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 saraa as a spiritual formation project (623-637). For her saraa 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-jana yogi, tries to establish the mutual complementariness of yoga experience and Christian mysticism by making a Christian reading of Patajali’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