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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
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MADATHILPARAMPIL MAMMEN THOMAS 1
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3
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5
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Mrs. Mariamma Mammen Teacher Mother
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1951 10
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12
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May 15: Born to Mr. M.M.Mammen (Pri
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Associate Director, CISRS; 1957: of
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Mammen Thomas Family Arun,Thampy, A
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Front Veranda
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Evanston, Illinois, USA Place: 15-3
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M. Thomas (left),director of the Ch
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M. Thomas of Bangalore, India, M. o
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Hall at Raj Bhavan, Kohima Durbar N
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and the associated fertility cults
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Page 47 and 48: and Society Vol. 26 No. 1, March 19
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Page 51 and 52: was through an evangelical spiritua
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Page 83 and 84: Ibid., p.13 27 The Secular Ideologi
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