Posted at Mumbai Patrika Channel Sorting Office,

Mumbai - 400 001

on 10th & 25th every month.
PAGE 1

VOLUME 28 ISSUE 3

Registered RNI No. 45550/88

Published on 10th and 25th every month
MCN/209/2015-2017
FEBRUARY 10 - 25, 2015

MUMBAI

ANNUAL SUBSCRIPTION `. 100

FEBRUARY 10 - 25, 2015

All India Council of Christian Women

XI Quadrennial Assembly

Call for a new paradigm

of relationships, structures
and ministries
Ms. Moumita Biswas,
Executive Secretary, AICCW,
introduced the theme and
programmes of the Assembly
and welcomed the delegates.

The 11 th Quadrennial
Assembly of All India Council
of
Christian
Women
(AICCW) was held at Alpha
Retreat Centre, Edakochi,
Kerala, from 30 January to
1 Feb. The theme of the
Assembly was Frustrations
in Life & Fullness of Life.

The keynote address was

delivered by Prof. Kusumam
Joseph, the State Co-ordinator of
National Alliance of Peoples
Movements. Ms C. K. Janu was
honoured in the Assembly for her
leadership role in the historic
struggles for the land-rights of
Adivasis.

All India Council of

Christian Women is the
womens wing of the National
Council of Churches in India,
a century- old ecumenical
community comprising of 14
million members from 30
Protestant and Orthodox
Churches, 17 Regional/State
Councils and 24 Church
related
Christian
organizations.
Every four years, women
leaders meet and deliberate on
the foci, vision and mission of
the AICCW based on the
contextual needs.

The Rev Dr Gaikwad, General

Secretary, NCCI, Ms Pearly Jos,
Vice President, NCCI, Ms Alpana
Kumar, President, AICCW,
Ms Sosamma Mathew, VicePresident, AICCW, Mr Kasta Dip,
Director, India Peace Centre, and
others spoke at the Assembly.
Front Row Newly Elected Office-Bearers of the AICCW

Around 200 women Church leaders from

across India, attended the Assembly.

Despite being a part of the NCCI, All India

Council of Christian Women is autonomous. The
autonomous status of the AICCW gives space,
freedom and power for Church women in decision
making.
All India Council of Christian Women aims at
gender mainstreaming, promoting Womens and
Childrens Human rights. It is engaged in Advocacy
to end violence on women and children, to
promote child Protection and sexual harassment
prevention policies in Churches and Christian
organizations.

So far the AICCW is engaged

in empowering women,
womens ecumenical formation
and leadership development.
But now along with womens
empowerment, the AICCW will
also engage in empowering
men-church leaders regarding
gender justice through
ecumenical formation trainings.
This is essential as violence on
women
has
increased
frighteningly
in
India.
Empowerment of women alone
cannot solve this problem.
Reported by AICCW
Please see page: 5

Contents
Editorial

Collective Priesthood

Support equal opportunity

through inclusion and participation

Prof. Rajni Kotharis life and work

Reclaim
the Collective Priesthood

Church in the Context

of the Nation

One of the most painful incidents

And shocking too

Anchor ecological sustainability

in our styles of life and economy

Inclusion and participation

should play central role
in social policy

Strive to preserve secularism

WSCF General Assembly

A national view of
our life and service

WCC calls for protection of

church leaders in Colombia

All India Council of

Christian Women
XI Quadrennial Assembly

Documents, information and

pictures solicited
Faith organizations assess
COP 20

FEBRUARY 10 - 25, 2015

PAGE 2

.......you will be for me a kingdom of priests and a holy nation

New turns in
Indias foreign policy
Although many a time India has yielded to the pulls and
pressures of powerful nations to change her trade relations
with countries, all these years after independence, the
country has been upholding two basic tenets in her foreign
policy. One, commitment to non-alignment; and two, refusal
to be a party to any military block. But, on the eve of the 66th
Republic Day celebrations, our government seems to have
abandoned this sacred tradition. The joint statement signed
by President Barack Obama and Prime Minister Narendra
Modi made it known that India would, no longer, be
unchangeably committed to non-alignment. Also that, it
would be a close ally of the evolving new military block in the
Asia- Pacific. Almost at the same time, some quarters close
to the government put forward the proposal for a discussion
on dropping the words secular and socialist from the
Preamble of the Constitution.
For those who cherish India as a sovereign, secular,
socialist and democratic republic and a non-aligned nation,
these are matters of grave, deeply disturbing concern. There
was, of course, strong objection to the invitation extended to
President Obama to be the chief guest at the Republic day
celebrations. Everybody knows that the US has toppled
many democratic governments and put autocratic rulers in
their places and also that it still provides economic and
military support to many authoritarian regimes across the
world. In fact, this was the reason that dissuaded all the
previous governments from inviting a president of the US to
be the chief guest at the Republic Day celebrations. Despite
this, Mr. Narendra Modi welcomed President Obama with
all fanfare.
We always forget the fact that Britain exploited India
during the colonial days, and thereafter, the US has been
exploiting India. The US today, at the receiving end of the
financial crisis, is in search of Indias large markets, for her
own recovery. What the US needs most is a large, favorable
defense and consumer market in India. As against this,
there is not much India can gain from the US. The US is
desperately moving to woo even small countries to
contribute to its economic recovery. It is also because of
such a compulsion that despite big humiliation, the US
restored diplomatic relations with Cuba after 60 years. The
big talks about the benefits from the US investments are
exaggerations. All investors seek the highest returns; and
they have, as such, no special concern for any country. Also
the capability of the US to invest abroad is declining.
Compared to the offer of China to invest $20 billion in the
next five years, Mr. Obamas offer of $4 billion investment is
just a small amount. What is created is the false impression
that Mr. Obamas visit would bring great benefits to India.
In fact, President Obama could appropriate many
benefits from his visit to India. He got the assurance that
India would open the economy more, to suit his desires
and would step up the purchase of arms from the US. He
could relieve the U. S. suppliers of nuclear plants, from the
burden of paying compensation for nuclear disasters in
India. In fact, the biggest score made by Mr. Obama is the
agreement on the strategic defense framework that raises
the military tie up with the two countries to a new level of
closeness and the promise of India to be part of the strategic
plan for the Asia Pacific region. This discloses clearly the
intention of building up a new military block with the
partnership of the US, Japan and Australia with the purpose
of countering the growth of China. While the US has been
pressurizing India to join this block, China has been wooing
India away from this group. When this military block becomes
a reality, Indian Ocean will turn out to be a zone of perpetual
conflict. Our failure to take serious and critical view of the
project is bound to have disastrous repercussions in the
future.

Thought for the Fortnight

No cause is helpless if it is just.

Errors,
no matter how popular,
carry the seeds of their own destruction.
John W. Scoville

Collective Priesthood
Israel Selvanayagam

[The Rev Dr Israel

Selvanayagam is former
Principal of United Theological
College, Bangalore. Currently
he is Professor of Religions at
Gurukul Theological College
and Research Institute,
Chennai.]
Collective priesthood is one
of the greatest and most
distinctive but partially realized
visions of the Judeo-Christian
tradition. At a solemn moment
of making the significant
covenant the Yahweh God told
his people whom he had just
liberated: Although the whole
earth is mine, you will be for me
a kingdom of priests and a holy
nation (Ex. 19: 6). But the
original vision was lost in the
subsequent developments.
It is significant to note that
priest was not a category of
Christian workers recognized in
the early church. In fact, the
original vision of collective
priesthood was applied to the
Christian community, but which
was not immune to further
distortion (1 Pet. 2: 9).
We read of the alien priestking of Salem Melchizedek who
blessed Abraham and received
from him a tenth of everything
(Gen. 14: 18-20). As far as
Abraham himself and his
descendents were concerned
the head (father) of the
household played the role of the
domestic priest when they built
an altar wherever they pitched
their tent and performed sacrifice
(e.g. Gen. 13: 4, 18). In due
course, mainly because of the

influence from the neighbouring

cults, a complex priesthood
developed among the Israelites.
The priests played multiple roles
as mediators between God and
people, performing sacrifice and
interceding, teachers of law and
consultants for decision making.
Moses combined in himself
a leader, priest, judge and lawgiver. But perhaps he was
influenced by his upbringing in
the palace of Pharaoh;
consequently he tended to be
autocratic and authoritarian with
no tolerance for criticism.
Though stressed out, he was
unwilling
to
delegate
responsibilities to those seventy
elders chosen long back. God
had to remind him in a chiding
tone. An interesting event
happened. Moses gathered all
the seventy to the Tent of Meeting
but two remained at their own
home-tents. When the Spirit filled
them the two absentees were not
exempted. When Joshua
objected,
Moses,
as
if
enlightened in a flash, declared,
Are you jealous for my sake? I
wish that all the Lords people
were prophets and that the Lord
would put his Spirit on them!
(Nu. 11: 29).

But the old Moses appeared

ostensibly. Once his brother
Aaron and sister Miriam
questioned him saying, Has the
Lord spoken only through
Moses? Hasnt he also spoken
through us? But the humble
Moses took them for a task. He
invoked Gods anger in his favour
and the poor woman Miriam was
punished with leprosy (Nu. 12).
More horribly, Korah and his
companions rebelled against
Moses and Aaron reminding
them, You have gone too far! The
whole community is holy, every
one of them, and the Lord is with
them. Why then do you set
yourselves above the Lords
assembly? (Nu. 16: 3). Again
Moses invoked Gods anger and
all the rebels went alive to a
mass grave. No doubt, such
stories have helped enormously
the priests who consciously
resisted the challenging vision of
a collective priesthood.
Priests in all religions have
tried to retain their supremacy
over their religious community
while carefully checking any
counter movement. They can
tactfully tamper documents of
challenge and interpolate with
words that would safeguard their
vested interest. Let us refer to
one example. In the popular
psalm 51 the psalmist prays:
You do not delight in sacrifice, or
I would bring it; you do not take
pleasure in burnt offerings. The
sacrifices of God are a broken
spirit; a broken and contrite
heart, you will not despise
(vs. 16-17). But the following and
Contd. Page 6 Col. 1 ..>>>

National Alliance of Peoples Movements

Prof
ajni K
otharis life and work will continue
rof.. R
Rajni
Kotharis
to guide and inspire PPeoples
eoples Movements
Peoples movements are
based on deep stirrings of
consciousness,
of
an
awareness of crisis that could
conceivably be turned into a
catalyst of new opportunities.
They are to be seen as attempts
to open alternative political
spaces outside the usual
arenas
of
party
and
government though not outside
the State, rather as new forms
of organization and struggle
meant to rejuvenate the State
and to make it once again an
instrument of liberation from
exploitative structures. Rajni
Kothari (Excerpts from the
article The Non-Party Political
Process)

With lines quoted above, we

remember Prof. Rajni Kothari as
one of most influential public
thinkers of our times who
theorized the role of peoples
movements in India and the third
world and whose work continues
to
provide
intellectual
sustenance to the movements
and the civil society at large. It is
indeed a great loss to the
peoples movements of India that
Prof. Rajni Kothari is no more
with us.
Combining academics and
activism, merging research and
action, uniting intellectual and
political work, Prof. Kotharis
contribution to the realm of

peoples movements has been

immense. Further, his critiques
to established development
paradigm and political systems
accelerated his quest for
alternatives that operated outside
the framework of mainstream
politics and brought him even
closer to the space of peoples
movements.
His direct involvement in the
resistance
against
the
Emergency and later through
Peoples Union of Civil Liberty
as well as constant involvement
with struggles for peoples
rights and civil liberties over
decades speak volumes about
his committed activism.
NAPM

For Editorial and Business Correspondence:

Prof. Mammen Varkey
Editor in Chief
Peoples Reporter, Post Box No.12,
Mavelikara - 690 101, Kerala, India
Phone : 09446916374, 0479 - 2300096, 2304355
E-mail : mammenvarkey@gmail.com, prprtr@gmail.com

PAGE 3

FEBRUARY 10 - 25, 2015

Church is a peculiar organization that lives for its non-members

Church in the Context of the Nation

Jetti A. Oliver
Church is the sign of the Kingdom of God. A sign to the people beyond the borders of ethnicity, gender, geography, faith, economy, social status , political affiliation and so on.
A sign to lead people from darkness to light, from ignorance to knowledge, from wretchedness to repentance, from repentance to forgiveness. Therefore, the church has
the onerous responsibility to be a shining example to the world communities radiating the love of Jesus, with the spiritual riches of possessing the gifts of the Spirit.
[Dr. Jetti A. Oliver is
Chancellor
of
SHIATS
University, Allahabad.]
As rightly described by the
renowned Swiss theologian
Karl Barth, The Church does
not exist for itself. It exists
to be active in the mission of God
for His creation. The gates
remain wide open for the
Church to be with the struggling
people and their movements, to
be contextual.
The Church, in the context of
the nation, needs, time to time
revisit, lest it should lose its
relevance. While the messags
of love, peace, joy, forgiveness,
and salvation remain the same;
their expressions through the
acts of mission vary from context
to context. The subject attracts a
vast domain of discourse. A few
thoughts are recorded here as
part of the discussion on the
subject.

There are historical churches

otherwise called inherited
churches.
The
emerging
churches may not be with much
history, yet, are manifesting great
revival of the spirit of God
rekindling enthusiasm among
the faithful and attracting new
believers.
The historical churches over
the years have focused on
organizational
set-up,
infrastructural mechanisms,
human resources development,
working capital accruals and so
on and have grown over the years
like any other corporate
organization resulting in some
very good mission - advancing instruments while others
remained as maintenance oriented - outfits. The Church
as the community of Gods
people,
has the greatest
potential for accompanying the
people in their struggles for

justice, peace and life of

abundance.
Most of the
churches,
as
registered
organizations,
have set
objectives and functions like
other social or cooperative
organizations, endeavouring to
live and serve their constituency.
Atleast, this is the image, the
members of the church
understand. It raises the hope
and aspirations for opportunities
of success in life, in secular
settings. As William Temple
described Church is a peculiar
organization that lives for its nonmembers. How close we live to
the mission thrust, a self study
only could reveal.
The Nation of India in the
recent times has changed a
great deal. We are grateful to the
Father of our nation and his
team of fighters, the church being
part of it, who struggled for
independence and brought us

self - rule. This resulted in

numerous opportunities to the
people of the nation. This ought
to bring in the dividends to the
entire population of the country.
But, in practice, we do not see
this happening as the famous
and the powerful who are adept
in the art of politicking, grab
power and wealth at the cost of
the huge majority of fellow
citizens, who are otherwise
equally entitled for the fruits of
Swaraj. The church from its very
inception, in the nation, was
geared to address the issues of
ignorance,
injustice,
inaccessibility of opportunities,
discrimination, empowerment
and so on.
The church
accompanied the peoples
groups in the fields of health,
education and social action.
The dignity and honour of the
people who are deprived of their
legitimate share of benefits from

the progress and prosperity of

the country also came on to the
radar of the church movement.
The ecumenical movements
created facilities and platforms
for the fragmented churches,
denominationally
divided
churches, for accompanying
peoples groups in their struggles
for a just life. In many a case,
this is a story of the past. The
present scenario makes one
wonder whether the sheen was
lost, because of internal
bickering or external pulls and
pressures or the very fact of
diminishing commitment. We
feel so inadequate to rise up to
the occasion, in many instances,
are found to be wanting and out
of context.
Having become professional
organizations, with delegated
role-plays, the compassion
element of the local church or a
Contd. Page 4 Col. 1 ..>>>

The Protestant and the Carolin Churches in Germany

Why we speak out together?

Anchor ecological sustainability

in our styles of life and economy
(Fourth and concluding part
of excerpts from the document

Why we
together?

speak

out

drafted
by
Dr. Gerhard Wegner, Director of
the Institute for Social Sciences
of Protestant Churches in
Germany and a team of Church
Leaders, Social Scientists and
Theologians, for the Protestant
and the Carolin Churches in
Germany)
The Christian faith commits
to treat the creation entrusted
to us in a responsible manner.
In the course of the massive
global economic development,
the limitations to our planets
ecological capacity have
become increasingly clear.
Climate change has been at the
center of this, which is
endangering the basis of
existence for the current
generation and generations to
come, as well as the creation
as a whole. This affects the
poorest countries and people
particularly strongly. Climatic
shifts and their consequences
therefore need to be taken into
account in developmental
cooperation as well as in
national policy, now more than
ever before.
Climatic
researchers
generally agree that if the
warming of the earth were to

The 1997 Kyoto Protocol mentioned that the members of the community of nations had common but
differentiated responsibilities. This reflects the ethical problem that those who have caused climate change
are not the same as those who will bear the consequences of these changes. Indstrialized countries are
particularly called upon to act, as they were not only responsible for a major portion of emissions
in the past, but continue to be, today.
continue unabated, it would lead
to a tipping point in the climatic
system, after which negative
developments would mutually
reinforce each other and
irreversibly so. This would entail
global
catastrophic
consequences.
Climatic
protection and the reduction of
greenhouse gas emissions, and
carbon emissions in particular,
are therefore key political and
societal tasks of our time.
The last United Nations
climate conferences have,
however, shown how hard it is to
find a consensus on this issue.
Poor countries and the major
emerging economies, and a
number of old industrialized
countries have often seen a
conflict between climatic
protection and economic growth.
Economically weak countries are
depending on growth as a
means of freeing themselves
from poverty and therefore reject
a new and legally binding
climatic protection treaty due to
their understandable fear of
negative
economic
consequences.
There needs to be a global

and fundamental transformation

of styles of life and economy in
order to make it possible for
coming generations to enjoy a
high standard of living. This
demanding process of change
can only succeed if the new goal
of ecological responsibility is tied
to conventional principles of
market freedom and social
balancing. This reflects the
necessary yet tension-riddled
plurality of aims in the ecologicalsocial market economy.
Economic
growth
will
continue to be important in the
future
whether
as
the
prerequisite for the financing of
needed investment or of
increasing social and health
costs. Still, developmental
pathways need to be found that
detach economic growth from
further increases in the use of
resources and the environment,
and which serve to contain the
dangers of climatic change. A
market economy geared toward
sustainability would build more
on qualitative increases in
prosperity.
Environmental protection, on
the one hand, and the reduction

of poverty and increase in social

justice, on the other, serve
together as guideposts for a
sustainable economy. Germany
and Europe need to play a
leading role in the creation of an
ecological-social
market
economy at the national,
European, and global levels.
Germany has already embraced
this responsibility with its
decision to shift its energy policy.
If Germany now remains a
competitive economy and the
German social model of shared
prosperity can be sustained in the
long term, the ecological-social
market economy can serve as an
example and become a model
for other countries to follow.
The financing of the state
pension fund will become
increasingly difficult especially
as
a
result
of
the
disadvantageous combination of
an increasing number of
pensioners and decreasing
number of contributors. This has
led to various reforms introduced
to
take
demographic
developments more strongly into
account and to use stable
contribution rates to prevent

earners from being overly

burdened. This is automatically
connected to a reduction in the
net pension rate, which is the
reason for the addition to the
state pension of a second fully
capital-funded pension pillar.
This is, however, not obligatory
and is often an unattractive
option in cases that involve, for
example,
low
pension
Contd. Page 6 Col. 1 ..>>>

BLACK
is LACK of light,
while
WHITE
is light at its
HEIGHT !

PAGE 4

FEBRUARY 10 - 25, 2015

Indian Republic Completes 65 Years

In the context of the Sixty Sixth Republic Day Celebrations of the Nation, the Peoples Reporter is approaching a few young people to know
what they think of their motherland. In this column we are publishing their responses to our queries.

Strive to preserve secularism

Ashik Bonofer
1. India has entered the
66th year of its life as a
Republic. What are your
hopes and anxieties about
the nation, as a young
person?
India celebrating the 66 th
Republic Day is, undoubtedly, a
great achievement, especially
when hostile neighbours like
Pakistan, China and others have
always been waiting for a chance
to breake this great nation into
pieces. Former Pakistani Prime
Minister Zulfiqar Ali Bhutto talked
about bleeding India to death
by overt operations on the Line
of Control and covert support to
militant and secessionist
elements not only in Kashmir but
elsewhere in India.
India has come a long way in
the last 65 years. Its economy
has grown manifold. The
general image of India, in the
international arena, as being a
land of beggars and snake
charmers, is now changed into
a powerful regional and global
power. No more are Indians
looked down in other countries.
However, one cannot say that all
is well in India. In major cities
growth is visible, but one cannot
say that India is having a
sustainable growth. If the West
sneezes, the Indian economy
catches cold and suffers drastic
imbalance in its pulse. Hence,
for the younger generation,
growth does not mean balanced
development, but a quick rise in
status at the first given chance
and struggle for survival
thereafter.

Being a nation that has a

large youth population, it is
imperative that India should
relook
at
its
economic
fundamentals. The service
economy is not going to help this
nation for long. Hence we need
to start concentrating on
production and agriculture. The
concept of Make in India is still
nascent. Will it transform to
actual increase in production?
One needs to wait and watch. In
addition corruption will have to be
dealt with seriously.

2.
How
far
the
Constitutional proclamations
like sovereign, socialist,
democratic Republic of India
are realized so far? What is
the state of India in relation
to each of these?
The framers of the Indian
Constitution have taken great
caution in adding the concept of
sovereign, socialist, democratic
Republic
to
the
Indian
constitution. If not for these noble
concepts, the survival of India as
one country would have been a
big question. However, it is
important to examine whether
these concepts are practically
relevant in the contemporary
period.
India being subjected to
colonisation by the western
powers for a long period was
clear that it would not undergo
yet another phase of western
domination/influence. Soon after
the Independence, the Indian
leadership was stern that
sacrificing Indias sovereignty

In the last few decades the Indian

democracy has been challenged
heavily by these afore said
issues. Unless liberal ideas and
approaches are propagated and
followed sincerely, Indias priding
itself as the worlds largest
democracy could become shortlived.

was out of question. Hence, to

great extent India resisted being
influenced by the western
governments. The creation of the
Non Aligned Movement is an
example of Indias assertion of
its sovereignty. This scenario
has changed over the years. Ever
since India opened up its market,
sovereignty seems to have
become irrelevant. We are more
concerned
about
saving
international countries and
multinational corporations
interests than addressing local
issues. Also calling 21st century
India as a socialistic country is
also a misnomer as over the
years, capitalism has become
the way of life.
India is the worlds largest
democracy. It prides on this
factor. Especially when retaining
democracy is a challenge to
majority of the states in South
Asia and also among other
developing nations. However, to
achieve the maximum of
democracy, Indian society will
have to free itself from corruption,
nepotism, and fundamentalism.

3. The pillars of socialism

and secularism of the Indian
State are crumbling fast.
Although these are vitally
important and protective for
the minorities, the role of
Christians in protecting these
is conspicuously minimal.
This may be because of the
anti-socialist and anti-secular
teachings of the Church.
What is your comment in this
regard?
India
is
a
land
of
contradictions. On the one hand
we pride saying India is shining
and we also have the worlds
most expensive private house
Antilia in the heart of the
commercial hub of India. On the
other hand, right next to Antilia, is
the home of South Asias largest
slum. Based on this context one
needs to analyse the relevance
of secularism in India today. The
framers of the Indian constitution
in their wisdom opined that India
would have to remain a secular
country or its unity could be
threatened. Since the 90s one
finds that the earlier said threats
are slowly becoming true.
Religious minorities have come
under attack from parties that
support fundamentalism. In
most occasions, the government,

which is supposed to protect the

minorities remain a silent
spectator. President Obamas
remarks on secularism is a
timely observation and a warning
to the Indian leadership on the
importance of saving Indian
secularism.
Christians
like
other
minorities have been threatened
in India. Especially, in the rural
areas, by the fundamental
groups. It is hard to pinpoint at
one reason for the attack, but
mass conversion has been
shown as a major reason.
Known for its liberal theology,
Christianity addresses the
concern of all the people cutting
across all religions. However,
smaller and individual Churches
in order to gain maximum
publicity and mileage have been
involved in open conversion.
They also do not subscribe to the
liberal
theology.
Such
promotional activities by smaller
groups have also endangered
the larger Christian community,
who are also involved in social
development work. Unless
Christians address these
aberrations, the fundamentalists
would always find reasons to
attack the church.
Dr. Ashik Bonofer is
currently working as Assistant
Professor at Madras Christian
College, Chennai. His areas of
research include International
Relations, Ethnic Conflict and
South Asian Affairs.

Church in the Context of the Nation

A national view of our life and service

>>> Contd. from Page 3 Col. 5
believer seems to have lost the
track. In the recent Hudhud
disaster, a great number of the
slum dwellers and other
vulnerable groups lost their
homes. The blessing is that they
survived the devastation. The
immediate accompaniment
expected at its minimum was
some gruel centers, drinking
water supplies, which could have
been opened by the churches in
the vicinity to ensure the
immediate emergency daily
sustenance. But then, the
response from the church
leaders was that there is a
specialized instrument for the
relief and development and
therefore, they await their arrival
to extend the mitigation to the
suffering of the people who were
without food and water.The
sensitivity of the community of
Gods people to the suffering of
the disaster affected who are
also part of the Household of
God was, at all time low.

For the church to be in the context of the nation requires a new paradigm of a national view of our
life and service. There is need to analytically understand as to who alienates whom.
This is one striking example
for a great majority of people
across the nation to question the
relevance of a compassionate
church, a serving church, a
consoling church, a church that
stands up for the cause of people
in desperate need, as after all,
church exists for its mission.
Mission bridges the gap
between the church and the
Kingdom of God.
The goal of the church is not
seeking its own good or
comfortable cross wearing but,
to manifest the compassion and
the rule of God at all levels of
the body of the church.
The nation on the other hand
is fast progressing with the
advancement of science and
technology; networking; global
sharing and so on.
The
sensitivity of the State to the plight
of the poor and the excluded

groups of population is yet to be

seen in proportion to the need
and urgency of the suffering
brothers and sisters of our
country especially the dalits, the
tribals, the adivasis, the women,
the employable youth and the
innocent children.
The church in its maturity and
understanding is certainly
endeavouring to conscientise
itself and to conscientise the
powers that are. Unfortunately,
the church in the Nation is of late,
experiencing
hostile
Governments. Anything done by
the church is seen with
suspicion. The exploitation of the
dalits, the adivasis, the tribals
continues even after almost 7
decades of self rule. The
massive education, health
institutions,
theological
seminaries; the church had setup are unable to build enough
human resources for the

necessary preparedness to
handle the emerging challenges
on
the
national
front.
Mainstreaming of women and
youth in socio-politico fabric with
the people of other living faiths
was not adequately addressed;
all resulting in isolated life and
service. Therefore, for the church
to be in the context of the nation
requires a new paradigm of a
national view of our life and
service. There is need to
analytically understand as to who
alienates whom.
The isms inherited from the
missionary movements continue
to be strong even much after the
period of adjustment these
united churches have set for
themselves. Therefore, the
dream remained a dream. And
this will be so, for much longer
time to come, unless, it dawns
upon the leadership to be truthful
and faithful to the calling of the

mission.
The instruments of
exclusion that we created for
ourselves, ignoring the fact of
being one among the equals in
the Lords vineyard, have badly
damaged our image of servanthood of the servant Lord.
A defective leadership on
one hand and a fragile
ministerial formation on the
other are the bane of our times.
The growth without continuity is
yet another diluting factor for
our preparedness to be
contextual. Aping of the worlds
economic order, the social
order and such other things are
adding fuel to the ongoing fire
of spiritual bankruptcy.
Therefore, the call awaiting
us, as churches, its institutions
and the faithful atlarge, is to
warm up for the shared values
of
Gods
Kingdom,
strengthening one another for
the prophetic and missional
tasks of our collective
accompaniment, to strengthen
people and their movements in
the context we live and serve.

PAGE 5

FEBRUARY 10 - 25, 2015

All India Council of Christian Women

XI Quadrennial Assembly

An edif
ying example
edifying
of ecumenism
Set before us an exemplary model of
Christian Discipleship

Rise up
above our differences

Roger Gaikwad

Saramma Varghese

Dear sisters,

Beloved members of the AICCW,

On behalf of the NCCI, I greet you all

in the name of Jesus Christ, our Saviour,
Lord and Liberator.

I greet you all in the name of Jesus

Christ our Lord and saviour.
Let us all come together to love each
other and to serve each other. Let us rise
up above our differences and strive
together to help the needy and the
suffering.

Each one of you present here has had

an experience of Jesus in your life. Each
one of you has a vision of what God has
called you for. Each one of you is an
important representative of your respective
churches and ecumenical bodies.

Let us become one through our

prayers and share our joys and sorrows.

Now as the AICCW you are very

important. You represent 50% of the
demography of the NCCI. Without you the
NCCI is neither complete nor effective.

May we be like lamps emitting light

to brighten up our homes,our
churches,our society and our
country.May Gods guidance and
blessings be with us all in our future
work.

In 2008 the NCCI recognised you as

its autonomous body . You therefore have
your own Executive Committee, your own
authority to take decisions, and your own
space for creativity on service.

[Dr. Saramma Varghese is the newly elected President of the AICCW.]

Wail and Break the Silence

to Weave Justice and Peace

While we all live in a patriarchal society,

I urge you to give us a new paradigm of
relationships, structures and ministries in
the contemporary world.
May you set before us an exemplary
model of Christian discipleship in todays
church and society. May you bless us
with an edfying example of ecumenism.

The Rev. Dr. Roger Gaikwad,

General Secretary, NCCI,
lights the lamp
at the Opening Session.

AICCW - New Chief Office-Bearers

President: Dr Saramma Varghese
Vice President: Ms Zohmangaihi
Treasurer: Mrs Neerja R. Prasad
Executive Secretary: Ms. Moumita Biswas

Moumita Biswas
Introducing the theme of the
Assembly, Ms. Moumita Biswas,
Executive Secretary of the AICCW, said,
Let us celebrate life together and share
testimonies of how God gives women
hope in the midst of frustrations to
engage in prophetic ministry. Also share
our stories of breaking the silence and
puncturing status quo to strive for justice
and peace. Let us Wail together and
make our voices heard to protest against
gender based violence.
Ms. Moumita added, Indian Christian
women and Churches in India cannot
remain silent when violence on women
and children are increasing in leaps and
bounds in India. Religion plays a very
crucial role in building the conscience of the people.
She said that the AICCW promotes spirituality of justice and builds the conscience
of people to end the culture of violence on women and children, and equips them
with thorough training and advocacy.

Stand on the ramparts for our people

Lillemor Persson
Morning Worship

The theme of this conference, Frustration of life and Fullness of life is based
on the Book of Habakkuk and John 10:10.
Frustration of life! I think that we have quite a lot of frustrations in our daily life.
But we can also be frustrated over situations in our neighbourhood, at work, in our
congregations.
Habakkuk is also crying out for his people. In the beginning of verse 1 he says, How
long must I call for help..1:1. At the same time Habakkuk says in chapter 2 I will
stand at my watch and station myself on the ramparts:..
We who are gathered here can do the same as Habakkuk. We can stand on the
ramparts for our people. We can rely and trust that Jesus is with us in all situations
of life. We are not alone. We have His promise that says, I am with you always, to
the very end of the age. Matt. 28: 20.
We who have had the grace to receive salvation in Jesus Christ, the Light of the
world, are called to spread the light into this world. You are the light of the world, said
Jesus. His light is seen through His people. May you be encouraged day by day to
shine His light to those you meet. Isa. 60:1-6
Mrs Lillemor Persson represented the Swedish Evangelical Mission at the
AICCW Assembly.

Delegates to the Assembly

PAGE 6

FEBRUARY 10 - 25, 2015

The Protestant and the Carolin Churches in Germany

Why we speak out together?

Suppor
tunity
Supportt equal oppor
opportunity
through inclusion and par
ticipation
participation
>>> Contd. from Page 3 Col. 5
entitlements, as they are deducted from
the basic provisions for old age.
In order to prevent pension levels from
falling too far, moreover, it was necessary
to increase the length of peoples working
lives and to raise the retirement age to 67.
Much needs to be done, however, to
ensure that all earners are able to reach
this age cut-off, as the reform would
otherwise only mean a decrease in
pension for many retirees due to
individual reductions. This can be
particularly difficult for lower income
groups as they more rarely have other
reserves and are more frequently pursue
employment that is particularly hazardous
to their health.
The increasing need to be flexible in
ones work (both mentally and
geographically) requires that work be
geared more strongly toward individual
lives. This includes, for instance, the ability
to be more flexible with regard to working
times during certain phases of life,
including
taking
into
account
considerations of family situation and age.
The need for further training or complete
retraining several times in the course of
ones working life also needs to be
accommodated more. Lifelong learning
needs to be viewed as a task for the social
state and public support. People who
have yet to achieve adequate professional
qualification also need to be taken more
strongly into account, as the fight against

Social inequality has risen in general over the past 30 years both in Germany and in
most other OECD countries. The reasons for this are manifold, connected to such
issues as whether the particular social circumstances are equitable. Inequality has thus
become a matter of political debate under the aspect of distributive justice.
poor education is also an important
instrument when it comes to overcoming
poverty in general.

Inequality has thus become a matter of

political debate under the aspect of
distributive justice.

One may have had the impression in

the past that many social problems have
been managed but not actually solved.
The goal of continually equipping people
to take as much responsibility as
possible for their own lives, has
sometimes been lost from sight. We now
know that the efficacy of social state
services needs to be continually
reevaluated and, if necessary,
readjusted, both for the sake of
recipients and for budgetary reasons,
and the social reforms of the past ten
years have in fact pursued this goal.
Despite clear successes as in the
reduction of unemployment, this reform
policy continues to be controversial in
the public arena. This is also due to the
fact that the necessary changes have
also led to new problems, including, for
example, an increase in atypical
employment situations.

We do encourage as well, however,

that the discussion on social policy not be
limited to the issue of distributive justice,
as certain urgent social questions would
then not be considered. We would
therefore like to suggest extending the
sociopolitical discourse to include a
discussion in social policy more strongly
geared toward opportunity, which would
all help improve the analysis of social
problems and the efficacy of social state
action. Inclusion and participation should
serve as ethical concepts that inspire this
type of opportunity-oriented discourse in
social policy. This applies in particular to
the
legislation,
design,
and
implementation of employment services.
Fundamentally, this is about the
participation of all our countrys people in
the widest range of areas of life. It is part
of a persons dignity that his or her
particular individual gifts are supported as
well as possible. Lifelong learning plays
a particularly salient role in this regard.

Social inequality has risen in general

over the past 30 years both in Germany
and in most other OECD countries. The
reasons for this are manifold, connected
to such issues as whether the particular
social circumstances are equitable.

In view of the demographic change and

the lack of experts already present in a
number of regions and fields of endeavor,
German society can, now less than ever

before, afford to allow talent to go to waste.

Even if much improvement has come
about in this regard, there remain much
too many cases of discrimination and
frustrating obstacles both in peoples
working lives and in their lives together in
society. This affects a wide variety of social
groups. Women continue to be kept out of
leading professional positions much too
often, as mothers and fathers do not have
the sufficient means to balance their
careers and family lives. People with an
immigrant background, including those of
the second or third generation to live in
Germany, too frequently continue to be
denied equal social recognition. It is not
only a political matter but a task for society
as a whole to meet these challenges in
the spirit of inclusion and participation.
This of course presupposes that each
individual is willing to participate actively
in society. Both equal opportunity and
personal initiative will be necessary to
make the ambitious project of
comprehensive social inclusion a reality.
For individuals to be able to take their
own initiative, they also need to have a
real and fair chance to participate actively
in society, using their particular individual
gifts. It is a challenging task for social
policy to make equal opportunity a reality.
This involves allowing people with poorer
social beginnings to receive the support
they need, from early childhood onward.
Inclusion and participation should
Contd. Page 7 Col. 1 ..>>>

.......you will be for me a kingdom of priests and a holy nation

Reclaim the Collective Priesthood

>>> Contd. from Page 2 Col. 4
concluding verses of the psalm mention
the prosperity and strength of Zion, burnt
offerings and sacrifice of bulls!
Priesthood in Israel came to be
hereditary gaining political support
depending on the alliances. The prophets
challenged them along with the false
prophets for their irresponsible life-style,
greed,
misjudgment,
deceit,
godlessness,
wickedness
and
pronouncement of false peace (Is. 28: 7;
Jer. 6: 13; 8: 10; 23: 11). In Jesus time the
Jewish priesthood had a sway on people
and the priests were authorized to issue
certificate of any one being clean from
leprosy etc (Mt. 8: 4). Also he, as usual,
reviewed the past traditions with a critical
eye. For instance, when his disciples were
criticized for plucking corns and eating
grain on a Sabbath, he pointed out a
radical event: the hungry David and his
men entered the house of God and ate
the consecrated bread, which was meant
for the priests and unlawful for the laity
(Mt. 12: 3). The high priests had some
political power as the leaders of the Jewish
ruling council and they were regarded as
the guardians of the religious tradition.
Though Jesus did not single out the
priests in his critical discourse, the high
priests were venomous in their dealing

In the New Testament there is no place for priest in the ministry of the church.
To avoid any tendency of its creeping into it, the author of the epistle to the Hebrews
has given a comprehensive reflection on Jesus as the high priest. He identifies him
with Melchizedek with a stress on his non-ancestry. For him Jesus was sinless and
therefore the only one qualified to enter into the sanctuary and perform sacrifice.
As the one who was both the priest and the victim of the sacrifice, he was
compassionate having solidarity with all people, particularly sinners. Above all,
he sealed the tradition of priesthood by the perfect sacrifice he offered.
with him during his arrest and trial. His
disciples too had to face their hostility.
As we noted at the beginning, in the
New Testament there is no place for priest
in the ministry of the church. To avoid any
tendency of its creeping into it, the author
of the epistle to the Hebrews has given a
comprehensive reflection on Jesus as the
high priest. He identifies him with
Melchizedek with a stress on his nonancestry. For him Jesus was sinless and
therefore the only one qualified to enter
into the sanctuary and perform sacrifice.
As the one who was both the priest and
victim of the sacrifice, he was
compassionate having solidarity with all
people, particularly sinners. Above all, he
sealed the tradition of priesthood by the
perfect sacrifice he offered.
One of the ideas on which Martin
Luther initiated his reformation was
church as a holy priesthood, offering
spiritual sacrifices acceptable to God
through Jesus Christ (1 Pet. 2: 5). But later

development of several denominations

did not clarify the practical expression of
the collective priesthood. Catholics,
Orthodox, and Anglicans have continued
to use the word priest for those ordained.
The Protestant Churches use the term
pastor, presbyter and minister though in
some churches they are treated as priests
coming in the line of the Hebrew/Jewish
priests. To make the situation worse, in
some areas they use the term of the Hindu
priests (e.g. Iyyar). Actually, the Protestant
understanding of ordination is centred
around the idea of confirmation or
attestation and they are supposed to
coordinate worship services and mission
by involving all members of the
congregations. But there is so much
confusion in understanding the status
(change of nature or functional
commitment) and his/her responsibilities.
Along with the proper title for the
minister, true to the biblical meaning of
disciple and servant, clerical uniform

needs reconsideration. Aspiring for

extravagant vestments reveals the
unredeemed psyche. It seems the white
cassock/gown, imported from Europe has
come to stay. It is important to ask, in what
way the long robes of our pastors/
presbyters/ministers are different from
those worn by religious leaders that Jesus
criticized. Is it possible to device an Indian
uniform which will be un-alienating the
ordinary people and symbolizing
servanthood? One may argue that the idea
of collective priesthood should be
reclaimed and changes made accordingly
for the sake of clearly communicating the
unique gospel in a pluralistic world.
Simultaneously,
members
of
congregations should be educated about
the meaning of living as sacrifices and
belonging to the kingdom of priests (Ro.
12: 1; Rev. 1: 6; 5: 10).
We have some best models around
the ecumenical world where the
ministers are not the central players in
a worship service, but coordinators
involving the congregation not only for
reading the scriptures and leading the
main prayers but preaching as well. Of
course, identifying gifts and graces,
training and coordinating people is
harder than the minister himself doing
everything!

PAGE 7

FEBRUARY 10 - 25, 2015

Lenten Reflections 1

One of the most painful incidents

And shocking too
295
Mammen Varkey
And they were on the road, going up to Jerusalem,
and Jesus was walking ahead of them; and they were
amazed, and those followed were afraid. And taking the
twelve again, he began to tell them what was to happen to
him, saying, Behold, we are going up to Jerusalem; and
the Son of man will be delivered to the chief priests and the
scribes, and they will condemn him to death, and deliver
him to the Gentiles; and they will mock him, and spit upon
him, and scourge him, and kill him; and after three days he
will rise.
And James and John, the sons of Zebedee, came
forward to him, and said to him, Teacher, we want you to
do for us whatever we ask of you. And he said to them,
What do you want me to do for you? And they said to
him, Grant us to sit, one at your right hand and one at your
left, in your glory. But Jesus said to them, You do not
know what you are asking. .. Mark 10: 32 45.
This year, the Lent begins on
18 February. This period of forty
days is especially a time for
self-critical
reflection,
repentance and renewal. A
deep reflection on the verses
from 32 to 45 (Mark Chapter 10)
will reveal to us some essential
elements of human nature. Also,
it will inspire us to have an
incisive inward look, and to have

genuine
renewal.

repentance

and

These verses (Mark 10: 3245) record one of the most

painful incidents occurred
during the public ministry of
Jesus.

Ahead of them
Jesus and his followers
were on the road to Jerusalem.

Unshaken by the threats and

unnerved by the things to happen
in Jerusalem, he walked ahead
of them. The disciples and the
other followers were amazed at
his
courage,
conviction,
determination and haste to
confront the reigning religious
and political powers and their
kingdom, in his effort to usher
in the kingdom of God. But
those who followed were afraid.
Mark 10: 32.

In preparation
To prepare and equip them
further, the Master Jesus took the
twelve aside and told them,
Behold, we are going up to
Jerusalem, and the Son of man
will be delivered to the chief
priests and the scribes, and they
will condemn him to death, and
deliver him to the Gentiles; and
they will mock him, and spit upon
him, and scourge him, and kill
him; and after three days he will
rise. Mark 10: 33, 34. According
to Mark, it was not the first time
that Jesus shared with them
about the things that were
waiting for the at Jerusalem. In
fact, it was the third time.

The response of two of

the most prominent
disciples
If what is narrated in the next

verses is a response from John

and James, to their Masters
words about the certain death
that awaited him in Jerusalem, it
is, really, shocking; no, it is heartrending. James and John came
forward to him and said to him,
Teacher, we want you to do for
us whatever we ask of you..
And they said to him, Grant us to
sit, one at your right hand and one
at your left, in your glory. Mark 10:
37. It is most saddening that
these words came from James
and John. Who were they? About
John, it is said that the Master
loved him most. It was to him that
he, , lying on the cross, entrusted
his mother. In the previous
chapter (Mark ch. 9) it is recorded
that when Jesus went up the
mountain, where he was
transfigured, he took along with
him only three disciples Peter
and James and John. Mark 9: 28. If Jesus chose those three
disciples on such a critical
occasion, those three must have
been the most worthy of the
disciples. So James and John
were two of the three most
important disciples, specially
chosen by Jesus.

after they were told that he would

be killed in Jerusalem. It is the
most shocking aspect.
It would appear that it was the
special consideration the two got
during their days with the Master
and the special privilege for
accompanying the Lord to be
witnesses to his transfiguration,
that emboldened the two, James
and John, to go forward to him
and ask for the seats on the right
and on the left when their Master
would be seated in glory! The
seats on the Mount of
Transfiguration drove them to
ask for seats on the right and on
the left!!

Hard questions
We need to reflect deeply on
this. Do the special favours,
positions and privileges that we
get, only intensify our craving
for more powers and higher
positions? Or do these
strengthen us to carry the cross
to greater distances and to go
up the hills? We need to ask to
ourselves these questions
during this Lent.

As it was pointed out,

according to Mark, the two
disciples placed the demand
before the Master immediately

The Protestant and the Carolin Churches in Germany

Why we speak out together?

Inclusion and par

ticipation
participation
should play central role in social policy
>>> Contd. from Page 6 Col. 4
indeed play a central role in
social policy as, despite all other
improvements, one important

goal in social reform has yet to

be fulfilled sufficiently: that of
improving
the
social
opportunities of those at the
lower social margins of society.

Obituary:
Pravinaben Natubhai Patel (1935-2015)

Pravinaben Natubhai Patel

passed away on January 1, in
Vadodara. She was 79.
Pravinaben was a highly
gifted and courageous lady with
tremendous sense of humour
and great will power. She was a
dignified,
hardworking,
compassionate, helpful person
who found something good in
every human being.

She always stood by young

couples ostracized by the
community for their inter-caste
and inter-religious love
marriage and came forward
providing moral and material
support exhibiting great
personal courage. She would
always confront anyone who
made sexual innuendoes in the
street, bus, train and in public
places. She would loudly
respond, What is wrong with
your hands? Why are they
moving in a wrong direction?
Pravinaben will live in the
hearts of all those who knew
her as an example who did
great
service
to
the
community, even in her death
by donating her body and eyes.
As per her wish, no rituals
were observed.
V.P.

Poor people in Germany remain

poor much too often, and poverty
is much too frequently passed on
from one generation to the next
within families. We as churches
cannot accept this situation as it
is. In our commitment to a
preferential option for the poor,
we call for our society to fulfill its
responsibility to the weak in the
future better than it has in the
past.
Poverty is a lack of economic,
social, and cultural resources,
and does not only entail financial
problems for those affected, but
also involves their exclusion from
important societal areas of life.
Our social state too frequently
follows a model featuring a onedimensional type of care that only
alleviates the material side of
poverty. One therefore needs to
focus more closely on the social
and cultural dimensions of
poverty than has previously been
the case. Social policy in the
spirit
of
inclusion
and
participation is geared toward
opening up social opportunity,
thereby
making
freedom
possible (again). Social policy, in
this sense, views those in need

not as mere passive recipients

of social services, but takes
them seriously as individual
human
beings.
Social
assistance must therefore
always be provided in line with
the principles of solidarity and
subsidiarity. This means that
assistance
provided
in
community solidarity must be
provided in a manner, and within
a financial framework, that allows
recipients to feel like full-fledged
members of society. This
community of solidarity must,
however, also be able to expect
and demand that recipients
actively play a role in the
betterment of their own
situations, to the extent that their
individual abilities allow. It is also
the task of the social state to
ensure that each and every aid
recipient is provided with
opportunities to participate in this
way.
This corresponds with our
understanding of an enabling
and inclusive social state and
the society that goes with it. The
social state should continue to
develop its methods in this vein.

If you want to
DO and WIN
keep all your
WINDOWS
open

PAGE 8

FEBRUARY 10 - 25, 2015

The General Assembly of

World Student Christian
Federation will take place from
27 February 5 March 2015 in
Bogota, Colombia. The theme
of the Assembly is
We are Many, We are One
Sent out to Build Gods
Peace.
Christine Housel, General Secretary
World Student Christian Federation
Inter-Regional Office, Ecumenical Centre
5 route des Morillons, P.O. Box 2100
1211 Geneva 2, Switzerland,
+41 22 791 63 58, www.wscfglobal.org

WCC calls for protection of

church leaders in Colombia
Serious death threats to human rights defenders, many of
whom are church leaders, have been made by a paramilitary
group in Colombia. The World Council of Churches (WCC), among
other international organizations, has called on Colombian
government to protect their lives.
On 14 January, the WCCs Commission on International Affairs
office received a message from the church leaders in Colombia
regarding death threats hurled at them by a paramilitary group.
The message stated that on 11 January, 39 human rights activists,
renowned for their long time commitment and work on rights, land
restitution and promotion of the peace process, were individually
named in a list issued by the Aguilas Negras, a paramilitary
organization, and was posted online, later reported by the
Columbian newspaper El Heraldo. The paramilitary group explicitly
stated their intention to eliminate them.
Among the human rights activists mentioned, are also a
number of prominent Colombian church leaders, such as Agustin
Jimenez from the Mennonite Church; Fr Fernando Sanchez from
the Anglican Church; Jairo Barriga, German Zarate, Rev. Milton
Mejia of the Presbyterian Church of Colombia and Fr. Fernando
Gary Martinez from the Roman Catholic Church.
The Church representatives appearing in this list are highly
respected members of the international ecumenical movement
with whom WCC member churches have worked over the years,
said WCCs acting general secretary Georges Lemopoulos, in a
letter addressed to the Colombian President Dr Juan Manuel
Santos Caldern. The WCC, in solidarity with the churches and
civil society in Colombia, has called on the Colombian government
to take all necessary measures to effectively protect the life and
physical integrity of the Church leaders and all other human rights
defenders under threat; to carry out an independent and impartial
investigation into the authors of these threats with due trial and
appropriate penalties.
WCC News

History of Indian Migration to Kuwait

Documents, information and
pictures solicited
Sam Pynummoodu, noted social
activist of Kuwait, is working on the
History of Indian Expatriates and
Migration to Kuwait. He intends to
record the contributions & sacrifices
of the community in Kuwait, especially
of the early migrants.
This is an extensive work and Sam
plans to release his work in 2015.
He solicits any information, which
would help him to widen the horizon,
and to enrich the contents, of the work.
Those who possess any worthy non-controversial information
regarding Significance of the name of the country-Kuwait, The
ruling Dynasty, Details of important Rulers, Modern Kuwait, Iraqi
Invasion, Migration of Indians to Kuwait for work, Indian Arts Circle,
Indian Community School, Cultural & Political Organizations,
Presence of Christian Dioceses, India-Kuwait bilateral relationship
and cultural exchange, Indian Investors and their initiatives in
Kuwait, Bilateral visits of prominent leaders of both countries, Current
developments in Kuwait, English Publications on Kuwait etc. are
requested to kindly share it with Sam Pynummood.
Phone Number: 66656642
e-mail: sampynummoodu@gmail.com

First
KEEP PEACE
WITH YOURSELF,
then you can also
BRING PEACE
TO OTHERS
Thomas A. Kempis

Faith organizations assess COP 20

O u t c o m e s ,
disappointments, as well as
encouraging signs from the
United Nations Climate Change
Conference (COP 20) and the
Peoples Summit held late last
year in Lima, Peru, were
discussed at length by
representatives of faith
communities in a panel hosted
by the World Council of
Churches (WCC).
The event on 27 January in
Geneva, Switzerland, featured,
among others, panellists
Valeriane Bernard of the Brahma
Kumaris
World
Spiritual
University, Curtis Doebbler, an
academic and lawyer from
International-Lawyers.org, Budi
Tjahjono, advocacy officer for the
Franciscans International and
Guillermo
Kerber,
WCC
programme executive for Care
for Creation and Climate Justice.
The speakers, invited by the
Geneva Interfaith Forum on
Climate Change, Environment
and Human Rights shared
experiences, best practices,
strategies and lessons learned
concerning how they may
rejuvenate efforts for global
climate justice ahead of the COP
21 to be held by the end of this
year in Paris.
The panel was moderated
by Beatriz Schulthess from Costa

Rica, co-president of Religions

for Peace and president of the
Indigenous Peoples Ancestral
Spiritual Council. In her remarks
at the session, she highlighted
the work done by Religions for
Peace in Lima, including a joint
side event held by the
organization in cooperation with
the WCC.
Speaking
about
the
outcomes of COP 20 in Lima,
Guillermo Kerber said that
despite certain disappointments
with the outcome reflected in the
Lima call for climate action,
there are still signs of hope
triggered by civil society and
religious organizations who are
calling for concrete actions
towards an effective and binding
climate agreement to be
approved at COP 21 in Paris.
Kerber highlighted the
commitments made by the
European Union, China and the
United States to reduce carbon
emissions,
contributions
towards the Green Climate Fund,
and the relevance of loss and
damage
associated
with
countries vulnerable to the
impact of climate change, as well
as calls by the UN Special
Procedures and civil society to
include a clear reference to
human rights in the draft for
Paris.

Kerber also expressed

appreciation for the role of youth,
especially the Latin American
and Caribbean Secretariat of the
World
Student
Christian
Federation, the Methodist and
other local churches, as well as
the Inter-Religious Council of
Peru. These organizations, he
said, hosted ecumenical and
interfaith initiatives, including a
one-day conference at the
Universidad Antonio Ruiz de
Montoya, with a round table on
eco-theology and interfaith
cooperation, and an interfaith
celebration in front of the Saint
Francis Basilica in Lima.
Valeriane
Bernard
emphasized the side events
organized by faith based
organizations and the interfaith
coordination at COP 20, trying to
bring various faith based
initiatives together, including the
Fast for the Climate campaign.
Curtis Doebbler made a
detailed analysis of the Lima
call for climate action, citing
both its positive and negative
contents. He also stressed the
hard work to be done by ADP
(Ad Hoc Working Group on the
Durban Platform for Enhanced
Action), part of the United
Nations Framework Convention
on Climate Change process.

The Ecumenical Christian Centre

Whitefield, Bangalore
The Ecumenical Christian Centre, Whitefield, Bangalore,
invites applications for the following posts:
1. Dean for the Indian School of Ecumenical Theology (ISET), a
programme unit of ECC, Bangalore. The qualification for the
appointment shall be a Ph.D. degree in a theological discipline
from a reputed university.
2. Programme Executive: The qualification for the appointment
shall be a post graduate degree in Sociology/a theological
discipline from a reputed university.
3. Finance Officer: The qualification for the appointment shall
be an M.Com graduate or an MBA and experience in managing
Finance and accounts preferred.
The posts of the Dean and the Programme Executive are a
term appointment for a maximum period of 5 years. Those who
are appointed are required to stay on the campus in the
accommodation provided. Salary is negotiable.
4. Those interested may apply to the Director with bio-data,
attested copy of the educational qualifications, testimonials
related to Church affiliation, work experience and character in the
following address on or before March 20,2015:
The Director, Ecumenical Christian Centre, P.B.No.11,
Whitefield, Bangalore 560 066
E-mail: director@eccbangalore.org/ cthomas2315@gmail.com
Tel: 080 28452270/28452653. Mob: 9483501416

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Phone : 022 - 26422343
Editor
Mammen Varkey

The views expressed in this paper are not necessarily those of the editors.

World Student Christian Federation

General Assembly