MM

MADATHILPARAMPIL MAMMEN THOMAS
1

Mrs. Elizabeth Thomas (Pennamma), MM's wife.
She passed away on 22 December 1969
in her 51st year due to cancer.
2

3

4

5

Madathilparampil Mammen Mammen
Printer, Publisher, Freedom Fighter
Father of M.M.Thomas
7

Mrs. Mariamma Mammen
Teacher
Mother of M.M.Thomas
8

9

1951
10

11

12

13

May 15: Born to Mr. M.M.Mammen (Printer, Freedom
1916
and Mrs.Mariamma Mammen (Teacher);
Fighter)
School Education:
1921-1931
Girls School (till 4th standard)
Melukara
Degree education
1931-35:
College, Trivandrum, Kerala
Science
Medal for good conduct;
Gold
of BA in Chemistry with first class
Degree
At Christava Ashramam, Alappuzha
1937:
Manganam (Kottayam)
and
Balabhavan, Thiruvananthapuram:
1938:
among street children, giving technical
Working
Youth Christian Council of Action;
1939:
against the construction of the statue of
protest
With Dr Kheytan at Bangalore,
1941:
with A.K. Thampi.
along
Active member of
1942-44:
Christian Council of Action.
Youth
at Christava Ashramam, Manganam,
Staying
with A.K. Thampi and E.V. Mathew
along
Life of M.M.Thomas
Madathilparampil, Kozhencheri, Kerala, India
St Thomas High School, Kozhencherry
1935-37: Teacher, Ashramam High School, Perumbavoor
education to make them self sufficient
Sir. C.P. Ramaswami Ayer
Reading and study
14

First term as General Secretary,
1944-47:
Thoma Yuvajana Sakhyam
Mar
Secretary, World Student Christian Federation,
1947-50:
organising the World Christian Youth
Geneva;
at Oslo (August 1947);
Conference
in the making of the book on
participation
and society published
church
connection with the WCC inaugural Assembly
in
December: Leadership Conference of WSCF
1948
Candy, Sri Lanka
at
WSCF Vice Chairperson from Asia
1949-52:
also serving as its part-time Secretary
and
International Youth Christian Conference
1952:
Kottayam, Kerala;
at
the book,
publishing
Bharathathile Rashtreeya Chinthagathikal;
Adhunika
of Committee for Literature on Social
Secretary
Concerns;
Reading and Study at Union Theological
1953-54:
New York.
Seminary,
1944-45: SCM activities; Editor of the Student Outlook
1945: Marriage with Ms. Elizabeth Thomas (Pennamma)
at Amsterdam.
1949: Conference of Asian Church Leaders, Bangkok
WCC Central Committee at Luknow, India.
1954: WCC Assembly at Evanston
15

Associate Director, CISRS;
1957:
of its journal, Religion and Society
Editor
Secretary of the Committee on Social
1959:
Transformation,
by the East Asia Christian Conference;
Nominated
the Asian journal, Church and Society
begins
Chairperson,
1961-68:
to Study Church and Society, WCC
Commission
Chairperson, Third World Conference towards the
1966:
of a Christian Social Ethics, Geneva.
formation
Visiting Professor, Union Theological Seminary,
1966-67:
York New
Chairperson, WCC Central Committee
1968-75:
in the Uppsala Assembly of WCC in 1968,
(Elected
till the Nairobi Assembly in 1975);
continues
Guardian Weekly, Madras
Editor,
Pennamma (MM’s wife) passes away due to cancer
1969:
her 51st year.
at
Activism and writing against the Emergency
1975-77:
India
Rule,
1961: WCC Assembly, New Delhi
1962-76: CISRS Director
1972-73: William Patton Fellow, Selly Oak College
16

Chairperson, Kerala People’s Union for Civil
1976:
(PUCL)
Liberties
Writing and publishing of Bible reflections
1977-1995:
interpretations in Malayalam for
and
Visiting professorship at Bochum University,
1979-89:
(1979),
Germany
Seminary, USA (1980, 1982-88),
Princeton
Dover Newton, Boston (1981),
Ann
Methodist University (1989)
Southern
Governor of Nagaland
1990-92:
K.C. Varughese: MM Thomas: Mathathmaka Chinthakalile Darshanika
(Courtesy:
Tiruvalla: CSS, 1996)
Prathibha.
M.M.Thomas
Dr.
of Nagaland
Governor
World Council of Churches,
Chairman,
Director,
Institute of Study of Religion and Society
Christian
to:
Married
Thomas,
Mammen
CA
Sunnyvale,
Elizabeth Kurien
Prof.
Amallore, Tiruvalla
Maliyakal,
Dr.Syamala
Thomas
Mary
Kurien Thomas,
Dr.
Vellore
CMC,
Christian Literature Society (CLS), Tiruvalla.
1996 December 3: Death
17

Mammen Thomas Family
Arun,Thampy, Ajit, Ammu, Anila
Syamala John Family
John, Sunil, Syama, Tina
18

Kurien Thomas Family
Rohan, Pushpa, Kurien, Roshen
PENNAMMA BHAVANAM,
Manjadi P.O., Tiruvalla - 5,
Pathanamthitta District, Kerala.

Front Veranda

Amsterdam, The Netherlands
Place:
22 August to 4 September, 1948
Dates:
Man's Disorder and God's Design
Theme:
churches: 147
Member
was on the 23rd of August 1948, in Amsterdam, that the World Council of Churches
It
officially founded. 147 churches from different confessions and many countries came
was
the assembly in Amsterdam, four sections were organized to examine aspects of the
At
"Man's Disorder and God's Design":
theme
• the universal church in God's design
• the church's witness to God's design
• the church and the disorder of society
• the church and the international disorder.
First assembly, Amsterdam 1948
together to commit themselves to the ecumenical movement.
22

Evanston, Illinois, USA
Place:
15-31 August, 1954
Dates:
Christ - the Hope of the World
Theme:
churches: 161
Member
only WCC assembly to date held in the United States, it
The
some degree reflected - and certainly reflected on - the
to
tensions of the cold war. The Assembly divided
East-West
work into six sections:
its
Our oneness in Christ and our disunity as churches
•
The mission of the church to those outside her life
•
The responsible society in a world perspective
•
Christians in the struggle for world community
•
The churches amid racial and ethnic tension
•
The laity: the Christian in his vocation.
•
New Delhi, India
Place:
19 November to 5 December, 1961
Dates:
Jesus Christ - the Light of the World
Theme:
churches: 197
Member
remembered for the incorporation of the International
Best
Council into the WCC, and the admission of 23
Missionary
member churches, including significant sectors of
new
Orthodoxy and churches from newly independent
Eastern
the Assembly focused on the theme "Jesus Christ -
nations,
Light of the World" with three sections on witness ,
the
Second assembly, Evanston 1954
•
Third assembly, New Delhi 1961
service and unity .
23

Behold, I make all things new
Theme:
churches: 235
Member
assembly at Uppsala bore further testimony to the
The
membership of the Council, as well as the
expanding
breezes of Vatican II that brought Catholic
fresh
to participate in the meeting and discuss
observers
opportunities for cooperation. Sections were
further
under the headings:
organized
• The Holy Spirit and the catholicity of the church
• Renewal in mission
• World economic and social development
• Towards justice and peace in international affairs
• Worship
Nairobi, Kenya
Place:
23 November to 10 December, 1975
Dates:
Jesus Christ Frees and Unites
Theme:
churches: 285
Member
Christ frees and unites" the delegates sang in the midst of Nairobi's life: people
"Jesus
around the earth, standing before God in their captivities and disunities and naming
from
divine possibility.
a
assembly section titles echo concerns of that turbulent decade:
The
• Confessing Christ today
• What unity requires
• Seeking community
• Education for liberation and
• community
• Structures of injustice and
• struggles for liberation
• Human development
Fourth assembly, Uppsala 1968
Dates: 4-20 July, 1968
Place: Uppsala, Sweden
• Towards new styles of living.
Fifth assembly, Nairobi 1975

M. Thomas (left),director of the Christian Institute for the Study of Religion and Society in Bangalore,
M.
and Rev. T. C. Thomas, Principal of Mar Thoma College, Kerala, India, are delegates to the fourth
India,
M.M.Thomas Speaking in the Podium WCC
Assembly of the World Council of Churches, Uppsala, Sweden, 1968

Central committee moderator M.M. Thomas

M. Thomas of Bangalore, India,
M.
of the WCC Central Committee,
chairman
an honorary member of the
became
Indian Tribe of Oklahoma
Ponca
he was presented with the tribe's
when
feather headdress
eagle
the Rev. Thomas Roughface (right),
by
Methodist district superintendent.
a
Chief).
(Big
Mr Roughface it was the fulfilment of a lifelong ambition. "I've always wanted to meet
For
real Indian",
a
told Mr Thomas.
he
Thomas was christened
Mr
Gah-hee-gah Don-Gah
Executive Committee Meeting, Tulsa, January 1969.

Juvenaly of Zaraisk;
Bishop
Eugene C. Blake,
Dr
secretary elect),;
(general
Margaret Mead,
Miss
at the American Museum of Natural History);
(Curator
M. M. Thomas,
Mr
of the Christian Institute for religion and society(;
(Director
Richard Andriamanjato,
Pastor
in the National Assembly of Madagascar
(Deputy
mayor of Tananarive).
and
Left to right:
World Conference on Church and Society, Geneva, July 1966

Hall at Raj Bhavan, Kohima
Durbar
Nagaland

Baptist Church of Kohima
Ceremonial Procession During Nazo Festival By Nagaland Tribes

and the associated fertility cults were the sources of inspiration for all aspects of Naga culture
Headhunting
religion, folklore, the arts. Thus, skulls were generally exhibited at what was considered the village's most
-
place, e.g. inside the morung, the chief's house, the log-drum house, at the fertility pole or at the
fertility
stone-settings.

Funeral of Dr MM Thomas

Bishop Dr. Paulose Mar Paulose and priests
leading the prayer at maliackel

The last journey starts

40

CELEBRATING THE LIFE &WORK OF DR.M.M.THOMAS
41

The Procession through the Tiruvalla Town
The State Salute to an ex-governor, thinker, theologian and activist

A Diaconal Approach to Indian Ecclesiology
•
Salvation and Humanisation: Some Crucial Issues of the Theology of Mission in
•
M. M. Thomas
.
1916 - 1996
Dr. M.M.Thomas was one of the foremost Christian leaders of the nineteenth century.He
was Moderator of the Central Committee of the World Council of Churches and Governor
of Nagaland. An ecumenical theologian of repute, he wrote more than sixty books on
Theology and Mission, including 24 theological commentaries on the books of the bible in
Malayalam (the official language of the Indian state of Kerala).
Books authored or edited by Thomas, M. M.
Contemporary India
• New Creation in Christ: Twelve Selected Sermons Given on Various Occasions

Ideological Quest Within Christian Commitment (1939-1954)
•
My Ecumenical Journey, 1947-1975
•
The Realization of the Cross: Fifty Thoughts and Prayers Centred on the Cross
•
The Church's Mission and Post-Modern Humanism: A Collection of Essays and
•
1992-1996
Talks,
The Acknowledged Christ of the Indian Renaissance
•
Towards an Evangelical Social Gospel: A New Look at the Reformation of
•
Malpan
Abraham
Response to Tyranny: Writings Between July 1975 and February 1977
•
Risking Christ for Christ's Sake: Towards an Ecumenical Theology of Pluralism
•
The Nagas Towards A. D. 2000
•
The Gospel of Forgiveness and Koinonia: Twenty-Five Selected
•
including Some to Academic Communities and Some
Sermons/Homilies
Recalling Ecumenical Beginnings
•
The First-Born of All Creation: Letter to the Colossians, Philemon
•
In the Beginning God: Genesis 1-12:4
•
God the Liberator: Exodus
•
Christian participation in nation-building
•
Christian Council of India and Christian Institute for the Study of Religion and
National
1960
Society,
Towards an Indian Christian theology Christava Sahitya Samithi, 1998
•
Comrade Koshy YMCA Publishing House, 1953
•
The secular ideologies of India and the secular meaning of Christ
•
for The Christian Institute for the Study of Religion and Society by The
Published
Literature Society, Madras, 1976
Christian
Church and human community ISPCK, 1985
•
New Creation in Christ: Twelve Selected Sermons Given on Various Occasions
•
The Church's Mission and Post-Modern Humanism: A Collection of Essays and
•
1992-1996
Talks,
The Gospel of Forgiveness and Koinonia: Twenty-Five Selected
•
including Some to Academic Communities and Some
Sermons/Homilies
Recalling Ecumenical Beginnings
•
The Indian Churches Of Saint Thomas by Late Mathew C.P and Late Thomas.
•
M.M.
Confronting Life : Theology Out of the Context by I.S.P.C.K. (Organization), M.M.
•
M. P. Joseph
Thomas,
Some theological dialogues Published for the Christian Institute for the Study of
•
& Society, Bangalore, by the Christian Literature Society, 1977
Religion
Man and the universe of faiths for the Christian Institute for the Study of Religion
•
Society, Bangalore, by the Christian Literature Society, 1975
and

Renascent Religions and Secularism in India The Princeton Seminary Bulletin
•
(1991)
12:2
A Spirituality for Combat The Princeton Seminary Bulletin 5:2 (1984)
•
The Core of the Gospel and the Whole Gospel The Princeton Seminary Bulletin
•
M. Thomas Reader: Selected Texts on Theology, Religion and Society by (ed.)
M.
Jacob T.
Thomas,
Outlook in India Today: A Pre-election Study by (ed. and contributor) Thomas, M.
Political
and Chandran, J. Russell
M.
Changing Pattern of Family in India (Enlarged and Revised Edition) by (ed.) Thomas,
The
M. and Devanandan, P. D.
M.
Religion and Society: Essays in Honour of Richard W. Taylor by (ed.) Chatterji,
Culture,
K. and Mabry, Hunter P.
Saral
Prospects in India: A Post Election Enquiry by (ed. and contributor) Chatterji,
Political
K. Saral
in Indian Christian Theology Volume 1 by (ed.) Hargreaves, Cecil and
Readings
R. S.
Sugirtharajah,
4:1 (1983)
Books with a contribution by Thomas, M. M.
The Asian leaders conference 1949
India's Quest for Democracy by (ed. and contributor) Devanandan, P. D.
Religious Freedom by (ed.) Thomas, M. M. and Chandran, J. Russell
Cultural Foundations of Indian Democracy by (ed.) Thomas, M. M. & Devanandan, P. D.
Christianity by (compiler) Rao, K. L. Seshagiri
Prejudice: Issues in Third World Theologies by (ed.) Nehring, Andreas
The Christian Teacher by (ed. and contributor) Thangasamy, D. A.
Christian Contribution to Indian Philosophy by (ed. and contributor) Amaladass, Anand

and Society Vol. 26 No. 1, March 1979: The Praxis of Inter-Faith Dialogue by
Religion
Chatterji, Saral K.
(ed.)
Expressions of Christian Commitment: A Reader in Asian Theology by (ed. and
Asian
Francis, T. Dayanandan and Balasundaram, Franklyn J.
contributor)
Issues in the Struggles for Justice: Quest for Pluriform Communities (Essays in
Ethical
of K. C. Abraham) by (ed.) Chetti, Daniel
Honour
Love Community: Festschrift in Honour of Metropolitan Paulos Mar Gregorios
Freedom
(ed. and contributor) George, K. M.
by
State and Communalism: A Post-Ayodhya Reflection by (ed.) John, J. and
Religion,
Jesudas M.
Athyal,
Boundaries: Perspectives on Faith, Social Action and Solidarity, a
Transcending
in Honour of Bishop A. George Ninan by (ed. and contributor) Sail, Rajendra
Festschrift
Witness: Dr. K. Rajaratnam's Platinum Birth Anniversary Commemoration
Liberating
1 by (ed. and contributor) Kumari, Prasanna
Volume
CELEBRATING THE LIFE &WORK OF DR.M.M.THOMAS
Rural Work in the Seventies - YMCA's Vision by (ed.) Sundarsingh, John D. K.
The Bible in Today's Context by (ed. and contributor) David, S. Immanuel
Bread and Breath: Essays in Honour of Samuel Rayan, S.J. by John, T. K.
The Future of the Church in India by (ed.) Gnanadason, Aruna
The Community We Seek: Perspectives on Mission
Renewal for Mission by (ed. and contributor) Lyon, David and Manuel, A. D.
Orthodox Identity in India: Essays in Honour of V. C. Samuel by (ed.) Kuriakose, M. K.
Christian Ethics: An Introductory Reader by Mabry, Hunter P.
K. and Muricken, Ajit
Bread and Breath: Essays in Honour of Samuel Rayan, S.J. by John, T. K.
Tribal awakening Christian Institute for the Study of Religion and Society, 1965
46

a Re-Reading of M.M. Thomas
Contextualization,
Institute for the Study of Religion and Society, Bangalore, G. Shiri
Christian
Introduction to Indian Christian Theology
An
Boyd, Robin H. S. Christianity by (compiler) Rao, K. L. Seshagiri
by
M. Thomas: The Man and His Legacy
M.
(ed.) Athyal, Jesudas M.
by
Mohan, Interpreting Society: A Study of the Political Theology of M. M. Thomas
Chacko,
Its Implications for Mission
and
Word Became Flesh: A Christological Paradigm for Doing Theology in India
The
Kuruvila, K. P.
by
M. Thomas Reader: Selected Texts on Theology, Religion and Society
M.
(ed.) Thomas, Jacob T.
by
and Religion: Essays in Honour of M. M. Thomas
Society
(ed.) Taylor,
by
the Twentyfirst Century: Essays in Honour of Dr. M. M. Thomas
Into
(ed.) Robinson, Gnana
by
Stanley “Theology of Mission in Indian Context; A Study of Madathilaparamil
Sumithra.
Thomas”, Doctoral Thesis submitted to Eberhard Karls University, Tubingen,
Mammen
T Wolters, Theology of prophetic participation : M.M. Thomas' concept of salvation
Hielke
the collective struggle for fuller humanity in India.
and
Christus im neuen Indien Vandenhoeck & Ruprecht, 1989
Christians in the technical and social revolutions of our time : World Conference on
Church and Society, Geneva, July 12-26, 1966 : the official report with a description of
the Conference / by M.M. Thomas and Paul Albrecht
BOOKS ON MM
Paths of Indian Theology by Mundadan, A. M.
1981

: Published for the United Theological College by the Indian Society for Promoting
Delhi
Knowledge, 1996.
Christian
M Philip , The encounter between theology and ideology : an exploration into the
T
theology of M.M. Thomas
communicative
for the Newday Publications of India by the Christian Literature Society ;
Published
S. India Distributed by C.L.S. Bookshop, 1986.
Tiruvalla,
Philip, Beyond humanisation : a Trinitarian search on mission
Sabu
: Dharma Jyothi Vidya Peeth ; Tiruvalla : Christava Sahitya Samithy, 2004
Faridabad
Jacob Thomas, Ethics of a world community : contributions of Dr. M.M. Thomas based
T
Indian reality
on
K.C, Christian Witness in Society.
Abraham
Tribute to Dr M.M. Thomas (1916-1996). 1998,
A
Thomas, Ethics of a World Community - Contributions of Dr. M.M. Thomas Based
,Jacob
Indian Reality
on
in the Cultural Context: An Exploration of Dr. M.M. Thomas' Theology of Religions
Christ
Abraham Stephen BANGALORE THEOLOGICAL FORUM XXXV December 2004
-
Devanandan, M.M. Thomas and the task of indigenous theology, Morton. S,
P.D.
Univ. (United Kingdom) 1981
Nottingham
United Kingdom, Humanities, psychology and social
http://hdl.handle.net/10068/515647,
sciences
Bird, “M.M. Thomas: Theological Signposts for the Emergence of Dalit Theology”
Adrian
Thesis submitted to University of Edinburgh, February, 2008
Doctoral
Calcutta : Punthi Pustak, 1993
(BTE-SSC Bangalore)

journey has taken me through a critique of "missions" in the narrow sense to the more inclusive
My
of the "mission" of the church in the modern world. Perhaps I can share this best by
concept
My Pilgrimage in Mission
M. M. Thomas
M. M. Thomas is a lay theologian of the Mar Thoma Church in India, and the authorof many theologicalstudiesin both English and
Malayalam. He is widely known as an ecumenical statesman of the church, both in India and in the World Council of Churches, where he
has served as chairman of the Central Committee.
concentrating on some important turning points in my spiritual-theological pilgrimage

was through an evangelical spiritual experience as a first-year college student in Trivandrum in
It
that Jesus Christ became real to me as the bearer of divine forgiveness and gave my life,
1931-32
to adolescent urges, a principle of integration and a sense of direction. It led me to take
awakened
three Christian youth fellowships then active among students:
seriously
an informal fellowship group helping students to find new life in Christ,
(1)
the Youth Union, which was part of the Mar Thoma Church congregation, and
(2)
the parish Youth Union I became devoted to the church; and besides availing myself of its
Through
and sacramental resources, I joined a youth team in regular visits to a locality of low-caste
liturgical
residences to preach Christ to them, and during the vacationsI joined a student group visiting
Hindu
Mar Thoma parishes to share Christ with young people.
the
Student Christian Movement under the leadership of K. A. Mathew, through its Bible studies and
The
on inter-church relations and current national issues, and through student surveys of slum
discussions
and organizing games and literacy work among the street boys, was seeking to bring
conditions
an awareness of the ecumenical and social implications of the gospel. The emphasis in my
students
at that period was personal devotional life and personal evangelism. I remember that for a long
life
Thomas a Kempis' Imitation of Christ was the basis of my daily self-examination; and books like
time
Weatherhead's Transforming Friendship, Brother Lawrence's Practice of the Presence of God,
Leslie
Alan H. McNeile's Self-Training in Meditation were resources for building my spirituality. The book
and
Hyde by Basil Miller impressed me so much that after my graduation in 1935 I organized the
Praying
informal fellowship of friends into an Interceding Fellowship and made my own
Trivandrum
1935 I joined the Mar Thoma Church Ashram at Perumpavoor. There I was part-time teacher in the
In
and part-time engaged in organizing evangelistic activities of the ashram in the neighboring
school
I remember organizing an evangelistic team to a rubber estate to conduct evangelistic
parishes.
for the workers, and coming away with the feeling that the gospel of salvation we preached
meetings
not have much relevance to the oppressive conditions of work and housing in which the estate
did
lived. It raised many questions for me. This was also the time when my friend M. A. Thomas
workers
begun work as secretary of the Inter-Religious Student Fellowship. It opened for me contacts with
had
and non-student leaders of Hinduism and Islam and with their religious experiences. Debates
students
All-Kerala Conference to which Mahatma Gandhi sent a message asking that "all religions
The
be treated with equal respect" and warning that if there are "mental reservations there will
represented
no heart-fellowship" remains in memory. The "Aim and Basis" of the Inter-Religious Student
be
created a lot of discussion. Gandhian nonviolence also raised the social implications of
Fellowship
and the meaning of the cross for politics. M. A. Thomas and I spent hours together in
religion
about the truth and meaning of Christ in the inter-religious setting.
discussion
I
(3) the interdenominational Student Christian Movement.
intercessions elaborate and systematic.
on interfaith relations were lively in the meetings of the fellowship.

was against this background that I was roused to my inquiry on Christology. It was an intellectual and
It
struggle. Out of it came my reflections on The Realisation of the Cross (1937) affirming the
spiritual
of the crucified Jesus for the movement of the kingdom of God in history, which included
centrality
work in all religions and all urges toward love and justice. (This was published in 1972 by
God's
1937 I joined the Christavasram at Alleppey where the fellowship under the leadership of Sadhu
In
had a comprehensive vision of the gospel. They were in charge of the church's missionary work
Mathai
some coastal villages; they conducted a Home for Waifs and Strays (street boys) of the town;
among
had inter-religious dialogues. It was there that I met Svi Baliga, the Brahmin who acknowledged
they
without leaving the Hindu fold, and from whom Mathai had received Kavi dress initiating him into
Christ
life of a Christian sadhu patterned after the Hindu samngasa. Spontaneously Sadhuji became my
the
He put me in charge of the worship side of the ashram life; and I produced a book of daily
Guru.
in Malayalam (published later), which emphasized Christian spirituality as the basis of the
worship
misison in the world of religions and the social life of the nation. But Sadhu Mathai felt that my
church's
was too pietistic and subjectivist and not sufficiently world-oriented. It was in search of the
spirituality
of interiority with active life that in 1938 I returned to Trivandrum, where I had my college
unity
to organize a home for street boys with the help of the Student Christian Movement (SCM)
education,
under an inter-religious foundation. I also took the initiative to tackle the beggar problem in the city
but
organized charity in cooperation with the municipal authorities. Charitable social service
through
was during the period of my social service activities in Trivandrum that the political agitation for
It
government increased in the princely state of Travancore. The Student Christian
responsible
at its annual conference supported it and formed the Kerala Youth Christian Council of
Movement
(YCCA) to promote Christian witness in national politics. I got deeply involved in it from the
Action
as its secretary. The YCCA became a dynamic movement of thought and action among the
beginning
young people of Kerala, with its base in Christavasram of Sadhu Mathai (which had now
Christian
of the YCCA's most challenging programs was the study courses to help young people to
One
liberal secularism, Gandhism, and Marxism-ideologies influencing the Indian national
understand
to evaluate them in the light of Christian. faith. R. R. Keithahn's village-oriented
movement-and
coupled with his prophetic passion and Leonard Schiff's combination of AngloCatholicism,
Gandhism,
Neo-orthodoxy, and Marxism, made a tremendous contribution to our spirits and minds.
Niebuhrian
studies raised for me the role of the politics of justice in Christian social witness and the relation
The
Christian Literature Society, Madras, as Lenten meditations).
became the expression of my personal commitment to Christ, without emphasizing verbal witness.
II
moved from Alleppey to its new house in Kottayam).
between faith and ideology in Christian social ethics.

pursuance of these questions I spent a year in Bangalore reading in the theology of society and the
In
understanding of our Indian social reality. The Neo-orthodoxy of Nicolas Berdyaev and
scientific
Niebuhr coupled with an appreciation of the Marxist analysis of Indian social history gripped
Reinhold
I returned to full-time work with the YCCA convinced that Marxism was a necessary ideological
me.
for political action for social justice in India but that its utopianism, which elevated it to a scheme
basis
total spiritual salvation, was a source of tyranny; and that therefore the Christian has the double task
of
cooperating with the communists in the politics of class-struggle and intensifying the spiritual
of
against the character of communism as a scheme of salvation by works. Here class politics
struggle
justice and evangelistic witness to justification by faith became equally central to my understanding
for
Christian mission in India. The evangelistic witness to Christ, to be relevant, has to be within the
of
of a politics of justice and not in isolation. The church as the fellowship of transcendent
framework
and mutual forgiveness must be present as the ultimate destiny of those involved in the
divine
tragic powerpolitical struggles in a sinful world. An amendment I proposed for the "Aim and
necessarily
of the Youth Christian Council of Action wanted it to "accept the Catholic Christian Faith and
Basis"
Scientific Socialism," reacting against "both Fundamentalism that is indifferent to science and
Marxian
questions and the Liberal Social Gospel which denies the fact of sin" and to offer "the Orthodox
social
Faith as in the long run the only possible basis for social and scientific realism." It was to
Christian
this double task of the Christian mission that I asked for ordination in my church and for
pursue
Bishop [ohanon Mar Thimotheus (later Mar Thoma metropolitan), who had participated in the
But
activities for several years and perhaps had faith in my theological integrity, urged the church to
YCCA
the early 1940s Malcolm Adiseshiah of the Madras Christian College, Tambaram, began inviting me
In
speak at the SCM Leaders' Training Courses. For a period I was also the editor of the SCM Student
to
I also became involved in the dialogues of the Indian SCM with the British SCM and the
Outlook.
Student Christian Federation (WSCF) on the Indian political situation. All this led to my being
World's
1947 to 1950 I was full-time secretary and from 1950 to 1953 an officer. This gave me
From
for dialogue with the "West" within the setting of the ecumenical movement. My
opportunity
in the volume on Church and Society in preparation for the first assembly of the World
participation
of Churches (WCC) and especially my conversations with J.H. Oldham, the chairman of the
Council
and Society Committee; and the endless discussion in the Political Commission of the WSCF,
Church
led to the publication of the book, by J. D. McCaughey and myself, TheChristian in the World
which
(1951)-all made for new thinking. I had also to rethink my ideological stance in the light of
Struggle
independence and Nehru's ventures into nation-building. I began to question my thesis that
India's
technology was a matter only of "natural necessity" and that divine justification was
political
only "after politics."
experienced
led me to a new appreciation of the ideologies of liberal democracy and Gandhian nonviolence
This
to a revision of my understanding of Marxism in their light. In my talk at the WSCF General
and
in 1952 I referred to this change in my approach as follows: "There was a time when I
Committee
that the New Age of Christ was so much beyond history that it could be experienced in politics
thought
as Forgiveness and not as Power; that political philosophy could be only a philosophy of sinful
only
where the cross was relevant only as forgiveness to the politician, and not as qualifying
necessities
political parties, techniques and institutions as such." Of course, the depth of sin in collective
politics,
made for a permanent tension between the politics of justice and redemptive love until Christ came;
life
membership in the Communist party. Both rejected me, for opposite reasons.
appoint me its youth secretary. That was in 1945.
III
invited to Geneva as a secretary of the WSCF.
but "it is possible for politics itself to be redeemed of its extreme perversions and be made more or less

Christian Institute for the Study of Religion and Society was founded in Bangalore in 1956 with
The
Devanandan as director and myself as associate. It was founded by the NCC of India (then the
Paul
Christian Council, now the National Council of Churches) to help the churches understand the
National
religious and social environment in which they had to discharge their mission in independent
changing
Devanandan was convinced that the church's faith and evangelistic mission must be set
India.
and challengingly within the context of Christian participation in nation-building and of the
relevantly
dialogue on the nature and destiny of human-being-in-society (anthropology) inevitable in
interfaith
participation. Devanandan saw Christ at work in the struggle of Hinduism to grapple with the
such
anthropology" derived from Christianity and Western culture informed by Christianity, and in the
"new
this grappling exerted on the "classical theology" of Hinduism. I had long been concerned for
pressure
secular dialogue with the political ideologies of India. Under Devanandan's influence I incorporated
a
my concern dialogue with NeoHindu religious and cultural movements. And I became interested
into
only in the anthropological basis of national politics but also in the exploration of an Indian theology
not
Christ, church, and Christian mission in this context. After the death of Devanandan in 1962 it was
of
effort to make the institute an instrument of this exploration. My own studies Acknowledged Christ
my
the Indian Renaissance (1969), Secular Ideologies of India and the Secular Meaning of Christ
of
and Salvation and Humanisation (1971) deal with the theology of mission in its several aspects.
(1976),
same theological concerns within the larger world-setting of secular ideological and religious
The
were present in my participation in the life and work of the World Council of Churches over
pluralism
years. the
I spend my time in Kerala mostly doing two things-
Today
keeping contact with the radical Christian social action groups in India and their theological
(l)
and
reflections,
writing my theological reflections, on biblical books, in the Malayalam language.
(2)
me, technical socioeconomic developmental creativity and the politics of liberation of the poor and
For
oppressed are the realms of modern life that most need the judgment and redemption in Jesus
the
to make them the signs of the kingdom. But my tragic sense of history prevents me from
Christ
any historical movement of human creativity or political liberation as totally continuous with
identifying
movement of the kingdom. The church's message is power to transform-always through judgment
the
forgiveness in the crucified and risen Christ.
and
human, if it recognizes and receives into itself the power of the gospel."
IV
V

Church leaders celebrate the life and
work of Dr M.M. Thomas

Dr Hielke Wolters and Metropolitan Joseph Mar Thoma at the centenary celebration of M.M.
Rev.
birth in Kerala, India. © Mar Thoma Syrian Church in India.
Thomas’
centenary of the birth of the late ecumenical leader and Indian theologian Dr M.M. Thomas
The
was celebrated in a seminar at his home state in Kerala, India on 31 August,
(1916–1996)
by his home church, the Mar Thoma Syrian Church, in India. The participants paid
organized
to Thomas’ significant contribution to the ecumenical movement.
tributes
served as moderator of the World Council of Churches (WCC) Central Committee from 1968
Thomas
1975. His work as a WCC moderator for the Church and Society Commission, as well as his
to
for other ecumenical organizations, was recalled by seminar participants. The first member of
services
laity to serve as WCC moderator, Thomas was director of the Christian Institute for the Study of
the
and Society in Bangalore from 1962 to 1975 and served as governor of the Indian state of
Religion
from 1990 to 1992.
Nagaland
Dr Hielke Wolters, associate general secretary of the WCC, delivered the keynote address at the
Rev.
He stated that “contributions from M.M. Thomas were not confined within the four walls of the
seminar.
02 September 2015

His profound theological and ecumenical thoughts created ripples in society thereby fostering
church.
change in ‘doing theology’.” The presentation by Wolters addressed the theme “Dr M.M. Thomas’
a
of Prophetic Participation in Salvation and the Struggle for Humanization” and highlighted
theology
of justice and peace in faith as practiced and promoted by Thomas.
dimensions
mentioned aspects of M.M. Thomas’ theological articulations, which he said are “still helpful in
Wolters
the WCC vision of a pilgrimage of justice and peace”. Wolters said that upon “studying his
fulfilling
one discovers that M.M.’s theological methodology shows a refinement which might be
writings,
for a pilgrimage of justice and peace”.
helpful
Dr Joseph Mar Thoma, Metropolitan of the Mar Thoma Syrian Church, said that “M.M. Thomas
Rev.
a man of deep commitments, faith and ideological convictions which enabled him to lead a simple
was
profound life committed to ecumenism that upholds the values of humanization.” Metropolitan
but
Mar Thoma officially inaugurated the birth centenary celebrations of Thomas.
Joseph
Mathews George Chunakara, general secretary of the Christian Conference of Asia (CCA), spoke
Dr
contributions by Thomas to the worldwide ecumenical movement. He highlighted Thomas’
about
Thomas gave new insights to the ecumenical movement which have sharpened the WCC and
“M.M.
programmatic directions over time and helped these ecumenical bodies in taking radical action
CCA’s
Rev. Dr T.M. Philip, a biblical scholar and contemporary of Thomas, gave a presentation on
The
between theology and ideology” in which he highlighted theological developments made
“Encounters
Thomas K. Oommen, deputy moderator of the Church of South India, Rev. Dr K.M. George of
Bishop
Malankara Orthodox Church and Bishop Dr Zacharias Mar Theophilus Suffragan Metropolitan
the
seminar took place a day before the annual meeting of the Representative Assembly of the Mar
The
Church, which had the theme "Faith and Witness in the Public Space". This meeting was
Thoma
by over 1000 delegates and participants. Rev. Dr Hielke Wolters participated in the opening
attended
and delivered a devotional talk. He highlighted the significance of the theme for the WCC
session
contributions in shaping the WCC’s ideological and theological values.
to address the emerging concerns in the world,” he said.
by M.M. Thomas in his work and their relevance to the present context.
chaired various sessions of the seminar.
Pilgrimage of Justice and Peace.

15, 2015 marked the birth centenary of Dr.M.M.Thomas, the renowned theologian, social thinker,
May
and practitioner of new humanity. Dr. M.M. Thomas was India's precious gift to the world in
prophet,
twentieth century. He presented varied and new visions in theology and was a strong
the
of the ecumenical movement and an exemplary humanitarian. As one whose life
spokesperson
his message, MMT began his church life as the first General Secretary ofthe Mar Thoma
embodied
Sakhyam in the early 1930s. As a
Yuvajana
par excellence, he was a true model for the youth. He gave Yuvajana Sakhyam a visionary
visionary
model, the basis of which was a theology with deep-rooted social commitment. In the 1940s,
working
interpretations of political and independence ideologies made an impact on college campuses,
when
M.M. Thomas had a unique role in forming a distinctive stream ofthought. It is worth noting the role
Dr.
U.C. College, Aluva, in moulding great people with visionary ideologies made an impact on college
of
Dr. M.M. Thomas had a unique role in forming a distinctive stream ofthought. It is worth
campuses,
the role of U.C. College, Aluva, in moulding great people with visionary background and
noting
them to the society. It had its influence on Dr. M.M. Thomas as well.
presenting
on May 15, 1916 as the son of Madathipparambil M.M. Mammen and Mariamma of
Born
and growing up in the spiritual, social, and educational milieu of Kerala, spreading
Kozhencherry,
across the large horizon of universal humanist philosophy, yet being an iconic figure of ideals
wings
humble lifestyle, In world history, the twentieth century is considered an era of change. National
and
progress of science, impact of education, commitment to value-based democracy,
consciousnesses,
new trends in communication, all have contributed to change in all aspects. In the early years
and
last century, faith and hope in the imminent Kingdom of God was clear and active in the hearts
ofthe
But the II World War shattered those dreams. Even though many nations became
ofpeople.
they later fell prey to dictatorship and military rule. Despite the realization of Gandhiji‘s
independent,
for an independent India, his dream ofa new India where the oppressed,the exploited, the
dream
and the marginalized will enter the mainstream of independent India and make a Ramarajya
voiceless,
summarily elusive.
remained
in the world as well, there was a pervading feeling of hopelessness, frustration, and in
Elsewhere
amid questions of what needs to be done. It is in this global context and especially from the
security
of the tragic events of the II World War there emerged a Theology of Resurrection like a Phoenix
ashes
fluttering its wings of hope. The emergence of this stream of thought in theology provided a
bird
Theology of Liberation to the Christian Church, with Dr. M.M. Thomas being its leading
Christocentric
spokesperson, and practitioner. This thought pattern spread across the world in the form of
prophet,
DR. M. M. THOMAS: PROPHET OF NEW HUMANITY
IN THE TWENTIETH CENTURY
The Most Rev. Dr. Joseph Mar Thoma, Metropolitan, Marthoma Church.

that he has made. All your works shall give thanks to you, O Lord, and all your faithful shall bless
all
(NRSV). This resulted in the development of a theology based on the Creator of a Created order.
you"
influence of both Manganam Christhavashram and Students Christian Movement inspired Dr. M.M.
The
to creatively respond to Liberation Theology.
Thomas
words and deeds of Dr. M.M. Thomas were a reminder that it is the dharma of the church to stand
The
solidarity with those who suffer pain, are oppressed, exploited, and marginalized, and also to act
in
taking the’ U stance for righteousness in political and secular spheres. He was careful to
responsibly
a model for Christian witness in India by bringing about the harmony of Christian dharma and
form
heritage. The Acknowledged Christ of Indian Renaissance (CLS Madras: 1970), The Secular
Indian
of India and Secular Meaning of Christ (CLS Madras: 1976), and Bhagavad Gita: A
Ideologies
Appreciation (Malayalam, CLS Madras: 1987), are his books that laid the foundations of
Christian
Christian Theology.
lndian
firm roots on Indian soil, Dr. M.M. Thomas was instrumental in sowing the seed for the
With
of a post-colonial theology by bringing the subaltern voices of the marginalized in society
emergence
the purview of philosophical discussion. The visions and actions of Dr. Thomas also had a great
to
on the approach of the church towards providing space for those who lacked a living space. For
impact
South Travancore missionary Vedanthachari was a person who worked within a framework
example,
his o\vn. After his death his followers were stranded as sheep without a shepherd.
of
churches and fellowships in the area were unwilling to receive them. Even though they
Those
the Mar Thoma priest in Trivandrum, it remains a fact that even the Mar Thoma Church
approached
a cold shoulder to their needs.However, in those days, Dr. M.M. Thomas, Dr. K.K. George and
turned
who were then students at the University College. Trivandrum, ventured to visit those flocks
friends
a shepherd and catered to their spiritual growth. This is how the South Travancore mission
without
of the Mar Thoma Evangelistic Association got established and later parishes formed.
fields
theology of Dr. M.M. Thomas is that of a new humanity. The foundational principle of post-colonial
The
which swept over Europe and third World nations was new humanity. In the discipline of
philosophy
it assumed the form of Liberation Theology, Black Theology, Dalit Theology, or Feminist
theology.
Dr. Thomas played an important role in evolving this vision of new humanity as the form of
thought.
Thomas sojourned through the path of Reformation in the Mar Thoma Church. Mar
Dr.
Church has a heritage of resistance against the Portuguese invasion and the influx of foreign
Thoma
disputes. The reformation ideals of the church influenced Dr. Juhanon Mar Thoma
liturgical
Dr. M.M. Thomas, Mr. T.M. Varghese, Adv. K.T. Thomas and others in taking a firm
Metropolitan,
in the struggles against the move towards Independent Travancore at the time of independence
stance
later against the state of Emergency in the seventies.
and
Thomas's views about the church, and his creative criticisms gave a sense of consciousness to the
Dr.
churches in India. His use of terms like Open Church. Secular Koinonia, gave more clarity
Christian
his book on the reformation of Abraham Malpan. In the contemporary social, economic, and political
in
where the rights of the minorities are eclipsed and the process of marginalization of the weak
setting
Liberation Theology.
In the words of a South American theologian, whose thought was captured
when he read
and reflected on Psalm 145: 9-l0."The Lord is good to all, and his compassion is over
witness for the Indian Church.
and content to his
ecclesiology. Dr. Thomas explains the plausibility of the witness ofan open church
accelerated, the ecclesial theology of Dr. M.M. Thomas becomes all the more pertinent.

election as Moderator at the Nairobi Assembly was a great endorsement for his vision and
His
The Christocentric theology of Karl Barth, Reinhold Niebuhr, and Hendrik Kraemer helped
personality.
his ecumenical social thinking and missionary outlook. Jiirgen Moltmann was his contemporary
form
both of them benefited each other in streamlining their theological discourse.
and
and visions of Dr. Thomas who declared that the ecumenical vision of the Mar Thoma
Memories
involves universal brotherhood and solidarity with the weak, will always remain a source of
Church
not only to the Mar Thoma Church but the global Christian Church as well. He could not
inspiration
as a priest in the church though he had wished to become one in yester years. However, he did
serve
service than any priest by his active presence in the ecumenical endeavours of the church and
more
his lucid contributions to the understanding of theology.
by
priestly vision of the Mar Thoma Church is open. broad, and democratic. It is the tradition of the
The
Thoma Church to give ample role to the laity and to encourage their diversified ministries. Dr.
Mar
presence and suggestions in the committee for selecting ministerial candidates in the
Thomas‘s
were greatly honored. His contributions towards upholding the legacy of the Mar Thoma
church
in the ecumenical realm will always be appreciated. His contributions in the ecumenical arena
Church
CISRS and WCC were honored by all. Dr. Thomas‘ life partner Mrs. Pennamma, his sister Mrs.
of
and her husband Mr. A.K. Thampy complemented and enriched his visions and actions.
Sosamma,
holding to ethical integrity. Dr. Thomas had an impact on the perspectives of Dr. T.V. Philip
together
death is an irreparable loss to the church and society. Society must continue to discuss his
His
and standpoint. Such continuing thought processes and discussions will make an appropriate
thoughts
to his legacy during the birth centenary celebrations. As prophets of new humanity, let us march
tribute
in the divine plan to create a new church, a new humanity, and a newworld.
together
the birth centenary commemoration of Dr. M.M. Thomas make the dream ofthe Book of
May
of the apostle St. John that ‘I have seen the new heavens and the new earth,’ a real
Revelation
Dr. M.M. Thomas is the gift of the Mar Thoma Church to the world ecumenical movement.
and Dr. T.K. Thomas.
Dr. Thomas passed away on December 3,1996.
experience giving us all a new vision and sense of direction.

is a great honour for me to be invited by His Grace the Most Rev.Dr Joseph Mar Thoma
It
to give an address about the work of Dr M.M. Thomas. My own theological
Metropolitan
started with my study in the Netherlands and in Bangalore at the United
journey
College. My stay in Bangalore brought me in contact with M.M.Thomas and
Theological
me to study his theologicalthinking. In those days, we very much focussed
encouraged
what was called ‘doing theology’ as we felt that academic theology can only be
on
if it is rooted in the day to day struggle of people for their basic needs. To me
relevant
theological journey seemed to be an excellent example of ‘doing theology’ as
Thomas’
did not began his reflections in an academic setting, but through his involvement with
he
concerns. My study of his thinking was therefore inspired by an eagerness to
social
Dr. M.M. Thomas’ Theology
of
Prophetic Participation in Salvation
and
the Struggle for Humanisation
Presentation at the seminar of the Birth Centenary Celebration of M.M.Thomas
in Tiruvalla, 31 August 2015 by
Rev.Dr Hielke Wolters, Associate General Secretary of the World Council of Churches
Introductory remarks
know from where he got his ideas and theologicalinsights: from being involved of the

struggle for fuller humanity or from studying theologicalbooks. Fortunately,
people’s
had the good habit to archive almost every piece of writing, from very small
Thomas
to extensive papers and articles. So I started off to read all these documents as
notes
of his theological journey. It was a blessing to visit him several times here in
witnesses
In the mornings we reflected on his thinking in the various stages in his life, in
Tiruvalla.
afternoon we played chess and in the evenings we had a walk meeting several
the
his friends. This personal encounter with Thomas has very much shaped my own
of
reflection. I am extremely grateful for his guidance, his humour and his
theological
reflect on Thomas’ thinking during this Birth Centenary Celebrations has placed me
To
a dilemma. Thomas’ theological reflections have a profound contextual nature.
before
developed his thinking in response to developments in the society, the churches, the
He
movement. He tried to discern insights which might help us further in
ecumenical
our Christian responsibility. His theology is by nature a dialogical
understanding
developed in the conversation with people of his time. So, if we want to honour
theology,
we need to do that by inviting him to participate in our current theological
Thomas
It is for this reason that I want to ask him: Dr Thomas, what is your idea about
debates.
new proposal from the World Council of Churches Assembly in Busan that the
this
should join in a Pilgrimage of Justice and Peace? After all, you have been
churches
of the WCC’s central committee. What would you have said as moderator
moderator
people would have come to you with this new initiative? What would have been
when
my presentation this morning, I propose to open the conversation with Thomas by first
In
his own ecumenical journey of ‘understanding and responsibility’ as he called
reviewing
in his unpublished autobiography.1 How did he develop an effective balance between,
it
instance, participation in the nation building processes and prophetic witness against
for
economic and political injustice in India? How did he sharpen his understanding
social,
justice and peace while reflecting on the theological concept of divine grace? What
of
his contribution to the ecumenical debates of his days on the relation between
was
and humanisation? Is his work on spirituality, spirituality for combat, still
salvation
for our search for pilgrimage spirituality? I am sure that he would have loved to
relevant
in the ecumenical debate on a pilgrimage of justice and peace, and that his
participate
would have been challenging, ‘challenging relevant’, to use a phrase of A.G.
contribution
(1875-1954), frequently cited by Thomas.
Hogg
before we go deeper into Thomas’ reflections I need to say a few words about
However,
WCC’s initiative to launch a Pilgrimage of Justice and Peace.
the
was the 10th assembly of the World Councilof Churches, held from 30 October to 8
It
2013 in Busan, Republic of Korea, thatcalled for a pilgrimage of justice and
November
The assembly message says: “We intend to move together. Challenged by our
peace.
in Busan, we challenge all people of good willto engage their God-given
experiences
in transforming actions. This assembly calls you to join us in pilgrimage.” (2) A
gifts
of aspects are interesting in this call to join a pilgrimage. Why did the WCC call
number
patience with me.
your theological response?
The call to move together
for a pilgrimage?

the churches and ecumenical movement around a thematic decadehas a long
Mobilizing
The last thematic decade, the Decade to Overcome Violence (2001 - 2010),
tradition.
with an impressive International Ecumenical Peace Convocation in Kingston,
concluded
17-22 May 2011.The possibility of a next thematic decade was already
Jamaica,
while reflecting on the results of the Decade to Overcome Violence. There
discussed
still enough work to be done around Just Peace with the on-going economic and
was
problems. Also newly emerging concerns, for instance around religion and
ecological
made clear that the peace-agenda was not completed. Yet, the general feeling
violence,
that a joint ecumenical action and reflection process should not be shaped again in
was
form of a decade.
the
leadership of the WCC had at least three reasons to move from the concept of a
The
towards a more ecclesial metaphor.Firstly, the WCC felt that the added value of
decade
ecumenical body in the public debate is not only to advocate for political solutions,
an
important they may be. The unique contribution of ecumenical advocacy work is
how
it can mobilise churches through addressing spiritual and theological dimensions of
that
problem.At the same time the theological approach helps to deepen the political
a
addressing social, cultural and religious root causes. Secondly, a new
debatesby
was needed to highlight a new methodologicalapproach. Earlier ecumenical
metaphor
have shown a regular tendency of self-confidence: we know what needs to be
debates
in this world; we have an alternative. In recent years, this attitude has slowly
changed
towards a more modest self-understanding: would it be possible that we develop
moved
relevant contribution to the public debates knowing that the search for alternatives is
a
and needs the wisdom of all. Thirdly, the terminology of a decade was felt to be
complex
from a planning perspective. The WCC has every seven or eight year an
problematic
have planning cycles of 10 year questions the role of assemblies in the process of
To
the agenda and evaluating the results.
setting
theological, methodological and practical considerations have helped to
These
that in the ecumenical movement the metaphor of a pilgrimage is more
understand
than the concept of a thematic decade. This change in understanding our
appropriate
calling today can already be found the wording Assembly message. It says:
ecumenical
intend to move together.” Moving together is at the very heart of a pilgrimage.
“We
the words ‘we intend to move together’ is also an implicit reference to the
However,
of the First Assembly of the WCC, Amsterdam, 1948, which said: “We intend to
Message
together.” The major achievement of the 1st assembly was that churches were able
stay
establish a Council in spite of the severe political and ecclesial divisive forces of those
to
The reference in Busan to Amsterdam was based on an assessment of the needs
days.
the day. Unity among churches cannot be limited to mutual recognition of important
of
aspects, such baptism, eucharist and ministry. It also needs to empower
ecclesial
to work together ecumenically. Unity finds its expression in mission. This does
churches
mean that Busan wants to replace the unity affirmed in theological and cclesiological
not
by practical unity in the form of ecumenical cooperation. Busan rather
agreements
the need for a more holistic understanding of unity.
highlighted
assembly.

quest for an integrated understanding of unity and mission was clearly expressed in
The
Unity Statement of the 10th assembly. This Statement tries to articulate the unity
the
for the coming years in the light of current developments in the world, in
agenda
and in the ecumenical movement. It says: “The unity of the Church, the unity of
churches
human community and the unity of the whole creation are interconnected. Christ who
the
us one calls us to live in justice and peace and impels us to work together for
makes
and peace in God’s world.”(3) The three layers in the search for unity - church,
justice
community and the whole creation - need to strengthen one another. Although
human
holistic understanding is not entirely new in the ecumenical movement, it helps to
this
for a sound theological understanding of the pilgrimage.
provide
we have embarked on this pilgrimage, further theologicaland ecclesiological
Now
is urgently needed. The metaphor of a pilgrimage is rather new in the
reflection
movement and needs to be developed further as an inspiring concept that
ecumenical
motivate churches and ecumenical bodies to move together. Similarly, the
can
of justice and peace needs further reflection to avoid that secular
understanding
are copied into ecumenical language and approaches without critical
concepts
way of encouraging theological and ecclesiological reflection on the pilgrimage of
One
and peace is to open the conversation with the fathers and mothers of the
justice
movement. Can their experience and insights help us attain a deeper
ecumenical
of our current journey?
understanding
would M.M.Thomas have said about this proposal to begin as ecumenical
What
a pilgrimage of justice and peace?
movement
know his answer we cannot only refer to his major publications, but we need to
To
his own faith journey. After all we are talking about his response to the idea
understand
a pilgrimage, a journey through which we try to discern what the Holy Spirit wants us to
of
about Christian responsibility for promoting justice and peace. What can we learn
tell
Thomas’ theological journeyhe did not start with a fomal theological
Interestingly
He graduated in chemistry and started his career as a teacher at the
education.
Asram High School (1935-1937). During his years as student and later at
Perumpavoor
High School he got in touch with the SCM and the Mar Thoma Youth Union. Being
the
to learn more about Christian faith, he started reading books, whatever was
eager
to him. He began with books which strengthened his spiritual life, from authors
available
Thomas à Kempis, Weatherhead, Baron von Hügel, William Temple, Canon Streeter,
like
Carvie, W.R. Malthey. Through the SCM he also got to know scholars like Reinhold
A.E.
Nicolas Berdyaev, John Macmurray, V.A.Demant and Hendrik Kraemer. These
Niebuhr,
helped him to understand the wider perspective of Christian faith.
thinkers
1984 in a meditation at the Princeton TheologicalSeminary, where he was visiting
In
at that time, he referred to a saying of Hendrik Kraemer that every person
professor
assessment.
from Thomas’ own faith journey?
Towards a theology of prophetic participation

to go through two conversions: the first conversion from self to God and the
needs
from God to the world.(4)
second
spiritual and theological formation very much followed that pattern. First, he
Thomas’
his personal, pietistic faith through reading spiritual literature; later his
deepened
in society was theologically undergirded by reading scholarly articles and
engagement
about Christian responsibility in social, economic and politicaldevelopments.
books
later explained that this way of doing theology through practical engagement in
Thomas
day-to-day reality of the people needs to be at the heart of every theological
the
In the Introduction to hisMan and the Universe of Faithș he explained that
methodology.
have to move between looking at religion as a function of society and looking at
“we
as a function of religious truth, of man’s search for and faith-response to God,
society
is, between sociology of religion and theology of society”.(5) His own theological
that
is an example of this interaction between analysis of developments in society
journey
theological reflection on the meaning of Christian faith.
and
his early years, Thomas’ theological thinking was very much influenced by what he
In
called an ‘evangelical and sacramental piety’. In the late 1930s he developed a
himself
perspective through his work with street boys in Trivandrum and his reflection on
wider
concerns. Later he testified that this practical engagement with young people had
social
him tremendously to understand the meaning of genuine love and human
helped
concepts that are central in his later writings. His pietistic faith and social
personality,
got increasingly integrated through his reflections on the meaning of the
involvement
He later published his mediations and prayers of those days in a booklet with the
cross.
title The Realization of the Cross (1972). Focus on God’s self-emptying love as
telling
core of Christian faith brought him closer to Gandhi’s philosophy and political
the
of non-violence. In his article ‘Gandhism and the principles of Jesus’, he used
ideology
description of Jesus as the ‘transcendentsatyagrahi’.7 Faith in God’s
A.G.Hogg’s
love, revealed through the cross of Christ, finds expression in a non-violent
self-giving
of the people for freedom and justice.
struggle
the 1940s, Thomas became more critical of this approach. He discovered, with so
In
others in those days, that the concepts of love and non-violence are not strong
many
73)’. Where is God in the coastal regions around Shertallay where people die of
(Ps
and thirst due to the war in Europe? He reflected: “Mankind is one brotherhood –
hunger
man will not learn it through love, he shall be taught it through judgement. What man
if
to take to heart in a kiss, he shall realise in a catastrophe.”8Here we see that
refuses
became more critical to his earlier trust in the power love and non-violence. In
Thomas
early 1940s he came closer to Marxist thinking, having doubts about the ffectiveness
the
Gandhi. His theological reflection was more and more influenced by people like
of
Berdyaev and Reinhold Niebuhr. He felt the need for a more realistic
Nicolas
my research, I discovered that his thinking went through a number of stages
Through
he arrived at the theological approach as known in his later books, such as
before
Salvation Humanisation.(6)
and
to fight social, economic and politicalinjustice. One of his most impressive
enough
of those days is the one published in a ‘Famine Special’ of Arunodayam
articles
(November 1941) with the title ‘Where is God?

esponse to what he saw as a crisis in modern civilization leading
theological-ideological
dehumanisation and the disintegration of the human person as well as the community.
to
critical analysis of the developments in society helped him also to revisit his
This
understanding. At a SCM Leaders’ Training Course in 1943, he presented a
theological
which he later gave the title ‘From Utopianism to Tragic Realism’. In this paper he
paper
“The liberal understanding is only a conflict between human righteousness
concluded:
human unrighteousness; but the Christian understands that the basic conflict is
and
human righteousness and divine righteousness, or to put it differently, between
between
righteousness turned to proud or self-righteousness and divine righteousness.
human
it is that history must be understood as the story of man’s sin and God’s
Hence
is quite a different theologicalinterpretation of the developments in
judgment.”9This
than he had in the 1930s. The tragedy of famine and war and the influence of
society
thinking in Kerala, helped him to see the dark side of humanity. He articulated
Marxist
crisis in modern civilization and of the modern human person in terms of
the
spite of this far more critical theologicaland ideological approach, compared to his
In
‘divine love / non-violence’ framework, there are important elements of continuity
earlier
his thinking. Probably the most important are his focus on the Christian understanding
in
the human person and the community. His critique on liberal thinking made him aware
of
the human person is not result of human efforts but is essentially a divine gift.
that
his critique on individualism helped him to understand that the human person
Similarly,
profoundly a person-in-community. This theologicalbasis for understanding the
is
person as a divine gift becomes the ground for prophetic witness. His critique on
human
society, its disintegration and search for totalitarian solutions, challenged him to
modern
a kind of a ‘negative theology’: in the name of humanity, the Christian has to
develop
a prophetic witness against dehumanizing social, economic and political
formulate
For this reason, Thomas never fully embraced Marxism and rejected its
forces.
emphasising the discontinuity between human efforts and divine grace, he further
While
his understanding of the church. Influenced by St. Augustine’s reflections on
developed
two cities, Thomas saw the church as the order of grace, while the social
the
the state, represents the order of law. It is interesting to see that Thomas
organisation,
the struggle for justice as being part of the order of law which is necessary but at
sees
same time problematic. In 1945, he wrote: “Justice means the affirmation of the due
the
of human nature; and rights mean also power to affirm them, for power is a
rights
element of the natural structure. Hence the problem of justice is a problem of
constitutive
humanity, according to Thomas at that time, could only be found in the order of
True
being the church. “Charity is not continuous with Justice in the fallen world. … To
grace
theology of the two cities was soon very much challenged by his own experience,
This
also by the dialogues with his colleagues in the WSCF, which he had joined in 1947
but
its Asia secretary. His recognition of the tremendous task of the rebuilding of
as
and political structures in the newly independent states in Asia, and especially
economic
self-righteousness.
totalitarian interpretations of human reality.
power-politics.”(10)
live a responsible life is to live a life of tragic tension.”(11)

growing awareness of rapid social changes in these countries, made him aware that
his
‘negative theology’ was not sufficient.
a
theology was needed that could give guidance to ‘nation building’. His radical
A
position was also challenged by his new colleagues. For instance, Philippe
theological
wrote to him:
Maury
must confess that I am very puzzled and disturbed by that dichotomy you establish
“I
political and theological realms. … In the same way, I should refuse to make
between
distinction between the theology of Justice and a theology of Grace. There is no
any
to the wider reality of Asia and engagement in ecumenical conversations,
Exposure
Thomas to rethink his theology.
urged
years later, in 1952, in an address to the WCSF central committee, he confessed:
Five
was a time when I thought that the New Age of Christ was so much beyond
“There
that it could be experienced in politics only as forgiveness and not as power, that
history
philosophy could be only a philosophy of sinful necessities where the Cross was
political
only as forgiveness to the politician, and not as qualifying politics, political
relevant
techniques and institutions as such.”
parties,
he continued wondering: “Cannot forgiveness be realized as power in the structures
And
the collective and institutional life of man in society?”(13)
of
question has guided him for the many years to come. Is the power of God’s grace
This
redeeming and giving direction to the social, economic and political struggles for
also
and peace? He had discovered that his early understanding of God’s self-giving
justice
revealed through the ‘transcendent satyagrahi’, was not realistic enough to cope
love,
the deadly forces in society. He also learned that a too strong separation between
with
order of grace and the order of law, would not help to root the struggle for justice in
the
reality of divine grace. In other words,a sound theological interpretation of the
the
for justice and peace needed a deeper reflection on, as he phrased it, the
struggle
between salvation and humanisation. This would be a theology which provides a
relation
ground for prophetic witness, but at the same time helps Christians to take up the
firm
for participation in society. In other words, he arrived at what I called in my
responsibility
a theology of prophetic participation.(14)
research
In these publications, he further elaborated and applied a theological
(1975).
which is still very relevant and useful, especially for the ecumenical
methodology
justice but the justice of the Grace of Jesus Christ.”(12)
Salvation and humanisation
and Humanisation’ is the title under which Thomas published his Carey
‘Salvation
Lectures of 1970 in Bangalore. In fact, the title captures his entire theological
Memorial
in the first half of the 1970s. It includes his well-known studies onThe
work
Acknowledged Christ of the Renaissance(1970), Indian The Secular Ideologies of India
and the Secular Meaning of (1976), and his Christ Man and the Universe of Faiths
pilgrimage of justice and peace, as we will see later.

core of this methodology is as we saw above, a constant interaction between
The
of religion and theological of society. The question where to begin has been
sociology
subject of many theological debates. Several schools of Christian theology are
the
that any theology or missiology needs to begin with reflection on the Christian
convinced
Thomas was fully aware of these discussions. Reflecting on the mission
Gospel.
in his publication Salvation and Humanisation, he saw the value of both
perspective
of entry. “The question is not where you enter, but whether you reach a point
points
you are aware of the inter-relatedness of the historicaland the eternal.”(15)
where
he later addressed a similar question from the perspective of inter-religious
When
he affirmed the need to put the human quest at the centre. “Our thesis is that
dialogue,
among faiths at spiritual depth can best take place in the modern world at the
dialogue
where they are all grappling with the spiritual self-understanding of modern man,
point
the problems of true self-realisation or fulfilment of true humanity within modern
and
existence.”(16)
many of his writings, whether books, articles or comments on current affairs, he
In
this approach. In his analysis of current social, economic and political
followed
he tried to understand what is behind the facts and events. How to
developments,
their spiritual dimensions? Doing so his analysis focussed on the human
interpret
of his writings in the 1970s, focussed therefore on the theological interpretation
Several
the human self-understanding in modern societies. This has raised several
of
and conflicts especially with theologians from conservative and
misunderstandings
circles. The most ardent critique came from the evangelicalmissiologist
evangelical
Beyerhaus who accused him of leading the ecumenical movement into a direction
Peter
replaces theology by anthropology which finally may (14) I gave my study of the
that
of Thomas’ thinking the title Theology of Prophetic Participation as an
development
of this search. lead to developing anti-Christian symptoms.(18)
expression
others did not always fully accept Thomas’ approach as for instance
Also
with Bishop Newbigin shows.(19)
correspondence
most systematic exploration of the meaning of human self-understanding can be
The
in Man and the Universe of Faithṣ There he pointed at four important dimensions.
found
the human person experiences ‘self’ as freedom and power of creativity.
Firstly,
freedom is seen as self-determination and a search for self-identity. Thirdly,
Secondly,
modern human being sees the destiny of his/her‘self’ in the involvement of history,
the
movement of human liberation. Finally, Thomas acknowledged a new awareness
the
human freedom is realised in universal love. This way of describing the
that
in human self-understanding is in many ways interesting. Especially the
developments
on creativity and freedom is helpful in understanding modern scientific,
focus
social and economic developments. The human being understands these
technological,
“Christian theology is not just the Gospel but the interaction between
self-understanding.
Gospel and the self-understanding of humans in every age”, he wrote inReligion and
the Revolt of Oppressed.(17)
the
developments as expressions of freedom and creativity. They are our historical destiny.

the same time, Thomas also acknowledged that there is a growing awareness that
At
freedom is realised in universal love, a new spirituality which is open for dialogue
human
did not begin with judging these developments as being good or bad. He rather
Thomas
to understand them as expressions of modern human self-understanding and was
tried
aware of the positive and negative, creative and destructive, sides of human
fully
and creativity. It is precisely at this cutting edge that the Gospel needs to be
freedom
before doing so, he further deepened the analysis of human
interpreted.However,
from the religious perspective.
self-understanding
he pointed at the messianic nature of modern self-understanding. As an
Surprisingly,
thinker, he was fully aware of the vitality of Eastern religions, like Hinduism and
Indian
However, the impact of Western politics, economy, science, technology and
Buddhism.
Christian faith, has brought a new spiritual ferment to the Eastern
education,including
“Our thesis is that the universe of unitive faiths is today being brought into the
religions.
and ‘theological’ circle of messianic faiths in a radical way”(20), he
‘anthropological’
interpretation of the developments allowed him to analyse the spiritual
concluded.This
of modern human self-understanding from the perspective of messianic faiths,
dimension
analysing the messianic dimension of current developments, Thomas saw the
While
to get a deeper understanding of the nature of messianism. He referred to
need
distinction between the national messianism of the Conquering King and the
Berdyaev’s
messianism of the Suffering Servant. The endless conflict between these two
universal
became already clear in the history of the Hebrew people. The kings
messianisms
the national, conquering forces, while they were throughout the history of
represented
Hebrew people challenged by the prophets calling for justice and peace in the name
the
God. This prophetic tradition is essential to Christian faith, as Berdyaev sees it.
of
also the history of Christianity is a manifestation of the conflict between the
However,
(18)
is interesting to note that around 40 years later two students of Beyerhaus and
It
Thomas Schirrmacher and myself, were instrumentalin bringing together the
Thomas,
of the World Evangelical Alliance and the World council of Churches into a
leadership
retreat (February 2015) as a significant sign of growing Christian unity.
joint
messianisms. Berdyaev saw even a continuation of this fundamental conflict in
(19)two
modern secular ideologiessuch as communismand capitalism.
the
used this interpretation of history as a continuous conflict between the
Thomas
of the Conquering King and that of the Suffering Servant to explore what the
messianism
response to the modern search for human self-understanding needs to be. He
Christian
three alternatives.(21)
saw
first alternative is the one in which several conquering messiahs compete with one
The
leading to balances of power. This alternative will not lead to a human solution,
another
Thomas saw it: “For, with the power which technology has put at the disposal of
as
this becomes a balance of terror, with the sense of chaos and deadly conflict
messiahs,
and relations, broadening the community to include all mankind.
What is the religious and theological interpretation of modern developments?
whether religious or secular.

at hand.” One can recognise the truth of this observation in many of the current
always
and political conflicts in different parts of the world.
economic
second alternative, Thomas observed, is to put a break on the growth of human
The
and creativity. This alternative means in a way the return of messianic faiths to
freedom
spirituality of what Thomas called the ‘unitive’ faiths. This is probably what many
the
of a ‘green’, sustainable development would see as the best alternative.
advocates
saw the potential of this way, but had serious doubts about its viability:
Thomas
this path will help humankind to save itself from self-destruction in
“Evidently,
but only at the cost of the responsibility of growth to mature manhood.”
totalitarianism,
(22)
did not only reject this alternative as unrealistic. For him, growth of humanity
Thomas
a greater maturity is at the heart of his theologicalcritique of the so-called
towards
religions. His experience of poverty, casteism, and oppression in the Indian
‘unitive’
helped him to see that a static society sanctioned by religious beliefs, prevents
society
he proposed a third alternative which does not stop growth and also does not
Therefore,
to self-destruction. This alternative is “the path of the reinterpretation of the modern
lead
forces and spirit within the framework of the messianism of the suffering
revolutionary
and faith in the cruciform humanity in Christ as the ultimate destiny of mankind.”
servant
sentence is key in Thomas’ interpretation of the relation between salvation and
This
He translated his affirmation of the messianism of the suffering servant
humanisation.
a language that relates to the human self-understanding in modern developments,
into
coined in that discourse the concept of cruciform humanity.
and
further exploring what he meant with this concept, it is good to note the relevance
Before
these three alternatives for the current ecumenical debates on justice and peace. It
of
that in these debates several voices tend to support the second alternative, a
seems
to further growth. The ecumenical movement has in this respect a strong affinity
stop
the so called ‘green’ social justice movements without exploring in depth the
with
implications. Thomas’ doubts about the second alternative and his proposal
theological
explore a third, are rooted in his search for a Christian theologicalinterpretation of
to
and creativity leading to justice and peace. One wonders what that exploration
freedom
mean for a better understanding of the ecumenical contribution in the pilgrimage of
could
and peace to the current ‘secular’ debates on sustainable development,
justice
order to fully understand what Thomas meant with his concept of cruciform humanity,
In
is important to study his more general observations on Christology. He developed his
it
reflections primarily in dialogue with the major religious and ideological
Christological
in India, especially Hinduism and secular ideologies. Being aware of the
streams
plurality in the India and Asia, he stated that there is also need for more than
religious
Christology. He wrote: “There is therefore the need for pluralism in Christology to
one
growth towards a mature understanding of human freedom and creativity.
(23)
resolution and peacebuilding.
conflict
‘Cruciform humanity’

the diverse needs of the situation. We must think in terms of Christologies rather
meet
Christology. Each type will have its own apologetic problems … The Indian religious
than
is more prone to emphasise the divinity of Jesus at the cost of his humanity …
tradition
peril from secular temper is that it might deprive Christ of his divine nature.”(24)
The
preference for contextualising Christology again underlines Thomas’ theological
His
of moving forward and backward between social and religious analysis
methodology
extensively developed his Christological reflections in relation to Renascent
He
The primary question in this dialogue is the relation between the universality
Hinduism.
particularity of Jesus Christ. Several Hindu thinkers do not have difficulties with the
and
of Christ.
universality
Gandhi affirmed the universality of the message of Christ. The sacrificiallove
Mahatma
by Christ gave full support to Gandhi’s principle ofahimsa.But Gandhi,
proclaimed
observed, did not “move through the principles to the Person”.
Thomas
(25)
essence of incarnation is that Jesus Christ was fully divine but at the same time fully
The
In order to emphasise the particularity and historicity of Jesus Christ, Thomas
human.
stressed the need to locate him in the prophetic tradition in the history of the
frequently
people.
Hebrew
inter-relation between universality and particularity of Jesus Christ is important for
The
way in which one understands his crucifixion and resurrection. Thomas never
the
the theological view of thedivine absence in the event of the cross. He rather
supported
the cross as a moment of divine revelation. One can find this interpretation
understood
in his meditations of the 1930s; it was still the core of his understanding the
already
and 1980s. Reflecting on Revelation 13:8, he explained that “the Book of
1970s
speaks of the Cross as the eternal reality in the life of God, with the Lamb
Revelation
from the foundation of the world”.(26)
slain
cross reveals God as a suffering God whose very nature is self-giving love.However,
The
than in the 1930s, he later gave a far more critical dimension to this
different
more critical interpretation was certainly influenced by his deeper involvement in the
This
economic and political struggles in India. It was certainly also influenced by the
social,
debates on liberation theology and people’s theologies. In a sermon on ‘The
ecumenical
of the Cross for our Times’ on Good Friday 1972, he said: “The Cross is the
meaning
of God with the suffering of the poor and the oppressed, of the refugee and
identification
disinherited, of the Negro and the outcaste, and is therefore a source of hope for their
the
clearly shows how Thomas saw a great value in liberation theology as it
This
the divine solidarity with the suffering of human beings.
emphasises
and theological reflection.
interpretation of the cross.
liberation and their future”.(27)

the divine solidarity with the suffering is only one dimension in his
However,
of Jesus Christ’s crucifixion. His writings show also another dimension
interpretation
is rooted in his theological developments of the 1940s, when he discovered that
which
fundamental human problem is not that of lack of righteousness but the inherent
the
on this aspect of the cross, he came closer to the classical theologies of
Reflecting
by faith. In his attempt to develop theological insights for a secular
justification
he pointed at the centrality of divine forgiveness: “The Cross of Jesus is
anthropology,
the answer to the human problem of justification of human existence. Responding in
also
to the free Divine forgiveness and acceptance offered by the Crucified, man is
faith
from the necessity to seek security and justification by his own spirituality and
released
he highlighted the liberating aspect of divine forgiveness in an almost pastoral way.
Here
other places he pointed at the far more critical dimension of the need of faith in divine
At
Acceptance of divine forgiveness and divine grace is the only way to avoid
forgiveness.
self-righteousness ends up in violence and destruction in the name of secular or
that
we have seen earlier, this attempt to find a theological basis for resistance to human
As
turning violent has been the ground for his prophetic witness against
self-righteousness
ideologies and regimes. However, it was also his theological motivation to be
totalitarian
with people’s movements and people’s theologies. In his address to the 5th
cautious
struggle for liberation and justice. But he also expressed his hesitation to the spirit
Asian
the report: “I find it difficult to identify the People with the Messiah, and people’s
of
of liberation with the movement of the revelation of God and the Kingdom in
movement
– which the Introduction tends to do.”(29)
history
then he continued to give a theological motivation: “Such idolatry of the people will
And
bring into the movement of justice a spirit and ideology of self-righteousness which
only
betray the human ends of liberation from within.” This observation reminds us of the
will
of people like Berdyaev and Reinhold Niebuhr who taught Thomas that
warnings
saw the need to further develop in an interrelated way the two dimensions of his
Thomas
of the cross: the divine solidarity with the suffering as wellas the divine
understanding
as judgement of self-righteousness. He is also aware that these two dimensions
grace
led to severe tensions in the ecumenical movement at different levels. Especially,
have
the period after the 4thly in Uppsala, 1968, when liberation theology in all its varieties
in
and the tension was growing between supporters of those theologies and the
emerged
of the more traditional theological interpretations of cross and resurrection. In
advocates
address as moderator of the central committee to the 5th assembly of the WCC in
his
1975, he referred to this growing tension in the ecumenical family and beyond
Nairobi,
between the ecumenical and evangelicaltheologians and churches. As an Indian
that
leader and theologian, he fully supported the struggle for justice in solidarity
ecumenical
the poor and oppressed. He saw the need for changing the existing power
with
tendency towards self-righteousness.
moral or social idealism.”(28)
religious ideals of good or God.
of East Asia Christian Conference, July 1973, reviewing the Introduction of
assembly
E.A.C.C.-Urban Industrial Project he affirmed the need to work together in the
Reporț
revolutions easily turn to be self-righteous, destroying its own children.
structures as an important agenda for the ecumenical movement. But he wondered:

can the struggles and conflicts to bring human dignity to the poor and the
“How
even the power politics which oppose institutionalized violence with
oppressed,
be kept within the spiritualframework of the ultimate power of the
counter-violence,
Christ and the ultimate goal of recognition of all people in Christ?”(30)
crucified
him it was important to see that our struggles, even our struggles for justice, have a
For
nature. He quoted the Latin American liberation theologian J. MiguezBonino:
penultimate
of our battles is the final battle. None of our enemies facing us is the final enemy,
“None
ultimate evil. … Similarly, it prevents us from seeing our achievements in absolute
the
He also went back to Beryaev, affirming that “Christians know that social justice
terms”.
not solve all human problems”. For Thomas the key question, so relevant for the
will
in the Nairobi assembly, was: “How can the Church be the visible expression of
debates
double awareness, that of the significance and urgency of all politics of justice, on
this
one hand, and that of the ultimate tragic character and the inescapable relativity of all
the
achievements, on the other?” He wondered how the church can participate in
historical
struggle for justice with this awareness and concluded that “We need a theology of
the
engagement that will help Christians and churches in such participation, a
political
that will clarify the dialectical relation between faith and ideology in the light of
theology
cross and resurrection”.(31)
the
dialectics between the ultimate and the penultimate was developed further by him in
The
reflections on the meaning of cross and resurrection in relation to the human
his
up elements of his early theology, he stressed the need to look at the cross and
Taking
as a revelation of the divine way of addressing dehumanising forces in their
resurrection
manifestations. The crucifixion and resurrection of Jesus Christ has to be
manifold
as one event or movement. Resurrection is not God’s victoryover the cross,
understood
as the victory of God’s way of the cross. “The Cross is the Kingdom of God moving
but
power into the history of mankind, taking control of the powers of this world, bringing
with
men the righteousness of God in which every man becomes a brother for whom Christ
to
died.”(32)
the two dimensions, as described earlier, are coming together from the
Here
of the overwhelming life-giving power of the way of the cross, affirmed by
perspective
in the resurrection. He developed this thinking further from the perspective of the
God
Christ as the first fruits of the new creation.
risen
reading of the letters of St. Paul and the influence of the reflections at the WCC
His
in Uppsala, 1968, especially around the document ‘Renewal in Mission’,
assembly
him to deepen his understanding of the meaning of cross and resurrection for
helped
for human self-understanding.
quest
foundation, the source of judgement, renewal and ultimate fulfilment of the
spiritual
of mankind today for its humanity.”(33)
struggle
self-understanding.
increasingly used the phrase ‘new humanity’ as he articulated inSalvation and
He
“Jesus Christ and the New Humanity offered in Him are presented as the
Humanisation:

concept of new humanity gave him a theologicalanswer to the quest for human
The
expressed in the search for freedom and creativity in the current
self-understanding
Thomas’ use of language suggests that he understood salvation as personal
Although
he increasingly made clear that God’s grace revealed through cross and
salvation,
concerns the human, social and the cosmic dimensions of creation. As we
resurrection
seen earlier, he already wondered whether salvation could include redemption of
have
collective and institutional aspects of live. In his later writings he also included the
the
dimensions while reflecting on the risen Christi as the first fruit of the new
cosmic
Some of the critical voices, however, have stated that this broader concept of
creation.
has not led him to a well-developed theology of care for creation. Probably he
salvation
concept of ‘cruciform humanity’ has the potential to be elaborated as Christological
His
for a prophetic participation in the struggle for social and ecological justice.
startingpoint
the concept of ‘new humanity’ primarily refers to the reality of the resurrected
While
the concept of ‘cruciform humanity’ points more to the life-giving power of the way
Christ,
the cross. It brings together the perspectives of hope through faith in resurrection and
of
moral perspectives of the suffering servant. The concept of ‘cruciform humanity’
the
not block the further development of human freedom and creativity but redefines
does
from the perspective of the divine revelation in cross and resurrection. This means
them
the search for human self-understanding in the modern social, economic and
that
developments needs to be nurtured and guided by a spirituality of cruciform
political
he in his moderator’s address to the Nairobi assembly struggled with the tensions
When
the ecumenical movement around the understanding of Jesus Christ crucified and
in
he pointed at the need for a stronger focus on spirituality. It should be noted
resurrected,
in the 1970s many became aware that spirituality is an important dimension in the
that
struggle for justice. In his closing address to the assembly in Nairobi, the then
Christian
Secretary Phillip Pottercharacterized the 1960s as a period of Exodus: “At
General
the mood was one of Exodus, going out to change the structures of society and
Uppsala
relations between persons, especially between races. Now we find ourselves in the
the
A pilgrim people in conflict and penury, we have discovered a need for
wilderness.
a spirituality of penitence and hope.”(34)
spirituality,
referred not only to the changes in the ecumenical movement, but also if not more to
He
disappointment in the nation building processes in many newly independent
the
The initial optimism that justice and peace could be established through a
countries.
period of struggle turned into disappointment and frustration. Many realised that
short
and peace is not around the corner and that the struggle for it would take a long
justice
period.
CELEBRATING THE LIFE &WORK OF DR.M.M.THOMAS
developments.
was too much engaged in the social questions of the 1970s and 1980s.
humanity.
Spirituality
Thomas saw the need for a spirituality that would help people to walk this long road
Also
justice and peace. In his lectures at the UTC in Bangalore, 1980, published as
towards
Religion and the Revolt of Oppressed, he explained: “We should find a spirituality
the
75

can keep people in the power-struggle without turning corrupt and oppressor.
which
the gospel of forgiveness or justification by faith has great relevance to collective
Here
movements, in moulding their spiritual Unity for struggle, liberating the
liberation
movements from becoming self-idolatrous.”(35)
liberation
identified two possible dangers when the struggle for justice becomes seemingly
He
One danger is that defeatism: people lose hope and give up the
endless.
for justice. The other danger is that people betray the struggle for justice
power-struggles
radicalism, turning corrupt, oppressive and self-idolatrous. A spirituality that can help
by
to avoid these two dangers has to be informed, as he saw it, by a theology in
people
the struggle for justice is rooted in the Gospel of divine grace.
which
the second half of the 1970s, he frequently used the phrase ‘spirituality for combat’.
In
many ascribe this expression to Thomas himself, it was actually David Jenkins,
Although
director of the WCC Humanum Studies (1969-1975), who closed his paper
the
Inquiry Concerning Human Rights’ with proposal to develop a ‘spirituality for
‘Theological
“Perhaps what Christians are particularly called to work out (probably along
combat’:
men of other faiths and conscience, religious commitments) is what might be called
with
spirituality for combat … How might we help one another to so conduct our struggles
a
they become part of our worship?”(36)
that
call for a ‘spirituality for combat’ resonated with the need for a new stage in the
This
commitment to justice and peace, as felt by so many in those days.
ecumenical
began his exploration of the significance of spirituality for the people’s struggle
Thomas
in the early 1970s. In his opening address to the CWME conference on
already
Today’, in Bangkok 1972, he reflected on spirituality defining it as follows:
‘Salvation
spirituality, one might say, is the way in which man, in the freedom of his
“Human
seeks a structure of ultimate meaning and sacredness within which
self-transcendence,
can fulfil or realize himself in and through his involvement in the bodily, the material
he
number of elements are important in this definition. First of all Thomas was convinced
A
spirituality needs to come alive through the involvement in the day-to-day reality of
that
life. Within this reality the human being has the freedom of self-transcendence.
human
freedom is important for Thomas, especially in his assessment of Hinduism and the
This
ideologies in India. He rejected the divine or cosmic determinism of Hinduism,
secular
he also criticised the economic determinism of Marxist-Leninism. As we have seen
but
from participation in the historical reality and the gift of transcendence, Thomas
Apart
a third element to his understanding of spirituality, namely transformation or
adds
to dialogues with secular and religious faiths, he said: “Human
renewal.Referring
is integrally related to the sense of human self-hood, in which it knows itself to
spirituality
participating the necessities of nature and transcending nature in a historical
be
and transforming nature in relation to that destiny. Man’s relation to Nature is
destiny
and the social realities of his life on earth.”(37)
earlier, human freedom and creativity are essential elements in Thomas’ theology.
characterised by participation, transcendence and transformation.”(38)

is our participation in society that needs to be transformed. He frequently used
It
expression that the problem of my own bread is a material question whereas
Beryaev’s
these three dimensions of spirituality in mind, we have to go back to his address to
With
CWME meeting in Bangkok in which he made a distinction between true and false
the
core of the definition he offered in that address isthat the human being seeks “a
The
of ultimate meaning and sacredness” as a reference and inspiration for
structure
transcendence and transformation. The choice of the right ‘structure’
participation,
therefore very important.
becomes
assessed the different religions and secular ideologies with this question in
Thomas
do they encourage participation, do they acknowledge transcendence, and do
mind:
inspire transformation? And again he comes back to his Christological startingpoint:
they
secular strivings for fuller human life should be placed and interpreted in their real
“The
to the ultimate meaning and fulfilment of human life revealed in the divine
relation
of the crucified and risen Jesus Christ.”(39)
humanity
stated in the beginning, the key question of this address is to learn what Thomas’
As
could mean for our understanding of a pilgrimage of justice and peace as
reflections
for at the 10 th assembly of the WCC in Busan, 2013. Are his theological reflections
called
relevant,knowing that the social, economic and political realities have changed and
still
ecumenical movement has entered a new phase? What would have been his
the
to the central committee of 2016 on the pilgrimage if he still would have been
comments
a number of aspects in his thinking may be helpful while the WCC and its
Perhaps
churches and ecumenical partners try to shape the pilgrimage of justice and
member
WCC central committee adopted, in its meeting of July 2014, a paper in which the
The
aspects of the pilgrimage of justice and peace are described.(40)
different
The first dimension proposes to celebrate God’s great gift of life, the
transformativa).
of creation and the unity of a reconciled diversity. The second dimension leads to
beauty
places of violence and injustices in which God’s incarnated presence in the midst of
the
exclusion and discrimination, is discerned. The third dimension leads to
suffering,
CELEBRATING THE LIFE &WORK OF DR.M.M.THOMAS
problem of my neighbour’s bread is a spiritualquestion. Thomas concept of
the
has very much the nature of transformative spirituality, the importance of
spirituality
has again been highlighted in the latest ecumenical mission affirmationTogether
which
Towards Life.
spiritualities.
A pilgrimage of justice and peace
the moderator?
peace for the coming years. They are:
1. A refining of the theological methodology
paper highlights three dimensions of the pilgrimage which might be seen as the
This
of a theological methodology. It distinguishes between celebrating the gifts
beginning
positiva), visiting the wounds (via negativa), and transforming the injustices (via (via
77

acts of transformation encouraging a life in true compassion with each other
concrete
with nature. These three dimensions remind us of the methodology of ‘see, judge
and
would probably not deny the value of this approach. However, studying his
Thomas
one discovers that his methodology showed a refinement which might be
writings,
for a pilgrimage of justice and peace. In his analysis of what the central
helpful
paper calls the via negativa he added a few steps which do not immediately
committee
to judging what is wrong but rather to a deeper understanding of what is behind
lead
and oppression. Reviewing what he sees as current events and movements, he
injustice
to analyse the revolutionary forces in today’s reality, than interpret the human
tried
in them, and finally discern the spiritualdimension in the human
self-understanding
At that level, he formulated what the response of Christian faith
self-understanding.
be reflecting the elements of God’s gift of life and cruciform humanity. Doing so, he
might
a too easy shortcut between social analysis and biblicalmoral teachings which
avoided
do not reach the heart of the struggle for justice and peace.
often
is the first line of interpretation: moving from analysing the events and movements
This
interpreting the human self-understanding and finally reflecting on the spiritual
towards
The second line of refinement of his analysis is the way back from reading
dimension.
Scriptures towards understanding the day-to-day reality. For instance, histheological
the
on the cross and resurrection of Jesus Christ helped him to see thereality from
reflection
specific perspective. His discovery of the theological value of the concept of cruciform
a
helped him to see more clearly the messianic nature of the human
humanity
in freedom and creativity. His methodologicalapproach is therefore not
self-expression
moving from analysis towards theologicalresponse, but a double movement,
only
forward and backward between sociology of religion and theology of society.
moving
could object that this methodology has a too strong anthropologicalfocus, ignoring
One
fact that the current oppressive systems not only have an impact on human life but
the
that on the environment, endangering the future of all life on earth. Thomas
beyond
not deny this wider impact on the entire creation, but would probably also assert
would
the human being is the determining factor in the current processes of social,
that
and ecological injustices. For him that was the reason to discern the
economic
of human self-understanding in the current destructive processes but also to
dimensions
the responsibility of humans to transform destruction into life-embracing
address
Thomas did not deny the importance of faith in the Holy Trinity, his theology is
Although
the core Christology. In that sense he fully resonated with the theologicalfocus of his
at
in the ecumenical movement as well as in the wider theological circles. Today the
days,
theological reflection has shifted its emphasis more towards pneumatology.
ecumenical
the centrality of faith in Jesus Christ and his salvation, the new statement
affirmed
“some key developments in understanding the mission of the Holy Spirit within
highlights
and act’ as common in several liberation theologies.
creativity.
2. Revisiting Christology
A good example of this shift is the new ecumenical mission affirmationTogether
Towards Life. While the earlier mission statement of the World Council of Churches
the mission of the Triune God (mission Dei)”.(41)

new statement elaborates this approach under four headings:
The
Spirit of mission: breath of life;
1)
Spirit of liberation: mission from the margins;
2)
Spirit of community: Church of the move; and 4) Spirit of Pentecost: good news
3)
wonders whether Thomas would have easily embraced this shift. His theology was
One
only too much shaped by the discussions of his time; the focus on the work of the
not
Spirit without constantly rooting it in the crucifixion and resurrection of Jesus Christ
Holy
easily lead to a superficial interpretation of the darker side of human nature, or
might
one should say, the darker side of all life. How does the pneumatological
perhaps
help to understand the deep abyss of wilful destruction and the self-righteous
approach
theological problem here is that the cross and resurrection of Jesus Christ are not
The
great signs of divine grace and a solid ground for our hope. The cross is as much an
only
of human reality. In the light, or rather the shadow, of the cross we discover
indicator
we are. In that sense, the cross and resurrection are not only the answer to our
who
they also help us to understand our reality. The current general secretary of the
reality,
Council of Churches, Rev.Dr Olav Fykse Tveit, pointed to this aspect of the cross
World
resurrection in his sermon during the installation service in 2010. In an article based
and
that sermon he explained: “The cross is more than a sign of our religious identity. It is
on
‘reality check’ of our churches of our ministry, of our ecumenicalmovement, of our
the
faith.”(42)
then refers to Martin Luther’s saying:Crux probatomnia,the cross puts everything to
He
test. This everything includes the dehumanising forces which we see in religious,
the
pilgrimage of justice and peace needs therefore to be based on a Trinitarian theology
A
which the divine revelation of grace and judgement becomes a point of entry to
in
and understand the realities of injustice and oppression as much as a source of
analyse
that inspires transformation.
hope
urge to discern the meaning of a Trinitarian theology for a pilgrimage of justice and
The
is related to the need to further reflect on Thomas’ concept of cruciform humanity.
peace
concept has the potential to become a guiding principle for Christian life and more
This
the Christian involvement in the struggle for justice and peace as well as an
specifically
seemed to have used these ancient Christian spiritual traditions but placed
Thomas
in the wider context of the Christian involvement for the struggle of justice and
them
CELEBRATING THE LIFE &WORK OF DR.M.M.THOMAS
for all.
rejection of the life-giving community?
social, economic, and political developments.
3. Elaborating the concept of cruciform humanity for ethical guidance
motive for developing a pilgrimage-spirituality. The concept has deep roots
inspirational
the history of Christianity and its spiritual fathers and mothers. For instance, several
in
aspects can be found in Thomas à Kempis’ The Imitation of Christ.(43)
relevant
peace.
There is a related aspect which has not been central in Thomas’ writings. Christians in
79

parts of the world experience persecution, especially today now several religions
several
through reviving radicalism and violence. Several Orthodox Church leaders in the
go
East, but also Pope Francis, point at the new experiences of martyrdom.
Middle
is not seen by them as necessarily negative, but as an essential marker of
Martyrdom
Christ. Further reflection on Thomas’ concept of cruciform humanity needs to
following
a fuller understanding of martyrdom, including the question what cruciform
include
reflection on the pilgrimage needs to include a deeper understanding of the
Further
of justice and peace. Usually, it is taken for granted that we know what justice
concepts
peace mean. Lack of theological reflection on these concepts might result in
and
copying them from a secular discourse. Then the question is for instance:
uncritically
the ecumenical movement follow the theory of justice as developed by John Rawls
Does
is the egalitarian understanding of justice as supported by socialism embraced?
or
was convinced that the concepts of justice and peace need to be interpreted
Thomas
a theological perspective. As we have seen earlier, he understood the struggle for
from
as part of necessary power-politics. Following Reinhold Niebuhr’s warning that
justice
easily leads to corruption and violence, Thomas frequently cautioned of the
power
grace and judgement. Can this approach help us to develop a theological
divine
of these important concepts in the pilgrimage?
understanding
plea to develop a theological understanding of justice was undergirded by his
Thomas’
to have a spirituality that keeps one on the right track between defeatism and
proposals
Both options are part of the reality in the churches and in the ecumenical
radicalism.
There are several theologicaltraditions in the Christian history that have
movement.
up the struggle for justice and peace. Some have done so because their faith
given
are deeply rooted in a two-cities theology. Theyconsider this world as being
convictions
Others believe that the church should not interfere in political matters. Again others
lost.
given up their involvement in justice and peace efforts out of complacency,
have
that social, economic and political realities are too complex and too much
believing
by forces beyond our control.
determined
other option is to end up in radicalism and violence in the name of justice and peace.
The
radicalism and violence have become again an urgent concern in many
Religious
Christianity is known for religious radicalismand violence at certain stages in its
Also
In other instances Christian faith has been used by political forces to legitimise
history.
means for churches and Christians that do not experience martyrdom.
humanity
4. Need to root the understanding of justice and peace in faith in divine grace
in the struggles for justice. He expressed the need to
self-righteoustendencies
justice in the context of divine righteousness: the struggle for justice has a
understand
nature needs to be inspired as well as guided by the pen-ultimate reality of
ultimate
5. Developing a spirituality of pilgrimage to keep people on the right track
between defeatism and radicalism
religions.
violence and oppression.

saw the need for a spirituality which is able to help people to avoid defeatism
Thomas’
radicalism. Can his insights help the pilgrimage of justice and peace to keep people
and
the right track? Can we find ‘a structure of ultimate meaning and sacredness’ that
on
the courage to work for justice and peace without resorting into radicalism?
gives
theological thinking provides us with a relevant approach that is worth exploring
Thomas’
further.
review of Thomas’ theology started with the question what would happen if he still
This
have been the moderator of the central committee? Would he have encouraged
would
World Council of Churches, its member-churches and ecumenical partners to
the
on the pilgrimage of justice and peace? Studying his writings, I conclude that he
embark
wouldhave welcomed the call from the assembly. At the same time he would
certainly
raised a number of critical questions as a positive contribution to the development
have
a right theological approach to the pilgrimage. He probably would have offered the
of
of cruciform humanity as a startingpoint for further reflection on practical and
concept
engagement. He would have challenged us to deepen our understanding of
spiritual
and peace from a theological perspective. He would have encouraged us to
justice
a spirituality that can prevent the pilgrim from ending the journey in defeatism
develop
from self-righteously marching on into the extreme, losing a reflective eye on God’s
and
Assembly of the world Council of Geneva: WCC Publications, 2014, p.36.
Churches.
Encountering the God of Life.Report of the 10th Assembly of the world Council of Churches.p.40, par.1
3
‘A Spirituality for Combat’, in The Princeton Seminary Bulletin, 1984, p.
4M.M.Thomas,
Man and the Universe of Faiths. Madras: CLS, 1975, p. xi.
5M.M.Thomas,
Ideological Quest within Christian Commitment 1939-1954 . Madras: CLS, 1983, pp. 1ff.
7M.M.Thomas,
Republished in Ideological Quest ..., p.36.
8
Republished in Ideological Quest ..., p.100.
9
Ideological Quest ..., p.131.
10
Ibid., p.132.
11
M.M.Thomas, Some Theological Dialogues. Madras: CLS, 1977, p.15.
12
Towards aTheology of Contemporary Ecumenism . Madras: CLS, 1978, p.36.
13M.M.Thomas,
I gave my study of the development of Thomas’ thinking the titleTheology of Prophetic Participation as
14
of John Hick who called his lectures: God and the Universe of Faiths. Conform Thomas note at page
hat
vi.)
Man and the Universe of Faiths, p.45.
20
Man and the Universe of Faiths , pp.37ff.
21
The Christological Task of India”, Religion and Society, Vol.XI, No.3, September 1964, pp.5f
24“Editorial:
The Acknowledged of the Indian Renaissance, p.239
25
Conclusion
grace.
M.M.Thomas, ‘Faith Seeking Understanding and Responsibility’.Unpublished manusript.Archives
1
the United Theological College in Bangalore.
of
Erlinda N. Senturias and Theodore A. Gill, Jr. (Eds.), Encountering the God of Life. Report of the 10th
2
6 Hielke T. Wolters, Theology of Prophetic Participation. M.M. Thomas’ Concept of Salvation and the Co
llective Struggle for Fuller Humanity in India. Delhi/Bangalore: ISPCK/UTC, 1996, pp.12-74.
expression of this search
an
Salvation and Humanisation , pp.9f.
15
16Man and the Universe Faiths, pp.xi-xii. (The title of Thomas’ book shows an opposite approach to t
of
M.M.Thomas, Religion and the Revolt of the Oppressed . Delhi: ISPCK, 1981, p.55
17
19 Some Dialogues, chapter 7.
Theological
Ibid., p.38.
22 23
26 M.M.Thomas, New Creation in Christ. Delhi: ISPCK, 1976, p.18.

Ibid., p.13
27
The Secular Ideologies of India and the Secular Meaning of Christ , p.199.
28
Towards a Theology of Contemporary Ecumenism , p.203.
29
Paton (ed.), Breaking Barriers Nairobi 1975. London/Grand Rapids: SPCK/ Eerdmans, 1976, p.
30David
the lack of gender awareness of those days.
eflects
Salvation and Humanisation , p.4.
33
Breaking Barriers, p.208
34
Religion and the Revolt of the Oppressed , p.53.
35
David Jenkins, ‘Theological Inquiry Concerning Human Rights’, The Ecumenical Review, Vol.XXVII,
36
April 1975, p.103.
No.2,
Towards a Theology of Contemporary Ecumenism , p.179.
37
Religion and the Revolt of the Oppressed , p.54.Italics by Thomas.
38
Towards a Theology of Contemporary Ecumenism , p.181
39
Invitation to the Pilgrimage of Justice and Peace Revised’, Central Committee, July 2-8, 2014, Gen
40An
Fykse Tveit, Christian Solidarity in the Cross of Christ. Geneva: WCC Publications, 2012, p. 14.
42Olav
Thomas was inspired by this book already in the early 1930s.
43
239.
Ibid., p.240.
31
32New Creation Christ, p.20. While reading passages like these, one notices how Thomas’ language r
in
eva Switzerland, Document No.5 rev.
41Together Towards Life.Mission and Evangelism in Changing Landscapes , paragraph 11.
Downloaded from www.marthoma.in

has been attributed and widely recognised that in the history of the ecumenical movement M.M
It
belongs to the generation of ecumenical leaders who have shaped not only ecumenical
Thomas
metamorphosis of the ecumenical thought of M.M Thomas was an outcome of his direct involvement
The
the ecumenical movement for more than six decades. He made remarkable contributions in the Indian,
in
and global ecumenical movement through various Christian, ecumenical and secular
Asian
and platformsincluding the Mar Thoma Youths Union, Student Christian Movement, Mar
organisations
Council youth forum, World Student Christian Federation, World Ecumenical Youth
Christian
International Missionary Council,
Assemblies,
Thomas started his international ecumenical journey by the usual route in the years preceding the
M.M.
of the WCC: through his leadership in the Indian Student Christian Movement and in the World
creation
capacitiesuntil 1953 operating from India. He was instrumental in preparing the study on ‘The
various
in the World Struggle’ together with David McCaughey, which
Christian
an influential guide to Christian student groups in that period.This study was the first ecumenical
became
to the "revolutionary changes" resulting from the worldwide political upheaval following the
response
Malankara Mar Thoma Syrian Church
Dr. M.M. Thomas Birth Centenary Celebration Seminar
S.C.S Campus, Tiruvalla, Kerala
31 August 2015
M.M. Thomas’ Contributions
to the Worldwide Ecumenical Movement
Mathews George Chunakara
*
Dr. Mathews George Chunakara currently serves as theGeneral Secretary of the Christian Conference of Asia (CCA). He served the
World Council of Churches in Geneva as Asia Secretary (2000-2009) and Director of the Commission of the Churches on
International Affairs ( 2009-2014).
theology but the global ecumenical movement itself.
Thoma Youth League, Youth Christian Council
ofAction, Inter-religious Student Fellowship, National
World Council of Churches, East Asia Christian Conference (EACC)
now known as the Christian
Conference of Asia (CCA) and the Christian Peace Conference.
Student Christian Federation (WSCF).
He was on the staff
of the WSCF from 1947 to 1949 in Geneva and continued to work for WSCF in
Second World War, and the national independence movements in Asia, Africa and Latin America.His

as a WSCF staff in the Geneva secretariat brought Thomas in contact with leading theologians
position
ecumenical leaders in Europe and North America allowed him to be part of the discussions of the
and
gained international recognition for his contribution to the first World Christian Youth Conference held
He
Oslo in 1947. M.M was invited the same year to take part in the preparations for the consideration of
in
and political questions at the first WCC assembly in Amsterdam. He was the only person from the
social
World who was part of the preparatory discussions on a sub theme of the Assembly, "The
Third
and the Disorder of Society". Five years later in 1952, M.M. chaired the second World Christian
Church
Conference held in Kottayam, Kerala, India - the first to be convened outside the Western
Youth
Immediately after the Kottayam Youth Conference, he was invited to be one of the leaders
hemisphere.
a WCC-convened study conference in Luknow on the church and socialissues in Asia. It was based
of
the LuknowStudy Conference report thatEvanston Assembly made a recommendation that the
on
should focus for the next seven years on the social and political questions facing the churches in
WCC
programme on "The Common Christian Responsibility towards Areas of Rapid Social
six-year
in 1955, M.M. was also selected as a member of the Working Committee and he became the
Change"
(CISRS). At the international Christian Conference on "Rapid Social Change" in Greece in 1959,
Society
and John Bennett of the USA co-chaired the section on "Christian Responsibility in Political Action",
he
work increased M.M.'s responsibilities and role inWCC. He presented the findings of the Rapid
creative
Change study at the New Delhi Assembly together with Egbert de Vries of the Netherlands.
Social
and secular ideologies. M.M was directly involved in the preparations for the First
Inter-religious
of the WCC in Amsterdam. He was made a consultant for various preparatory meetings of
Assembly
Assembly. He attended the first Central Committee meeting of WCC held in Whitby, Canada in
the
as a substitute for Juhanon Mar Thoma Metropolitan. At the Evanston Assembly Thomas spoke
1949
Religion and Ethics at the Union Biblical Seminary Pune, who made an effort to expound the
Theology,
of M.M Thomas, observes M.M’s presentation at Evanston was basically in agreement with
theology
understanding that the Church as the servant of the world. Sumithra says,as a layman, Thomas has
the
emphasised the secular witness of the Church and thus secularity came to stay in his views of
always
theology of mission. According to Sumithra, all the elements – “the necessity to express the
ecumenical
Faith in secular activities, the idea of participation, the inevitability of common struggles, the
Christian
as a speaker. In his presentation of a paper on the
invited
“The Christian Witness in the Society and Nation”, he anchored his thoughts and ideas based
subject,
a generalised thematic framework of his presentation at the Evanston Assembly and spelled out
on
the witness to Christ as redeemer of society and nation means. M.M.’s speech at the Ghana IMC
what
was seen as a decisive development in the theology of the WCC, namely a positive
conference
of
evaluation
formation of the World Council of Churches prior to its official founding in 1948.
"developing" countries. When the
newly created WCC department on Church and Society launched a
staff representative in Asia for this project. At the same time his
contributions to the wider ecumenical
concepts and principles were demonstrated
through the Christian Institute of Studies in Religion and
producing a report which became a guide for worldwide Christian
reflection and action.This kind ofa
M.M.’s contributions in shaping WCC’s ideological and theological values were
evident mainly through
his direct involvement in various areas of WCC’s programs
such as Mission, Church and Society and
on “Christians in the Struggle for a Responsible
Society in India”. Sunand Sumithra of the faculty of
criteria of responsibility, human freedom and social justice and the
ideal of secular society – have
continued both in Thomas’ theology as well as in the theology of WCC”. 1
At the International Missionary Council (IMC) meeting held in Achimota, Ghana in 1957-58,
M.M was

and it emphasised plurality as a needed element of the theology ofmission, brought the world
ideologies
Christian mission as its essential part and paved the way towards the ideological interpretation of
into
the New Delhi Assembly where the IMC merged with WCC, M.M. gave a major address on the
At
Challenge to the Churches in the New Nations of Africa and Asia”. He articulated his views in
theme”The
presentation that “Christ is present and active in the world of today, engaged in a continuous
his
with men and nations, affirming His kingly rule over them through the power of His Law and His
dialogue
M.M also advocated his convictions of a Cosmic Christ.All these ideas and theological
Love”.
M.M spoke of at the New Delhi Assembly were taken up into the Message of the assembly
convictions
are counted among the ideological influences in the milestones of the modern ecumenical
and
After the merger of the IMC with WCC in 1961, the newly formed Division of World Mission
movement.
Evangelism had its first meeting in Mexico City in 1963. Thomas had spoken at the Mexico meeting
and
“The World in which We Preach Christ” and he presented the contemporary situation of the world as
on
which would do justice to emerging concerns such as the technological revolution, the
ideology
of the people for social justice, and the resurgence of religions. He was of the opinion at that
awakening
“the search for a new pattern of human society and for an adequate spiritual dynamic for this
point,
are realities of the contemporary world which are relevant to the task of defining missions
pattern
3 While emphasising the goal of unity of mankind as a feltneed, he emphasised on various efforts
today”.
achieve it and said at the Mexico meeting that, “. There is a growing sense of humanity and human
to
in the world which finds its expression in mutual concern, a sense of participation in the
solidarity
of others for their fundamental rights” 4
struggles
spoke at the Conference on the theme “Modernisation and the Struggle for a New Cultural Ethos”,
and
said at the conference, “that the spiritual dimensions of the contemporary awakening of the
He
of building
process
cultural formulations for modernisation”. The Conference message acknowledged the fact
indigenous
“as Christians, we are committed
that
working for the transformation of society”. 5 The report of the Conference underscored that Christian
to
must expound and defend the understanding of the “human” as a criterion for judging
theology
and social change. M.M’s understanding of society, revolutions and ideology were discussed
economic
the Geneva
at
and subsequently he was appointed as secretary of the Asian Branch ofthe study series on
Conference
Social Change’. In that capacity he organised a series of study conferences in India. The Indian
‘Rapid
to the Study was included in M.M’s book, ‘Christian Participation in Nation Building’ which
contribution
of WCC at Uppsala in 1968, it was also due to the contributions of M.M. In his presentation at
Assembly
special session of the Assembly where he was reporting about the Geneva Church and Society
a
Thomas raised the question: “What does it mean to the life and work of the Church to be
conference,
in a world of revolutions?”. He was of the opinion that a dynamic reinterpretation of the Christian
relevant
is needed as traditionalinterpretation of the Christian doctrines has generally been static. At the
Gospel
Assembly M.M was named an official delegate of the Mar Thoma Church and he was elected
Uppsala
mission in the years to come. 2
a revolutionary world. His main thesis out
of his concern was about the development of an effective
The World Conference on Church and Society organised by the Church and Society
department of
WCC held in Geneva was influenced by the thinking of M.M. He was
the chairman of the Conference
people of Asia and Africa, stimulated by the Western impact and their search for a
was a summary of a series of meetings he organised in India.
When the impact
of the Geneva Church and Society conference significantly influenced the Fourth
the moderator of WCC Central Committee. During the period from 1968-1975 when M.M. was Chairman

the Central Committee of the WCC, his thinking influenced substantially the programmatic emphasis
of
WCC., It was a known factor that there was a fear among European church leaders that M.M. was
of
and theological thoughts started influencing and shaping the ecumenical movement many people
social
international ecumenical circles thought or misunderstood M.M Thomas. Some of them expressed
in
or indirectly the unspoken western anxiety that the leadership of the ecumenical movement may
directly
be safe in the hands of non-European Christians like M.M. Thomas and the then General Secretary
not
Dr. Philip Potter. There were criticisms from different corners about M.M’s theological interpretations.
of
late Metropolitan Paulose Mar Gregorios who was WCC’s Associate General Secretary once
The
that several critics in international circles thought that M.M was substituting “Revelation by
commented
Mar Gregorios further describes how his colleague, Prof. Hans Heinrich Wolf, the then
Revolution”.
of the Ecumenical Institute in Bossey, attacked M.M. in terms of his theological positions.
Director
to Paulose Mar Gregorios, M.M. never absolutised any Revolution, but what Prof Heinrich
According
expressed was “merely a sub-liminal fear of the German psyche stemming from some 19th century
Wolf
making them terribly scared about the word ‘Revolution’.” What M.M. stood for was full
experiences,
of the human race -- the development of the awareness of dignity, freedom and
humanisation
in every human being. So when the Human Rights movement was launched in the middle
responsibility
the seventies, it was a confirmation of what M.M. stood for -- the centrality and priority of the
of
Mar Gregorios says, “It was a good thing that M.M was not a systematic theologian. If he were
human.
would have been lost in the labyrinths of methodological precisions and terminological exactitudes
he
would have made him unreadable.” 6
which
the Western world started admiring the contributions of M.M. to the ecumenical
Subsequently
and the theological basis and the ideological clarity he was introducing. In this context,
movement
citesan instance of Western Christianity’s recognition of M.M’s contributions to the
Sumithra
movement. When M.M was distinguished for his contribution by the theological faculty of
ecumenical
M.M. and said, “By conferring on you an honorary doctorate in theology, we want to express
addressed
great significance as a lay theologian… And as the Chairman of the WCC’s Central Committee, in
your
the man who points to the very centre of our faith and the decisive role of theologicalreflection. We
are
among others particularly to you, that theologians and laymen, and First and Third World, can stay
owe
fact, his leadership as the Moderator of WCC Central Committee was also unparalleled.Norman
In
noted that“the most significant symbolic change” at WCC’s Uppsala Assembly “was the
Goodall
of an Asian, M.M. Thomas”. As the moderator of WCC’s Central Committee, Thomas did not
election
his responsibility to delivering only a moderator’s address at the Central Committee meeting. His
limit
on Salvation Today (1973) organised by the Commission of World Mission and Evangelism
Conference
WCC in Bangkok.When he delivered the keynote address at the Bangkok Conference, Thomas’s
of
loaded with theological exegesisthat social justice, physical welfare, political freedom and
speech
sufficiency form the background against which Salvation in Christ become meaningful in the
economic
context.For M.M,
contemporary
real unity” of the churches is their unity in participating in people’s struggles. This is what he said, “a
the
watering down the good old European tradition of Christianity.
While his contributions and ecumenical
the University of
Leiden, Netherlands, with an honorary Doctorate in Theology, Prof. Hendrick Berkhof
a period when many believed that the
ecumenical movement could do without theology, you were and
together”. 7
theological insights and deep Christian convictions were shared in a more pragmatic
waywhich
stimulated the ecumenical movement and helped to address the cardinal
social issues as part of the
prophetic witness of the Church. A classical example for
such a contribution was evident at the World
unity of the churches which comes of internal adjustments in the interests of the preservation of

meeting at Canterbury in 1969, M.M bluntly stated that “the churches are under divine
Committee
for their lack of solidarity with men in their struggle”. In the Berlin Central Committee meeting
judgement
said “it is time for the Church to witness to Christ and His purpose for mankind” and he replaced the
he
of the Church by “participation in the struggles for the humanisation of societies”. At the
confessions
educate, train and support their laymen, women and youth to respond to the Asian
theologically
within their secular vocations and through their associations. He added that the pastors and
struggle
9 He insisted in his speech at the Singapore EACC assembly that the church should get
struggle.
in the movement of the people for power as the path to justice”. He believes in such
“involved
interpreted his concept of spirituality as a basic issue in these quests, and affirmed that the church
M.M
lost its mission if it does not get involved in the struggle of the marginalised people and
has
for these goals.: “Here lies the mission of the Church: it is to participate in the movements
communities
human liberation of our time in such a way as to witness to Jesus Christ as the Source, the Judge and
of
of
Redeemer
human spirituality and its orientation as it is at work in these movements, and
the
as the Saviour of Man Today”. The Bangkok Conference did not negate the fact that salvation
therefore
mean various things to people in various contexts and as such pluralistic approach of mission was a
can
point of the BangkokConference. This was not digestiveto all Christian groups or churches in
focal
days and precisely for this reason the pluralistic understanding of the Christian mission was
those
criticised by the evangelicals at the Bangkok Conference. However, the Bangkok Conference
strongly
influence WCC’stheological and programmatic direction in the following years for which M.M’s
did
as a legitimate goal. In fact, M.Madvocated the need and importance of “accepting the
mankind
framework or ad hoc political goals”. In his Moderator’s Report to the 1972 Utrecht Central
ideological
Assembly held in Nairobi, where M.M concluded his role as the moderator of the Central
WCC’sFifth
a landmark and turning point in ecumenical history. The theme of the Nairobi
Committee,became
and salvation discussed at the Bangkok Conference. When Nairobi affirmed and accepted the
plurality
of the unity of mankind as a legitimate goal and a shift in emphasis from ecclesiastical
principles
to secular ecumenism, it was M.M.’s contribution that was substantial in shaping the
ecumenism
of the new direction and goal of the ecumenical movement at that time. In his address at the
process
assembly, M.M. shared a vision he developed on Christ centred approach to other religions and
Nairobi
need to shape a theology of dialogue between religions and WCC’s future programmatic
the
Sunand Sumithra summarised the role of M.M. at the Nairobi assembly and he says: that
involvement.
idea of unity of all mankind in Christ, the need for a spirituality for combat and the understanding of
the
as a movement of the tension between freedom and unity were all Thomas’ emphases at Nairobi,
history
they became the emphases also of the theology of the WCC in the coming years.
and
common interests is not of much theological value;
the unity of the churches is to be realised through
their participation in the struggles
for the unity of mankind”. 8 In his Moderator’s report to the Central
EACC Assembly in Singapore in 1973,
he emphasised that the congregations must spiritually and
theologians have a large
responsibility to sensitise the churches to the ethical demands of the Asian
participation that the Church as a fellowship of forgiven sinners,
rejects the identification of “any city of
man with the city of God” 10
contribution was significant. The program unit of
Inter-religious dialogue and ideologies came to be
recognised as an important
aspect of the work of WCC and paved the way for accepting the unity of
Committee meeting he emphasised the need for common action with other faiths and ideologies. 11
assembly, “Jesus Christ Frees and
Unites”, was influenced by the discussions and interpretations of

also articulatedhis ideas and concerns on Christian approaches and responses to revolutions. At
M.M.
Strasbourg World Conference of the WSCF, M.M.categorically rejected the argument that revolution
the
and a pietistic approach has a lopsided understanding of man and Christ”. . He had
(Cosmos)
the question whether radical and rapid changes in society necessarily involve force and
addressed
This issue was again brought to the limelight for discussion at the Christian Peace Conference
violence.
Assembly in Prague, Czechoslovakia in 1968. He posits that the concern for the human should
(CPC)
theology of revolution was based on the conviction that people’s participation as the necessary
M.M’s
to effect change in power structures through any revolution.
means
involvement and radical action to address the emerging concerns in the world. The
programmatic
underpinning he emphasised on spirituality was another example of his contribution to the
ideological
ecumenical movement, especially in the context of the Apartheid in South Africa. He
worldwide
the theological and ideological bases which was summarised in an ideological framework he
developed
“Spirituality for Combat”. Thomas classified spirituality in three ways: the mystical spirituality
formulated,
concerns the expression of the union of the believer with God; a second type is the Sadhu kind of
which
which emphasises not only on the union with God but on the renouncing of the world;and the
spirituality
he describes is prophetic or incarnationalspirituality, whose essence is involvement and sharing in
third
suffering of others in order to liberate them from their suffering. He had a firm conviction that neither
the
mystical spirituality of the sacraments, nor the ascetic spirituality of the monks, nor even the
the
in a spirituality which motivates one to legitimate struggles. A spirituality for combat which gives
believed
very life, the spirit with which to struggle. When WCC was spearheading the campaign to end
the
in South Africa, the theological and philosophical bases underscored by M.M. gave real
apartheid
for the accompaniment in the struggle against apartheid. Although it was not a smooth road to
impetus
the ideological and theologicalpositions of WCC and the mobilising support for an international
sharpen
against Apartheid.
campaign
beginning of its founding. At the first meeting of EACC in Prapat, Indonesia in 1957, he spoke on the
very
“The Mission and Its Encounter with the Asian Revolution”. He shared his conviction that
theme
in State cannot live on in a society with an authoritarian tradition. In doing so, he was
democracy
to the Asian church leaders who gathered at the historic meeting in Prapat to discuss
suggesting
future mission and evangelistic tasks of the Asian churches andtheir involvement in such
the
settings. In this context, he defined mission of the church “to witness to Christ as Lord
authoritarianAsian
thinking was often shared in EACC conferences. His understanding and interpretation of Christ as
his
Lord not only of the Church or of the world but of the whole cosmos. He lined the elements of his
the
to colonialism and Christian mission. In his speech at the 1959 EACC assembly, he connected
relation
mission integrally with politics. He stated: “We cannot have a new vision of the Christian
Christian
in Asia without a Christian interpretation of Asian nationalism”. In a way when M.M was
Mission
the Lordship of Christ, he was validating political actions as part of the Church’s mission in
affirming
is a revolt against God by stating that “Jesus
who is the lover of my soul is also the Lord of the world
be the criterion in strategy of any revolution.
M.M.’s interpretations about spiritualitygave new insights to the ecumenical
movement to sharpen its
incarnational spirituality of sacrificial love is relevant, but a spirituality which struggles and fights.
He
convince every member of WCC’s constituency to be part of this struggle,
M.M greatly contributed to
M.M.’s contributions in shaping the theological and ideological bases of EACC were evident
from the
and Redeemer of the whole man” .The question of
Christ’s Lordship which became a cardinal point in
thinking of Christ’s relationship with Asian revolution as well
as mission of the church in response to
emerging political realities in Asia.He approached theology of
mission through politics, especially in

to give a Christian justification of revolution. Again at the 1964 Assembly of EACC in 1964, he said
order
task of the Christian community as being defined by its relation to the struggles of the human
the
in which it lives”.This thinking of M.M has influenced EACC during the first years after its
community
in 1957. In subsequent years M.M. continued to use EACC platforms to echo his views and
formation
for the Asian ecumenical movement mainly in the context of Asia’s pluralistic religious and
convictions
contexts and Christian Action in Asian struggles. At the EACC assembly in 1964, he
ideological
stated that secularism should be the framework for the coming dialogue on common
categorically
between world religions for Asia’s pluralistic contexts. When he reminded the delegates of the
culture
a signal to the Asian churches and Christians to be mindful of emerging religious fundamentalism
giving
their own situations. Already in 1959 at the Kuala Lumpur assembly of EACC M.M spoke of the
in
and theological renaissance as the valid basis for Asian politics. He argued at the 1973 EACC
religious
that any action involves a framework of spiritualand ideological direction, without which there
assembly
no meaningful social life. He recommended to the 1973 assembly that it should give serious thought to
is
question of the ethos of Asian struggle.
the
cooperation with the East Asia Christian Conference M.M. soon became the strategist of a vital Asian
In
programme on social issues. A quick and clear drafter, he produced in these years a stream of
study
on Christian social witness, challenging clergy and laity in the churches of Asia to reflection
literature
action on economic and political goals of nation-building.M.M. Thomas, a layman who engaged
and
his career in a search for the theological and ethical basis of a Christian understanding of
throughout
witness to the tumultuous social and political developments continuously sensitised the churches
and
the worldwide ecumenical movement through his contributions in different areas. Swedish Church
and
Alf Tergel succinctly sums up M.M. Thomas' remarkable ecumenical contribution: "Along with
historian
,
1 .
Sumithra, Revolution as Revelation, International Christian Network , Tubingen, West Germany, 1984, p. 10.
Sunand
ibid p 16).
2
Report of the IMC Mexico meeting, 1963, p.78
3
Religion and Society June 1964, p. 8.
4
Message of the World Conference on Church and Society
5
Religion and Society, March 1970, p.2.
8
Report of the CCA Assembly, 1973, p.10.
9
ibid. p.82
10
Towards a Theology of Contemporary Ecumenism, CISRS / WCC, 1977
11
Bangkok EACC Assembly about the tide of secularisation rising all
over the world, he was in a way
Visser 't Hooft, M.M. Thomas has had the greatest influence on the modern ecumenical movement."
Paulose Mar Gregorios, …M. M. Thomas A Tribute ……………..
6
Sumithra,op.cited
7
Downloaded from www.marthoma.in

A Tribute To Dr. M. M. Thomas
On His 70th Birthday
Dr. Paulos Mar Gregorios
90

| All Saints Company. The Dancing Saints Icons project at Saint Gregory Nyssen Episcopal
Theosebia
San Francisco
Church,
http//www.paulosmargregorios.inNVork_of_Mar_Gregorios/English%20Artlcles/Tributes
.%20M .%2OThomas.htm
/M
first met M. M. in New York. I think it was 1953. He was spending a year reading at
I
Seminary. I was an ordinary B. D. student at Princeton. He was already a Guru,
Union
known in Indian Christian circles, as well as in WSCF circles. I was totally unknown
well
India, having left the country in 1947. My few youthful exploits in Ethiopia and the
in
attached to them were most likely unknown to MM as they were
legends
to many Indian Christians until much later.
unknown
went to see him to learn and to be inspired. But I did it in the typical Indian way. I just
I
in and introduced myself, a procedure MM did not particularly like. He made me
barged
understand clearly that he had come to America to do some reading and did not have
to
time for idle conversation. Anyway there was no idle conversation. I left after
much
I come back to India and became an active, worker in the Student Christian
After
of India, contacts became easier and more frequent. We began sharing
Movement
and traveling to conferences together. I remember the WSCF conference in
platforms
That must have been 30 years ago. I had just joined the staff of Emperor
Rangoon.
M. M. Thomas and Mar Gregorios as depicted in the mural
about 5 minutes, with the satisfaction that I had met the great man face to face.
Haile Sellassie, and had come to Burma from Addis Ababa, via India.
We got to Rangoon at about 4 a.m. and since the conference was in a High School, our

were limited. MM desperately wanted a cup of tea. Harry Daniel was with us as
facilities
as our brother from Sri Lanka, whose name now escapes me. Harry taunted us,
well
“I am born in Burma. I assure you, if you want a cup of tea, just walk around near
saying
school, and you will find some Malayalee pouring out tea.” So that is what we did --
the
four of us wandering around the school in Rangoon, at about 4.30 a.m. We did not
the
to walk far before we found a Malayalee tea-shop, and all of us were so pleased, I
have
those days, I had a reputation as an interpreter of M.M.Thomas. My mind was much
In
than his. What he expressed in complex technical terminology. I could,
simpler
of course, summarise in simpler language. Quite often, after MM had
inadequately
in English, I would be asked to summarize in English, or if he spoke in
spoken
contacts became more frequent after 1961, when he was Moderator of the
Our
of Church and Society in the WCC and I became WCC’s Associate General
Department
both had come through the fifties when “nation-building" and Christian contribution
We
“Asian Revolution” had become the main concerns for thinking Christians in the
to
independent countries of Asia. MM saw at that time two forces sweeping our
newly
along with the surge and emergence of formerly subject peoples
nations,
the impact of science and technology on our cultures and ways of living, and the
--
road-roller of secularisation crushing old ideologies and religions.
sweeping
was a “Rapid Social Change’ man, welcoming the acceleration of the pace of social
He
but warming people not to idealize or idolize any particular ideology or
revolution,
No political order or political party or moral system or ideology was to be
institution.
with the Kingdom of God. This he had learned from Barth and the Niebuhrs.
identified
he saw Jesus Christ at work in the social revolution. For him Jesus Christ was more
But
work in what was happening outside the Church than inside it. But there was no room
at
any utopianism, no ideology of the inevitable success of the revolution, no easy
for
about higher standards of living yielding greater human dignity and freedom.
optimism
misunderstood MM that he was substituting Revelation by Revolution. In fact my
Many
on our staff in Geneva, Prof. Hans Heinrich Wolf, the Director of the
colleague
Institute in Bossey, attacked MM in those terms. In fact, however, MM never
Ecumenical
any Revolution. This was merely a sub-liminal fear of the German psyche
absolutized
from some 19th century experiences, making them terribly scared about the
stemming
“Revolution.”
word
MM stood for was full humanisation of the human race -- the development of the
What
of dignity, freedom and responsibility in every human being. So when the
awareness
remember.
Malayalam, to reformulate it in the same language, for the benefit of the audience.
Secretary and Director of the Division of Ecumenical Action.
Human Rights movement was launched in the middle of the seventies, it was a

of what MM stood for -- the centrality and priority of the human.
confirmation
the period from 1968-1975 when MM was Chairman of the Central Committee of
During
WCC, there were a number of attacks on MM's theology from good friends like
the
Lesslie Newbigin, Prof. Wolf and others. Behind these was a fear that M. M.
Bishop
watering down good old European Christianity and the unspoken western anxiety
Was
the leadership of the Christian Ecumenical Movement may not be safe in the hands
that
non-European Christians like M.M. Thomas and Philip Potter. Is Christianity safe in
of
hands of the West?
the
is a good thing that MM is not a systematic theologian. If he were he would have been
It
in the labyrinths of methodological precisions and terminological exactitudes which
lost
is a pious liberal Christian, devotedly committed to Jesus Christ, but not to the
MM
believed by the Church. It is a Christ about whom he learned much from Marxism
Christ
Gandhism, and whose main work is in society rather than in the Church or in the
and
soul. Christ is at work in technology, in the Asian Revolution, in allsocial
individual
is no doubt that for many Protestant Christians and others committed to social
There
MM has been a source of great inspiration and encouragement. I remember
change.
Fermandez, who, if anything is a Roman Catholic, saying in a Delhi meeting
George
which I was presiding, that he was prepared to fall at MM's feet and kiss his feet.
over
added also, for my benefit, that he could do that with no other Christian leaders. MM
He
a great teacher and a prolific writer, even as he enters his seventies. May God
remains
him many more years of mental and bodily health and vigour to further clarify the
grant
of his thought. I would like, personally, to see his thought move and develop
framework
two different directions. First, his ecclesiology, with its sacramentaltheology, will have
in
show more clearly the distinctions and relations between the work of Christ and the
to
Spirit in the community of faith on the one hand and in the world as a whole on the
Holy
Second, in developing the latter aspect, i.e. the work of Christ and the Holy Spirit
other.
the world, he would have to make the Cross on which the world is today hanging a
in
more clear. That Cross has a North-South beam and an East-West beam. He
little
still have to work out the relation between the East-west tensions as not just
would
rivalry, but also as a conflict which has its roots in the exploitation and
super-power
is both an ex-Marxist and an ex-Gandhian, though his actual involvement anddeep
MM
of Marxism and Gandhism was of somewhat short duration. He is seeking
penetration
make that Cosmic Christ make sense to Christians and non-Christians alike in the
To
of today's world is a big challenge indeed, to him as well as to the rest of us.
context
would have made him unreadable.
change everywhere. Christ is also the norm for our participation in all change.
oppression of the many by the few.
to go beyond both Marxism and Gandhism through his perception of a Cosmic Christ.

salute M. M. and pay my humble tribute to him. May God guide him and use him for
I
more years to come.
many

If at all ecumenism needs to be practical, relationship between Churches has to become
KOTTAYAM:
said the Supreme Head of the Armenian Apostolic Church, Aram I. Ecumenical Movement
stronger,
face the challenges of 21st Century only if relations between Churches get deeper, added the
can
who is also the Moderator of World Council of Churches.
Catholicos,
key note address at the Ecumenical Meeting held at Old Seminary, Kottayam under the
Delivering
of Kerala Council of Churches, Catholicos Aram I stressed that India has always been
auspiciousness
and multireligious and the harmony of this Indian society is seen by the world nations as
multicultural
adaptable model.
an
by Dr. Paulos Mar Gregorios and Dr. M.M. Thomas, whom Kerala has given birth, are
“Contributions
upon by the World Ecumenical Movement with utmost admiration”, remembered the Armenian
looked
Elect of the Malankara Orthodox Church Paulos Mar Milithios presided over the function.
Catholicos
of Marthoma Church Zacharias Mar Theophilos inaugurated the meeting.
Metropolitan
from the Malankara Syrian Church Thomas Mar Thimotheos and Geevarghese Mar
Metropolitans
Bishop of Central Kerala Diocese of the CSI Church Thomas Samuel, Secretary of Kerala
Coorilos,
of Churches Prof. Philip Ninan, and Principal of Orthodox Theological Seminary Dr. K. M.
Council
spoke on the occasion.
George
Catholicos.

initiative to organize a seminar on the theological contributions of M.M. Thomas and to
SAHTRI’s
the presentations is greatly appreciated. M.M. Thomas is one of those thinkers and leaders
publish
have inspired a whole generation of Indian theologians and ecumenists, whether or not they
who
with him. His addresses, articles and books are thought-provoking and can hardly be ignored.
agreed
his visible role in debates in India and outside ended, one got the impression that his influence
After
fading. New concerns and developments in India and in the world and new theological trends
was
and seminaries. New issues that were not at the heart of Thomas’ reflections increasingly
faculties
attention, for instance, the perspectives offered by feminist and Dalit theologians, the concerns
needed
of the changing agendas in theological reflection and urged younger theologians to take up
aware
new subjects in their study.
these
volume shows that this is not the case. The centenary celebrations of his birthday have revived
This
interest in his writings. Several platforms and institutions, including the Mar Thoma Church to
the
Foreword
were determining the agenda of
debates in churches, the ecumenical movement and theological
around ecological justice and, later,
increasing religious radicalism and violence. Thomas was fully
It was felt that with these changing agendas
the relevance of Thomas’ thinking would also diminish.
which he belonged, have felt that it is worth going back to his writings. They try to discern what his

eading his articles and books, one hardly gets the feeling that Thomas developed a
However,
academic theological methodology. Some remarks and insights can be found throughout
systematic,
body of his writings, but he did not bring them together in a well-developed study on methodology.
the
does not mean that he would play down the importance of a sound theological methodology. On
This
contrary, his reflections on current issues in society, churches and the ecumenical movement,
the
Bible studies, meditations and sermons, all witness a deep awareness that theology implies a
his
volume of studies on Thomas shows that his theology can rightly be called a theology of dialogue.
This
would like to add a dimension to the dialogical nature of his thinking which has often not been
I
His thinking has also a ‘journey’ dimension, or as we would call it today in the ecumenical
highlighted.
his thinking can be seen as a personal pilgrimage of justice and peace. In his unpublished
movement,
‘Faith Seeking Understanding and Responsibility’, he tried to write, probably challenged by
manuscript
of his friends, an autobiography. At that time his attempt was not really a success as he more or
some
had brought together significant passages of his most important articles and annotated these
less
with some notes with reference to the context in which they were written. It was never
passages
as a book as it would probably not have appealed to a wider audience. However, this
published
manuscript is of great importance for those who want to study the development of his
unpublished
title of this unpublished manuscript is very meaningful to understand Thomas’ personal faith
The
and engagement in and understanding of socio-cultural, economic, and political affairs. He
journey
it ‘Faith Seeking Understanding and Responsibility’. These four words precisely mark the key
called
in his thinking: his personal faith and spirituality, the need to analyse and understand, and
elements
urgency to take up responsibility. The word “seeking” forms a crucial marker for his methodology in
the
together faith, understanding and responsibility. For him it was a journey in which answers
bringing
solutions were not given once and for all. Comparing his early articles and meditations and his
and
books helps us to see that he has gone through a development in his thinking which is on the one
later
a continuous response to current issues and on the other hand a growth in theological
hand
of them leading to Christian responsibility.
understanding
methodological approach is still very relevant. I hope that re-reading his articles and books will
This
us in our own faith search for understanding and responsibility. M.M. was a person who
help
seeking out people with pastoral care and encouragement. But he was also a person
accompanied
liked critical dialogue challenging easy and comfortable assumptions. I hope that this volume will
who
approach to the questions and concerns of his days would mean
today. SAHTRI’s choice to focus on
Thomas’ contribution to reflections on theological methodologies is therefore very timely and relevant.
continuous interaction between sociology of religion and theology of society, as he formulated
in his
book Man and the Universe of Faiths.
thinking.
help the readers to engage with him in
a heuristic conversation.
Rev. Dr Hielke Wol

http://www.bu.edu/missiology/missionary-biography/t-u-v/thomasmadat
Thomas, M(adathilparampil) M(ammen)
(1916-1996)
Indian church leader and world ecumenical leader
Born in the Travancore region of Kerala, Thomas was raised in the Mar Thoma Syrian Church, whose
combination of ancient sacramental liturgy with modern evangelical spirituality undergirded his life and
ministry. His early Christian youth work and social action in India projected him onto the scene after
World War ll. From 1947 to 1953 he was on the staff of the World Student Christian Federation in
Geneva. The Christian in the World Struggle, written by Thomas in 1952 with colleague David
McCaughey, was an influential guide to Christian student groups in its time.
Thomas served the World Council of Churches (WCC) as moderator of its Central Committee fro 1968
to 1975. Earlier, he was Asian staff member of the WCC church and society department, then chair of
the departmental working committee and co-chair of the World Conference on Church and Society in
Geneva, 1966. He was also secretary of the East Asia Christian Conference for church and society
concerns. He was a tireless speaker and writer, stimulating ecumenical debate and forging consensus,
expressed in countless conference and meeting reports he helped write. Towards a Theology of
Contemporary Ecumenism (1978) presents some of this work.
In India, Thomas served as associate, then director, of the Christian Institute for the Study of Religion
and Society from 1958 until his retirement in 1975. His work produced a libraiy of studies and
conference reports on the religious and social dimensions of Indian life in Christian perspective. He also
wrote extensively in his own name, interpreting Christian faith in light of the Asian revolution, in Indian
society, and in encounter with Hinduism and secular ideologies. In retirement, he continued to write
biblical studies and theology in Malayalam, his mothertongue. He sewed as governor of Nagaland, by
appointment of the government of India, from 1990 to 1992.
Charles C. West,
“Thomas, M(adathilparampil) M(ammen),” in Biographical Dictionary of Christian Missions, ed.
Gerald H. Anderson (New York: Macmillan Reference USA, 1998), 666-7.
This article is reprinted from Biographical Dictionaiy of Christian Missions, Macmillan Reference
USA,
copyright © 1998 Gerald H. Anderson, by permission of Macmillan Reference USA, New York, NY.
All
rights reserved.

M. M. Thomas (1916 -1996)
Madathiparampil Mammen Thomas was one of the most remarkable Indian theologians, a renowned
ecumenical leader, and an outstanding scholar who made an indelible mark on the twentieth century
ecumenical movement. Thomas was a prolific writer both in English and his native language
Malayalam, and wrote over 60 books and close to a thousand articles. some unpublished.
Thomas was born on May 15, 1916 in the South Indian State of Kerala in a devout Christian family
belonging to the Syrian Marthoma Church, where he was raised in evangelical piety. After earning a
university science degree, Thomas took up a teaching job which he left in 1937, becoming involved in
social service and youth movements.
Thomas underwent a spiritual transformation which he called, “an evangelical spiritual experience.” His
personal commitment to Christ, his upbringing in a strong Christian tradition, and his own personal
meditation and study of the Bible and other devotional literature nurtured Thomas’ spirituality which he
later sought to relate to his social involvement. Thomas was influenced by Gandhi, but later became
more inclined towards Marxist ideology. From 1943, Thomas associated himself with the Student
Christian Movement, and in 1947 he became the Secretary of World Student Christian Federation
(WSCF). This new position brought Thomas in contact with leading theologians and ecumenical leaders
in Europe and allowed him to be part of the discussions of the World Council of Churches prior to its
formation. In Europe, his exposure to western liberal democracy and his disillusionment with new
developments in communism both in India and Eastern Europe led to an ideological shift away from
Marxism.
Between 1953 and 1961, Thomas became actively involved in the developing Asian ecumenical
movement and participated in the WCC assembly of 1954 (Evanston). A significant event was the
formation of the Christian Institute for the Study of Religion and Society (CISRS), Bangalore, India in
1957. P. D. Devanandan was appointed the first Director of CISRS and Thomas became the Associate
Director. Thomas also played a major role in the formation of the East Asia Christian Conference
(EACC) in 1959, which became the Christian Conference of Asia (CCA) in 1973.
The period from 1961 to 1975 was another significant phase in Thomas’ ecumenical journey. He
became actively involved in the WCC with its New Delhi assembly in 1961, where he was elected
Chairperson of the department of Church and Society. Thomas ably led the department during a period
of turmoil and upheaval around the world. In 1962 Devanandan died and Thomas assumed the
directorship of CISRS.
An important milestone in Thomas‘ life was his appointment at the Uppsala assembly in 1967 to be the
Director of the Central Committee of WCC.
After long association with WCC, Thomas retired from both the Central Committee (1975) and also
from CISRS (1976). This period also witnessed Thomas‘ active engagement in India with political
issues of the time. He reacted to the emergency under Prime Minister Indira Gandhi through his
writings and organized campaigns for human rights and freedom. In 1990, the Indian government
recognized Thomas’ contribution to public life by appointing him Governor of the Northeastern State of
Nagaland. Thomas resigned as Governor in 1992, and devoted the rest of his life writing, including the

production ofa series of commentaries on the books of the Bible until his death in 1996.
As an ecumenical theologian and a social thinker, Thomas was deeply concerned about Christian
mission. Thomas located his framework for mission in the person of Jesus Christ, the God-man, the
God-for-Man, and thus his theology of mission is grounded in his Christocentrism. He recognized the
redemptive work of God in the person of Christ and the proclamation of this message for the salvation
of humanity. This evangelistic dimension of mission, for Thomas, was essential and the cutting edge of
Christian mission. However, he did not confine mission only to this concept, what he called the ultimate
destiny, but believed that mission must be understood in a broader perspective of the struggle for
humanization, the historic destiny—human rights and social justice. For Thomas, salvation was
eschatological, but the eschatological framework must embrace “the task of humanisation of the world
in secular history.” Therefore, he maintained that humanization is an integral part of the Christian
message of salvation, and it was intrinsic to salvation. He believed the search for humanization was
embodied in the contemporary revolutions in which he discovered the mission dimension. Thomas saw
Christ at work in revolutions, and he called upon the church to discern it and participate in this mission
for an increased human dignity and fuller humanity.
by P. V. Joseph
Bibliography
Primary
Thomas, M.M. The Christian Response to the Asian Revolution. London: SCM, 1966.
. The Acknowledged Christ of the Indian Renaissance. London: SCM, 1969.
. Salvation and Humanisation: Some Crucial Issues of the Theology of Mission in Contemporaiy
India. Madras: CLS, 1971.
_. The Realization of the Cross. Madras: CLS, 1972.
i. Man and the Universe ofFaiths. Bangalore: CISRS & Madras: CLS, 1975.
_. New Creation in Christ. Delhi: ISPCK, 1976.
_. The Secular Ideologies of India and the Secular Meaning of Christ. Bangalore: CISRS, 1976.
_. Some Theological Dialogues, Madras: CLS, 1977.
. Towards a Theology of Contemporary Ecumenism: A Collection of Addresses to Ecumenical
Gatherings (1947-1975). Madras: CLS, 1978.
. Religion and the Revolt of the Oppressed. Delhi: ISPCK, 1981.
. Ideological Quest within Christian Commitment: 1939-54. Madras: Christian Literature Society,
1983.
. Faith and Ideology in the Struggle for Justice. Bombay: Bombay Urban Industrial League for
Development, 1984.
. Risking Christ for Christ’s Sake: Towards an Ecumenical Theology of Pluralism. Geneva: WCC,
1987.
. My Ecumenical Journey, 1947-1975. Trivandrum, India: Ecumenical Publishing Centre, 1990.
. The Gospel of Forgiveness and Koinonia. Tiruvalla, India: CSS, 1994.
. A Diaconial Approach to Indian Ecclesiology. Rome: Centre for Indian and Inter-religious Studies
& Tiruvalla, India: Christava Sahitya Samitha, 1995.
. The Church’s Mission and Post-Modern Humanism: Collection of Essays and Talks, 1992-96.
Delhi: ISPCK, 1996.
i. God the Liberator, trans. T.M. Philip. Tiruvalla, India: CSS, 2004.

_. Spiritual Body, trans. T.M. Philip, Tiruvalla, India: CSS, 2005.
_. To the Ends of the Earth, trans. T.M. Philip, Tiruvalla, India: CSS, 2005.
Thomas, M. M. and Paul E. Converse. Revolution and Redemption. New York: Friendship Press, 1955.
Secondary
Abraham, K. C., ed. Christian Witness in Society: A Tribute to M. M. Thomas. Bangalore: Board of
Theological Education of Senate of Serampore College, 1998.
Athyal, Jesudas M. M. M. Thomas: The Man and His Legacy. Tiruvalla, India: Thiruvalla Ecumenical
Charitable Trust and CSS, 1997.
Bird, Adrian. “M.M. Thomas: Theological Signposts for the Emergence of Dalit Theology." PhD
dissertation, University of Edinburgh, 2008.
Chacko, Mohan. Interpreting Society: A Study of the Political Theology of M. M. Thomas and its
Implications for Mission. Dehardun, India, 2000.
Mitchell, Eric Robin. “M.M. Thomas’ View on Church and Society: A Comparison with the Liberation
Theology of Gustavo Guttierrez." PhD dissertation. Drew University, New Jersey, 1985.
Miyamoto, Ken Christoph. Gods Mission in Asia: A Comparative and Contextual Study of
This-Worldly
Holiness and the Theology of Missio Del in M. M. Thomas and C. S. Song. Eugene, OR: Wipf and
Stock,
2007.
Morton, Stephan Andrew. “P.D. Devanandan, M. M. Thomas and the Task of Indigenous Theology."
PhD
dissertation. University of Nottingham, 1981.
Ninan, M. M. Life, Legacy and Theology ofM. M. Thomas: An Anthology. Global Publishers, 2009.
Philip, T. M. The Encounter Between Theology and Ideology: An Exploration into the Communicative
Theology of M. M. Thomas. Madras: CLS, 1986.
Sumithra, Sunand. Revolution as Revelation: A Study of M. M. Thomas’ Theology. New Delhi:
Theological Research and Communications Institute, and Tubingen: International Christian
Network,1984.
Thomas, T. Jacob. M. M. Thomas Reader: Selected Texts on Theology, Religion and Society. Tiruvalla,
India: CSS, 2002.
Wolters, T. Heilke. Theology of Prophetic Participation: M. M. Thomas’s Concept of Salvation and the
Collective Struggle for Fuller Humanity in India. Delhi: ISPCK, 1996.
LinkS
“Dr. M. M. Thomas: Images, Memories."
“Pennamma Bhavanam: A Mother Home for Liberative Faith. Politics and Praxis."
“M. M. Thomas: Ecumenical Reading Forum."

am not a scholar and not at all an M. M. Thomas scholar. l am interested in contextual theology and
I
how we could bring a contextual approach to the Asian American experience. It's usually
wondered
asking the right questions, so l have a question for you. What if M. M. Thomas came to the
about
States, say on August 12, 2015 having read the newspapers for the last year, updated on our
United
to speak to this group? What issues would he raise for us as critical to the project of liberation?
context,
are the tools at hand to accomplish it? What is our responsibility?
What
inspiration, l took the traditional path of the liberation theologian through the Exodus narrative with
For
guidance of M. M. Thomas as translated into English by Rev. Dr. T. M. Philip in a slim volume
the
text is from a series designed to offer theological and historical-critical analyses of the scripture
This
a liberation lens for lay people. The series of 25 books was written between 1977 and 1996.
through
sources are cited on the final page. There are no footnotes. The introduction includes liberation
Five
like “Human history, from beginning to end, is the history of God's acts of liberation."
zingers
points out early on that a solely spiritual liberation, like we have in the Evangelical movements
He
is a misunderstanding of the fundamental teachings of the text. Liberation, in his understanding,
today,
we gather here...
As
come having been told the stories of liberation of our ancestors, both historically and spiritually.
We
questions for us are:
The
this place where we find ourselves...
In
seeks liberation?
Who
are the movements for liberation today?
What
do we connect with them?
Where
for us And
entitled God the Liberator.
[God the Liberator, p. 32]
occurs in history. Holy Scriptures root the narrative of God's action in the world.

what or towards what do we seek liberation?
From
does the text, and maybe more importantly today, what might M. M.
What
have to say to us?
Thomas
need to start out by saying that I was raised in a Mar Thoma, Jacobite, CSI home. We were
I
until I was a teenager. What I teamed from growing up within those communities was that
undecided
community was very inward looking and striving to ensure economic security and some status or
the
I suspect many who were invisible or silent in the churches were also struggling simply to
prestige.
on modest wages or public benefits; many were committing and surviving acts of violence and
survive
many were struggling to survive psychological distress; and many must have been
abuse;
racism and anti-immigrant sentiment.
encountering
noticed as a child the difference between what little my parents said about the churches they had
I
up in in India, and the churches we now attended. M.M. Thomas was the youth leader in my
grown
youth group in Kuviyoor. My mother remembers reading pieces written for teenagers and
father's
adults in general publications. Liberation Theology was a part of the formation of young Malayali
young
in the 1950's and 60's. It is hard to believe that those same people founded the kinds of
Christians
communities I was raised in and from whose children and grandchildren I regularly hear that
Christian
l am no scholar of M. M. Thomas, I thought I would bring today's world into this conversation,
Since
we can all pretend M. M. Thomas is here to provoke us to join these struggles for justice today.
and
should never become a permanent order." [p. 24]
“Slavery
would say slavery should never be. But may be Exodus only goes so far as to say it should not be
We
permanent condition. We do not have slavery per se in the United States nor in India, but by default,
a
do. We have traces of it in our social order.
we
the United States, it is the prison industrial complex that replicates the conditions of slavery. If the
In
of the text is that all human life is redeemable and no debt should eliminate a person's hope fora
intent
life with dignity, the criminalization and imprisonment of the poor. Over whelmingly young men
decent
women who are black, Latino, or Native American is our modern day rendition of slavery.
and
wonder what M. M. Thomas would expect of the church in the United States in response to the
I
crisis in policing and prisons?
current
a student at the Union Theological Seminary, someone would usually link me to new students from
As
who were coming to do an STM at Union in preparation for a Ph.D. Many of them had been
Kerala
of M. M.Thomas. Some had lived in rural villages for many years alongside poor villagers with
students
evangelical agenda but to accompany them, seeing the face of Christ in them and finding
no
as outsiders, not the people they went to live with, changed, coming to a greater
themselves
of their humanity and the humanity of these their new neighbors, an understanding that
understanding
deeply challenging to the traditions of the communities they had come from. I wonder what a
was
of teaching ike that would look like here. We cannot very well enter prisons and live among
model
accompanying them in their daily life without a marked power differential. We can go and
prisoners,
in communities in which the police treat the community more like a prison than a neighborhood.
live
can live in rural and urban areas in which Americans and American children go to bed hungry
We
night We can find communities of migrant workers here in New Jersey and in NewYork. where
every
have even fewer rights, barely ciinging to the edge of survival while participating in every step of
they
production of the clean, cheap and nutritious food we have come to this country to have in great
the
they can find no place for their interest in social justice in their Congregations.
Prisons/Policing
abundance. We should hope for our young adults that companionship with those most on the margins

think I know what M. M. Thomas might demand of us in this time, but I wonder. because I did not
I
him, and among the generation that did, I don't see churches that give of themselves radically, or
know
to one another in the hopes that they might be transformed into their full humanity through
even
the face of Jesus the Christ
seeking
Equality
Gender
community should also manifest the dignity of the humans who are created in God's own image,
‘”The
mutual responsibilities included in freedom and God's justice in the midst of human
observing
[p. 23]
communities.’
this M. M. Thomas is talking about the wandering in the desert and the lament of the people that
In
had been good enough under slavery. When we talk about gender equality in the Malayalee
things
I think sometimes we are talking about something like fleshpots in Egypt. lhings were not
churches
under slavery but maybe they were good enough. Maybe things are not ideal today, but may be it
ideal
course inequality is not good enough. When women and girls are not included in all aspects of
Of
life, it is not good enough. It is an embarrassment which means you have half or less of the
church
available to you that God has blessed you with undeservedly for the leadership of the church,
talent
by definition you are only recruiting men who are somewhat comfortable functioning within that
and
has meant that in a society in which the abuse of women is a primary concern, the church says
It
nothing, although some stalwart women activists will show up and speak on Women's Day and
almost
our embarrassment even young men find this to be good enough. The church gives away too much
to
ground and is foolish to wonder why society is not bothered when the church makes a moral
moral
What could be a more significant moral proclamation than to protect the bodies of
proclamation.
and the most vulnerable? What would be more reflective of the fullness of God than men and
children
my experience it has been generations of young nurses who have made it possible for so many
In
families to survive at home and claim a respectable. middle class status on the backs of their
Malayali
and acceptable for women to work outside of the home. Their work is highly valued, and even
possible
saving resource for our families, and still they are devalued and put in their place socially by their
a
Race
liberation and development in society is the essence of the law. It is to be recalled in this
‘Humanity's
that Jesus taught, quoting the Old Testament Scriptures that the essence of the law is
context
in the twin commandments: love God and love one’sneighbor.‘ [p. 23]
contained
2015 in the United States, Black Lives Matter tells us who our neighbor is. This movement,
In
is as much a hashtag as it is a traditional movement, is a space in which black people in
which
U.S. have been reporting acts of violence against Black people, particulany at the hands
the
the police, and so forcefully and effectively, that they are forcing media coverage, which
of
in the U.S. is a part of their Christian formation.
is good enough.
kind of discriminatory space.
women in leadership and service at all levels of Christian institutions?
In the United States it is young women who are leading the movements for social justice.
labor. In this case it is as
though we have been granted the beginnings of freedom. We have made it
religion. What a perversion of the liberative tradition we inherit.
Who is my neighbor?

police investigations, which have forced body cameras, and has given the President of
forces
United States a space in which to speak out on the disproportionate violence directed at
the
and brown people by the police. It is a mighty movementwhich isjust getting started.
black
immigrants we root in the neighborhoods we find ourselves in. I grew up in Dallas in what was
As
white and is now an Asian suburb. The people who were not white were few but there. l have
a
who grew up in all-black neighborhoods in Chicago, or in Queens in majority Indian
friends
history of the United States plants us firmly in a racist state. It was the liberation struggle of
The
ceoole in the U.S.. insbired in cart bv the places. Resonant with our own stories of
black
or exclusion. We should be the most strident. Those of us who found it hard to walk
marginalization
airports in 2002 and 2003, and who get mistaken for Latino, Black, Arab should not worry
through
clarifying that we are not; in the tradition of M. M. Thomas we have achieved blast otf. We find
about
so unwittingly in solidarity with the outcast that we are mistaken for them, or maybe
ourselves
Orientation
Sexual
people of Israel declare that living under slavery is better than dying in the struggle for freedom.
“The
leaders of revolutions raise the slogan: either freedom or death.... The awareness that their life’s
The
and sense of security rest with the system of slavery is deeply rooted, not only in the
vocation
but also in the oppressed. This in fact is the real spiritual slavery. In such a situation the
oppressors
will always view freedom and responsibility not as a means for the growth of humanity but
oppressed
let's tackle the most difficult social issue for ourcommunity. Sexuality. By this I mean
Finally,
and the LGBT movement, but there is more to be said about the idolatry of family
homosexuality
as culture which places many of our people outside of the bounds of our Christian
structure
We are actively creating other marginalized communities in which we could root
communities.
would happen if we accepted LGBT persons and taught a healthier understanding of human
What
in our churches?
sexuality
M. Thomas’s understanding of sites of freedom as space for the growth of humanity is profound.
M.
most of us some part of the justice work we are passionate about will be achieved in our lifetime,
For
it cannot be that the work is simply to make ourselves comfortable. It must be that those growing
but
where freedom is being sought are constantly drawing us because we are followers of Jesus.
edges
insight that in these places we must first confront our own fears is convicting. It is one thing to
The
our personal fears in working for our own liberation, but it is hard to consider that the fear of
confront
one’s comfort or privilege, even as a wandering, newly freed slave, might be what causes us to
losing
danger or evil when we should be hearing a crying out for liberation.
see
liberation is universal... ‘Are you not like the Ethiopians to me, O people of Israel?’ says the
"God's
‘Did I not bring up Israel from the land of Egypt, and the Philistines from Caphtor and the Syrians
Lord.
M. Thomas writes that where we see liberation we see the action of God. Not a spiritual liberation. It
M.
not solely personal and intemal, but in the acts of history which means movements of people for
is
Communities.
recognized as one of them, as followers of Jesus.
as a dangerzone." [p.95]
ourselves to team about the marginalized, which isabsurd.
A question.
Are we enslaved to one understanding of family and an ordering of desire?
from Kir?‘ (Amos 9:7) whether the(a people) recognize this truth or not. . ." [p.26]

And, as he says above in response to the Amos, whether the people acknowledge it or even
freedom.
it of God or not, God seems lo be involved in the very act of liberating, almost as if God is
ask
is the presence of God. In Galatians (5: 1), one of the earliest letters of Paul, he writes that it
Liberation
for freedom that Christ has set us free. As we are, in our true and lull humanity as M. M. Thomas
is
M.M. God the Liberator, trans. Rev.Dr. T. M. Philip, Thiruvalla, India: Christava Sahitya
Thomas,
2004. . .
Samithi,
liberation.
would say, the task for us is what work does that give us to do in this time and in this place.

“Where is God?”
written following the great famine of Shertallay, Kerala, India, 1941
There was heaviness in my heart,
A loneliness cut me through,
Have I put my trust in God in vain?
Have I placed my feet on slippery ground?

was the faith in a caring God
Vain
was the trust in a loving Father,
Vain
God is with the wicked in their pleasures,
For
slave of them of them that seek for themselves,
A
prepares a table for them anywhere they want,
He
spreads a carpet for them wherever they walk,
And
makes them shine like holy men,
He
gives the honoured places in His Church,
And
And in His Heaven, palaces decked with jewels;

for these, they must fade and fall,
But
flowers in the forest,
Like
not a soul to watch, nor a tear to mark their end;
With
dust they came, and to dust they return,
Form

no God cares.
And
then thought I,
…But
sun had set and it was dark,
The
around was silence --
All

silence of Death;
The
while I looked, I saw a flickering light far off;
And
made for it; a man was digging a little grave;
I
I, who must this man be,
Thought

has strength enough to dig a grave for his little child?
Who
was weeping as he dug;
He
sighs were deep, and his sobs loud,
his
he was alone, amidst the corpses that lay all around.
And

fear in my heart,
With
approached the man digging the grave,
I
the flickering light,
in
turned his face to me;
He
eyes were red with weeping, and his face wet with tears,
His
wept;
Jesus
said to me in a low voice, through sobs,
He
dost thou do this to me?
Why
thirst, I starve
I
in as much as ye did it not to these, ye did it not to me.
For
Lo, it is Christ!

am dying. I
dost thou break my heart?
Why
in their afflictions am I afflicted
For
their deaths I am crucified.
In
was my heart grieved and I was pricked in my reins,
Then
had almost said in my heart, Thou dost not Care,
I
foolish was I and ignorant,
So
was a beast before Thee.
I

who praise him in the sanctuary,
Ye
who call on him with doors all shut,
Ye
Open your eyes and See your God is not Before ye,

is there in the land of desolation,
He
Alone,
The dark
In
the corpses,
Amidst
with the millions that starve,
Starving
with the millions that Die
Dying

St. Gregory Episcopal Church is widely known for its experimental liturgies which mix elements of
orthodox and western Christian practice, and for its unusual building with its gigantic mural of
"dancing saints."
St. Gregory of Nyssa Episcopal Church, De Haro and Mariposa Streets, San Francisco

Dancing Saints
Megory Anderson
There is a church on Potrero Hill called Saint Gregory Nyssa Episcopal Church, and it is
filled with dancing. Saints dance on the walls, and people join them below. Dance as part
of the liturgical rite dates back to ancient Christian practices. (“Once there was a time
when the whole rational creation formed a single dancing chorus looking upward to the
one leader of this dance. And the harmony of motion that they learned from his law found
its way into their dancing."—Gregory of Nyssa, fourth-century Cappadocian bishop and
theologian, in his commentary on Psalm 50.)

Inside this San Francisco church, you look up and see men and women, children, and
elders; Muslim, Jewish, Christian; some dead four hundred years, some only a decade or
two. The figures are in bright blues and reds and whites, with golden orbs around their
heads. All are connected in a spiral dance, arm in arm, circling the walls of Saint
Gregory’s, inviting the community of here and now to join them. What is it about that
invitation to the dance? And how does it work to enhance a community’s spiritual life?
Many religious traditions use the body and motion in prayer. Watch an Orthodox Jew,
wrapped in prayer shawl, as his body sways back and forth in prayer. See a room full of
Muslims as they prostrate themselves on the floor, heads touching the ground, facing
Mecca, in submission to the Divine. There is something amazingly beautiful as a whirling
dervish twirls around and around as music and prayer intensify. Our bodies help us both
draw inward toward the inner presence of the Divine and reach out to the transcendent
creator of the universe. At Saint Gregory’s, however, movement and dance go beyond
traditional use of the body in prayer.
If you walk into the church on a Sunday morning, there are some things you notice right
away. One is that there is both stillness and movement. You sit and listen to words and to
silence. And then you move. You move from one space to another, from the quiet, still
space to the wide and open rotunda where the altar sits, and you dance, around and
around the table. Just like the shared silence, movement is a community action.
Another thing you notice is that you are not alone at Saint Gregory’s. The spiritual
experience is a shared one; it is intertwined. There is something profound about being
invited to place your hand on the shoulder of the person in front of you and move into a
circle of prayer and communion. You go together, holding on to someone who is holding
on to you. You become an integral part of the movement, a link. And the icon saints who
dance in a circle above your head are not there for ornamentation; they are truly part of
that community. They raise you both figuratively and literally into the dance.

But does spiritual practice have to contain movement? Not always. As in the discipline of
tai chi, there is significant value to balance. Stillness is good. Movement is good.
Together, they can create wholeness. So what does it mean to go from an observer’s
experience of spiritual connection to one of bodily connection, where you are not only
moving your own body but you are moving in rhythm with so many others? One member
of the congregation said, “When I need solitary prayer, I can find it in the quiet moments.
But on Sunday mornings, I am pulled into the dance. I have to recognize that God wants
all of me, body and soul, and we are in this together. I look up at those saints—and I do
have my favorites—and realize that I have to keep moving too. One foot in front of the
other. There are times when I can barely recognize the melody, much less do the dance,
but most often, those dancing saints keep me focused and inspired. I dance because
they dance. I am here because they are here.”
Saint Gregory Nyssa Episcopal Church (www.SaintGregorys.org) is located at the corner
of Mariposa and DeHaro Streets on Potrero Hill. Megory Anderson, a longtime member
of the congregation, is the founder and director of the Sacred Dying Foundation
(www.SacredDying.org) in San Francisco.

Gregory’s Episcopal Church
St.
De Haro Street
500
CELEBRATING THE LIFE &WORK OF DR.M.M.THOMAS
The Dancing Saints
Donald Schell
San Francisco, CA 94107
St Gregory's Saint Selection Committee offers these eighty saints (there are ten more not
yet listed here), to be painted as a grand icon in our church rotunda, a single statement of
God's remarkable and remarkably diverse work in human life.
Many, many more obviously belong to this group-Martin Luther King Jr., Mary and Martha
of Bethany, Raoul Wallenberg, Hildegard of Bingen, Erasmus, Emily Dickinson, Oscar
Romero, Helen Keller, Stephen Biko, and easily hundreds and thousands more we could
name and research, not to mention the legions of unknown and now forgotten holy ones
(represented for us by the Alexandrian Washerwoman).
In addition to our primary goal of showing an image of God's many and diverse ways of
working in people's lives, we aimed to achieve a reasonable representation of men and
women (and a few children) from different historical periods, life roles and kinds of work.
Whenever we heard or felt, "of course, we have to include…", we paused and gave that
person an extra skeptical scrutiny, trying to push our list beyond a self-evident "hall of
fame" and further, beyond mainstream church consensus, stretching our thinking and
enlarging our gratitude for grace overflowing in so many startling and different lives.
We were aware of our particular place and time and tried to honor its gift and see past its
limitation. Sometimes in a choice between two worthy people, we gave preference to the
local figure, emphasizing God's work here among us. We represented important events
of our historical moment, late 20th Century America - the U.S. Civil Rights movement and
140

World War II - but we also stretched to include other kinds of 20th century people and to
create a balance with other historical periods.
If we have done our work well, a hundred years from now, the congregation of St.
Gregory's and its visitors will recognize a voice from 1997, undoubtedly sensing some of
our historical prejudice and also, we hope, seeing us stretch beyond it to show a
sweeping, universal vision of God shining through human life.

Saint: M. M. THOMAS
(MADHATHILPARAMPIL MAMMEN THOMAS)
(1916 - 1997)
Right most wearing a blue Indian Dhothi and jubba, next to St.Framcis of Assisi
with his wolf.

A layman from the Mar Thoma Church, Kerala. Pioneering ecumenical leader, onetime
chair of the Central Committee of the World Council of Churches, director of the Institute
for the Study of Religion and Society in Bangalore, and in 1990, he became the governor
of Nagaland. M. M. did the unprecedented thing of retiring to his local village, where he
lived among the people, and began a Biblical commentary in the local language. He died
travelling on a train from Madras.
The Dancing Saints
The Dancing Saints icon is a monumental, surprising and powerful statement of faith for
the ages, created by iconographer Mark Dukes with the rectors and congregation of Saint
Gregory’s. When completed in 2008, it will be a 3,000 square foot painting wrapping
around the entire church rotunda, showing ninety larger-than life saints; four animals;
stars, moons, suns and a twelve-foot dancing Christ.
The saints—ranging from traditional figures like King David, Teresa of Avila and Frances
of Assisi to unorthodox and non-Christian people like Malcolm X, Anne Frank, and
Margaret Mead—represent musicians, artists, mathematicians, martyrs, scholars,
mystics, lovers, prophets and sinners from all times, from many faiths and backgrounds.
As the congregation dances around the altar, the saints dance above, proclaiming a
sweeping, universal vision of God shining through human life.
http://deacondukes.blogspot.com/2009/01/saint-gregorys-dancing-saints-icon.html
“I have two expressions to my iconography; my personal and my liturgical. My liturgical
work I have expressed chiefly through my Neo-Byzantine icon project The Dancing
Saints Icon of St. Gregory's Episcopal Church, San Francisco. This is a 2500 plus square
feet icon mural that decorates the rotunda of the church's sanctuary and consists of a
depiction of 90 oversize traditional and nontraditional "saints" from diverse times and

cultures from all over the world. They are all dancing with an even larger size Christ.
Among the selected 90 saints are people like Malcolm X, Queen Elizabeth, Rumi, Ella
Fitzgerald, Gandhi, Anne Frank, Cesar Chavez, John Coltrane (of course) and
Sorghaghtani Beki, the mother of Kublai Khan. The artistic challenge was to translate the
ancient Byzantine stylization and bring it to fresh and contemporary places while still
honoring the ancient tradition. The iconographic difficulties of recognizable likenesses,
culturally diverse costumes, ethnic diversity and different spiritual traditions, all brought
together in a large scale work has given this project a unique place in the history of art
and religious iconography.”
Deacon Dukes, Iconographer