SM_2015June

VOL.22 No.1
JUNE 2015

COVER STORY

25 Years of
Alphonsa School Miraj
MAIN STORIES:
Thomasine Spirituality
Deepthi Foundation

Table of

Contents

1 Editorial

Patron 2 The Missionary Facets of
Fr. Kurian Ammanathukunnel MST 14 Thomasine Spirituality:
16 by Fr. C. D. Sebastian, MST
Chief Editor
Fr. Jose Palakeel MST 25 Proclamation of the Word through
26 Translation and Commentary
Associate Editors 28 by Fr. Johny Kariathil, MST
Fr. C.T. Thomas MST
Fr. Roby Adapoor MST 30 25 Years of
Alphonsa School Miraj
Managing Editor by Fr. Jose Cheriampanatt, MST
Fr. Kuriakose Kunnel MST
Educating to Have a Life,
Editorial Board not just to Make a Living
Fr. C.D. Sebastian MST (Mumbai) by Fr. Jose Palakeel, MST
Fr. Jose Cheriampanatt MST (Sangli)
Fr. Shaiju Kizhakkekureethadthil MST Education is not a Privilege,
(Tanzania) Compiled by Chief Editor
Fr. Joby Koottumkal MST (Mandya)
Fr. Johny Maniankeril MST (Ger- Easter Traditions in Germany
many) By Fr. Thomas Pendanam, MST
Fr. Jose Neendukunnel MST (Ujjain)
Fr. Antony Thundathil MST (USA) For Peace, Joy and Devolopment in
Fr. Justin Vettukallel MST (Kochi) the Capital
By Fr. Kurian Kochettonnil, MST
Contact Address
Chief Editor, Santhome Mission
Deepti Bhavan, Melampara P.O.
Kottayam - 686578, Kerala, India
Email : josepalakeel@gmail.com

mstgeneralate@gmail.com

Editorial

Pierced for Christ

St. Thomas the Apostle of India was martyred in India by being pierced by spear. Thinking
of the martyrdom of St. Thomas, we are immediately reminded of “Him whom they have pierced”
(Jn 19:37). We read in the Gospel of John, how “one of the soldiers pierced side of Jesus with a spear,
and at once there came out blood and water. He who saw it has borne witness ... that you also may
believe.” John adds immediately quoting Zech 12:10 that “Scripture says, “They will look on him whom
they have pierced.” Jn 19:34-37.

Piercing of the side of Jesus with spear has attracted much attention in
Christian thought. Two meanings are self-evident: the event proves that Jesus
was really dead and demonstrate that Jesus literally shed his last drop of blood for
human salvation. For Fathers of the Church and theologians, however, the event
has much deeper significance. It marks the birth of the Church from the side of
the crucified Jesus - even as Eve was taken from the side of Adam. The gush-
ing blood and water represents the sacraments of Baptism and the Eucharist,
both of which arise from Him and refer to His suffering and death. The blood
and water that flowed from the pierced side of the Redeemer also signifies the
blessings of sanctification (by baptismal water of purification) and justification
(by blood of atonement). By the sacrifice of Christ, humanity is redeemed and
restored and the piercing of his side served as ultimate manifestation of it. And,
as the prophecy (Zech 12:10) states, it is by turning towards the wounded one that humans receive gift
of repentance and forgiveness of sins.

Jesus was pierced after his death, as culmination of his revelation of Father’s love. St Thomas,
the Apostle was pierced to death with spear, thereby fulfilling his promise to “go and die with him”.
Pierced to death he also proved his loyalty to his Master and his love for Him. Similarly, by his ministry
and death, Church is born and sacramental economy of salvation (Baptism, Eucharist) is inaugurated in
India.

St. Thomas the apostle has not only seen the wounds of Jesus, he has also suffered the wound
of the Lord, thereby becoming the twin of the Lord in his death. The name Thomas (Didymus) literally
meant “the twin” and some legends consider him as the ‘twin’ of Jesus by birth; and through this final
act of being pierced to death, St. Thomas has certainly established himself as the “Twin” of the Lord in
death.

In the wounds of the Apostle Thomas, we see
the wounds of Jesus and partake in the passion,
death and resurrection of Jesus. The Church in India traces its
origin and vitality to the wounds of St. Thomas, which mirrors
(twins) the pierced side of Jesus. The members of MST “look
upon the one pierced for Christ” as their heavenly patron and
source of inspiration. For us his children in faith, he is forever the
wounded one, like the Lord himself.

Icon of the Martyrdom of St. Thomas

Fr. Jose Palakeel MST (taken from the Metropolis of Artis
website: http://www.imartis.gr/imar-
Chief Editor tis/texni.php

Santhome Mission 1

The Missionary Facets of

Thomasine Spirituality:

Unearthing an Identity from

The Acts of Thomas

Fr. C. D. Sebastian, MST

A reflective re-visitation of The Acts of

Thomas, one among several apocryphal books de-
scribing the deeds/activities or “Acts” of various
Apostles, will bring to light the missionary facets of
Thomasine spirituality. It gives me immense spiritual
and intellectual happiness to re-invent the hidden
aspects of the Thomasine spirituality dormant in the
text. The text The Acts of Thomas is organized as a nar-
rative, presenting the story of St Thomas the Apostle
in India. It contains a series of events which look like
episodes in a legend, but it reminds the reader not
to forget that the legends always have facts behind
them. In this article I am furthering my recent study 1
on The Acts of Thomas to trace out the missionary fac-
ets of Thomasine Spirituality. For this purpose I have
taken cognizance of the recent major researches and
publications2 available on The Acts of Thomas or The
Acts of Judas Thomas the Apostle.3

1In order to get the complete signification of the current paper, I would recommend to the reader my elaborate study on The Acts of
Thomas which will function as a basis for this paper: C. D. Sebastian, “Re-encountering the Story and Reviewing the Identity: A
Lesson from The Acts of Thomas Chapters 1 – 10”, Journal of Sacred Scriptures, 6 (1), 2012, 55-85.

2Jan N. Bremmer (ed), The Apocryphal Acts of Thomas (Leuven: Peeters Publishers, 2001); A. F.J. Klijn, The Acts of Thomas: Intro
duction, Text, and Commentary, second revised edition (Leiden and Boston: Brill, 2003); Han J. W. Drijvers, East of Antioch: Stud
ies in Early Syriac Christianity (London: Variorum Reprints, 1984); Nicholas Perrin, Thomas and Tatian: The Relationship between
the Gospel of Thomas and the Diatessaron (Atlanta: Society of Biblical Literature, 2002); James Keith Elliott, The Apocryphal New
Testament: A Collection of Apocryphal Christian Literature in an English Translation (Oxford: Oxford University Press, 2005); W.
Schneemelcher and R. McL. Wilson (ed), New Testament Apocrypha, Vol. 2, revised edition (Louisville, Westminster John Knox,
1992).

2 JUNE 2015

1. The Acts of Thomas: hand and Edessa on the other.”10 In addition, it
is clearly identifiable that “Edessa” was the centre
An Introduction of Northern Mesopotamia, “which was the cradle
of early Syriac-speaking Christianity”11 and in the
The Acts of Thomas, even if, is well known early Christian world “Syriac was the third inter-
to the Thomas Christians and the members of the national language of the Church.”12 It is also very
MST, let us have a concise introduction to it. The likely, from reliable evidences, that there must
Acts of Thomas “is commonly supposed to have have been an influence of the Gospel of Thomas
been composed in Syria sometime in the second on The Acts of Thomas, and both these texts seem
century”4 or “in the first half of the third century”5 to have originated in Syria, as stated above, most
AD. It was originally written in Syriac, and a Greek probably in the city of Edessa13 The text of The
version6 of the same “originated simultaneously” Acts of Thomas belongs to the earliest group of the
for it was “written in a bilingual environment.”7 apocryphal Acts of the Apostles, like that of Paul,
This text “is very much a product of early Syriac- John, Peter, and Andrew. There are different man-
speaking Christianity.”8 The exact place of origin is uscripts of the text available in Syriac and Greek. 14
harder to establish. The city of Edessa is probable, 9 The text of The Acts of Thomas could also be un-
but it is not more than a guess. “Jewish Christian- earthed in manuscripts with a Latin,15 Armenian, 16
ity” “is given an important place in Edessa, and Coptic, 17 Arabic,18 Slavonic,19 and Georgian; 20
direct historical connections are even thought to and in these versions, “the text is much shorter
exist between Jerusalem and Qumran on the one than in Syriac and Greek and adapted to the theo-
logical taste of a much later generation.”21 If the
manuscripts of the text in discussion are available
in different languages, it implies that the text was
accepted and revered in different traditions other
than the Syriac one.

An outline of the contents of The Acts of
Thomas could be given in this way: The text runs
into 170 chapters in 13 Acts. The first Act (as the
title goes: ‘Next the (first) Acts of Judas Thomas, the
Apostle, when He sold him to the merchant Habban,
that he might go down (and) convert India’), con-
sists of the first sixteen chapters. It is an account
of the life and work of Judas Thomas as he carried
the message of the Gospel to the east of Antioch,

3 These are the two different titles by which the text is known.
4 J. Michael LaFargue, Language and Gnosis: The Opening Scenes of the Acts of Thomas, Harvard

Dissertations in Religion, No. 18 (Philadelphia: Fortress Press, 1985), 1
5Han J. W. Drijvers, East of Antioch: Studies in Early Syriac Christianity, 10, and also See Jan N. Bremmer “The Acts of Thomas: Place,
Date and Women” in Jan N. Bremmer (ed), The Apocryphal Acts of Thomas (Leuven: Peeters Publishers, 2001), 74-90.
6There was an opinion of the scholars that Greek version is a clumsy translation from the Syriac version (see. F. C. Burkitt, “The Original
Language of the Acts of Judas Thomas,” Journal of Theological studies, 1 (1899/1900), 280-290). But recent studies show that The Acts
of Thomas “is a carefully composed work in its own right, whatever its relation to a hypothetical Syriac original” (J. Michael LaFargue,
Language and Gnosis: The Opening Scenes of the Acts of Thomas, 9.
7A. F. J. Klijn, The Acts of Thomas: Introduction, Text, and Commentary, 1-3.
8S. P. Brock, “East Syrian Asceticism,” Numen 20 ( 1973: 1-19), 8

Santhome Mission 3

evangelizing the peoples in Mesopotamia and Pearl’ (chapters 108-113) stand out to be excep-
India. The text includes religious and theologi- tional pieces of poetry, mysticism, theology and
cal materials of great beauty and depth: prayers, didactics. These two hymns and the narrative of
hymns, invocations, sacramental celebrations Thomas’ martyrdom (chapters 159-170) have got
and homilies. The Second Act (chapters 17-29) an independent circulation due to their exquisite-
is titled ‘When Thomas the Apostle entered into ness and significance.
India, and built a place for the King in Heaven.’
The Third Act (chapters 30-38) is ‘The third Act of 2. The Missionary Facets of
Judas, regarding the black snake.’ The Fourth Act Thomasine Spirituality in The
(chapters 39- 41) is ‘The fourth Act, concerning the Acts of Thomas
Colt.’ The Fifth Act (chapters 42-50) is ‘The fifth
Act, concerning the Devil that took up his abode As said at the outset, a careful reading of
in the Woman.’ The Sixth Act (chapters 51-61) is The Acts of Thomas will bring home the rich re-
‘The sixth Act: The Young man that murdered the pository of Thomasine missionary spirituality. This
Woman.’ The Seventh Act (chapters 62-67) is The paper is only an attempt to bring some of the fac-
seventh Act, of the Captain.’ The Eighth Act (chap- ets, as one can trace many more aspects in such a
ters 68-81) is The eighth Act: Of the wild Asses.’ meditative reading. Let us pinpoint some of those
The Ninth Act (chapters 82-118) is The ninth Act, facets of Thomasine spirituality.
of Mygdonia and Karish.’ The Tenth Act (chap-
ters 119-133) is The tenth Act: when Mygdonia 2.1. Encountering Missio Dei in
receives Baptism.’ The Eleventh Act (chapters Thomasine Spirituality
134-138) is ‘The eleventh Act: concerning the Wife
of Misdaeus.’ The Twelfth Act (chapters 139-149)
is The twelfth Act: concerning Ouzanes, the son
of Misdaeus.’ The Thirteenth Act (chapters 150-
158): The thirteenth Act: wherein Juzanes Vizan
receives baptism with the rest.’ In the end, there
is no numbering of the Act mentioned (chapters
159-161) but it is titled ‘The Martyrdom of the holy
and famous Apostle Thomas;’ and Chapters 162-
170 is titled ‘The Consummation of Judas Thomas.’

It must be mentioned here that the
two hymns of the Acts of Thomas, ‘The Wed-
ding Hymn’ (chapters 6-7) and ‘The Hymn of

9 A. F.J. Klijn, The Acts of Thomas: Introduction, Text, and Commentary, 15; Jan N. Bremmer “The Acts of Thomas: Place, Date and
Women” , 74-90.

10 Han J. W. Drijvers, “Quq and the Quqites: An Unknown Sect in Edessa in the Second Century A.D.”(article: XIV) in his East of
Antioch: Studies in Early Syriac Christianity, 105

11 Han J. W. Drijvers, “Pagan Cults in Christian Syria”(article: XVI) in his East of Antioch: Studies in Early Syriac Christianity (Lon
don: Variorum Reprints, 1984), 37. “Christianity became known in Edessa in the second century and manifested in the sects of Mar
cionites and Bardaisanites. … There are indications that the Christians tried to replace the pagan calendar of festivals by a Christian
one; at Edessa (and Suruğ) the feast of the apostle Thomas might have taken the place of the pagan spring festival” (Han J. W. Drijvers,
“Pagan Cults in Christian Syria”(article: XVI) in his East of Antioch: Studies in Early Syriac Christianity, 38-39).

12 Ephrem the Syrian, Hymns, Kathleen E. McVey (tr) (New York and Mahwah: Paulist Press, 1989), 1

4 JUNE 2015

A reflective reading of The Acts of dom. Hence, mission depends on God and it be-
Thomas will bring home the elements of longs to him in every moment. 29 Vatican II gave
cotemporary theological take on Missio Dei. new meaning and direction in understanding and
Let us have a brief account of Missio Dei, and interpreting the theology of the mission. In many
then see it in the text The Acts of Thomas. The ways, Vatican II breathed new spirit to get insight
concept of Missio Dei22 was a contribution of and theological vision for the Church. Karl Rahner
the Protestant Theologians23 (some thirty in his groundbreaking exposé of 1979, “Towards a
years before Vatican II), and in the Catholic Fundamental Theological Interpretation of Vatican
Church this concept got the expression for II”,30 highlighted this verity. Rahner’s hermeneuti-
the first time in Vatican II. The theology of cal emphasis was on the Church coming of age as a
missio Dei (Mission of God) simply means ‘world church.’ It also, without any doubt, brought
that God is a missionary God. 24 It means that the local church (ecclesia particularis) and incul-
“mission is not primarily an act of the Church, turation to the forefront in Mission Theology. 31
but an attribute to God. God is a missionary In this seminal essay written three and a half de-
God.” Father sent his Son, 25 and the Father cades ago, Karl Rahner elaborated a fundamental
and the Son sent/send the Holy Spirit into reinterpretation of the missionary movement in
the world. 26 This act reveals God’s “sending” light of Vatican II and the changes taking place in
being (essence). God acts even this moment world Christianity. Vatican II opened the doors to
in reconciling the world to himself and sends theological endeavours that theologians will be
his Church to participate in this mission. 27 engaged in for centuries to come, 32 and mission
theology is one of the most vital areas in it.
The missio Dei is Trinitarian as the
very nature of God. We read in Ad gentes: After Vatican II, the Catholic Church has
“The Church on earth is by its nature mission- defined and emphasized more pointedly the
ary since, according to the plan of the Father, theological implication of missio Dei in her official
it has its origin in the mission of the Son and pronouncements. In recent decades the Petrine
the Holy Spirit.”28 The distinctive aspect of Magisterium has authoritatively expressed, with
the missio Dei theology is its ability to link its ever stronger and decisive tones, the need for a
Trinitarian foundation to an ecclesial horizon renewed missionary commitment, as missionary
through a well-built theology of the aposto- nature and role of the Church have the Trinitar-
late. Taken in this way, mission is not a human ian foundation, or missio Dei. Evangelii Nutiandi
enterprise or an ecclesiastical effort, but it of Paul VI (1975) and Redemptoris Missio of John
is the eschatological action of the God who Paul II (1990) are clear cases in point of this fact. 33
assembles his people with a sight to his king- The Church carries the mission of the Son and

13Nicholas Perrin, Thomas and Tatian: The Relationship between the Gospel of Thomas and the Diatessaron, 4-5
14“The Greek text can be found in 21 manuscripts but only one represents the complete text” (A. F.J. Klijn, The Acts of Thomas: Introduction,

Text, and Commentary, 3).
15 Klaus Zelzer (ed), Die alten lateinischen Thomasakten, in Texte und Untersuchungen zur Geschichte der altchristlichen Literatur 122 (Berlin:

Akademie Verlag, 1977)
16 Louis Leloire, Écrits Apocryphes sur les Apôtres: traduction de l’édition arménienne de Venise, in Corpus Christianorum: Series Apocrypho

rum 4 (Turnhout: Brepols, 1992: 419-828), 548-596; 577-591; 597-615 and 622-631
17 Paul-Hubert Poirier, La Version copte de la Prédication et du Martyre du Thomas, in Subsidia Hagiographica 67 (Brussels: Société des Bol

landistes, 1984)
18 Michal van Esbroeck, “Les Actes apocryphes de Thomas en version arabe” in Parole de l’Orient 14 (1987), 11-77
19 A. de Santos Otero, Die handschriftlische Überlieferung der altslavischen Apokryphen, in Patrische Texte und Studien 20 and 23, Berlin

and New York: De Gruyter, 1978 and 1981)

Santhome Mission 5

the Spirit. 34 The mission of the Church is is room as well for the work of God’s Holy Spirit
linked in the unity of the Triune God and to lead men and women further into God’s un-
the advancing of the reign of God on Earth, fathomable mystery and to allow Christians to
as Yves Congar affirms: “There is only one recognize God’s surprising presence outside of
Church of God, which is at once the estab- exclusively Christian parameters. Mission is the
lished Church and the Church of the future, basic and most urgent task of the Church, not be-
and is built up by the ‘two hands’ of God! cause without human action so many might not
Those two hands are also what God uses to reach some kind of fulfilment, but because to be
make one with himself. This places us firmly Christian is to become part of God’s life and God’s
in the profound theology of the ‘divine vision for the world.38 Thus, the mission endeav-
missions’ and the continuity between the ours, in all aspects and areas,39 whether done by
economic and the immanent Trinity . . .”35 the Societies or the secular clergy, are missio Dei.

Christological dimension of missio As we stated at the outset, if one under-
Dei is a topic of discussion in contempo- stands what it is meant by Missio Dei in contem-
rary mission theology. In their recent study porary theological discourse on missions, one can
Stephen B. Bevans and Roger P. Schroeder very well cull out the same theological tenets laid
acknowledge that by the 1980s there was out in The Acts of Thomas. In the first Act of the
a reemphasis once again, with the missio text, in the first chapter, we encounter Jesus telling
Dei concept being bedded in a Trinitarian the hesitant Thomas on whom the lot fell to go to
foundation, which emphasizes Christology India on mission: ‘Fear not, Thomas, because my
significantly. This aspect has its expression grace is with you.’ 40 In the second chapter of the
in Catholic, Protestant, Evangelical and same Act, we see our Lord selling Thomas to Hab-
Pentecostal mission theology.36 Missio ban, and sending him on the mission to India. In
Dei based in the Trinitarian understand- the third chapter we see Thomas getting up and
ing of God’s nature and his very existence then he “prayed, and entreated of his Lord, and
remains still the great factor for motiva- said to Him: ‘See, our Lord, as you will, let your will
tion in the mission endeavour. Bevans and be (done).’ And he went with Habban the mer-
Schroeder elaborate on the importance of chant, without carrying anything with him except
a sound Christology in the discussion of that price of his, for our Lord had given it to him.” 41
Missio Dei. Their Catholic standpoint, with- And further we see in the seventh chapter, in the
out difficulty, finds echoes in the Evangeli- Wedding hymn, Thomas emphasises the Trinitar-
cal and Pentecostal missiologists of yester ian dimension of the Missio Dei in verses 35-54. It
years alike.37 Christology is an integral part continues all over the text. Thomas knows that his
of mission from this perspective, but there mission is the mission of God. This conviction of

20 G. Garitte, “Le Martyre géorgien de l’apôrte Thomas,” in Le Muséon 83( 1970), 407-532
21A. F.J. Klijn, The Acts of Thomas: Introduction, Text, and Commentary, 4
22 See a short discourse on missio Dei by the same author: C. D. Sebastian, “The Place and Role of the Societies and Religious Orders in

Missio Dei” Mission Today XV (4), 2013, 16-37.
23The term missio Dei, was coined by the protestant theologians, first Karl Hartenstein and then with Barthian ascendants, like G. F.
Vicedom (G. F. Vicedom, Missio Dei. Einführung in eine Theologie der Mission, München: Kaiser, 1958), W. Freytag (W. Freytag, “Karl
Hartenstein zum Gedenken” Evangelische Mission-Zeitschrift, 10, no. 1 (1953), 1-5), and H. J. Margull (H. J. Margull, “Sammlung und
Sendung: Zur Frage von Kirche und Mission,” Evangelische Mission-Zeitschrift, 16, no. 3, (1959), 65-75) . For a detailed study on missio
Dei in protestant theology see the recent book by John G. Flett, The Witness of God: The Trinity, Missio Dei, Karl Barth, and the Nature of
Christian Community (Grand Rapids, Michigan & Cambridge, UK: William B. Eerdmans Publishing Company, 2010).
24 David Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Maryknoll, NY: Orbis Books, 1991), 390

6 JUNE 2015

Thomas that whatever he did was on behalf of The missionary dimensions enshrined
the Missio Dei, shall inspire all those who follow in the life, commitment, and spirituality of St
Thomasine missionary spirituality. This aspect Thomas the Apostle are of greater significance.
of the Thomasine spirituality of missio Dei has The mission ad gentes emanates from the Mis-
never been brought out by anyone so far, and I sio Dei which we have explained above. The
would further like to elaborate on it in my future spirituality of St Thomas the Apostle was, for
work. the most part, a commitment to mission ad
gentes. The “mission ad gentes” is defined by
2.2. Importance of Mission ad gentes the Vatican Council II as the “undertakings in
in Thomasine Spirituality which the preachers of the Gospel, sent by the
Church, and going into the whole world, carry
out the work of preaching the Gospel and im-
planting the Church among the people who
do not yet believe in Christ.”42 Furthermore,
the mission ad gentes “is not complete until it
succeeds in building a new particular Church
which functions normally in its local setting,”43
devoid of any cultural and linguistic burdening
and colonization by the missionaries (I italicize
it to give emphasis and it is my interpretation).
If one gleans out very vigilantly the message of
the text, one finds that this self same “mission
ad gentes” is the primary concern of The Acts
of Thomas. The opening chapter of the Acts of
Thomas presents the scene of the Apostles who
are in Jerusalem, dividing the countries and
putting lot to decide the place of their aposto-
lates, “and India fell by lot and division to Judas
Thomas the Apostle; and he was not willing to
go, saying: ‘I have not strength enough for this,
because I am weak. And I am a Hebrew: how can
I teach the Indians? ”44 Though Thomas shows
his hesitation, the leitmotiv of the first chapter,
and successively in all chapters, is the mission
of the Apostles as that of ad gentes. Thomas

25 John 20: 21
26 John 14: 26, 20: 22; and also in the Nicean Creed.
27 Jesus said: “As the Father has sent me, so am I sending you. After saying this he breathed on them and said: ‘Receive the Holy

Spirit.’(John 20: 21-22).
28 Ad gentes: 2 (Vatican Council II: The Concilliar and Post Conciliar Documents, Austin Flannery (Ed), (New York: Costello Publish ing

Company, 1986, 814)
29 Gianni Colzani , “Theology of Mission After Vatican II” Omnis Terra, 35 (2001), (number 313), 10-16.
30 Karl Rahner, “Towards a Fundamental Theological Interpretation of Vatican II,” Theological Studies, 40 (1979), pp. 716 – 727
31After Vatican II there was a paradigm shift in the approaches to mission theology that missionaries started to befriend other cultures

theologically, taking the cue from the incarnation. Rahner’s “Toward a Fundamental Theological Interpretation of Vatican II” articulates
the major paradigm shifts in the Church’s theology of mission while the Protestant David Bosch articulates in more detail the major shifts.

Santhome Mission 7

becomes a paradigm of such a mission ad gentes third century AD) and Tatian’s Diatessaron.45 In
in the text, and even he embraced martyrdom for all these texts Christ is presented as God’s eter-
the same mission ad gentes. There are instances in nal Thought and Will, which becomes incarnate
galore in the text to prove the mission ad gentes to take back all humans which God created in His
aspect of Thomasine spirituality. Will and Thought. Christ manifests the Divine Will
by his obedience to the Will of the Father, even
2.3. Seeking the Will of God and unto death, (Phil 2: 5-11). Jesus’ sacrifice was to do
Its Christological Implication the Will of the Father. The letter to the Hebrews
in Thomasine Spirituality says: “Here, I am, ... to do your will, God. ... Here
I am! I am coming to do your will... And this will
A significant feature of Thomasine mis- was for us to be made holy by the offering of the
sionary spirituality is seeking the Will of God. body of Jesus Christ made once and for all” (Hb
The literary heritage of the early Syriac-speaking 10: 7-10). The way of life of the holy people is an
Church comprises of some apocryphal Acts of imitation of Christ, subduing the human passions
the Apostles, of which the Syriac Acts of Thomas and tendencies in like manner. Thomas’ advice
is the most important. The other important texts to the royal couple too was similar in the tenth
are the Syriac Odes of Solomon (second half of chapter of The Acts of Thomas. A learned scholar
writes in this connection: “The doctrine of the free
will of man which can control all his passions and
guide his body is therefore an essential part of all
forms of theology in the Syrian area, however dif-
ferent these may be. The best illustration of this
is the Acts of Thomas, with which the vita of the
Man of God at Edessa has some striking literary
and ideological parallels. In the hard exercise of
his will the holy man gains insight into God’s sav-
ing thought – asceticism and the acquirement of
wisdom are two sides of the same imitatio Christi
– and he displays this insight in his acts of power,
which is always aim at salvation of men.”46

It is a characteristic feature of East Syrian
thought, both in philosophical and theological
realms, to give paramount importance to Will of

See David Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission, 1991).
32 John D. Dadosky, “Towards a Fundamental Theological Re-interpretation of Vatican II,” The Heythrop Journal XLIX (2008), pp. 742-763.
33 William Frazier, “A Monumental Breakthrough in the Missiology of Vatican II and Its Reception by Ongoing Leadership in the Church,”

International Bulletin of Missionary Research, 34 (2010), 139-144.
34 John D. Dadosky, “Towards a Fundamental Theological Re-interpretation of Vatican II,” 756-758.
35 Yves Congar, The Word and the Spirit, D. Smith (Tr), (San Francisco: Harper & Row, 1986), 72.
36 Stephen B. Bevans and Roger P. Schroeder, Constants in Context: A Theology of Mission Today (Maryknoll, NY: Orbis Books, 2006),

291.
37Wilhelm Anderson, “Further Toward a Theology of Mission”, in Gerald H. Anderson (Ed), The theology of the Christian Mission

(Nashville: Abingdon, 1961), 300-313; H. J. Margull, “Sammlung und Sendung: Zur Frage von Kirche und Mission,” Evangelische
Mission-Zeitschrift, 16, no. 3, (1959), 65-75.

8 JUNE 2015

God when it comes to human decision on religious to a down-to-earth kingship, and a linear view
life. The seeking for and the subsequent obedi- of time of history. ‘Monophysitism’ asserted that
ence to the Will of God and thus attaining perfec- the final destiny of humanity was to become di-
tion in this human life is a feature of the East-Syr- vine – one nature with God. ‘Dyophysitism’ as-
ian (i.e. Antiochian) theology and spirituality. The serted that the final destiny of humanity was to
Antiochian theologising has always had a unique be perfectly obedient to God - to be perfect man.
difference as opposed to the Alexandrian which Every remarks: ‘The struggle against Monophysit-
was dominated by Greek thinking.47 The Antio- ism is a battle for Christian humanism.’ What is
chian, also known as the Mesopotamian-Syrian, often called the Antiochene approach in theology
was more true to the Biblical understanding with- is actually the Mesopotamian-Syrian approach.
out much influence of the Greek philosophising. It is interesting to note that the Mesopotamians
If the Alexandrians went for monophysitism the or the East Syrians became the sole heirs of this
Antiochian was Dyophysitism. A learned scholar approach, though they were least involved in the
writes in this connection: controversy between the Councils of Nicaea and
Chalcedon.48
How are these developments to be
explained? Hellenism had absorbed different- I would like to state, and I am convinced
strands and combinations in the early Christian of it, that the above mentioned quote and all that
era, and the particular strand that was preva- is implied in it is a verity. More to the point, the
lent in Alexandria was not necessarily the same Eastern theology is more of a Biblical and Judaic
as the one that gained influence in Antioch. world view, whereas, one wonders whether the
Jewish influence was stronger in Antioch than Western is more of an appropriation and imitation
in Alexandria; moreover, the variety of Judaism of pagan Greek philosophy.
that was found in Alexandrian circles was more
sophisticated and more Hellenised one than the In order to go back to the point in discus-
Rabbinic brand that prevailed in the Antiochene sion here, that is, obeying the Will of God facet of
circles. But much more than all this, what differ- Thomasine missionary spirituality, let us take two
entiated the Christology of Alexandria from that instances from the Acts of Thomas. In the second
of Antioch was their concept of kingship and view chapter we see Jesus selling away Thomas to
of history. It is the ancient concept of divine king- Habban and Jesus wrote a bill of sale: “I, Jesus, the
ship of the Egyptians, and their ever recurring son of Joseph the carpenter, from the village of
cyclic view of time and eternity that shaped the Bethlehem, which is in Judea, acknowledge that
Monophysitic theology, while Antioch was influ- I have sold my slave Judas Thomas to Habban,
enced by the Mesopotamian-Syrian concepts of the merchant of king Gudnaphar.’ And when they
succeeding empires and dynasties which pointed

38 Stephen B. Bevans and Roger P. Schroeder, Constants in Context: A Theology of Mission Today, 303
39 Philip L. Wickeri, “Mission from the Margins: the Missio Dei in the Crisis of World Christianity,” International Review of Mission

93 (2004), 182-198.
40The Acts of Thomas, chapter 1 (cf A. F.J. Klijn, The Acts of Thomas: Introduction, Text, and Commentary, 17
41The Acts of Thomas, chapter 3, p. 22
42 Ad Gentes: 6
43Redemtoris Missio: 48
44The Acts of Thomas, chapter , p. 17
45 Robert Murray, Symbols of Church and Kingdom: A Study in Early Syriac Tradition (Cambridge: Cambridge University Press,
1975), 24 ff; and also Han J. W. Drijvers, “Hellenistic and Oriental Origins”(article: IV) in his East of Antioch: Studies in Early
Syriac Christianity, 31-32

Santhome Mission 9

had completed his bill of sale, Jesus took Judas, The reluctance of Thomas has a theolog-
and went to Habban the merchant. And Habban ical signification. We see it in John’s gospel where
saw him, and says to him: ‘Is this your master?’ Ju- Thomas refuses to accept the appearance of Jesus
das says to him: ‘yes, he is my master.’ Habban the to other disciples demanding a divine epiphany
merchant said to him: ‘He has sold you to me out- of Jesus himself (John 20: 19-28). The first chapter
right.’ And Judas was silent.”49 In this episode, we of the Acts of Thomas presents the scene of the
interpret the ‘silence’ of Thomas as his surrender Apostles who are in Jerusalem, dividing the coun-
to Will of Jesus. Another instance of obeying the tries and putting lot to decide the place of their
Will of God is seen in the third chapter where we apostolates, “and India fell by lot and division to
see Thomas getting up and then he “prayed, and Judas Thomas the Apostle; and he was not willing
entreated of his Lord, and said to Him: ‘See, our to go, saying: ‘I have not strength enough for this,
Lord, as you will, let your will be (done).”50 There because I am weak. And I am a Hebrew: how can
are many other instances we come across in the I teach the Indians?’ And whilst Judas was reason-
text which explicitly indicate that Thomasine mis- ing thus, our Lord appeared to him in a vision of
sionary spirituality is to seek the Will of God and the night, and said to him: ‘Fear not, Thomas, be-
comply with it. Theologically there is a Christo- cause my grace is with you.’ But he would not be
logical dimension to it as well, that is, the Will of persuaded at all, saying: ‘Whithersoever you will,
God is Jesus Himself (as we highlighted in the first our Lord, send me; only to India I will not go.” 51
paragraph of this section 2.3.). But Thomas takes up the mission after the Lord’s
appearance.
2.4. Seeking of Epiphany in Thomas’
Reluctance: A Special Feature in Similarly in the second chapter we see
Thomasine Spirituality Jesus selling away Thomas to Habban and Jesus
wrote a bill of sale: “I, Jesus, the son of Joseph the
carpenter, from the village of Bethlehem, which is
in Judea, acknowledge that I have sold my slave
Judas Thomas to Habban, the merchant of king
Gudnaphar.’ And when they had completed his
bill of sale, Jesus took Judas, and went to Habban
the merchant. And Habban saw him, and says to
him: ‘Is this your master?’ Judas says to him: ‘yes,
he is my master.’ Habban the merchant said to
him: ‘He has sold you to me outright.’ And Judas
was silent.” 52 The selling scene of Thomas to Hab-
ban is important. This is because of the refusal of
Thomas to go, with two completely separate rea-

46 Han J. W. Drijvers, “Hellenistic and Oriental Origins”, 32
47“Each of the people of the Near East with their diverse socio-cultural background, possessed their particular vision of life, their

particular world-vision, their particular mentality and attitude, which were partially reflected in their philosophy, religion, art and
lifestyle. ... Take for example Antioch and Alexandria, two cities or two traditions deeply influenced by Hellenism of the early Chris
tian centuries under the common administration of the Roman Empire. Each had developed particular philosophical frame with
which they approached the central core of the Christian message. Their approaches started to differ from each other, perhaps as
early as in the third century; this developed into a conflict and came into true lime-light in the fourth and fifth centuries and produced
Antiochene ‘Dyophysitism’ and Alexandrian ‘Monophysitism” (A. M. Mundadan, “Introduction”, in George Every, Understanding
Eastern Christianity (London: SCM Press, 1980, p. xiii).
48 A. M. Mundadan, “Introduction”, in George Every, xiv
49 The Acts of Thomas, chapter 2, p. 20

10 JUNE 2015

sons: (1) Sickness and sickness related inability An unfailing trust in divine prov-
to travel to a far off land, and (2) the problem of idence in one’s missionary vocation, a
being a foreigner in India without the knowledge hope in God who called and sent will look
of the language. The refusal has a relation to the after, is a remarkable feature one encoun-
traditional theme of the prophet’s reluctance for ters all through the text. As for instance,
his mission. Jesus appears to Thomas: It stands for in the third chapter we see Thomas get-
epiphany. God intervenes and sends his chosen ting up and then he “prayed, and entreat-
ones on the “mission ad gentes” for which they ed of his Lord, and said to Him: ‘See, our
are commissioned, even if they are reluctant to go Lord, as you will, let your will be (done).’
due to their personal problems, sickness, unpre- And he went with Habban the merchant,
paredness, inefficiency, or even inconveniences. without carrying anything with him ex-
This is a striking facet of Thomasine missionary cept that price of his, for our Lord had
spirituality. given it to him.”53 They boarded the ship
and started their journey. Habban asked
2.5. Thomas’ Missionary Vocation and Thomas about his expertise and skill and
Trust in Divine Providence “Judas says to him: ‘Carpentry and archi-
tecture – the business of the carpenter.’...
they were sailing along gently, until they
put in at the town of Sandaruk . 54” 55
The motif behind this narration in the text
that Thomas carried no baggage is to ex-
plicate the missionary nature of his voca-
tion. It is said in the text: “And he went
with Habban the merchant, without car-
rying anything with him except that price
of his, for our Lord had given it to him.” 56
This is in conformity with Jesus com-
mand: “Provide yourselves with no gold,
or silver, not even coppers for your purs-
es, with no haversack for the journey or
spare tunic or footwear or a staff” (Mt 10:
9-10). Thus missionaries are exhorted to
have trust in divine providence, for their
life and vocation.

50 The Acts of Thomas, chapter 3, p. 22-23
51 The Acts of Thomas, chapter 1, p. 17
52 The Acts of Thomas, chapter 2, p. 20
53 The Acts of Thomas, chapter 3, p.22
54 Sandaruk is in Syriac, but in Greek version it is mentioned as ἀνδράπολις (Andrapolis). This is supposed a derivation from

Andhra, the people in South India in general.
55 The Acts of Thomas, chapter 3, p.22-23
56The Acts of Thomas, chapter 3, p. 22
57 The Acts of Thomas, chapter 4, p. 25
58 Both the flute-girl and Thomas are Hebrews, and therefore strangers from the same country, thus, they were able to understand each

other. We read in the Geography by Strabo (64/63 BC- 24 AD, Greek historian) Book 2, Chapter 3, Section 4: “Eudoxus built a great

Santhome Mission 11

2.6. God’s Punishment to the Evil-do reed branch in his hand.” The “flute-girl” who was
ers of the Apostle: Faith in Divine playing at the party “was a Hebrew 58 (woman).” 59
Retribution in Thomasine The chapters six and seven go together. In the
Spirituality wedding-feast, Thomas was looking all time on
the ground, without looking anywhere. One of
Missionaries in the field have to face evil the cupbearers came and raised his hand and
and evil doers. In face of all sorts of atrocities and slapped him on his cheek.
evil designs against them, they have an unflinch- The cupbearer had to suffer since he
ing faith in divine retribution. The chapter four unjustly slapped the Apostle. It brings home the
of the text gives a scene of Thomas and Habban message that anyone who persecutes Our Lord’s
disembarking on the land, going to the city and messengers will be punished by God, as per the
their encountering of festal mood over there with wish and word of the God’s sent (missionary).
sound of “pipes and organs, and singing” because When the cupbearer assaulted Thomas, he looked
of the wedding-feast of king’s only daughter. at him and said: “My God will forgive you this in
King’s order was that everyone in the city should the world to come, but in this world He will show
go “to the feast, both poor and rich, and slaves and His wonders on the hand which smote me, and
freemen, and strangers and citizens” otherwise I shall see it dragged along by a dog.”60 And we
there was a “danger of the anger of the king.” 57 see in chapter eight that the words of Thomas
And Habban and Thomas went for the wedding- effected. The cupbearer, who slapped Thomas,
feast. The chapter five is the wedding-feast prop- went out to the fountain to draw water, where
er. All were eating and drinking, whereas Thomas he was attacked by a lion which tore his limbs.
did not taste anything at all. People asked Thomas “The dogs were carrying off his limbs singly, and a
why he came in if he did not want to eat, and to black dog carried off his right hand, which he had
that Thomas said: “For something that is better raised against Judas and brought into the midst
than eating and drinking, have I come hither; and of the banquet-room.”61 This is a lesson for the
for the king’s rest, and that I might accomplish community not to provoke the one sent by God
his will.” When oil and dried fruit were brought, (missionary) unjustly. It also was to bring in the
people had those too, and some “were anointing message and to encourage the sent ones (mis-
their faces, others their beards, and others other sionaries) not to be afraid of those who persecute
places; but Judas was praising God, and sign- them in any manner, for God will act soon here
ing the middle of his head (with the sign of the and now to protect His elect.
Cross); and he moistened his nostrils with a little
(of the oil), and put (some) in his ears, and made
the sign (of the Cross) over his heart; and garland
of myrtle was placed on his head, and he took a

ship and also two tow-boats like those used by pirates; and he put music-girls on board, and physicians, and other artisans, and
finally set sail on the high sea on the way to India, favoured by constant western breezes” (The Geography of Strabo, published in
Vol. I , of the Loeb Classical Library edition, 1917 available at internet library of University of Chicago: http://penelope.uchicago.
edu/Thayer/E/Roman/Texts/Strabo/2C*.html, accessed on 20 May 2015).
59 The Acts of Thomas, chapter 5,p. 26-27
60 The Acts of Thomas, chapters 6 and 7, p. 28
61 The Acts of Thomas, chapter 8, p. 40
62 Being united in the sacrament of marriage, yet keeping a balanced countenance in marriage, and service to the church was an ideal
in the early Christians of the East. A scholar in Syriac studies writes: “In fact, there seems to have been general stress on the values
of simplicity and voluntary poverty, celibacy or countenance in marriage, and responsibility for the poor or suffering in the community
at large. By the third century, these became particular obligations of men and women, known as the Sons and Daughters of the Covenant,

12 JUNE 2015

2.7. Significance of Metanoia in tian faith and the theology therein. This prayer
functions as a catechesis for the Communities to
Thomasine Spirituality whom the text was intended. Jesus is addressed
as “Our Lord,” and He is the companion of his
In The Acts of Thomas, the features of servants and guide and conductor of those who
metanoia stand out significantly. This metanoia believe in him, and refuge and repose of the af-
requires primarily a commitment to an ascetic flicted, and hope of the poor, and deliverer of the
life, specifically celibate life. 62 The instances of feeble and the healer of the sick souls, life-giver
metanoia which we see in the text are often re- of the universe, and saviour of (all) creatures. This
sponses to healing from severe illness or demon prayer also presents the summary of the Christian
possessions. Healing, which is bodily health, signi- Creed (Credo) which gets formalized later in the
fies ‘spiritual’ healing. Healing of the body was in council of Nicaea. This is the faith with which a
a way signified the healing of the ‘soul’. Further, missionary is asked to live and work. This is the
we find in the text that Thomas’ work includes unconditional faith presented in Thomasine mis-
extensive ministry to the poor and suffering. “The sionary spirituality.
narrative presents these features as creating ex-
treme disruption and social chaos. Hence these 3. Conclusion
Acts are strongly based in the narrative motives
and structures of the canonical New Testament, To sum up, it could be said that an ab-
as well as other versions of apocryphal Acts.” 63 sorbed and contemplative reading of the text
Thus, metanoia, conversion, is indispensable in the The Acts of Thomas would bring home many un-
missionary’s personal life, as well as a conversion explored facets of the text, both theologically
of the people is inevitable to whom he is sent. and hermeneutically. I take those facets as the
One has to work for it, deliberately and willingly. characteristic features of Thomasine spirituality.
Thus, conversion is an essential part of Thomasine Among them I would emphasis the rich theologi-
missionary spirituality. cal dimension of Missio Dei and its subsequent
theme ‘mission ad gentes’ clearly implied in the
2.8. Prayer of Thomas: Reflection text. I should mention here that current reading
Christian Faith and Theology in of the text in context to bring out the elements of
Thomasine Spirituality Thomasine spirituality is first of its kind. It will in-
spire the reader to strengthen her/his faith, hope
and love; and to undertake the role of the Apostle
The prayer life of Thomas was a reflec- with courage and commitment after the model
tion of his faith in Christ. In the first Act, chapter of Thomasine missionary spirituality. In Deo spera-
ten presents the prayer of Thomas for the royal mus, et in missio Dei credemus.
couple. Before Thomas places his hands on them
and blesses them he makes a long prayer. This
prayer provides a summary of the entire Chris-

who took vows of poverty, chastity and service to their bishop. An office distinctive to Syrian Christianity, the Members of the Covenant are
found at the heart of civic church life well into the tenth century later. Their work was not replaced by the rise of monasticism. The emphasis
on these ideals allowed women as well men to conduct visible and active forms of ministry. The active roles of women characters in the Acts
of Thomas offer some attestation, albeit idealized, for a historical counterpart in the broader social realm” (Susan Ashbrook Harvey, “Syria
and Mesopotamia,” in Margaret M. Mitchell and Frances M. Young (ed), The Cambridge History of Christianity, Vol. 1: Origins to Con-
stantine (Cambridge: Cambridge University Press, 2006: 351-365), 358). See also Susan Ashbrook Harvey, “Women’s Service in Ancient
Syriac Christianity,” in Carl G. Fürst and Richard Potz (ed), Mutter, Nonne, Diakonin: Frauenbilder im Recht der Ostkirchen, Kanon XVI,
(Eagling: Verlag Roman Kovar, 2000), 226-241

63 Susan Ashbrook Harvey, “Syria and Mesopotamia,” in Margaret M. Mitchell and Frances M. Young (ed), The Cambridge History of Chris-
tianity, Vol. 1: Origins to Constantine (Cambridge: Cambridge University Press, 2006: 351-365), 357.

Santhome Mission 13

Santhome Bible Commentary

Proclamation of the Word through

Translation and Commentary

Fr. Johny Kariathil, MST The Santhome Bible Commentary Project is a long term ambitious plan to

bring out a commentary on each book of the Bible based on a new transla-
tion from its original language. This project is being spearheaded by Dr.
Sebastian Kizhakkeyil who has already published 41 books out of which 27
books are biblical studies and the remaining 14 are on theological and sec-
ular topics. His books on the Bible such as A Guide to Biblical Studies, The
Pentateuch, The Historical Books, The Psalms, The Prophets (4 volumes),
The Acts of the Apostles, The Pauline Letters, and Apocalypse are being
used as text books in many major seminaries in India and abroad.
He has been giving regular talks/classes on the books of the Bible
in the Divine Vision and Goodness TV since last four years. After complet-
ing his talks on Mark and Matthew, his TV talks on the Gospel of Luke and
Acts as well as on the Pauline Epistles are being telecast now. Although he
continues to teach the Sacred Scripture in various major seminaries, his
present focus is on the long term Santhome Bible Commentary Project.

Fr. Sebastian Kizhakkeyil at work

14 JUNE 2015

Fr kizhakkeyil himself has authored the 3) Every pericope (thematic unit) of each book
first OT commentary of the SBC series on the book will be interpreted thoroughly for the sake of
of Genesis ( March 2013) and the first volume of ordinary readers.
Santhome Bible Commentary of the NT on the
Gospel of Mark (12th April 2015). 4) A detailed introduction to each book of the
Bible will be given at the beginning of each
All MST Bible scholars and linguists are commentary.
actively participating in this project. Other Bible
scholars and linguists also collaborate in this am- 5) The commentary will be prepared in the
bitious plan. According to the project plan, all the special context of India.
73 books of the Bible will be translated from their
original languages into Malayalam, Hindi, Mara- 6) Modern drawings will be added to each vol
thi and Kannada in the coming years and their ume to facilitate understanding each thematic
detailed commentaries will also be published in unit or pericope.
those languages. English version of the same will
also be brought out eventually. 7) A list of names of persons and places in each
book or a relevant lexicon will be added to
Ten Unique Features of the each commentary of the Bible.
Santhome
Bible Commentary (SBC) 8) All main theological themes of the book will
be highlighted in each commentary.
1) It is based on a new translation of the Bible
from the original languages of Hebrew and 9) The latest results of biblical researches will be
Greek. incorporated in the commentaries.

2) Each book of the Bible (except the smallest 10) All difficult and unclear expressions in the
books) will have a separate and individual text of the Bible will be thoroughly explained.
commentary.
The Missionary Society of St. Thomas
(MST) is totally dedicated to the proclamation of
the Word of God in all possible forms and by all
available means. We understand the influence of
electronic and print media in today’s world. MST’s
apostolate through the electronic media is be-
ing carried out by our fathers at IMPACT, Kochi.
The Santhome Bible Centre at Pariyaram, Kannur,
has taken up MST’s apostolate through the print
media.

Santhome Mission 15

Years of
Alphonsa
School Miraj

Fr. Jose Cheriampanatt, MST
Regional Director

Silver Jubilee Celebrations 2015

Major Archbishop George Cardinal Alencherry,
Major Archbishop of the Syro-Malabar Church

lights the lamp

Dignitaries left to right: Rev. Fr. Siju Azhakath (Principal), Rev. Fr. George Kavukatt (First manager), Rev. Dr. Mar
Thomas Elavanal (bishop of Kalyan), Major Archbishop, Very Rev. Fr Kurian Ammanathukunnel (MST Director
General), Rev. Fr. Jose Cheriampanatt (Sangli Regional Director), Rev. Fr John Madukoly (Manager)
16 JUNE 2015

Alphonsa at its childhood Humble Beginning

Miraj, a small town in Sangli district, is well
known for its excellent climate, numerous hospi-
tals and for its Railway Junction only in the Western
Maharashtra to have all the gauges of rail road. What
seemed to be missing for the perfect picture was lack
of good schools for value based education.

Inspired by the life and teachings of Jesus
Christ and realizing the felt need of the people of the
area, the missionaries of St Thomas Missionary Society
(MST), under the vibrant leadership of Rev. Fr George
Kavukatt, charged with the missionary zeal sowed the
seeds and paved the way for an Educational Institution
in 1990. Rev. Fr Kavukatt with his charismatic and strik-
ing personality soon built up good rapport with the
people of the locality and successfully laid the founda-
tion for Alphonsa School not only in the ground but
also in the hearts of people. Initially the nursery school
was started with all its uncomforts in an old poultry
farm with 8 students on its roll and four on the staff to
teach. Even when there was nothing attractive in the
campus - neither infrastructure nor play ground - the
young buds were lovingly nurtured with motherly
care, so as to help them unfold their talents like a blos-
som to its full bloom.

Santhome Mission 17

Nursery1991-92 W hen I reached Miraj to join as a

manager for a private firm, the locality seemed
The selfless love and dedicated void and lonely. In the year 1990, when MST
service which was flowing generously to- Fathers started Sangli Mission in Miraj, in a
wards the young buds was totally unique. small poultry shed and started Sunday Masses,
For the parents with hectic schedules life started sprouting. This poultry shed is the
labour and business, Alphonsa became a first Alphonsa School only the difference is that
shelter and sanctuary and first choice for it is not the chicks but it is for the children.
value based education of their children. As the years passed, I got married,
With no time Alphonsa became a subject God gifted me a good wife and two boy chil-
of attraction among the people of Miraj dren. Schooling for them was not at a both-
and was ranked high among the schools eration as Sangli Mission had already con-
due to excellent academic standard and verted Poultry farm into Alphonsa School. I
gentle and polite social interaction of the still remember my children dismayed saying
students. ‘Papa it is a very small school.’ But Year after
year it grew like a Banyan Tree. Whenever and
Pioneers and Pillars wherever the branch touched, it grew up with
multiple branches. Last year, after evaluating
All these twenty five years the spectacular cultural completions, my son
Alphonsa never had an advertising told me that “I cannot believe that I have stud-
campaign for admissions. It was growing ied in such an elegant school, where the cur-
day by day in name, fame and number riculum has streamlined with interesting and
as a king of the schools in the locality. In pleasant programmes that are scholastic and
this respect, the tireless service rendered co-scholastic”. Today I can say my children has
by the pioneering priests and sisters, well been entirely molded by the best dedicated
wishers and neighbours can never be team of teachers who is the rocky foundation
overlooked. The dedication, hard work of Alphonsa School.
and commitment of the first team con- As a parishnor, I can say Alphonsa
sisting of Rev Fathers namely Fr. George Church and school has mutually stayed, walked
Kavukatt, Fr. Thomas Thaikoottom, Fr. and helped each other’s need. It is always heart-
Thomas Chirayil, Fr. Thomas Karamel warming to see that Students and teachers
and Fr.Paul Painadath, and Rev. Sisters preparing decorations for church celebrations
Sr, Mercy SMS, Sr. Riya SMS, Sr. Dhannya and interceding at the Grotto of Mother Mary
SMS, and Sr. Lilly Jose SMS along with and Saint Alphonsa every day.
Miss Cecilia Mrs. Nikat, Mrs Meena and Life spent at Alphonsa was not just
Miss Linda really laid a strong foundation to gain knowledge, but to build character
for Alphonsa with its very clear motto and to make friends which they would carry
“Love God and serve Men” which meant along with themselves for the rest of their lives.
the real education. Blessed are those, who worked silently last 25
years to reach this glorious moment.
18 JUNE 2015
Mr Shoney Akkara
Parishner, Alphonsa Church, Miraj

The unfailing support of the non-teach- Besides, the school was always
ing staff namely Mr. Jayan, Mr. Thankachan and fortunate enough to have been headed
Mr. Pandurang is unforgettable. From zero, Al- by priests and sisters of eminent stature
phonsa has become a hero in Miraj today. As we with illustrious experience to their credit
retrospect, what was started as a humble and as managers and Principals. The list of
dedicated venture has steadily grown and taken Priests/ Nuns who have adorned the chairs
a shape into a full-fledged institution. of mangers and principals.

My

Alma Mater

Dr Niyoti Khilare

T he very word ‘school’ brings a and friendly teachers, if that doesn’t mould a
child into a successful and yet a humble hu-
huge tide of memories flooding in - beautiful, man being, then what does?
innocent, fond memories that make me nos- For me, personally, the Moral Sci-
talgic every single time. The 12 most amazing ence classes that I cribbed about my entire
years of my life, all the learning, the fun, the childhood and all the Grammar lessons
knowledge gaining process (not only academ- which I thought were long and over empha-
ic, mind you) and growing up as a responsible sized, are today, in fact, the hours I’m most
person such a wonderful experience! grateful for.
Education isn’t always, or only, alpha- As doctors, we’re taught to be well
bets and numbers, or stories from the past and behaved, to be kind and empathetic, and
maps of the world. It’s so much more than that, it’s quite shocking to see how many of my
and that was the one rule Alphonsa School fol- colleagues have to actually put in efforts to
lowed from the very beginning of building have patience. These qualities come natu-
each of our ‘s foundation. From the rally to us, raised as a part of the Alphonsa
Assembly sessions conducted in the morning Family.
by students from different classes, with the I t’s truly an honor to be raised and
thought of the day, and the stories and the taught in a school as wonderful as ours, with
news, it was made sure our day always be- teachers as motivating and values as pre-
gan with knowledge that’s hard to find only cious.
in books. So many opportunities and all the
encouraging words from the most amazing Dr Niyoti Khilare

Alumnus of Alphonsa School Miraj

Santhome Mission 19

Managers Rev. Fr Thomas Karamel
1999-2003
Rev Fr John K
Purchased Land in 1990 Rev. Fr. Jose Cheriampanatt
2003 - 2008
Rev. Fr George Kavukatt
1991-1993 Rev. Fr Peter Kavumpuram
2008 - 2010
Rev. Fr Peter Kavumpuram
1993-1994

Rev. Fr Muthuplakkal Joseph Rev. Fr George Kuppayl
1994 - 1995 2010 - 2012

Rev. Fr Jose Aryankalayil Rev. Fr Thomas Chirayil
1995-1998 2012 - 2013

Rev. Fr Lonappan Arrangassery Rev. Fr John Madukoly
1998-1999 2013-

ALPHONSA MY ALMA-MATER

TODAY, TOMORROW AND FOREVER

Ritika Magdum It began with a nursery song,
Std. X, Alphonsa School Miraj Today I can judge what is right and what is wrong,
Not wanting to come in the first year,
20 JUNE 2015 Not wanting to leave in the last year.
On the first day on each other we scream,
But later our teachers taught us how to work as a team,
They didn’t only teach us to be smart,
But to become a good person at heart,
They tried to mend all our mistakes,
They didn’t care how long it takes,
They greeted us everyday with a smile on their face,
Though the paper checking work the night before seemed
like a grueling race,
With a fear I came in and with tears I shall go out,
I will miss my school a lot no doubt.
I tell my parents everyday, I don’t ever want to leave my school,
They said we can’t help it, we have to follow nature’s rule.

Alphonsa School Miraj On a day long past, at the turn of the last centu-

A force ry, the MST pioneer fathers dreamed of an institution that
would build character as it builds knowledge. What be-
to be gan as a mustard seed with barely 8 students in 1991has
reckoned now become a seasoned tree with 1700 students.
with
For the MST fathers and SMS sisters, the raison
d’être for their existence, is instilling of human values in
their wards. Every child who comes in contact with them
develops a wholly integrated personality and grows into
a complete human being, who has the ability to bring joy,
warmth and happiness. They endeavor to accomplish this
through Value Education Classes, visit to orphanages, old
age homes, Dilasa Bhavan- Aids centre, etc. so that the
students develop compassion with the less fortunate. In
short the worth of a human person is emphasized mak-
ing the student powerful and efficient agent in transform-
ing society,

Our main thrust has been to develop future-ready global
youth who will enhance society, through the scholastic
achievements, possess a drive to excel and a compassion
and understanding of the complex and uncertain world
around them.

Today a large chunk of Alphonsian doctors, engineers,
IT professionals etc. are all out to prove their mettle by
blooming where they are planted.

Cecilia Woodward
Assistant Teacher, Alphonsa School, Miraj

Santhome Mission 21

Principals

Rev. Fr Thomas Karamel
1992-1993
Infrastructure
Rev. Fr Paul Painadath
1993-1994 The school has undergone several types of
changes in terms of structure (physical and aca-
Rev. Sr. Manoj SMS demic), volume and status in its past 25 years of exis-
1994-1995 tence. From its very inception admissions were open
to all communities irrespective of caste and religion.
Rev. Sr. Pushpa SMS In the beginning classes were held in two small
1995-2001 buildings which slowly made a way to the present
huge and spacious building. Today Alphonsa School
Rev. Fr Tom Manadapam caters the intellectual, physical, human and spiritual
2001-2006 need of almost 1800 students from various quarters
from Sangli district. Built in three floors, the school
Rev. Fr Joe Anson Kattuthara at present has spacious class rooms, well equipped
2006-2011 laboratories, library etc. Strict yet affectionate staff
members provide the students a home away from
Rev. Fr Jojo Chettiakunnel home and prepare them to become not just worthy
2011-2013 citizens of India but also concerned citizens of the
world at large.
Rev. Fr Siju Azhakath
2013- The School Staff

22 JUNE 2015 The school staff headed by the Principal,
is indeed a band of efficient, well qualified, experi-
enced and disciplined team. The school at present
comprises of 65 staff inclusive of both teaching and
non teaching. The office staff and the domestic staff
handle various jobs with commitment and ensure
the smooth functioning of the day to day adminis-
tration of the entire
institution.

High emphasis was always given My Child is Being Prepared
to discipline, respectful behavior and study to be a Globally Competent
of English language. Discipline is the hall-
mark of the Alphonsa School. The principal
and staff are always on a war footing to
eradicate any tint of indiscipline, unprinci-
pled punctuality and thus try to enforce the
elements of good grooming. A falcon eye is
kept on Children’s uniform, personal clean-
liness, mode of conduct, regular homework
and neatness.
Thought provoking assemblies mark the
beginning of the day. Giving due worship
to God, the Almighty, the students begin

Nurturing
Curriculum and
Co-curriculum

Dr. IqbalTamboli, Parent, Alphonsa School Miraj

It was in 1995, I made my first contact with Alphonsa
School Miraj, as a parent of LKG. Since then, my journey and ac-
quaintance with this school is ever growing. The seed sprouted
in that small campus in 1991 have achieved great heights over
a period of 25 years, expanding its wings. The sanctimonious
church and the gorgeous statue of St. Alphonsa add a color of
peace and beauty to the premises of the School.
I always felt that Alphonsa School is a temple of learn-
ing and never a teaching shop as we generally see it today. The
entire school, its systems and personal are role models in punc-
tuality, regularity, sincerity, efficiency, honesty, politeness and
discipline. It has made everlasting positive impacts in the life of
its students.
Rev Fathers and Sisters, forsaking their home, dear
and near ones, homely atmosphere and traveling thousands of
kilometers and taking care of our children with lots of passion
and care is a rare phenomenon in the current world. I am wit-
nessing over a period of twenty years, the way they try to bring
out the best from each child.
While going through the educational pro-
graamme of Alphonsa, I have always felt that my child is being
prepared to be a globally competent and smart uploading hu-
man being with spiritual values. Its social action programmes
make our child pro active to society and its issues. Alphonsa
School has always taken parents into confidence and consider-
ation while dealing with the issues of growth of students.
Alphonsa School Miraj is spreading its fragrance and
nectar of good education far and near .

One Child
One Teacher
One Book
One Pen
Can Change The World.


Santhome Mission 23

their classes. The school assembly brings THE CLOSE KNIT – ALPHONSA FAMILY
out the best in students by instilling confi-
dence to speak before a gathering and heals I Mr. Justin Xavier
them off inherent stage consciousness.
consider it as a matter
To develop the literary talents of great joy and luck for
Alphonsa literary association was (ALA) getting an opportunity to
started right from the beginning of the work in this prestigious
school and students were also offered institute for the last fifteen
classes in music, dance and martial arts. years. It’s my experience
The school lays great stress on achieving that the amicable atmo-
the highest levels of excellence in the field sphere of Alphonsa School
of academics. The testimony of this lies in has been an outcome of academic excellence,
the fact that all 13 batches passed out have emotional attachment, love, care, under-
brought forth excellent cent percent results standing and a strong support for each other.
marked with their outstanding performance The bonding, right from the Manag-
in both the board as well as the state levels. er, the Principal, the teaching, non-teaching
English, the medium of instruction is strictly staff and the Students over the years has been
enforced both in and outside the class the greatest asset for the school. Breaking the
room. barriers of caste, religion and creed, the Al-
The academic year marked with phonsians enjoy Payasam on Onam, Cake on
curricular and extracurricular activities Christmas, Kheer on Eid and delicious palate
evoke a lot of enthusiasm among the on Diwali.
Alphonsians, enabling them to prove their The selfless services rendered by
mettle both on the home front and outside the teaching and non-teaching staff speak
the school, hauling laurels for their alma volumes about Alphonsa family. It is time for
mater. Picnics and excursions are arranged each one to take a bow acknowledges this
to help build bridges and foster a better invaluable bonding, we are one. Every indi-
teacher-student relationship. vidual here may be imperfect but, together
and under same roof we are perfect.
If we shy away from the lesser for-
tunate, then we are the last people on earth Thanks to Alphonsa family.
to have worth lived. With the intention of Mr Justin Xavier,
giving every child his right to education, MathsTeacher,
an ‘Autistic Centre’ was started in Alphonsa Alphonsa School Miraj
school in 2003 for the children with physical
and autistic problems.

Fluttering higher and higher, the
demand for innumerable admissions has
become the biggest challenge to Alphonsa.
In this silver jubilee year plans are also afoot
to make our educational facilities more
broad based and really exclusive at a place
like Miraj. Above all, as the first daughter
of Sangli Mission, Alphonsa School, Miraj is
well aware that it has the prime responsibil-
ity to be the model for all its sister institutes.
The life and teachings of Jesus Christ, the
greatest teacher and Guru and the heav-
enly intercession of Saint Alphonsa are the
source and inspiration behind our God
given noble mission in Miraj.

24 JUNE 2015

Educating to Have a Life,

not just to Make a Living

Reflections on MST Education Ministry

Fr. Jose Palakeel, MST
(Vice Director of MST)

MST missionaries value educa and literacy towards building a society committed
to Constitutional values.”. Thus government aims at
tion as a very effective missionary apostolate establishing a fully literate Indian Society by universal-
and were engaged in educational ministry in the izing opportunities for quality education for all.
Ujjain Mission from the seventies. Today MST owns
and runs several schools of distinctive character and By running schools of high standards, MST
efficiency in all the three mission regions of Ujjain, too is contributing very much to nation building and
Mandya and Sangli. MST fathers have proved to be shaping the future of India, true to the words of the
capable and effective as school builders, manag- President of India Pranab Mukherjee ,
ers and principals and almost all MST schools are
producing great results in exams and in life. MST 2. MST Vision and Mission of Education
schools are functioning according the guidelines
for Education ministry, prepared a few years ago MST has its own educational vision, mission
as per the direction of the General Assembly. The
primary thrust of the Guidelines is to fuse efficiency and policies, based on the larger spectrum of the voca-
with missionary effectiveness. MST runs educational tion and mission of MST. MST education is a means
institutions as a missionary apostolate. This is quite and practice of mission ad gentes (CD2). However,
a challenge given the current missionary scenario in we are well aware that we cannot directly evangelize
India and new challenges in the field of education. anyone in and through our schools. Yet, that does not
mean that we educate just to promote the nation or
This brief write up is an attempt to look at create a class of people who make a decent living, nor
our educational efforts from various dimensions of even making money for evangelizing. Pope Francis
(1) Indian Government perspectives on education, in Evangelii Gaudium reminds all missionaries of “the
(2) Catholic vision of Educational Ministry and (3) primacy of the proclamation of Jesus Christ in all
specifically missionary dimension and connection of evangelizing work” . The MST charism evidently thrives
MST educational institutions. on the Mission command of Jesus to go and make dis-
ciples, .... baptizing, ......teaching....; it is founded on the
1. Indian National Vision on Education underlying conviction that we have a rich faith worth
sharing. Consequently, the story, values and vision of
The Indian reality of our educational Jesus should play the key role in the ‘establishment
apostolate is clear from Government legislations
and policies. Ministry of Human resource Develop- quote on Education
ment has set the following vision for education:
To ensure education of equitable quality for all to “I imagine a school system that recognizes learning is natu-
fully harness the nation’s human potential. And the ral, that a love of learning is normal, and that real learning
Indian Parliament has enacted appropriate legisla- is passionate learning. A school curriculum that values
tion, making free and compulsory education a Right questions above answers… creativity above fact regurgi-
of every child in the age group 6-14 years which has tation…individuality above conformity.. and excellence
come into force from 1st April, 2010. above standardized performance….. And we must reject all
Citizen’s/Client’s Charter of Department of School notions of ‘reform’ that serve up more of the same: more
Education and Literacy states its mission as “Im- testing, more ‘standards’, more uniformity, more confor-
prove quality and standards of school education mity, more bureaucracy.”

Tom Peters Author ‘Re-imagine’ www.tompeters.com

Santhome Mission 25

of ‘a harmonious society through the transforma- Education
tion of the individual and society’, as the specific
characteristic of the vision of MST, described in the is not a Privilege,
MST education policy. it is a Natural Right

MST is educating for “the formation of 1948. The Universal Declaration on Human Rights, adopted
a just and humane society by transforming the indi- by the UNO in 1948, proclaims in its article 26: “everyone
viduals through value-based, relevant and quality has the right to education”. Since then, the right to educa-
education based on Gospel values.” All missionaries tion has been recognized and developed worldwide. While
engaged in education need to ask the following the right to education is guaranteed by the International
questions: Are we embracing education as a priest- human rights law, its implementation at national level may
ly and prophetic vocation—a calling from God! In vary according to the needs of each State.
what ways do we recognize MST mission ad gentes, 2009. The Indian Constitution (Eighty-sixth Amendment)
while engaged in educating? How do we recognize Act, 2002 inserted Article 21-A in the Constitution of India
our schools engaging the “spirit-dimension” of its to provide free and compulsory education of all children
students? Are we able to arouse the great ques- in the age group of six to fourteen years as a Fundamental
tions of life in the hearts and minds of the people? Right in such a manner as the State may, by law, deter-
Are we allowing our core Catholic convictions to mine. The Right of Children to Free and Compulsory Edu-
permeate the whole curriculum and vocation? cation (RTE) Act, 2009, which represents the consequential
legislation envisaged under Article 21-A, means that every
Conclusion child has a right to full time elementary education of satis-
factory and equitable quality in a formal school which sat-
Plato sets the sublime goal of education isfies certain essential norms and standards. Article 21-A
to “engage and turn the soul toward the true, good, and the RTE Act came into effect on 1 April 2010. (http://
and beautiful”. God is the ultimate Truth, Goodness mhrd.gov.in/rte)
and Beauty. Recovering the sense of the sacred for
a secularized culture, is the way of mission ad gen- CATHOLIC CHURCH was much ahead of both
tes in our times. Mission ad gentes means to turn United Nations and the Governments in mak-
the hearts of the people to true God, who is Good ing a good general Education a fundamental
and whose Gospel is beautiful. That is the challenge human right.
of MST education ministry today. Pope Francis
invites the Church to find new paths for reaching
the Gospel to all: “... embark upon a new chapter of
evangelization marked by this joy, while pointing
out new paths for the Church’s journey in years to
come” (Evangelii Gaudium 1). Education ministry
with missionary effectiveness can make these “new
paths” of evangelization as desired by Pope Francis.

(Based on a Talk given at the Annual Meeting of Members
Engaged in Educational Apostolate, 2014)

Church acknowledges all religious men
and women in education ministry:

“This same sacred synod, while professing its
gratitude to priests, Religious men and women,
and the laity who by their evangelical self-dedica-
tion are devoted to the noble work of education
and of schools of every type and level, exhorts
them to persevere generously in the work they
have undertaken and, imbuing their students with
the spirit of Christ, to strive to excel in pedagogy
and the pursuit of knowledge in such a way that
they not merely advance the internal renewal of
the Church but preserve and enhance its benefi-
cent influence upon today’s world, especially the
intellectual world.”

Vatican Council II, Declaration on Christian Education

(Concluding paragraph)

26 JUNE 2015

1942. Pope Pius XII: Education, a Natural Right an adult, he will share.
Therefore children and young people must be
“... He has the natural right helped, with the aid of the latest advances in psychology and
to share in the benefits of the arts and science of teaching, to develop harmoniously their
culture, and hence to re- physical, moral and intellectual endowments so that they may
ceive a good general edu- gradually acquire a mature sense of responsibility in striving
cation, and a technical or endlessly to form their own lives properly and in pursuing true
professional training con- freedom as they surmount the vicissitudes of life with courage
sistent with the degree of and constancy.
educational development
in his own country. Fur- Importance of Social and moral education:
thermore, a system must
GE 1: Let them be given also, as they advance in
be devised for affording gifted members of society years, a positive and prudent sexual education. Moreover they
the opportunity of engaging in more advanced stud- should be so trained to take their part in social life ... to pro-
ies, with a view to their occupying, as far as possible, mote the common good.
positions of responsibility in society in keeping with This sacred synod likewise declares that children
their natural talent and acquired skill.” and young people have a right to be motivated to appraise
moral values with a right conscience, to embrace them with
(Pope Pius XII’s radio message of Dec. 24, 1942: A.A.S. 35 (1943) a personal adherence, together with a deeper knowledge and
love of God. Consequently it earnestly entreats all those who
pp. 12-19, and John XXIII’s encyclical letter, Pacem in Terris (On hold a position of public authority or who are in charge of edu-
cation to see to it that youth is never deprived of this sacred
Establishing Universal Peace In Truth, Justice, Charity, And Liberty right.

)April 11, 1963: A.A.S. 55 (1963) p. 259 ff.) Education culminates in Christian Education:

1965. Second Vatican Council, Inalienable Right to GE 3: The Church is bound as a mother to give to
Education: these children of hers an education by which their whole life
can be imbued with the spirit of Christ and at the same time
Excerpts from Vatican Council II, Declara- do all she can to promote for all peoples the complete perfec-
tion on Christian Education (Gravissimum tion of the human person, the good of earthly society and the
Educationis), OCTOBER 28, 1965 building of a world that is more human.

GE 1: All men of every race, condition and For a summary Presentation on Vatican
age, since they enjoy the dignity of a human being, Council II, Declaration on Christian Education
have an inalienable right to an education that is in (Gravissimum Educationis), October 28, 1965, Watch:
keeping with their ultimate goal, their ability, their https://www.youtube.com/watch?v=DgeTxsCAoG4
sex, and the culture and tradition of their country,
and also in harmony with their fraternal association (Compiled by the Chief Editor)
with other peoples in the fostering of true unity and
peace on earth. .... Santhome Mission 27
It further exhorts the sons of the Church to
give their attention with generosity to the entire field
of education, having especially in mind the need of
extending very soon the benefits of a suitable edu-
cation and training to everyone in all parts of the
world.

Aims of education are:

GE 1: For a true education aims at the for-
mation of the human person in the pursuit of his ul-
timate end and of the good of the societies of which,
as man, he is a member, and in whose obligations, as

Traditions
Gerimnany

By Fr. Thomas Pendanam I f you happen to be in Germany

28 JUNE 2015 during Easter and a passer-by greets you
with the words “Frohe Ostern”, don’t be tak-
en aback. He is only wishing you a “Happy
Easter”.

ln different countries and cultures
different traditions exist in connection to
Easter celebrations. lt is interesting to learn
those traditions. Germany is regarded the
birthplace of modern day Easter icons such
as Easter lamb, Easter Eggs, Easter tree,
Easter Hare or rabbit etc.

The People bring Easter baskets to
the church filled with edibles to be blessed
after the Easter mass. They fill the basket
with delicious baked cake in the form of
a lamb (a flag with a cross on it), cakes or
chocolates in form of hare or rabbit, colored
eggs, baked meat and bread. After the mass
they go home and take the Easter breakfast
with the blessed things from the Easter
basket.

The tradition of Easter lamb originates Before the Easter is the lenten season
from Jewish tradition of Paschal-celebration. for Catholics. ln the past they not only abstained
Jesus also as a Jew celebrated the Paschal feast meat and fish but also eggs. So the collections
and ate the Paschaal lamb. Jesus is also symbol- of a lot of eggs were so much that they used it
ized as the Lamb of God (Agnus Dei). The flag in different methods. They cooked and kept the
on the Easter lamb (cake) signifies the victorious eggs so that they remain good. The days before
siege of Jesus over death. As a tradition, all the Easter they coloured the cooked eggs and so the
members of the family share a piece from this practice of colouring the eggs came to a tradi-
Easter lamb. tion. lt is also a custom in some areas of Germany
that the friends and neighbors share each other
Easter Hare is typical to German Easter the Easter eggs.
tradition. lt is not clear, how the tradition came.
Some say it also came from lamb. Some were not ln South Germany, they celebrate Easter
clear after baking and lost the correct form and Monday also. The Bible reading on that day is
they misunderstood and believed it a rabbit. But about the appearance of resurrected Jesus to the
the stories told to the children that the Easter disciples on the way to Emmaus. Some par-
hare brings eggs and gifts, is unexplained. The ishes organize Emmaus-walking. More families
Easter egg hunting is developed in the prot- gather at place and have a walking together or
estant churches. They hide colored eggs and in small groups to another place. Easter is also
gifts for children and tell them: The Easter hare the beginning of spring season: After a hard and
was there and laid eggs and the children run chilling cold winter all enjoy the walking in fresh
to search for them and find the eggs and their air. Some of the parents go ahead and hide or
Easter gifts. The children of farmers in the villages spread Easter eggs and oval shaped chocolates. lt
do not believe the story but still they are happy is funny to see the children running and hunting
to hunt and get the gifts. for those eggs.

Easter tree is also a tradition in connec-
tion with Easter. They decorate a tree or branch
of a tree with colored eggshells. First they make
small holes on the both ends of fresh egg and
with the help of a thread or by blowing through
one of the holes made on shell, empty the egg.
Then they paint it with different colors and
decorate the trees with those hallow eggs. These
are some well-known traditions in Germany in
connection with Easter.

Santhome Mission 29

FOR PEACE,

JOY AND DEVELOPMENT IN THE CAPITAL

Deepti Foundation Delhi

By Fr. Kurian Kochettonnil, MST

D eepti Foundation (DF) is

a registered charitable trust established in
Delhi the National Capital of India by the
Catholic priests of Missionary Society of St.
Thomas the Apostle (MST) in 2002 to pro-
mote joy, peace and development among
the marginalized section of the society. Im-
pelled by the compassion and love of Jesus
we work for those who are in the peripher-
ies of the society, the sick the poor and the
abandoned, to give them a better place in
the society.

30 JUNE 2015

1. Involvement in the field After a few years, our program de-
of H IV AID S veloped into Community Based Rehabilita-
tion (CBR) of People Living with HIV & AIDS
From its very beginning Deepti Foundation started (PLHIVs) in sixteen slums of East Delhi where
to work among HIV and AIDS infected and affected peo- most of the cases are found. The main objec-
ple, especially, women and children since they are the tive of this CBR porgramme is to enable the
most vulnerable to the outbreak of HIV/AIDS. We work ef- PLHAs and their families to face the reality of
fectively in the fields of awareness, education, treatment, life and enable them to have better and de-
care and support. Our activities have a range of services cent life. 1210 families are helped to empower
which include care, treatment and support depending on themselves socially and economically. 2690
the progression and stage of infection, services of Com- PLHIVs hold the key for a better life through
munity Care Centers (CCC) for treatment of opportunistic various activities of this programme. 24 Self-
infections and provision of psychosocial support through help Groups are formed to have a stable sup-
counseling, empowerment and various capacity build- port for life. In 2013, 9200 people from the
ing programs for infected and affected women, board- general population were reached out with
ing and lodging facilities for infected children and also awareness and education on HIV/AIDS. 2799
enable PLHAs to access ART along with steps for positive young students were motivated for character
prevention, empowerment and education of women and and change of mindset towards women and
children, removal of poverty and hunger. adopt better attitude towards sex and sexu-
ality. 130 people were trained as care givers
2. Community Based Rehabilitation and volunteers who would ensure care and
of People Living with support to the people always. The World AIDS
HIV & AIDS. Day 2014 Social get-together gave an experi-
ence of love, care, company and psychological
support to 224 PLHIVs and 200 (approximate)
family members of PLHIVs.

3. Education and health care
of children

When the parents are HIV affected,
they find it difficult to support the family by
doing work and as a consequence, the edu-
cation of the children will be interrupted or
stopped. Children are forced to work to sup-
port the family. Girls are asked to remain
home to care younger ones and look after the
household works. So Deepti Foundation has
taken the cases of children by giving educa-
tional and medical support for 40 infected and
affected children living in families.

4. Care Home for
Orphaned Infected
Children, Najafgarh:

Santhome Mission 31

Another byproduct of HIV/AIDS is the in- than 350 children attend classes.Their basics rights and
fected orphan or semi orphan children. The urgent needs, education, health, psychosocial care, skill devel-
need of care, support and education of these in- opment, ecological issues and alternative livelihood
nocent victims of HIV/AIDS compelled us to start a options and the other needs of the community are also
care home for the infected children. At present we addressed in this programme.
have 15 infected boys at Deepti Ashram, Najafgarh. Cultural programmes, celebrations, sports
They are given medicine every morning and eve- and life skill activities, yoga, counselling, picnic, forma-
ning; they are taken to the hospital every month tion children’s group , formation of adolescent girls
for medical checkups and all of them are sent to group were opening horizons for the children to pro-
school for education. We provide the children for mote their talents, character formation and personality
their material, physical, psychological spiritual and development. We provide mid day meal, schools uni-
human needs and try to keep them happy and feel forms, books, school bags etc for the children to come
at home at the Ashram. to the school. From our non formal schools last year
we sent 48 children to nearby Government school. 10
5. Empowerment and emancipation children papered for the open school examination and
Rag-picking children (Children in High Risk). many more are preparing this year. This year we the
target of 100 children to be enrolled to the mainstream
From 2011 Deepti Foundation (DF) start- school.
ed to work for the Street Children (rag picking) We have also organized children, women and
who live in Bhalaswa dump yard, in Jehangirpur families through self-help
in the North West District of Delhi and is the larg- groups and other organiza-
est garbage dustbin of Delhi, accepting more than tions and conduct aware-
5000 tons of waste every day. Bhalaswa is also the ness programs and constant
largest shelter for thousands of migrants and dis- support for liberating them
possessed who live in harsh situations and earn from the exploitation of
middlemen, corrupt offi-
their daily bread from the dustbin of so called “civi- cers and criminals. Already
five self-help groups are
lized” Delhi society. Hundreds of children and their functioning effectively with
families are found in this dumping area collecting own bank accounts and funds. Vocational and job
rags in perilous situations for their survival. These training like tailoring centre, small scale industries are
children are deprived of their basic rights, educa- also implemented to provide alternative livelihood to
tion and are predisposed to health hazards, sexual the people. We also do advocacy and have connected
abuse, drug addiction, child labour and lot of men- these people to various GO and NGOs as well as institu-
tal stress. tions and people.

Conclusion

We have taken the challenge of being
with these children and their community to bring Deepti Foundation’s efforts to empower the
them to the main stream of the society by providing weak, rejected, sidelined show that the there is lot of
them a dignified and sustainable living through ad- changes in their life. Whether they are HIV affected or
vocacy and empowerment. In 2013 in we opened a infected, rag picking children or street children when
centre called “GYAANSAROVAR” (meaning sea of they understand that we are working for their better-
knowledge) for educational and job-training pro- ment there is lot of confidence built in them. Now they
grams in Kabadigali, Bengalibasti,Kalandhar colony are becoming change agents on their own.
of Bhalaswa Dairy area. We reach out to 600 chil-
dren and their families in by this programme. There Fr. Kurian Kochettonnil mst
are 4 no formal education centres where more Director Deepti Foundation
E-Mail: dfdelhi@gmail.com, Website:www.deeptifoundation.org
32 JUNE 2015

N
E
W

P Rev. Fr. Augustine Rev. Fr. George Rev. Fr. Johnson Rev. Fr. Joseph
(Sogin) Chirayil (Boby) Arimattathil
(Bennet) Naduvilekkizhakkel (Joyal) Anjilithoppil
R

I

E

S

T Rev. Fr. Joseph Rev. Fr. Joseph Rev. Fr. Kuriakose Rev. Fr. Kuriakose

S (Jobin) Edamanacheril (Johnson) Pullatt ( Bibin) Madathiparambil (Joby) Kappiparambil

2

0

1
5 Rev. Fr. Mathew Rev. Fr. Thomas Rev. Fr. Thomas
(Bijo) Vadakkethalakkal (Monse) Karuvakunnel (Vincent) Varakil

ADOPT A SEMINARIAN

MST is blessed with many good candidates to priesthood. At present we have 101 major semi-
narians, and 130 minor Seminarians. This year 72 fresh candidates joined the minor seminary.

More seminarians means more priests to serve in the vineyard of the Lord and we rejoice and

thank God for calling many to missionary priesthood. Of course the increased number of seminar-

ians is also a growing challenge to pay off the expenses for their formation. On average, the cost of

each seminarian’s study, food and accommodation expenses is roughly INR 30,000/- (USD.500.00;

Euro.450) per year.

Becoming a Sponsor Vestition and Promise
You are invited to adopt a seminarian. Becoming a sponsor means you are supporting a semi-

narian through his four years of theology training. Sponsors are given the name of the seminarian they are

supporting and seminarians pray for them and write letters at Christmas and Easter. Sponsors get invited

to the ordinations also. Your offering will make a great difference in the lives of the seminarians, and in the

First Year Philosophy Students (12) lives of many people in India and abroad, as they dedicate their lives to proclaiming the Gospel of Jesus
Christ

To Sponsor One Seminarian

You pay Rupees 30,000/- (USD.500.00; Euro.450) per year for 4 years

To become a life-time sponsor

You donate Rupees 500,000/- (USD.8000; Euro.7000) one time or in a few installments. The amount is put as fixed deposit in a
bank and the interest from the deposit will be used to sponsor one seminarian after another for life-time. By establishing an endowment,
you become a permanent sponsor.

For enquiries and sponsorship please contact: First Year Theology (17) students with
Fr. Kurian Ammanathukunnel (Director General)
INDIA : Fr Jose Aryankalayil, Phone: +91-828-1945-589;
mstgeneralate@gmail.com and Fr. Jose Palakeel (Vice Director)

EUROPE : Fr. Antony Kaithottumkal, +49-909-296-6319;
antokmst@yahoo.com

USA &
CANADA : Fr. Antony Thundathil, +1-630-670-6899;

shajit91@gmail.com

MST 1968 - 2018