Saju Chackalackal, ed., New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, Bangalore: Vidyavanam Publications & Coimbatore: Preshitha Communications, 2009, pages xii + 932, ISBN: 978-81-905799-6-4, price: Rs. 900.00, US$ 50.00.
Every thesis has its antithesis; every action inevitably invites a reaction. If, on the one hand, the alluring power of materialism, consumerism, and the scientific-technological revolution keeps modern humans all over the world away from their creator, on the other, the number of people who are disillusioned with the vanity and emptiness of all this glitter and glory and who yearn for a taste of the Divine, are on the increase. The Indian situation is no different. More and more people today flock to gurus and ashrams of all religions in search of God and God experience. This means that in spite of all that the world has to offer, people still search for the deeper meaning of life; they long for the realization of the true purpose of life. Disillusioned with the vanity of the temporal, people are thirsting for the eternal, which alone can give them lasting peace and happiness. It is in this context that the ashrams and the ashram way of life once again become relevant and important. Ashrams teach people how to live a life of renunciation and detachment, thereby attaining freedom from all bondage, and they provide enlightenment and God-experience to the seekers. Viewed thus, the present volume, which is a comprehensive study on ashrams and Indian sannysa, is a timely and significant contribution.
Vidyavanam Ashram, which Acharya Vadakethala Francis Vineeth CMI founded about thirteen years ago at Bhoothanahalli village on the outskirts of Bangalore city, is one such centre of Indian Christian living which has ever since offered spiritual realization to thousands of seekers of spiritual wisdom. Under the able leadership of Father Vineeth – himself a person of superior intellectual calibre, high educational qualification, and lofty God-experience stemming from true interiority – the ashram has grown into a nationally and internationally well known centre of Indian Christian living. Although many have contributed, in different ways, to the fulfilment of his dream, undoubtedly the brain behind the original vision, planning, and the working out of this great vision into concrete reality, is Father Vineeth himself. Taking into account all these, and mutatis mutandis, it is the reviewer’s firm belief that posterity will consider Father Vineeth as one of the great pioneers of Indian Christian living, along with the other great pioneers like Monchanen, Swami Abhishiktananda (Father Le Saux), Francis Acharya, Bede Griffiths, and Amalorpavadas.
The volume under review, New Horizons of Indian Christian Living, is a Festschrift published in honour of this great Acharya on the occasion of the golden jubilee of his sacerdotal ordination and his seventy-fifth birthday. This volume is a comprehensive study on the various aspects of Indian sannysa, especially Indian Christian ashram life. In every respect this is an impressive work, and it may be rightly called the magnum opus of its editor, Dr. Saju Chackalackal CMI.
The present volume consists of the contributions of fifty scholars, almost all of whom are Father Vineeth’s colleagues, friends, or students, on the why, what, and how of Indian sannysa, especially Indian Christian sannysa. As the editor himself puts it, “taken together, the whole collection […] would function as a reference volume to many aspects related to Indian Christian living, an area of lively research and realizational interest” (p. 2). The fifty articles are classified under six headings, viz., (1) Father Francis Vineeth: Person and Mission, (2) Indian Approaches to the Bible, (3) Indian Christian Theology, (4) Inculturation and the Indian Church, (5) Indian Spirituality, and (6) Indian Christian Paradigms of Philosophical Synthesis. Each part is more or less complete in itself, providing a rather comprehensive analysis of the subject under consideration.
Part I, “Father Francis Vineeth: Person and Mission,” begins with Father Vineeth’s own description of the long spiritual journey that he, as one who is captivated by the revealing-concealing dynamics of the Ineffable, undertook in search of the Ineffable. This part presents the arduous and incessant search of a genuine spiritual seeker who has received the special call from God to pursue ashram spirituality and contemplative prayer. For, Father Vineeth believes that “true spirituality fosters search into one’s own depth. Along with the outward global movement, we all need also an inward movement into the depth of our own being. […] The Supreme Self abides within us as our inner controller and the ultimate Self. It is this Self that is to be experienced and realized” (p. 7). What better means can one think of for this realization than the founding of an ashram where contemplative prayer and realization of the Self are pursued as ultimate goals? In other words, the raison d’etre of an ashram is to “seek God through inner fervour,” as the Taittiriya Upani•ad puts it. The reasons that prompted Father Vineeth to believe that an ashram style of life will be of immense help in reaching the abiding Self, the Atman, must be two: First, “Search for the Self needs constant effort, undying spirit of ascetic fervour, peaceful mind, and deep concentration” (p. 8); secondly, as the Kaha Upani•ad (1.2.12) puts it, “Realizing through self-contemplation that primal God, difficult to be seen, deeply hidden, set in the cave of the heart, dwelling in the deep, the wise leave behind both pain and pleasure.” When Father Vineeth founded the ashram, he was “envisaging another form or another expression of living the CMI Charism” (p. 14). At this juncture, one must say that the decision which Father Vineeth took then, viz., “to experience the Ineffable in the serenity of the ashram” (p. 20), was a Spirit-inspired and wise one as thousands are now reaping the fruits of his labour.
The first part of this volume also contains an erudite contribution from the editor in which he discusses the life and philosophy of Father Vineeth, his mission, his contributions in the field of philosophy, theology, Indian spirituality, theology of religious life, ashram life, etc. Father Vineeth’s amazing ability to make East-West synthesis and develop penetrating insights is highlighted. His commitment to developing an Indian-Christian theology and an Indian-Christian worldview (daran) and his involvement in developing new forms of integration and inculturation are well appreciated and highly esteemed all over India and even abroad. Portraying him as a “true son of St. Thomas,” as his motto always is, “pita, tava cit bhvana; sad mama h•t sdhana” – Father, thy will is always the way of my heart (p. 84), the editor concludes: “Father Vineeth, a person of simplicity and openness, continues his pilgrimage of life with an incessant quest for the Divine” (p. 83). The editor has also given, before this article, an entry in which the milestones in the history of Vidyavanam Ashram are given, followed by another article in which the milestones in the life of Father Vineeth and also the important writings of Father Vineeth are given. With two doctorates (one in philosophy and the other in theology), teaching experience of many years, membership in nine professional associations, 34 contributions in academic and spiritual fields of various types, and publication of 14 books and 86 articles to his credit, the picture one gets about the life and mission of Father Vineeth is pretty impressive.
The other articles deal with various dimensions of new ways of Indian Christian living. Louis Malieckal explores the mystic in Father Vineeth; Sister Karuna Vadakethala shares her reminiscences of her beloved brother; Jose Nandhikkara describes the dynamics of the magnificent chapel at Vidyavanam Ashram; and Sebastian Elavathingal relates the ashram spirituality with the spirituality of creative space. Thomas Aykara throws light on the relevance and importance of being consecrated priests in the context of India; Joseph Ethakuzhy discusses the ashram ideal and the spirituality of the Gt; and Sebastian Athappilly reflects on the theme, “Inculturation in the Model of Incarnation.” Some of the other areas discussed are mysticism, Indian paradigms of spiritual life, discipleship in the Indian and Christian traditions, and various aspects of Inculturation in the Indian Church.
This volume, with 50 articles and 932 pages, is, in short, a solid contribution to the academic world. Hats off to the editor for planning well in advance and bringing out on time, this massive work! The layout and printing of the book are commendable. And so is the editorial work done. It is the reviewer’s earnest hope that this work will go a long way in inspiring and guiding those who genuinely seek the Ineffable in the heart of their hearts.
Dr. Jose Thadavanal CMI
Wednesday, May 19, 2010
REVIEW BY RAPHAEL NEELAMKAVIL
Saju Chackalackal, ed., New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, Bengaluru: Vidyavanam Publications / Coimbatore: Preshitha Communications, 2009. Pages xii + 932; ISBN: 978-81-905799-6-4; Price: Rs. 900, USD 50.
When philosophical and theological activities and education have a heart that is rooted in the heavens and fruition deeply and widely into the earth, it constantly touches the ‘that’ and ‘what’ of the given, due to the agent’s intellectual honesty. One is then surely on the spiritual, or rather, mystical, path. Simplicity is the mark of such a person. Here is an example of the intellectual life leading the subject into its fruition, the mystical. Dr. Francis Vineeth, with his doctorates in Philosophy (Gregorian University, Rome) and Theology (Oxford University), has been for decades such a teacher of hearts to tens of thousands of seminarians and religious (at Dharmaram Vidya Kshetram, Bangalore) and also spiritual master to thousands of priests, religious and lay persons (as the founder and director of Vidyavanam Ashram).
The present work, in its 6 parts, consisting of 51 articles, introduces, reflects and celebrates this philosophical, theological and spiritual master and the many aspects of his contributions to the Indian and global Church. The editor of this Festschrift has effectively taken pains to make it a monumental beginning in pouring light into the life and work of such a widely known personage. The 51 articles, ranging from his life’s ideals and experiences to his biblical, theological, missiological, spiritual, and philosophical concerns, reflect the sources and results of such a life of integration of Philosophy, Theology, and Spirituality.
Let me put in gist what the reader would find in this volume. Part One leads the reader into the principle and foundation of the dynamics of the search for the ineffable and the Indian Christian life in particular and in general, and then into the person, the mystic and the brother in Dr. Vineeth. One is, thus, prepared to perceive the mystic knowing-becoming possibilities offered by the Vidyavanam Ashram Chapel and then to delve into the concept of Ashram Spirituality and its revival by Vidyavanam.
Part Two is an exploration into Indian biblical interpretations of some themes dear to Dr. Vineeth: discipleship, the mystery of the Divine-Human as inspired in the Fathers of the Church, lowliness as the channel of Grace, the human family in creation, the concept of repentance epitomized by Mary Magdalene, the Pauline cosmic Christology, and Indian Christian eco-spirituality.
Part Three presents in an interreligious way the fundamental comparative themes in the concepts of God, the nature of God, Incarnation and the modes of contact between God and human, and also reflects how Dharmaram has contributed to such an Indian Christian theological edifice.
Part Four deals with another group of themes that Dr. Vineeth has preoccupied himself with: how and why the Indian Churches inculturate themselves, cooperate among themselves and dialogue with other religions and, thus, create one and the same musical piece that attracts all Indian societies of the globalized world unto eternity.
Part Five, central to Dr. Vineeth’s concerns, is a development of Spirituality into mystic living. The stress here has been on priests and consecrated persons and their holistic formation towards harmony with the Divine through integration with Nature. One must admit that this Part is a restatement of the evolutionary importance of the mystical over what one usually understands as spiritual.
Part Six is a unique philosophical synthesis of Christian life with the philosophical, theological, missiological, and spiritual sources of Christian life – the culminating point of Dr. Vineeth’s thought. I suggest this part as a must for all readers who share the concerns of Dr. Vineeth.
The editor, with his knowledge and experience of the person and contributions of his confrere, Dr. Vineeth, has done well to produce a tribute of scholarly articles that not only reflect the latter’s thought, but also is a source book in Spirituality, Theology, the Science of Formation and Philosophy in India. In this manner, this book of contributions from experts is recommended to scholars in all these fields as most quotable and valuable – particularly if the readers would prefer being touched during its perusal by the spiritually formative methods, processes, and worth of Philosophy and Theology in Christian living.
Anyone in the Indian seminaries and in the field of Spirituality and Mysticism in India knows the way in which metaphysics made Dr. Vineeth explore Theology and, finally, be lost in the Lord. Students, colleagues, and friends of Dr. Chackalackal know the intellectual astuteness and moral commitment with which he has planned and brought out this Festschrift. I invite experts as well as students of Theology, Spirituality and Philosophy to check the truth of these claims of mine from its pages!
Raphael Neelamkavil
Jnana-Deepa Vidyapeet, Pune
REVIEW BY PAUL KALLUVEETTIL
Saju Chackalackal, ed., New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, Bengaluru and Coimbatore: Vidyavanam Publications: & Preshitha Communications, 2009, pages xii + 932, Rs. 900.00; US $ 50.00.
This history-making and all-comprehensive study in honour of an eminent Indologist, philosopher and an Acharya of Indian spirituality, an original and inspiring thinker and writer, and a lover of Indian Christian yoga, is a monumental work. It is, indeed, a creative and scholarly contribution in the field of Indian approaches to the Bible, Indian Christian theology, inculturation and the Indian Church, Indian spirituality and Indian Christian paradigms of philosophical synthesis. The editor and all those who had worked behind this project deserve the wholehearted commendation and gratitude of the Indian and Asian Churches. A review article cannot do justice to make an exhaustive appraisal of this work. I limit myself to introduce the world of the New Horizons of Indian Christian Living to the readers. The title itself will challenge and provoke every Indian who is a Christian. The editor has succeeded in bringing together almost all colleagues, associates, friends and some of the disciples of Francis Vineeth (henceforth FV).
The Festschrift begins with an introduction by the editor. It is divided into six parts. Part One sheds light on the person and mission of FV. He himself has written the first article entitled “In Search of the Ineffable” (5-36). This is the best presentation of the charismatic, mystical, and poetical personality of the Acharya. Citing Rgveda I.164.37, the author makes his own the search of the Ineffable. He tells us about his search of the Ashram spirituality and contemplative prayer, and his experience of the revealing concealing dynamics of the Ineffable. There was an evolution from the Ashram ideal to the reality of Vidyavanam, in the ambience of which he seeks God-realization (Īsvara sākshātkāra) and self-realization (ātmasākshātkāra) under the protective wings of the Holy Spirit and the loving guidance of Mother Mary. He describes his journey to the Ineffable as a journey through the dark light of faith which takes humans to experience the visible face of God. FV concludes his narration in poetic form, which thus ends:
“Until that day, lighting all the flames of my little lamp,
I will wait for you, singing:
The heavens magnify the Lord!
My soul too magnifies the Lord my God!”
Next, the editor makes us familiar with the milestones in the life and writings of FV (37-48). Then, S. Chackalackal provides his own interpretation of FV’s venturing steps to reach the New Horizons of Indian Christian Living (49-84). L. Malieckal, an intimate friend of FV draws his portrait of the man and the mystic (85-102). Karuna Vadakethala, one of the sisters of FV, shares with us her happy remembrances of her brother (103-110). J. Nandhikkara leads us to the knowing and becoming dynamics at Vidyavanam Chapel (111-126). S. Elavathingal provides a spirituality of creative space (127-132). A. Naduveettil, a disciple of FV, looks at Ashram as a symbol of Indian spirituality and values (133-156). In the concluding article of part one F. X. Vellanikkaran invites us to experience the divine at Vidyavanam Ashram (157-164).
Part Two is entitled “Indian Approaches to the Bible.” The articles, however, does not strictly deal with that theme. Readers are enlightened about many comparative themes. P. S. Pudussery looks at the discipleship in the Indian and Christian traditions (167-187). He finds many points of convergence and divergence. “Total surrender and unconditional obedience to the guru is the hallmark in both traditions” (186). In Indian and biblical thinking, human life is taken to be a “journey to God.” T. Kollamparampil presents the biblical figure of Samson, according to the interpretation of Jacob Serugh, as an inspiring model for all struggling Christians (189-204). J. P. Kakkanattu gives the biblical perspective of “Littleness and Lowliness as a Channel of God’s Grace” (205-216). A. Pushparajan studies “A New Family Horizon of Understanding the Bible” (217-242). J. Marangattu reflects on the figure of Mary Magdalene as the model for re-generated penitents (243-252). B. Nalkara studies “Pauline Cosmic Christology and Indian Eco-Spirituality” (253-268). According to him, Paul offers an adequate Christian eco-spirituality in the Indian context. The prayer of Atharva Veda 12:1, according to him, should become the mantra and motto of the Indian eco-spirituality.
“Indian Christian Theology” is the theme of part three. A. M. Mundadan, one of the architects of the Garden of Dharma writes on “Dharmaram: History and Vision” (271-298). The author tries to give articulation to the dream behind the venture of Dharmaram and its contributions in the field of inculturation in art, architecture, music, cultural performances, theology, and spirituality. A. Thannippara reflects on an Indian Christology by making a critical study of the persons of Isvara and Christ (299-324). A. Kalliath introduces a very relevant theme for the missions, namely, “Retelling the Story of Jesus through the Stories of People” (325-348). Such retelling implies “reinterpretation of the Gospel through stories, parables, and narratives of people’s struggles.” J. A. Samarakone deals with the theme “Vision of God for Humanity and the Universe” (349-366). He observes that the early Church never called Jesus ‘God’. For the success of inter-religious dialogue, Christians have to “bring back the father to the central stage and bring about a change in their psyche.” G. Thadathil enlightens us on encountering non-dualism in Jesus the Buddha (367-386). Christians are committed to follow the path of the cross and the self-emptying path of vipassana. F. Kanichikattil speaks of a liturgical paradigm in the Indian context (387-402).
Part Four on “Inculturation and the Indian Church” consists of eight studies. K. Pathil focuses his attention on the “Ongoing Inculturation and the Indian Churches” (405-420). He observes that the existing plurality of Churches in India wants to become more and more authentically Indian and truly Christian. Unfortunately, they are overburdened and fettered by their own past and practically in the dark not knowing the directions ahead. The country eagerly waits for a genuine fecundation of the Gospel in the Indian soil. P. Kalluveettil presents in a concise and precise form the inculturation perspectives in the Bible (421-432). S. Athappilly studies “Inculturation in the Model of Incarnation” (433-452). Bishop G. Karotemprel dwells on the theme “Pastoral Care of Migrants” (453-471). J. P. Muringathery, an expert in the field of dialogue, writes on “Inter-religious Fellowship” (473-484). He finds that the bonds that unite us are stronger than the barriers that separate us. A. Amarnad makes us aware of the eternal fragrance of music on earth (485-501). He opines that inculturation is the foundation of indigenized music. J. Kuriedath studies the contributions of the Indian pioneers for the socio-economic and cultural development (505-534). J. Shawn presents his reflections on Indian Church under the title “Break the Anthill against the Freak Globalization” (535-542).
Part Five is dedicated to the theme of Indian spirituality. K. Waaijman, under the title “Experience: A Bridge between Spiritualities?” makes this conclusion: “… from the perspective of the fulfilment all bridges will appear to be relative and the artefacts of human beings” (545-556). A. Thottakara, a Sanskrit scholar, finds sannyāsa as the dynamics of a life of renunciation (557-582). This is, indeed, a scientific study of the theme. T. Aykara looks at the consecrated priesthood as a spiritual pro-presence, a human pro-presence and a pilgrimage in integration (583-590). A. Puthenangady writes on priestly spirituality (591-602). T. Manickam argues for a Christian holistic spirituality, which takes the universe as a “divine milieu” (603-622). We have to identify Jesus in all human beings as the ‘holistic means’ for eternal glory. H. Overzee introduces saraa as a spiritual formation project (623-637). For her saraa is establishing our inner refuge. We have to awaken to who we are in relationship. P. Kochappilly articulates “Christian Mysticism of the Mystery of Christ” (639-662). It is falling in love with the love of God revealed in Christ and accompanied by the Holy Spirit. According to K. Perumpallikunnel, mystical experience is the fount and raison d’etre of sannyāsa (663-684). A. Vattakuzhy writes on spirituality of interiority (685-696). The author’s conclusion is worth citing: “The path to interiority is a path to one’s inner self in the Divine Self, the ultimate principle of one’s being. The realization of the union of these two selves makes the inward journey complete.” Under the title “Ecologies of Mysticism,” O. Inchody presents Benedict of Nursia, Hildegard of Bingen, Francis of Assisi, and Teilhard de Chardin as models for greening Ashram spirituality (697-713). J. Valiyakulathil seeks the Indian roots of spiritual direction (715-740). Jesus the Sadguru stands out as the supreme paradigm. The author also studies the modern dynamics of formation and spiritual direction, and concludes: “A good, holy and masterly guidance of spiritual direction can bring about great transformation in the candidates.” J. P. Palakkapallil advocates for a spirituality that is in tune with nature (741-751). As a conclusion on the articles of Part Five, one can say that most of the authors provide valuable insights into the theme of Indian spirituality.
The final part is entitled “Indian Christian Paradigms of Philosophical Synthesis,” a subject which is very dear to FV. Ten authors present their reflections concerning this theme. C. Kanichai, a renowned Indian philosopher, studies the philosophical perspective of religious experience (755-761). The scholar beautifully gives articulation to the concept of a true philosophy of Existence: “It connects us with Being and existents – with God, humans, and the universe – not in opposition and isolation but in mutual co-existence and pro-existence. This would give rise to a state of communion, communication, and community in regard to God, humans, and universe, which would relate us vertically to Existence and collaterally to the existents.” T. Kochumuttom, whom one can call a baktha-jana yogi, tries to establish the mutual complementariness of yoga experience and Christian mysticism by making a Christian reading of Patajali’s yoga-sutra (763-790). This is, indeed, a scholarly contribution in the field of Indian Christian philosophy. G. Kulangara writes on the role of speculative philosophy in Indian religious formation (791-804). According to him, “the ultimate purpose of philosophical training is to bring a student to the humility of reason whereby one lets go of one’s insistence on own perspectives.” P. Kattukaran, an expert in Indian art, entitles his study as “Being Christian and Artistic in India” (805-823). According to him, every one “lives as an artist and if his basic story is about God in Christ, then he is a Christian… The more one is a Christian the greater his responsibility to live the story of Christ, i.e., to be an artist Christian.” P. C. Chittilappilly develops one of the maxims of Francis of Assisi: “Tantum homo, habet de scientia, quantum operatur” (825-842). W. Edattukaran searches in Gandhian gospels patterns for Indian Christian living (843-854). The author finds in Gandhi the gospels of truth, fearlessness, faith, non-violence, sathyāgraha, sarvodaya, and love. S. G. Kochuthara tries to look at the experience of the Divine by studying the symbolism of the sensual and the spiritual (885-884). According to him, “spirituality bereft of relatedness and intimacy is not spirituality, neither in marital life nor in celibate life. The symbolism of the sensual and the spiritual in different religious traditions underscores this basic dimension of human person and divine experience.” J. Ethakuzhy studies the theme of “The Ashram Ideal and Spirituality of the Gita” (885-893). Unfortunately, this very enlightening article is sketchy. The author, thus, concludes his reflections: “The integral and liberative spirituality of the Bhagavat Gīta can be the guiding light for a Christian Ashram.” R. Palatty’s attempt is to rehabilitate the question of Being and Existence (895-910). This study is an analysis of FV’s book Foundations of World Vision: A Guide to Metaphysics Eastern and Western. T. Cyriac entitles her study as “In the Garden of Education: An Indian Christian Synthesis” (911-922). “God is love and love should be the ambience and atmosphere of any programme of education.” She unveils the manifestative dimension of the Divine in education. In this concluding article of the Festschrift, T. Cyriac, who is gifted with the flower-language of consciousness, takes us into the garden of education.
The editor does not allow us to wander in the vast oasis of fruitful investigations. We should be very grateful to him for the index of important subjects and persons (923-932). The Indian Church is very much indebted to Saju Chackalackal and his team for offering such rich, creative, intuitive, experiential, and thought-provoking contributions in the fields of Indian Christian theology, inculturation, spirituality, and paradigms. Let me conclude this overview on New Horizons of Indian Christian Living by citing the words of the editor about FV: “This guru founds his authority on his inner being, which emerges from his profound learning of the holy books (veda pāndityam), wisdom on the realities of the world (vidvān), and the steadfast anchoring in the supreme Brahman (Bhramanişhţha): all these come from his foundational experience (anubhava) which makes him original and creative” (83). Let us thank God, the Satcitānanta for his ineffable gift of FV for India.
Paul Kalluveettil
This history-making and all-comprehensive study in honour of an eminent Indologist, philosopher and an Acharya of Indian spirituality, an original and inspiring thinker and writer, and a lover of Indian Christian yoga, is a monumental work. It is, indeed, a creative and scholarly contribution in the field of Indian approaches to the Bible, Indian Christian theology, inculturation and the Indian Church, Indian spirituality and Indian Christian paradigms of philosophical synthesis. The editor and all those who had worked behind this project deserve the wholehearted commendation and gratitude of the Indian and Asian Churches. A review article cannot do justice to make an exhaustive appraisal of this work. I limit myself to introduce the world of the New Horizons of Indian Christian Living to the readers. The title itself will challenge and provoke every Indian who is a Christian. The editor has succeeded in bringing together almost all colleagues, associates, friends and some of the disciples of Francis Vineeth (henceforth FV).
The Festschrift begins with an introduction by the editor. It is divided into six parts. Part One sheds light on the person and mission of FV. He himself has written the first article entitled “In Search of the Ineffable” (5-36). This is the best presentation of the charismatic, mystical, and poetical personality of the Acharya. Citing Rgveda I.164.37, the author makes his own the search of the Ineffable. He tells us about his search of the Ashram spirituality and contemplative prayer, and his experience of the revealing concealing dynamics of the Ineffable. There was an evolution from the Ashram ideal to the reality of Vidyavanam, in the ambience of which he seeks God-realization (Īsvara sākshātkāra) and self-realization (ātmasākshātkāra) under the protective wings of the Holy Spirit and the loving guidance of Mother Mary. He describes his journey to the Ineffable as a journey through the dark light of faith which takes humans to experience the visible face of God. FV concludes his narration in poetic form, which thus ends:
“Until that day, lighting all the flames of my little lamp,
I will wait for you, singing:
The heavens magnify the Lord!
My soul too magnifies the Lord my God!”
Next, the editor makes us familiar with the milestones in the life and writings of FV (37-48). Then, S. Chackalackal provides his own interpretation of FV’s venturing steps to reach the New Horizons of Indian Christian Living (49-84). L. Malieckal, an intimate friend of FV draws his portrait of the man and the mystic (85-102). Karuna Vadakethala, one of the sisters of FV, shares with us her happy remembrances of her brother (103-110). J. Nandhikkara leads us to the knowing and becoming dynamics at Vidyavanam Chapel (111-126). S. Elavathingal provides a spirituality of creative space (127-132). A. Naduveettil, a disciple of FV, looks at Ashram as a symbol of Indian spirituality and values (133-156). In the concluding article of part one F. X. Vellanikkaran invites us to experience the divine at Vidyavanam Ashram (157-164).
Part Two is entitled “Indian Approaches to the Bible.” The articles, however, does not strictly deal with that theme. Readers are enlightened about many comparative themes. P. S. Pudussery looks at the discipleship in the Indian and Christian traditions (167-187). He finds many points of convergence and divergence. “Total surrender and unconditional obedience to the guru is the hallmark in both traditions” (186). In Indian and biblical thinking, human life is taken to be a “journey to God.” T. Kollamparampil presents the biblical figure of Samson, according to the interpretation of Jacob Serugh, as an inspiring model for all struggling Christians (189-204). J. P. Kakkanattu gives the biblical perspective of “Littleness and Lowliness as a Channel of God’s Grace” (205-216). A. Pushparajan studies “A New Family Horizon of Understanding the Bible” (217-242). J. Marangattu reflects on the figure of Mary Magdalene as the model for re-generated penitents (243-252). B. Nalkara studies “Pauline Cosmic Christology and Indian Eco-Spirituality” (253-268). According to him, Paul offers an adequate Christian eco-spirituality in the Indian context. The prayer of Atharva Veda 12:1, according to him, should become the mantra and motto of the Indian eco-spirituality.
“Indian Christian Theology” is the theme of part three. A. M. Mundadan, one of the architects of the Garden of Dharma writes on “Dharmaram: History and Vision” (271-298). The author tries to give articulation to the dream behind the venture of Dharmaram and its contributions in the field of inculturation in art, architecture, music, cultural performances, theology, and spirituality. A. Thannippara reflects on an Indian Christology by making a critical study of the persons of Isvara and Christ (299-324). A. Kalliath introduces a very relevant theme for the missions, namely, “Retelling the Story of Jesus through the Stories of People” (325-348). Such retelling implies “reinterpretation of the Gospel through stories, parables, and narratives of people’s struggles.” J. A. Samarakone deals with the theme “Vision of God for Humanity and the Universe” (349-366). He observes that the early Church never called Jesus ‘God’. For the success of inter-religious dialogue, Christians have to “bring back the father to the central stage and bring about a change in their psyche.” G. Thadathil enlightens us on encountering non-dualism in Jesus the Buddha (367-386). Christians are committed to follow the path of the cross and the self-emptying path of vipassana. F. Kanichikattil speaks of a liturgical paradigm in the Indian context (387-402).
Part Four on “Inculturation and the Indian Church” consists of eight studies. K. Pathil focuses his attention on the “Ongoing Inculturation and the Indian Churches” (405-420). He observes that the existing plurality of Churches in India wants to become more and more authentically Indian and truly Christian. Unfortunately, they are overburdened and fettered by their own past and practically in the dark not knowing the directions ahead. The country eagerly waits for a genuine fecundation of the Gospel in the Indian soil. P. Kalluveettil presents in a concise and precise form the inculturation perspectives in the Bible (421-432). S. Athappilly studies “Inculturation in the Model of Incarnation” (433-452). Bishop G. Karotemprel dwells on the theme “Pastoral Care of Migrants” (453-471). J. P. Muringathery, an expert in the field of dialogue, writes on “Inter-religious Fellowship” (473-484). He finds that the bonds that unite us are stronger than the barriers that separate us. A. Amarnad makes us aware of the eternal fragrance of music on earth (485-501). He opines that inculturation is the foundation of indigenized music. J. Kuriedath studies the contributions of the Indian pioneers for the socio-economic and cultural development (505-534). J. Shawn presents his reflections on Indian Church under the title “Break the Anthill against the Freak Globalization” (535-542).
Part Five is dedicated to the theme of Indian spirituality. K. Waaijman, under the title “Experience: A Bridge between Spiritualities?” makes this conclusion: “… from the perspective of the fulfilment all bridges will appear to be relative and the artefacts of human beings” (545-556). A. Thottakara, a Sanskrit scholar, finds sannyāsa as the dynamics of a life of renunciation (557-582). This is, indeed, a scientific study of the theme. T. Aykara looks at the consecrated priesthood as a spiritual pro-presence, a human pro-presence and a pilgrimage in integration (583-590). A. Puthenangady writes on priestly spirituality (591-602). T. Manickam argues for a Christian holistic spirituality, which takes the universe as a “divine milieu” (603-622). We have to identify Jesus in all human beings as the ‘holistic means’ for eternal glory. H. Overzee introduces saraa as a spiritual formation project (623-637). For her saraa is establishing our inner refuge. We have to awaken to who we are in relationship. P. Kochappilly articulates “Christian Mysticism of the Mystery of Christ” (639-662). It is falling in love with the love of God revealed in Christ and accompanied by the Holy Spirit. According to K. Perumpallikunnel, mystical experience is the fount and raison d’etre of sannyāsa (663-684). A. Vattakuzhy writes on spirituality of interiority (685-696). The author’s conclusion is worth citing: “The path to interiority is a path to one’s inner self in the Divine Self, the ultimate principle of one’s being. The realization of the union of these two selves makes the inward journey complete.” Under the title “Ecologies of Mysticism,” O. Inchody presents Benedict of Nursia, Hildegard of Bingen, Francis of Assisi, and Teilhard de Chardin as models for greening Ashram spirituality (697-713). J. Valiyakulathil seeks the Indian roots of spiritual direction (715-740). Jesus the Sadguru stands out as the supreme paradigm. The author also studies the modern dynamics of formation and spiritual direction, and concludes: “A good, holy and masterly guidance of spiritual direction can bring about great transformation in the candidates.” J. P. Palakkapallil advocates for a spirituality that is in tune with nature (741-751). As a conclusion on the articles of Part Five, one can say that most of the authors provide valuable insights into the theme of Indian spirituality.
The final part is entitled “Indian Christian Paradigms of Philosophical Synthesis,” a subject which is very dear to FV. Ten authors present their reflections concerning this theme. C. Kanichai, a renowned Indian philosopher, studies the philosophical perspective of religious experience (755-761). The scholar beautifully gives articulation to the concept of a true philosophy of Existence: “It connects us with Being and existents – with God, humans, and the universe – not in opposition and isolation but in mutual co-existence and pro-existence. This would give rise to a state of communion, communication, and community in regard to God, humans, and universe, which would relate us vertically to Existence and collaterally to the existents.” T. Kochumuttom, whom one can call a baktha-jana yogi, tries to establish the mutual complementariness of yoga experience and Christian mysticism by making a Christian reading of Patajali’s yoga-sutra (763-790). This is, indeed, a scholarly contribution in the field of Indian Christian philosophy. G. Kulangara writes on the role of speculative philosophy in Indian religious formation (791-804). According to him, “the ultimate purpose of philosophical training is to bring a student to the humility of reason whereby one lets go of one’s insistence on own perspectives.” P. Kattukaran, an expert in Indian art, entitles his study as “Being Christian and Artistic in India” (805-823). According to him, every one “lives as an artist and if his basic story is about God in Christ, then he is a Christian… The more one is a Christian the greater his responsibility to live the story of Christ, i.e., to be an artist Christian.” P. C. Chittilappilly develops one of the maxims of Francis of Assisi: “Tantum homo, habet de scientia, quantum operatur” (825-842). W. Edattukaran searches in Gandhian gospels patterns for Indian Christian living (843-854). The author finds in Gandhi the gospels of truth, fearlessness, faith, non-violence, sathyāgraha, sarvodaya, and love. S. G. Kochuthara tries to look at the experience of the Divine by studying the symbolism of the sensual and the spiritual (885-884). According to him, “spirituality bereft of relatedness and intimacy is not spirituality, neither in marital life nor in celibate life. The symbolism of the sensual and the spiritual in different religious traditions underscores this basic dimension of human person and divine experience.” J. Ethakuzhy studies the theme of “The Ashram Ideal and Spirituality of the Gita” (885-893). Unfortunately, this very enlightening article is sketchy. The author, thus, concludes his reflections: “The integral and liberative spirituality of the Bhagavat Gīta can be the guiding light for a Christian Ashram.” R. Palatty’s attempt is to rehabilitate the question of Being and Existence (895-910). This study is an analysis of FV’s book Foundations of World Vision: A Guide to Metaphysics Eastern and Western. T. Cyriac entitles her study as “In the Garden of Education: An Indian Christian Synthesis” (911-922). “God is love and love should be the ambience and atmosphere of any programme of education.” She unveils the manifestative dimension of the Divine in education. In this concluding article of the Festschrift, T. Cyriac, who is gifted with the flower-language of consciousness, takes us into the garden of education.
The editor does not allow us to wander in the vast oasis of fruitful investigations. We should be very grateful to him for the index of important subjects and persons (923-932). The Indian Church is very much indebted to Saju Chackalackal and his team for offering such rich, creative, intuitive, experiential, and thought-provoking contributions in the fields of Indian Christian theology, inculturation, spirituality, and paradigms. Let me conclude this overview on New Horizons of Indian Christian Living by citing the words of the editor about FV: “This guru founds his authority on his inner being, which emerges from his profound learning of the holy books (veda pāndityam), wisdom on the realities of the world (vidvān), and the steadfast anchoring in the supreme Brahman (Bhramanişhţha): all these come from his foundational experience (anubhava) which makes him original and creative” (83). Let us thank God, the Satcitānanta for his ineffable gift of FV for India.
Paul Kalluveettil
REVIEW BY ABRAHAM VARIATH
Saju Chackalackal, ed., New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, Bengaluru: Vidyavanam Publications / Coimbatore: Preshitha Communications, 2009. Pages xii + 932; ISBN: 978-81-905799-6-4; Price: Rs. 900, USD 50.
The bright streams of light of two landmark occasions in the life of a person converge to highlight in bold relief the beauty and significance of an accomplishment which is of utmost importance not only to himself personally but also to the entire Church in India. Fr. Vineeth’s Vidyavanam Ashram, nestled among the wooded hills of the Bannerughatta National Park region in the village of Bhoothanahalli, is already proving to be an oasis of spirituality in the largely bare landscape of the Indian Church, which is almost completely devoid of the refreshing streams of contemplative prayer life, although, ironically, contemplation is the very core of Indian spiritual tradition.
It is only fitting, then, that the golden jubilee of Fr. Vineeth’s priestly ministry, which coincides with the seventy-fifth year of his birth, is celebrated with, among other things, a ‘festschrift’ which is impressive in volume, content, and presentation. Congratulations to the editor and publisher for bringing it out, with the apt title New Horizons of Indian Christian Living.
The hardbound ‘tome’ of attractive appearance is divided into six sections, with the first one, expectedly, dealing with the “Person and Mission” of the eminent jubilarian. In his own article, which leads the fifty others (the significance of the number is not missed!) one quite easily notices the range and depth of a mind which is at home with the intellectual and the practical as well as the aesthetic and the mystical.
While an ashram is a great help ‘In Search of the Ineffable’, it is not an end in itself. “Hence”, Fr Vineeth writes, “establishing an ashram is not the final end of the search. It should ever remain open, [and the searcher] even ready to leave the very ashram, if God so wants.” This is not just a nice, ritualistic statement to suit the occasion, but one that comes out of conviction; for I remember that during one of our meetings, when I spent almost a year with Fr. Vineeth in the very early stages of the Vidyavanam Ashram, he had shared the same sentiments. And now, as Saju Chackalackal in his article has stated, “Fr Vineeth, a person of simplicity and openness, continues his pilgrimage of life with an incessant quest for the Divine.”
The other five sections are on the important and relevant Christian themes, namely, Bible, theology, inculturation, spirituality, and ‘Paradigms of Philosophical Synthesis’, all of which, of course, are dealt with from the perspective of the uniquely Indian experience and genius. Indeed, the ‘new horizons’ are as varied in subject matter as they are vast in opportunities and possibilities for the Indian Church. People of all walks of life and of all religious and spiritual pursuits will find in the pages of this grand compilation ample material that is interesting, insightful and informative. Spiritual direction, eco-spirituality, encountering Christ in non-Christian spiritual traditions, contemplation, social action, you name it, it’s all there.
New Horizons of Indian Christian Living is uncannily analogous with Fr. Vineeth’s Vidyavanam – an ideal concept and setting for ‘search and research’. No doubt one will find a stroll through either quite a refreshing and enriching experience.
Abraham Variath
[Note: For copies, please contact, Fr. Saju Chackalackal, Dharmaram College, Bangalore 560029; Mobile: 9480022339]
The bright streams of light of two landmark occasions in the life of a person converge to highlight in bold relief the beauty and significance of an accomplishment which is of utmost importance not only to himself personally but also to the entire Church in India. Fr. Vineeth’s Vidyavanam Ashram, nestled among the wooded hills of the Bannerughatta National Park region in the village of Bhoothanahalli, is already proving to be an oasis of spirituality in the largely bare landscape of the Indian Church, which is almost completely devoid of the refreshing streams of contemplative prayer life, although, ironically, contemplation is the very core of Indian spiritual tradition.
It is only fitting, then, that the golden jubilee of Fr. Vineeth’s priestly ministry, which coincides with the seventy-fifth year of his birth, is celebrated with, among other things, a ‘festschrift’ which is impressive in volume, content, and presentation. Congratulations to the editor and publisher for bringing it out, with the apt title New Horizons of Indian Christian Living.
The hardbound ‘tome’ of attractive appearance is divided into six sections, with the first one, expectedly, dealing with the “Person and Mission” of the eminent jubilarian. In his own article, which leads the fifty others (the significance of the number is not missed!) one quite easily notices the range and depth of a mind which is at home with the intellectual and the practical as well as the aesthetic and the mystical.
While an ashram is a great help ‘In Search of the Ineffable’, it is not an end in itself. “Hence”, Fr Vineeth writes, “establishing an ashram is not the final end of the search. It should ever remain open, [and the searcher] even ready to leave the very ashram, if God so wants.” This is not just a nice, ritualistic statement to suit the occasion, but one that comes out of conviction; for I remember that during one of our meetings, when I spent almost a year with Fr. Vineeth in the very early stages of the Vidyavanam Ashram, he had shared the same sentiments. And now, as Saju Chackalackal in his article has stated, “Fr Vineeth, a person of simplicity and openness, continues his pilgrimage of life with an incessant quest for the Divine.”
The other five sections are on the important and relevant Christian themes, namely, Bible, theology, inculturation, spirituality, and ‘Paradigms of Philosophical Synthesis’, all of which, of course, are dealt with from the perspective of the uniquely Indian experience and genius. Indeed, the ‘new horizons’ are as varied in subject matter as they are vast in opportunities and possibilities for the Indian Church. People of all walks of life and of all religious and spiritual pursuits will find in the pages of this grand compilation ample material that is interesting, insightful and informative. Spiritual direction, eco-spirituality, encountering Christ in non-Christian spiritual traditions, contemplation, social action, you name it, it’s all there.
New Horizons of Indian Christian Living is uncannily analogous with Fr. Vineeth’s Vidyavanam – an ideal concept and setting for ‘search and research’. No doubt one will find a stroll through either quite a refreshing and enriching experience.
Abraham Variath
[Note: For copies, please contact, Fr. Saju Chackalackal, Dharmaram College, Bangalore 560029; Mobile: 9480022339]
NEW HORIZONS OF INDIAN CHRISTIAN LIVING
NEW HORIZONS OF INDIAN CHRISTIAN LIVING
New Horizons of Indian Christian Living, a new book containing 50 articles on Indian Christian theology and spirituality, edited by Dr. Saju Chackalackal CMI, was released in November 2009. This publication from Vidyavanam Publications, Bangalore, is a relevant source book on various issues of contemporary importance.
Technical details: Size: Crown ¼: 170x240; pages: xii + 932; hardbound: ISBN: 978-81-905799-6-4. Price: Rs. 900 (India); US$ 50 (Outside India).
Special offer: Discount of 20% (that is, you pay Rs. 720 or US$ 40, which is inclusive of postage in India; Cheque shall be drawn in favour of Vidyavanam Publications, Bangalore)
Contact for your copies: Saju Chackalackal (Mobile: 9480022339; Email: saju@chackalackal.com)
For more details, please see the “Table of Contents”
Introduction 1
Dr. Saju Chackalackal
PART ONE: FATHER FRANCIS VINEETH: PERSON AND MISSION
In Search of the Ineffable 5
Dr. Francis Vineeth Vadakethala
Vadakethala Francis Vineeth: Milestones in Life and Works 37
Dr. Saju Chackalackal (Compiler)
Towards New Horizons of Indian Christian Living 49
Dr. Saju Chackalackal
Vadakethala Francis Vineeth: The Man and the Mystic 85
Dr. Louis Malieckal
My Brother: ‘Happy Remembrances’ 103
Karuna Vadakethala
Knowing and Becoming Dynamics at Vidyavanam Chapel 111
Dr. Jose Nandhikkara
Ashram and a Spirituality of Creative Space 127
Dr. Sebastian Elavathingal
Ashram: A Symbol of Indian Spirituality and Values 133
Anna Naduveetil
Vidyavanam Ashram: A Call to Experience the Divine 157
Francis Xavier Vellanikkaran
PART TWO: INDIAN APPROACHES TO THE BIBLE
Discipleship in the Indian and Christian Traditions 167
Dr. Paul Savio Pudussery
Story of Samson and the Horizons of Christian Life 189
Dr. Thomas Kollamparampil
Littleness and Lowliness as a Channel of God’s Grace:
A Biblical Perspective 205
Dr. Joy Philip Kakkanattu
A New Family Horizon of Understanding the Bible 217
Dr. A. Pushparajan
Repentance to Regeneration: Reflections on Mary Magdalene 243
Dr. Jacob Marangattu
Pauline Cosmic Christology and Indian Eco-Spirituality 253
Benny Nalkara
PART THREE: INDIAN CHRISTIAN THEOLOGY
Dharmaram: History and Vision 271
Dr. A. Mathias Mundadan
Iśvara and Christ: Reflections on an Indian Christology 299
Dr. Alex Thannippara
Retelling the Story of Jesus through the Stories of People 325
Dr. Antony Kalliath
Vision of God for Humanity and the Universe 349
Dr. Swami Joseph A. Samarakone
From Fullness to Emptiness:
Encountering Non-Dualism in Jesus the Buddha 367
Dr. George Thadathil
Plurality, Variety, and Unity: A Liturgical Paradigm 387
Dr. Francis Kanichikattil
PART FOUR: INCULTURATION AND THE INDIAN CHURCH
Ongoing Inculturation and the Indian Churches 405
Dr. Kuncheria Pathil
Inculturation in Biblical Perspective 421
Dr. Paul Kalluveettil
Inculturation in the Model of Incarnation 433
Dr. Sebastian Athappilly
Accompanying in Faith: Pastoral Care of Migrants 453
Bishop Gregory Karotemprel
Interreligious Fellowship: ‘The Bonds That Unite Us Are
Stronger Than the Barriers That Separate Us’ 473
Dr. John Peter Muringathery
Music, the Fragrance of Eternity on Earth 485
Dr. Anto Amarnad
Catholic Priests and Socio-Economic and Cultural Development 503
Dr. Jose Kuriedath
Break the Anthill against the Freak Globalisation:
Reflections on Indian Church 535
Jeff Shawn
PART FIVE: INDIAN SPIRITUALITY
Experience: A Bridge between Spiritualities? 545
Dr. Kees Waaijman
Sannyāsa: Dynamics of a Life of Renunciation 557
Dr. Augustine Thottakara
Called to Be Consecrated Priests in the Context of India 583
Dr. Thomas Aykara
Priestly Spirituality 591
Dr. Antony Puthenangady
The Christian Holistic Spirituality 603
Dr. Thomas Manickam
Śaraņa: A Spiritual Formation Project 623
Dr. Hunt Overzee
Christian Mysticism as Mysticism of the Mystery of Christ 639
Dr. Paulachan Kochappilly
Mystical Experience: Fount and Raison D’être of Sannyāsa 663
Dr. Kurian Perumpallikunnel
Spirituality of Interiority: Awareness and Awakening 685
Dr. Anto Vattakuzhy
Ecologies of Mysticism: Models for Greening Ashram Spirituality 697
Dr. Oliver Inchody
Spiritual Direction: Indian Paradigms and Challenges 715
Dr. Johnson Valiyakulathil
A Spirituality in Tune with Nature 741
Dr. J. Prasant Palakkapallil
PART SIX: INDIAN CHRISTIAN PARADIGMS OF PHILOSOPHICAL SYNTHESIS
Religious Experience: A Philosophical Perspective 755
Dr. Cyriac Kanichai
A Christian Reading of Patañjali’s Yoga-sūtras 763
Dr. Thomas Kochumuttom
Role of Speculative Philosophy in Indian Christian
Religious Formation 791
Dr. George Kulangara
Being Christian and Artistic in India 805
Dr. Paul Kattukaran
“A Man Has Only as Much Knowledge as He Practises in Life” 825
Dr. Paul Chummar Chittilappilly
Gandhian Gospels: Patterns for Indian Christian Living 843
Dr. Wilson Edattukaran
Experience of the Divine: Symbolism of the
Sensual and the Spiritual 855
Dr. Shaji Kochuthara
The Ashram Ideal and Spirituality of the Gīta 885
Dr. Joseph Ethakuzhy
In Search of Reality: Rehabilitating the
Question of Being and Existence 895
Roy Palatty
In the Garden of Education: An Indian Christian Synthesis 911
Tresa Cyriac
Index 923
New Horizons of Indian Christian Living, a new book containing 50 articles on Indian Christian theology and spirituality, edited by Dr. Saju Chackalackal CMI, was released in November 2009. This publication from Vidyavanam Publications, Bangalore, is a relevant source book on various issues of contemporary importance.
Technical details: Size: Crown ¼: 170x240; pages: xii + 932; hardbound: ISBN: 978-81-905799-6-4. Price: Rs. 900 (India); US$ 50 (Outside India).
Special offer: Discount of 20% (that is, you pay Rs. 720 or US$ 40, which is inclusive of postage in India; Cheque shall be drawn in favour of Vidyavanam Publications, Bangalore)
Contact for your copies: Saju Chackalackal (Mobile: 9480022339; Email: saju@chackalackal.com)
For more details, please see the “Table of Contents”
Introduction 1
Dr. Saju Chackalackal
PART ONE: FATHER FRANCIS VINEETH: PERSON AND MISSION
In Search of the Ineffable 5
Dr. Francis Vineeth Vadakethala
Vadakethala Francis Vineeth: Milestones in Life and Works 37
Dr. Saju Chackalackal (Compiler)
Towards New Horizons of Indian Christian Living 49
Dr. Saju Chackalackal
Vadakethala Francis Vineeth: The Man and the Mystic 85
Dr. Louis Malieckal
My Brother: ‘Happy Remembrances’ 103
Karuna Vadakethala
Knowing and Becoming Dynamics at Vidyavanam Chapel 111
Dr. Jose Nandhikkara
Ashram and a Spirituality of Creative Space 127
Dr. Sebastian Elavathingal
Ashram: A Symbol of Indian Spirituality and Values 133
Anna Naduveetil
Vidyavanam Ashram: A Call to Experience the Divine 157
Francis Xavier Vellanikkaran
PART TWO: INDIAN APPROACHES TO THE BIBLE
Discipleship in the Indian and Christian Traditions 167
Dr. Paul Savio Pudussery
Story of Samson and the Horizons of Christian Life 189
Dr. Thomas Kollamparampil
Littleness and Lowliness as a Channel of God’s Grace:
A Biblical Perspective 205
Dr. Joy Philip Kakkanattu
A New Family Horizon of Understanding the Bible 217
Dr. A. Pushparajan
Repentance to Regeneration: Reflections on Mary Magdalene 243
Dr. Jacob Marangattu
Pauline Cosmic Christology and Indian Eco-Spirituality 253
Benny Nalkara
PART THREE: INDIAN CHRISTIAN THEOLOGY
Dharmaram: History and Vision 271
Dr. A. Mathias Mundadan
Iśvara and Christ: Reflections on an Indian Christology 299
Dr. Alex Thannippara
Retelling the Story of Jesus through the Stories of People 325
Dr. Antony Kalliath
Vision of God for Humanity and the Universe 349
Dr. Swami Joseph A. Samarakone
From Fullness to Emptiness:
Encountering Non-Dualism in Jesus the Buddha 367
Dr. George Thadathil
Plurality, Variety, and Unity: A Liturgical Paradigm 387
Dr. Francis Kanichikattil
PART FOUR: INCULTURATION AND THE INDIAN CHURCH
Ongoing Inculturation and the Indian Churches 405
Dr. Kuncheria Pathil
Inculturation in Biblical Perspective 421
Dr. Paul Kalluveettil
Inculturation in the Model of Incarnation 433
Dr. Sebastian Athappilly
Accompanying in Faith: Pastoral Care of Migrants 453
Bishop Gregory Karotemprel
Interreligious Fellowship: ‘The Bonds That Unite Us Are
Stronger Than the Barriers That Separate Us’ 473
Dr. John Peter Muringathery
Music, the Fragrance of Eternity on Earth 485
Dr. Anto Amarnad
Catholic Priests and Socio-Economic and Cultural Development 503
Dr. Jose Kuriedath
Break the Anthill against the Freak Globalisation:
Reflections on Indian Church 535
Jeff Shawn
PART FIVE: INDIAN SPIRITUALITY
Experience: A Bridge between Spiritualities? 545
Dr. Kees Waaijman
Sannyāsa: Dynamics of a Life of Renunciation 557
Dr. Augustine Thottakara
Called to Be Consecrated Priests in the Context of India 583
Dr. Thomas Aykara
Priestly Spirituality 591
Dr. Antony Puthenangady
The Christian Holistic Spirituality 603
Dr. Thomas Manickam
Śaraņa: A Spiritual Formation Project 623
Dr. Hunt Overzee
Christian Mysticism as Mysticism of the Mystery of Christ 639
Dr. Paulachan Kochappilly
Mystical Experience: Fount and Raison D’être of Sannyāsa 663
Dr. Kurian Perumpallikunnel
Spirituality of Interiority: Awareness and Awakening 685
Dr. Anto Vattakuzhy
Ecologies of Mysticism: Models for Greening Ashram Spirituality 697
Dr. Oliver Inchody
Spiritual Direction: Indian Paradigms and Challenges 715
Dr. Johnson Valiyakulathil
A Spirituality in Tune with Nature 741
Dr. J. Prasant Palakkapallil
PART SIX: INDIAN CHRISTIAN PARADIGMS OF PHILOSOPHICAL SYNTHESIS
Religious Experience: A Philosophical Perspective 755
Dr. Cyriac Kanichai
A Christian Reading of Patañjali’s Yoga-sūtras 763
Dr. Thomas Kochumuttom
Role of Speculative Philosophy in Indian Christian
Religious Formation 791
Dr. George Kulangara
Being Christian and Artistic in India 805
Dr. Paul Kattukaran
“A Man Has Only as Much Knowledge as He Practises in Life” 825
Dr. Paul Chummar Chittilappilly
Gandhian Gospels: Patterns for Indian Christian Living 843
Dr. Wilson Edattukaran
Experience of the Divine: Symbolism of the
Sensual and the Spiritual 855
Dr. Shaji Kochuthara
The Ashram Ideal and Spirituality of the Gīta 885
Dr. Joseph Ethakuzhy
In Search of Reality: Rehabilitating the
Question of Being and Existence 895
Roy Palatty
In the Garden of Education: An Indian Christian Synthesis 911
Tresa Cyriac
Index 923
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