true identity as children of God.

Eucharist is professed to be the source and summit of Christian life. As we make our journey through life, for us who are Christians and Orthodox, we will find in the Eucharist the memorial of the life, death, and resurrection of Jesus, the anointed one. In the Eucharist we celebrate a life freely given in obedience to the Father and in loving friendship so that all “may have life and have it to the full” (Jn. 10:10).

If we are to be freed it is to live fully as Jesus promised, “I come that they may have life and have it abundantly” (Jn. 10:10). I wish to conclude with Jesus’ words to the crowd, “I myself am the living bread come down from heaven. If anyone eats this bread he shall live forever; the bread that I will give is my flesh, for the life of the world” (Jn. 6:51). “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day” (Jn 6: 54). “Whoever eats my flesh and drinks my blood remains in me, and I in him” (Jn 6: 56). Let us make a genuine effort to understand and participate in our Eucharist with faith rather than an obligation to parents and society. May the constant celebration of the mystery of Christ our God enable us to reach the eternal life it promises.”

Columns Opinions

Kaimuthu Issue – Much Ado About Nothing


There has been much ado about nothing (kaimuthu to the Priest). Kaimuthu is the fee given to a Karmikan for the Karma (wedding, baptism, house warming etc.). I remember to have heard from late H.G. Thoma Mar Dionysus two things about this. Thirumeni said that if Karma has to be perfect,the Karmikan has to be given the fee.

1. Late H.H Gheevarghese II used to make a Priest celebrate Holy Qurbana for His Holiness parents. Each time such Qurbana was completed,the Priest use to come and meet Thirumeni, Thirumeni used to give him a fee. On one occasion, a Priest who celebrated the Holy Qurbana and Doopaparthana was given the said fee as usual. Very politely he refused the fee from Thirumeni and Thirumeni told him that “if my Parents have to get relief and consideration, you have to receive this fee”. Only when the Karmikan gets the Karmic fee, the karma will get the full effect. Also I had several occasions to see Thirumeni compelling the persons who wanted to celebrate the Karma to pay to the Achens, Semmashans and drivers and also the Achens, Semmashans and drivers to receive the same.

2. Thirumeni told the Priest the example of the Qurbana sacrificed by Cain and Abel. Cain gave not the best he had. On the other hand Able gave the best he had got. Naturally Cain’s sacrifice was rejected and Able’s sacrifice was accepted. So the fulfillment of the Karma is in the perfection of the fee that you give for the Karma. Of course the Kaimuthu you are giving to the Priest or the Bishop is for the Karma they are doing. The drivers do not offer Karma and naturally they are not be given as much as that of the fee given to Karmikan. But the driver has helped the Bishop to come to the church and offer the Karma. Similarly a Deacon helps the Bishop to perform the Karma perfectly. So in that way they also are important in the Karma. Thus they also deserve a fee. It is not in the big amount given to them. It is the fullness of your mind is counted.

Diocese News News Northeast America

Family And Youth Conference 2009


NEW YORK: 27th Family and Youth Conference of the North East American diocese will begin on July 15, 2009 at DoubleTree Hotel and Executive Meeting Center, 200 Atrium Drive, Somerset, New Jersey.

The Theme of the 4 day Conference will be : “Bear One Another’s Burdens” (Galatians 6:2) . Very Rev. Fr. Chad Hatfield and Fr. Dr. Jacob Kurian, Vice Principal, Orthodox Theological Seminary, Kottayam will be the main Speakers for the year.

Metropolitans of the diocese Mathews Mar Barnabas and Zachariah Mar Nicholovos will lead the conference.

The Family and Youth Conference offers a forum for the spiritual, cultural and social exchange of knowledge related to our Orthodox faith.

The mission of the Family and Youth Conference is to provide attendees with an opportunity to enhance their relationship with Jesus Christ, explore and learn more about the Orthodox Faith, and enhance relationships among individuals, families, and parishes.

Articles Devotional

The Food Security Project Of Jesus


The price of food materials is increasing everywhere in the world along with that of oil. Inflation is a regular phenomenon in countries like India and people are afraid of starvation. Economists and scientists suggest many ways to control inflation and to put an end to the rise of price for essential commodities. In places like Kerala the governments are thinking about developing a Food Security Project (Bhakshya Suraksha Padhati) so that this issue can be dealt with for a long time. In this background let us have a new study about the Feeding of the Five Thousand.

This miracle is recorded in all the four gospels (Mtt 14,13-21; Mk 6,32-44; Lk 9,10-17; Jn 6,1-13) and in Matthew and Mark there is a second account; the Feeding of the Four thousand (Mtt 15,32-38; Mk 8,1-13). Whether the first was done in a Jewish territory and the second in a Gentile land is a matter of debate. Some people think that Matthew and Mark give a duplicate account of the same miracle.

Both these reports have many things in common; only the place of happening, the number of loaves, the number of people gathered and the number of baskets are different. This miracle happened in a place near the Sea of Galilee, where Jesus got big crowds always. According to Luke this happened in a place called Bethsaida and John says that the season was that of Passover. The reason for a big gathering might be the increasing popularity of Jesus due to the healing miracles he was performing and because of the wonderful sermons he was delivering.  Jesus is accompanied by his twelve disciples and the event becomes a practical class for them. Good teachers use always teaching aids and they choose good locations to make their ideas more concrete. The Feeding of the Multitude teaches the disciples as well as the people gathered the salient features of the Kingdom of God. They are the following:

1. God acts when his people suffer

Spirituality is not only about nourishing the “spirit” but also about addressing the needs of the “body” and “mind”. Since the spirit finds its home in the body, physical needs appear also in the divine plan of salvation. God is concerned about the material requirements of his people and he intervenes in history whenever there is a heavy need. He had answered the cries of Moses and the Israelites during their desert life and He had provided the Manna. According to the fourth Gospel this same God is active in the feeding of the five thousand. Jn 6,25-59 gives us a detailed exposition of the report of the feeding and there Jesus compares the event with that of the time of Moses.

The pain of the people was always disturbing Jesus. He was healing “the lame, the blind, the crippled, the mute and many others, who were laid at his feet” (Mtt 15,30) and the people were amazed at his divine power and they said: “this is a new teaching”. Yes, the healing and the teaching were two sides of the ministry of Jesus and these happened together. Jesus had compassion to the crowd which spent three days with him in a remote place. It is interesting here to note that even though the hungry people did not make any uproar Jesus understands their pain and he expressed his compassion towards them.

Church News News

Campus Unveil Memorial Sculpture For Bishop Makarios


MICHIGAN: Alma College will unveil a figurative sculpture that represents the spiritual ideals of the late Bishop Thomas Makarios during a dedication ceremony at 3 p.m. Saturday, May 16 on McIntyre Mall.

Bishop Makarios was a much-beloved professor of religious studies at Alma College who passed away in February 2008. In his 25 years at Alma, he introduced students to Indian philosophy and culture and helped develop the Alma India Program, which has a relationship with the Mathen Mappilai Memorial Public School in the village of Ayroor in the state of Kerala. Many Alma students have performed volunteer work at the school over the years.

In addition, the Bishop was founder and leader of the U.S.-Canada Diocese of the Malankara Orthodox Church of India. His flowing red robes made him a well-recognized and distinguished presence on campus.

Following his passing, a campus committee selected Williamston artist Mark Chatterley to create a campus sculpture that memorializes the Bishop’s impact on the faculty and students of Alma College.

“Mark Chatterley’s figures have a very timeless, universal feeling to them,” says Carrie Parks-Kirby, faculty artist and committee member. “Even though he never knew or met the Bishop, he took our descriptions and came up with a sculpture that is very fitting and descriptive of our former friend and colleague.”

The sculpture depicts a central figure with wings standing, arms raised and palms together in a prayerful gesture. The wings, at close inspection, are made up of figures that get progressively smaller.

“This beautiful work of art provides a fitting and enduring reminder of the Bishop’s legacy at Alma College, in his beloved church, and in the world religious community,” says Alma President Saundra Tracy.

“It’s a beautiful image for a leader of a church and teacher who impacted so many individuals,” says Parks-Kirby. “The sculpture is not a likeness of the Bishop but represents his spiritual wisdom, love and leadership of the people around him.”

The clay sculpture cast in bronze will be located at the center of campus along a sidewalk amidst a grove of evergreen trees.

Chatterley has exhibited his work at galleries throughout Michigan plus Milwaukee, Chicago, Houston, New Orleans, Nashville, San Francisco and elsewhere. He has a bachelor’s and a master of fine arts degrees from Michigan State University.

Funeral Photos