A Comparative Analysis of Biblical Inerrancy and Mainstream Consensus

This study examines the points of convergence and divergence between key tenets of biblical inerrancy and the prevailing consensus within mainstream scientific and political thought. The following table provides a summary of these findings, highlighting the significant areas of agreement and disagreement.

Convergence and Divergence of Principles

Policy DomainScientific & Secular ConsensusBiblical Inerrancy PrincipleConvergence / Divergence  Analysis
Climate ChangeAnthropogenic Warming: Human activity drives warming; the Earth has physical limits and tipping points.1Resilient Creation & Dominion: God designed a resilient Earth that man cannot destroy; natural resources exist for human use (Genesis 1:28).2Divergence: Scientific calls for emission reductions are rejected as denying God’s providence.
Convergence (Minority): “Creation Care” movements argue stewardship requires conservation, though this is less common in fundamentalist circles.1
Public Health (Vaccines)Herd Immunity: Vaccination prevents disease spread; biological risks are managed through medicine.4Divine Protection: Faith provides immunity; the body is a temple; reliance on medicine can signal weak faith or complicity in “evil” (if fetal cells are suspected).4Divergence: Religious exemptions undermine herd immunity; “faith” is positioned as a superior shield to biological intervention.4
Abortion & Fetal TissueDevelopmental Biology: Fetal viability determines survivability; fetal tissue is a gold-standard research tool for curing disease.7Personhood at Conception: Life begins at fertilization (Psalm 139); embryos possess full legal/moral personhood.9Divergence: Total bans on abortion and fetal tissue research hinder medical progress (e.g., HIV/Zika cures) and endanger maternal health.8
LGBTQ+ RightsSpectrum of Identity: Sexual orientation and gender identity are natural human variations; gender-affirming care improves mental health.12Binary Creation: God created “male and female” (Genesis 1:27); gender is immutable; homosexuality is a sin/behavior, not an identity.[14]Divergence: Rejection of medical consensus on gender dysphoria; bans on “best practice” care labeled as “mutilation” or sin.14
Foreign Policy (Israel)Geopolitical Realism: Policy based on strategic stability, human rights, and international law.16Dispensationalism: Israel’s restoration is a prophetic necessity for the End Times; nations are blessed/cursed based on support for Israel (Genesis 12:3).17Divergence: Unconditional support for Israel regardless of international law; geopolitical conflict viewed as inevitable fulfillment of prophecy rather than a problem to solve.19
Nuclear PolicyNon-Proliferation: Nuclear war is an existential threat to be avoided through diplomacy and disarmament.20Apocalyptic Inevitability: The world is destined for destruction/renewal (Revelation); war in the Middle East may herald the Second Coming.21Divergence: Reduced urgency for disarmament; nuclear conflict reframed as part of a divine timeline rather than a policy failure.21
EconomicsStructural Analysis: Poverty results from systemic factors; social safety nets are required for equity.24Prosperity Gospel: Wealth is a sign of God’s blessing; poverty indicates lack of faith or sin; charity is the church’s role, not the state’s.25Divergence: Moral justification for deregulation and welfare cuts; rejection of systemic inequality theories.27
Human Rights / DEIEquity & Inclusion: Systemic racism exists and requires active correction (DEI); diversity strengthens institutions.Imago Dei (Individualism): All are made in God’s image, but “systemic” sin is rejected in favor of individual sin; DEI is viewed as “cultural Marxism.”Convergence: Both agree on the inherent value of the human (Imago Dei).
Divergence: Inerrancy rejects systemic remedies (like Affirmative Action) as violating individual moral agency.

What It Really Means to Be a “Bible-Believing” Church

If you’ve spent any time navigating the choppy waters of American religious discourse, you’ve encountered the phrase, typically delivered with a reverent sigh or a challenging glare: “We are a Bible-Believing Church.” The capitalization is silent but implied, the gravitas inescapable. It’s a self-issued gold medal in the Christian Olympics, immediately marking every other denomination—from the ancient Orthodox to the progressive Methodists—as participants in the inferior, non-medal-winning leagues of “Bible-Shrugging,” “Bible-Wavering,” or perhaps, the dreaded, “Bible-Thinking” denominations.

One might think that the mission of a “Bible-Believing” church would be, simply, to believe the Bible. But that, my friends, is where the delightful sarcasm of reality comes into play. The phrase is not a statement of belief; it is a meticulously crafted policy platform, a secret handshake, and, most importantly, a declaration of whom they believe to be wrong on nearly every major social and scientific issue of the day.

To truly understand what this highly coveted (and self-conferred) title means, we must look at the evidence. The “Bible-Believing” mandate, as practiced today, has evolved from mere theology into a comprehensive, and often contrarian, manual for navigating the modern world. Let’s decode this sacred jargon, using the contemporary political and scientific landscape as our Rosetta Stone.

The Divine Disagreement with Science

When a “Bible-Believing” church addresses Climate Change, the term doesn’t imply an understanding of Genesis 1’s “dominion” as responsible stewardship. Oh, no. It means the consensus of 97% of the world’s climate scientists is less authoritative than a single, perfectly proof-texted verse interpreted through the lens of manifest destiny. The “Bible-Believing” position dictates that God created the Earth tough. It’s a divinely armored vehicle, not some delicate flower that can be ruined by a few billion tons of carbon dioxide. Therefore, calls for emission reductions are not policy suggestions; they are sacrilegious attempts to deny God’s foresight and providence. Why worry about a few melting glaciers when the book of Revelation promises a fiery, spectacular redo anyway?

The same delightful stubbornness applies to Public Health. For the true “Bible-Believer,” a vaccine isn’t a medical miracle that ended smallpox; it’s a suspicious biological intervention that suggests an appalling lack of faith. After all, if your body is a temple, why taint it with something manufactured in a lab? The proper shield against pestilence is not herd immunity; it is divine immunity, delivered via unshakeable faith. To accept a shot is to implicitly signal that God’s protective power might need a little pharmaceutical backup, which, as any true believer knows, is a sign of weak conviction.

And, of course, the granddaddy of all divergences: Abortion & Fetal Tissue Research. The “Bible-Believing” stance is not a nuanced consideration of medical ethics or maternal health; it is the absolute, non-negotiable decree that life begins precisely at the moment of conception—not viability, not consciousness, but fertilization. This position is so unwavering that it supersedes any scientific consensus on fetal viability or the potential for fetal tissue to cure diseases like HIV or Zika. When faced with a choice between a total ban (which they believe upholds “personhood”) and a medical breakthrough (which they believe destroys it), the Bible-Belief dictates the immediate and absolute end of the research. Progress is secondary to proclamation.

The Geopolitical Gospel

The Bible-Believing mandate also extends far beyond domestic policy and into the thrilling world of foreign affairs. In their view, Foreign Policy toward Israel is not to be guided by boring concepts like “geopolitical realism,” “international law,” or “human rights.” That’s the secular playbook. The truly “Bible-Believing” nation understands that its relationship with Israel is governed by a singular, non-negotiable prophetic necessity: Dispensationalism.

The existence of the modern Israeli state is viewed as an essential countdown marker for the End Times. Therefore, the goal of foreign policy is not peace and stability, but the rapid, unconditional, and enthusiastic fulfillment of prophecy. Every conflict in the Middle East isn’t a problem to solve; it’s a divine curtain-raiser for the Second Coming. Supporting Israel—unconditionally, without question—is simply what a nation does if it wants to be “blessed” (Genesis 12:3), transforming complex diplomacy into a theological prerequisite.

This apocalyptic flair also colors Nuclear Policy. While the secular world sees nuclear war as an existential threat to be avoided through tireless diplomacy and non-proliferation, the Bible-Believer sees it as a scheduling conflict—an unfortunate, but ultimately necessary, plot point in the divine timeline laid out in Revelation. The urgency to disarm is thus dramatically reduced. Why scramble to prevent an inevitable, divinely ordained event that will usher in the glorious new age? The end of the world is less a tragedy and more an incredibly dramatic, fire-and-brimstone retirement plan.

The Sacred Seal of Approval

Ultimately, the phrase “Bible-Believing” is less about holding a theological position and more about establishing an exclusionary political and cultural identity. It is a subtle but effective way of saying: “We reject the prevailing consensus on gender, climate, vaccines, and the structure of wealth distribution.”

This exclusionary tendency is perfectly crystallized by organizations like The Gideons International. The Gideons, famous for placing Bibles in hotel rooms, are extremely selective about the churches they partner with for support and distribution. Their mission is often focused narrowly on Protestant and Pentecostal churches, implicitly classifying the massive, ancient bodies of the Catholic and Orthodox churches as something less than “Bible-Believing.” They are deemed doctrinally suspect, perhaps too interested in tradition, sacraments, or, perish the thought, nuance.

And this is where the sarcasm must yield to a genuine, if slightly defiant, admiration. For those of us who believe that the Earth is a delicate system in need of protection, that medicine is a gift of human ingenuity, that peace is preferable to prophetic inevitability, and that empathy should guide public policy, this exclusion—this label of “Non-Bible-Believer”—is not a criticism.

In a world where “Bible-Believing” has become synonymous with rejecting scientific evidence, promoting apocalyptic urgency, and opposing the rights and identities of marginalized groups, to be labeled otherwise is an honor. It suggests an affiliation with reason, compassion, and the complex, messy work of global citizenship. The price of entry into the “Bible-Believing Church” is the willful suspension of critical thought and the adoption of a perpetually contrarian political stance.

The Living Word and the Closed Caste: A Timeline of Biblical Evolution

Author’s Note: Before delving into this historical analysis, it is necessary to state clearly that while this essay examines the intersection of scripture, caste, and social hierarchy, this is not an endorsement of those systems. Slavery and casteism have unfortunately been integral companions to the Bible’s journey through history, often used to justify silence or exclusion. This piece is intended as an exercise in historical “navel-gazing”—an introspective, non-judgmental examination of the Nasrani community’s evolution. We look back not to condemn the silence of the past, but to understand the sociological facts that shaped it.

The Bible is often imagined as a static, singular book that descended from heaven, identical in every hand that holds it. History, however, reveals it to be a fluid library—a collection of texts whose boundaries (canons) have expanded and contracted like the borders of empires. The story of the Bible is not merely a story of divine inspiration; it is a human history of schisms, colonial power dynamics, and the fierce protection of identity. This is nowhere more evident than in the contrasting timelines of the Western Protestant tradition and the ancient, bifurcated saga of the St. Thomas Christians (Nasranis) of India.

Part I: The Global Timeline — From Full Library to the “Sixty-Six”

To understand the unique position of the Nasranis, we must first establish the global baseline. For the first 1,500 years of Christian history, the “Bible” was a much larger book than the one found in a modern hotel drawer.

The Early Church and the Septuagint The earliest Christians did not read Hebrew; they read Greek. Their Old Testament was the Septuagint, a translation made in Egypt (c. 250 BC) that included books like Tobit, Judith, Wisdom, and Maccabees. When the Council of Rome (382 AD) and the Council of Carthage (397 AD) officially set the Christian canon, they ratified 73 books. This version, translated into Latin by St. Jerome as the Vulgate, became the undisputed Bible of the West for a millennium.

The Protestant Shift The timeline fractured in the 16th century. Martin Luther, aiming to reform the Church, argued that doctrine should be based only on books found in the original Hebrew canon. He did not remove the extra books entirely but segregated them into a section between the Old and New Testaments called the “Apocrypha.” For three centuries, Protestant Bibles (including the King James Version of 1611) still contained 80 books.

The final contraction occurred in 1826. The British and Foreign Bible Society, driven by Puritan sentiments and rising printing costs, decided to stop printing the Apocrypha altogether. From that moment on, the standard Protestant Bible contained 66 books. This created a permanent divergence: the Protestant world moved forward with a “slimmed down” Bible, while the Catholic and Orthodox worlds retained the ancient, larger canons.

Part II: The Nasrani Saga — The Sword, the Scroll, and the Schism

While Europe debated Greek and Latin texts, the St. Thomas Christians (Nasranis) of Kerala were living in a different biblical timeline entirely—one anchored in Aramaic (Syriac), the language of Jesus himself.

1. The Era of the Peshitta: The “Hidden” Bible

For nearly 18 centuries, the Nasranis did not have a vernacular Bible. Their scriptures were the Syriac Peshitta (Simple Version).

The Peshitta was not a book for household reading; it was a liturgical object. It sat on the Thronos (altar), wrapped in silk, kissed by priests, and chanted in a language the common people considered sacred but largely did not understand. In this era, the Bible was an auditory experience, mediated entirely through the clergy. The Nasranis, functioning as a high-caste community akin to Brahmins, saw no need to translate this sacred text for the masses. To translate it into the common tongue was seen as profaning it.

2. The Colonial Disruption and the Split (1653)

The arrival of the Portuguese marked the first violation of this Syriac heritage. At the Synod of Diamper (1599), the Portuguese Jesuits burned Syriac texts they deemed “heretical” and forced the Nasranis to alter their Peshitta to match the Latin Vulgate. This imposition led to the Coonan Cross Oath of 1653, splitting the community into two factions with distinct biblical destinies:

  • The Puthenkoottukar (New Party): Those who resisted Rome and eventually aligned with the Jacobite Patriarch of Antioch (today’s Orthodox/Jacobites).
  • The Pazhayakoottukar (Old Party): Those who remained in communion with Rome (today’s Syro-Malabar Church).

3. The Puthenkoottukar Timeline: The Protestant Compromise

The disruption of the Nasrani biblical timeline accelerated with the British. Colonel John Munro and the Church Missionary Society (CMS) sought to “reform” the ancient church by giving them the Bible in Malayalam.

Enter Rev. Benjamin Bailey, a British Anglican missionary. In 1841, he published the first complete Malayalam Bible. This created a theological paradox for the Orthodox faction. While they were anti-colonial in their church hierarchy, the Puthenkoottukar adopted the Benjamin Bailey Bible for study. Lacking the resources to print their own, they awkwardly used this Protestant version at home—a version that excluded the very books (Maccabees, Tobit) they read in their church liturgy.

By 1910, the Bailey translation was refined by the German linguist Hermann Gundert to create the Sathyavedapusthakam (The True Veda Book). This became the “Authorized Version” of Kerala Protestants and, by necessity, the Orthodox. For decades, an Orthodox family would read a 66-book canon at the dinner table but hear a 73+ book canon in Syriac at church.

4. The Pazhayakoottukar Timeline: The Era of Prohibition and Delay

The timeline for the Pazhayakoottukar (Syro-Malabar Catholics) was radically different. While their Orthodox neighbors were reading the Bailey Bible, the Catholics were forbidden to touch it. To the Catholic hierarchy, the Bailey Bible was a “Protestant book”—heretical, missing seven books, and translated by enemies of the Pope.

For nearly a century (1841–1930s), the Pazhayakoottukar had no authorized Malayalam Bible. Their faith was sustained by the Qurbana, oral tradition, and Catechism.

  • The Manjummal Version (c. 1905): The first crack in this prohibition came from the Carmelite monks of the Manjummal Monastery. Fr. Louis Vypissery translated the New Testament, but significantly, he did not use the original Greek or the Syriac. He translated from the Latin Vulgate. This was a defensive measure—a “Catholic” version created solely to stop the faithful from reading the Protestant Bailey version. It was stiff, Latinized, and not widely read.
  • The Mani Nidhiry Attempt (1930s): There was a brief, ambitious attempt by Fr. Mani Nidhiry to restore the Syro-Malabar identity by translating the Bible directly from the Syriac Peshitta. However, due to internal church politics and the dominance of the Latin hierarchy, this project stalled after the Gospels and Acts.
  • The POC Breakthrough (1981): The Pazhayakoottukar did not get a fully authorized, complete common Bible until 1981. Following the reforms of Vatican II, the Pastoral Orientation Centre (POC) released a translation based on the original Hebrew and Greek. This ended the 140-year drought, giving Kerala Catholics a Bible that finally included the Deuterocanon.

5. The Orthodox Resolution: Vishudha Grandham (1994)

It was not until 1994 that the Orthodox faction finally closed their own gap. V. Rev. Curien Kaniyamparambil, a scholar of the Jacobite Church, translated the Syriac Peshitta directly into Malayalam.

The Vishudha Grandham was the first vernacular Bible that actually matched the Puthenkoottukar theology. It included the Apocrypha, used distinct Syriac terminology (e.g., Sleeba for Cross), and restored the text to the version used by their ancestors before the British arrived.

Part III: Why the Delay? A Sociological Autopsy

Why did the Nasranis, a community claiming apostolic origin from 52 AD, wait until the late 20th century (1981 for Catholics, 1994 for Orthodox) to produce authentic vernacular Bibles? The reasons lie in the rigid sociology of Kerala.

1. The Caste Barrier and the Lack of Evangelism The primary driver of Bible translation in history is evangelism. Protestants translated the Bible into Hindi and Tamil quickly because they wanted to convert the masses. The Nasranis, however, did not want to convert anyone. Over centuries, the St. Thomas Christians had evolved into a closed, high-caste community. They sat near Brahmins and Nairs; they were “Mapillas” (Sons). To evangelize the Avarnas (lower castes) would have meant integrating “polluting” castes into their distinct ethnic community, which would have lowered their social standing in the Hindu kingdoms. Because they had no desire to share their faith with the non-Syrian masses, they had no practical need for a Malayalam Bible.

2. The Magisterium and the “Mystery” Both factions held a “High Church” view of scripture. They believed that the Bible belonged to the Church, not the individual.

  • Fear of Misinterpretation: The hierarchy feared that if common laypeople read the Bible without guidance, they would develop heretical ideas—a fear realized when the Mar Thoma Church split from the Orthodox faction in the 19th century after absorbing Anglican Sola Scriptura ideas.
  • Preservation of Mystery: Syriac acted as a veil. Much like Latin in the West or Sanskrit in Hinduism, the liturgical language preserved the “mystery” of the Qurbana. Making the text plain in Malayalam risked making the sacred mundane.

Part IV: The Gideon Contrast

This insular history stands in stark contrast to the Gideons International. The Gideons represent the ultimate evolution of the Protestant timeline: the Bible as a mass-produced, individual utility.

The Gideon Version The Gideons distribute a Bible strictly adhering to the 66-book Protestant canon. It contains no footnotes, no commentary, and no Apocrypha. Their theology is simple: “The seed is the Word of God” (Luke 8:11). They believe the text itself has the power to save, independent of a priest or church.

Why Gideons Don’t Reach Catholics and Orthodox You will never find a Gideon Bible in the pew of a Syro-Malabar or Jacobite church.

  1. The Canon Issue: To a Catholic or Orthodox believer, the Gideon Bible is a “mutilated” book. It is missing 7 books (Wisdom, Maccabees, etc.) that support key doctrines like Purgatory and prayers for the dead.
  2. The Authority Issue: The Gideons operate on Sola Scriptura (Scripture Alone). The ancient churches operate on Scripture plus Tradition plus Magisterium. The Gideons’ refusal to include the Deuterocanon or church-approved footnotes makes their Bibles unacceptable for Catholic/Orthodox use.
  3. The Approach: The Gideons scatter the Word like seeds on a highway—hotels, hospitals, schools. The Nasranis traditionally kept the Word like a jewel in a vault—guarded by priests, wrapped in silk, and revealed only in the sanctuary.

Conclusion

The timeline of the Bible is not a single straight line; it is a forking path. For the West, it moved from the Latin monopoly to the Protestant printing press, shrinking the canon to 66 books to prioritize accessibility.

For the Nasranis of Kerala, the journey was inverse. The Puthenkoottukar (Orthodox) endured a century of theological schizophrenia, using a Protestant Bible that contradicted their liturgy until the Vishudha Grandham of 1994. The Pazhayakoottukar (Catholics) endured a century of silence, forbidden from the vernacular until the post-Vatican II era birthed the POC Bible in 1981.

The delay of the Nasrani vernacular was not a failure of scholarship, but a calculated preservation of caste and ecclesial identity. While the Gideons sought to put a Bible in every hand to save souls, the Nasranis sought to keep the Bible in the hands of the priests to save their community’s unique social standing. It is only today that the children of St. Thomas can finally read the faith of their fathers in the tongue of their mothers.

The Gideon Malayalam Bible is essentially the Sathyavedapusthakam wrapped in a Gideons cover. It represents the “accessible, mass-produced” timeline of the Bible in Kerala, standing in direct contrast to the “guarded, liturgical” history of the Vishudha Grandham or the Peshitta.

Reference Note

To further illuminate the divergent paths of these traditions, a detailed chronological reference is appended to this essay. This timeline contrasts the rapid publication milestones of the Protestant pioneers, Benjamin Bailey and Hermann Gundert, against the centuries-long delay experienced by the Pazhayakoottukar and Puthenkoottukar factions. It serves as a visual testament to the historical lag between the printed word of the missionary and the reclaimed vernacular of the Nasrani.

Benjamin Bailey and Herman ….pdfDownload

Why the Malankara Church Must Pivot from Litigation to Legacy

I write this as a son of the St. Thomas tradition. My roots are in Vallamkulam, the cradle of our literary heritage Manorama publications, from a family that has stood with the Malankara faction since the split of 1912. Yet, looking at our Church today from my home in Canada, I feel less like a proud heir and more like a watchman seeing a storm on the horizon—not a storm of persecution, but of silence. The silence of empty pews.

For over a century, the Orthodox and Jacobite factions have been locked in a “War of the Title Deeds.” We have fought in streets, courts, and police stations. In 2017, the Supreme Court finally delivered a verdict that settled the legal question once and for all.

But while we were busy fighting for the ownership of our churches, we forgot to ask: Who will be left to stand inside them?

The Demographic Twilight

The reality of the Kerala Christian community is terrifying. We are in freefall.

• Low Birth Rates: Our community is shrinking faster than any other in Kerala.

• Mass Migration: Our youth are leaving for the West, never to return.

• Secularism: The new generation is tired of the feuds and is quietly walking away from the Church entirely.

We are behaving like two brothers fighting to the death over the title deed of an ancestral home, completely ignoring the fact that there will be no grandchildren left to live in it. As the famous saying goes, we are “two bald men fighting over a comb.”

The Trap of “Total Victory”

We often look back at the peace of 1958—when the two factions united for 12 years—and wonder why we can’t do it again. But the landscape has changed.

The 2017 verdict created a “Winner Takes All” scenario. Legally, the Orthodox faction owns everything. But sociologically, this has pushed the Jacobite faction into a corner where they feel their only option is resistance. This deadlock has created a “Parallel Empire” where we have two of everything—two bishops for every district, two Sunday schools, two youth movements. Merging them now threatens the jobs and status of hundreds of clergy.

So, we are stuck. The Orthodox have the Law; the Jacobites have the People in their parishes. And while we stare each other down, the world moves on.

The Myth of Allegiance: A Historical Reality Check

To understand why we are fighting, we must first understand that the current factional lines are based on a misunderstanding of our own history. The narrative that the “Jacobite” faction fights for an ancient, unbreakable loyalty to Antioch while the “Orthodox” faction fights for innovation is historically flawed.

The truth is that the St. Thomas Christians (Nasranis) have always sought Autocephaly (self-rule). The connection to Antioch was not an ancient blood-bond but a legal and spiritual ploy used to survive persecution.

A Timeline of Faith, Survival, and Schism:

AD 52 – 16th Century (The Era of Independence): For 1,500 years, the Nasranis followed the East Syriac (Persian/Chaldean) tradition. They welcomed bishops from Persia for spiritual validation but maintained absolute administrative freedom under their own Archdeacons.

1599 – 1653 (The Portuguese Yoke): The Portuguese colonizers forced the church under Rome at the Synod of Diamper, burning our ancient texts and imposing Latincustoms.

1653 (The Coonan Cross Oath): The spark of our independence. When the Portuguese detained the bishop Mar Ahathalla (whom the Nasranis hoped would restore their priesthood), the community rose up. They tied a rope to the Coonan Cross and swore to cast off the Portuguese yoke. Crucially, those who take “pledges” at the Coonan Cross today often misunderstand this event. It was not a pledge of submission to Antioch; it was a pledge of independence from Rome.

1665 (The “Accidental” Shift): Desperate for a valid bishop to consecrate their leader (Mar Thoma I) and validate their resistance against Rome, the church accepted Mar Gregorios Abdul Jaleel from the Syriac Orthodox Church of Antioch. To escape the Portuguese (who branded them “Nestorian” heretics), they adopted the West Syriac faith and liturgy. It was a shift born of survival, not original lineage.

19th Century (The Legal Ploy): The undivided Puthencoor faction (modern Orthodox Jacobites combined) used the authority of the Patriarch of Antioch primarily as a legal shield to fight off the Reformers (who later became the Mar Thoma Syrian Church). They needed the Patriarch to prove to the British courts that they were the “true” church.

1912 (The Real Schism): The factions we know today only emerged in 1912. Why? Because Patriarch Abdullah II demanded temporal power over the Indian Church’s assets—a colonial usurpation that the Indian Metropolitan, Vattasseril Dionysius VI, refused. The Patriarch excommunicated him, not for heresy, but for refusing to sign over the deed to the church’s wealth.

The Case for Autocephaly

The St. Thomas Christians possess a lineage that descends directly from an Apostle of Christ. We do not need “legitimacy” imported from elsewhere.

The Throne of St. Thomas: Our apostolic heritage is complete. The concept that we need the “Throne of Peter” (Antioch) for validity ignores the fact that St. Thomas founded a church here in AD 52.

The Fractured “Mother”: Which Antioch? Today, there are at least five Patriarchs claiming the See of Antioch (Syriac Orthodox, Greek Orthodox, Syriac Catholic, Maronite, Melkite). To tie our destiny to one of these competing claims is unnecessary.

The Compromised Overlord: Historically, the Patriarchate in the Middle East has often been compromised, functioning under the strictures of various Caliphates and regimes.

True Orthodox faith thrives in freedom (Autocephaly), not in temporal submission to a foreign overlord who is often beholden to non-Christian rulers.

A Survival Pact: The Way Forward

If we want the Church of St. Thomas to survive the 21st century, we must stop trying to “conquer” each other and start trying to save the ship. We need a Survival Pact.

Here is a proposal for a radical pivot from Litigation to Mission:

1. The “Cemetery Model” for the Living

The Kerala Government forced us to share cemeteries because dignity in death is a human right. Why can’t we voluntarily extend this grace to the living?

We need a Sacramental Access Protocol. Let the legal title remain with the Orthodox Church (as the court ruled), but allow Jacobite families to conduct weddings and baptisms at their ancestral altars using their own priests. We should be guardians of a shared heritage, not evictors of families.

2. Stop Building “Spite Churches”

When a faction loses a church, they often build a new one 500 meters away out of anger. This splits the community and duplicates resources.

Instead, let’s adopt a “Mission Expansion” strategy. If a new church must be built, build it 5 to 10 kilometers away in a new residential hub or an underserved area. Let’s expand the Kingdom, not just our egos.

3. A Liturgy for a Global Flock

Our liturgy is our treasure, but it has become an ethnic fortress. To our youth in the diaspora (like my own children in Canada) and to potential converts, the strict insistence on “Malayali” culture is a barrier.

We need a high-quality, condensed English Liturgy that retains the theology of St. James but sheds the cultural exclusivity of the 19th century. If we cannot offer the “Medicine of Immortality” to a Tamilian, a European, or a North Indian, we have failed Christ.

4. The Macedonian Call: Look West

While we fight in Kerala, a miracle is happening in the West. Thousands of Americans and Europeans are converting to Orthodoxy, seeking depth and ancient roots. They are joining the Greek, Russian, and Coptic churches.

They could be joining us. But they aren’t, because when they Google “Indian Orthodox Church,” they see court verdicts and street fights, not theology. We are missing a historic harvest because we are too busy fighting over the fence.

An Appeal to the Leaders and the Laity

To our Bishops and Leaders: The “Honourable Exit” from this feud will not come from a court order. It will come from magnanimity. We need a leader brave enough to say, “The courts gave us the building, but Christ called us to win the brother.”

To the Laity: Stop funding the lawsuits. Start funding the missions. Demand that your parish focuses on palliative care, food relief, and prayer, not on legal fees.

Our history is messy. Our lineage has been a series of accidents and splits. But our God is one. Let us unite not because we agree on who sits on the Throne of Antioch, but because if we don’t, there will be no one left to bury us.

Let us choose Legacy over Litigation.

About the Author: Alex Abraham is a Canadian citizen originally from the Chathoth-Vallamkulam family in Kerala. He belongs to an ancient traditionalist lineage—his forefather, Oommen of Konkara, was a signatory to the historic Mulanthuruthy Synod. His branch of the family has stood with the Malankara Orthodox faction since 1912.

Explore Our Digital Family Tree

Chathoth Extended Family Tree: A Guide for Family Members

The Chathoth extended family tree is an invaluable resource for our family to stay connected and learn more about our lineage. It provides a comprehensive overview of our family history, including the names, dates of birth, and relationships of all our family members.

Uses of the Chathoth Extended Family Tree:

  • Track family history and lineage
  • Discover relationships between family members
  • Send birthday and anniversary greetings

How to Use the Chathoth Extended Family Tree:

  1. Visit the following link: [Link to the Chathoth extended family tree]
  2. Bookmark the link for easy access in the future.
  3. To update the file for accuracy, please use the privately shared link. All family members have access to make changes, and any changes made will be automatically updated for everyone.
  4. Reference the reordered list of birthdays by date and month for easy access.

4 Daily Phrases from the Happiest Country in the World

In a revealing exploration of happiness, researcher and psychologist Frank Martela dives into the cultural ethos of Finland, identified by the United Nations’ World Happiness Report as the happiest country globally. Martela shares four daily phrases that encapsulate the Finnish approach to happiness, emphasizing the values of presence, resilience, individual responsibility, and communal support.

1. “Who has happiness should hide it”: This phrase, credited to Finland’s national poet Eino Leino, reflects a collective modesty. It suggests that even in moments of great joy, one should maintain humility, thereby avoiding the pitfalls of comparison which often lead to dissatisfaction and unhappiness .

2. “The pessimist will never be disappointed”: Considered a cultural constant, this saying acknowledges life’s inevitable challenges. Accepting and preparing for life’s ups and downs fosters resilience and a realistic approach to personal happiness .

3. “Everyone is the blacksmith of their own happiness”: Rooted in a Latin saying, this popular Finnish adage highlights the importance of personal accountability in the pursuit of happiness. It emphasizes that happiness is crafted through individual effort, not passively received .

4. “Some have happiness, everyone has summer”: Reflecting on life’s natural cycles, this phrase reminds us that just as seasons change, so do the phases of our lives. It encourages a focus on the present and finding joy in the certainty of brighter days ahead .

These phrases not only offer a glimpse into Finland’s happiness culture but also provide universal insights into cultivating a fulfilling life. They remind us that happiness is a complex interplay of personal attitude, community support, and societal well-being.

Happiness mantra

Chathoth Vallamkulam Family Reunion: Gathering in Bangalore

Family Meeting Announcement

Chathoth Vallamkulam family meeting is scheduled for July 1, 2023, at 11:30 AM at Radisson, Ulsoor, Bengaluru, India.
The agenda includes a prayer by Achan, welcome, introductions, a message by Dr. and Mrs. CC Abraham, a video tribute to departed souls, video bytes from non-attendees, an open forum, vote of thanks, another prayer by Achan, and lunch. The meeting is organized by Dr. Alexander Thomas and Reji Mathew.

Introducing “Dr. C. C. Abraham: An Inspiring Life in the Amazing Grace of God” – A Biography Book

We are thrilled to present “Dr. C.C. Abraham: An Inspiring Life in the Amazing Grace of God,” a captivating biography that delves into the extraordinary life of Dr. C.C. Abraham. This book takes readers on an inspiring exploration of his achievements, contributions, and the indelible impact he has made throughout his career and life. Beyond a mere biography, it also offers a fascinating glimpse into the rich family history of the Chathoth lineage of the ancient Malakara Orthodox Christians from Vallamkulam near Thiruvalla, Kerala, India from the early twentieth century.

Snapshot of Family History:

The roots of Dr. C.C. Abraham’s family can be traced back to the early twentieth century in the picturesque village of Vallamkulam, nestled in Kerala’s Pathanamthitta district. The Chathoth family, renowned for its heritage and traditions, played a significant role in shaping the region’s cultural fabric. From humble beginnings, they nurtured a legacy of knowledge, resilience, family bonds, and service to society through their faith in God.

Family Tree:

The family tree of the Chathoth lineage showcases generations of remarkable individuals who have left their mark on various fields. The five brothers C.I Chandy, C.I. Abraham, C.I. Mathew, C.I. Thomas and C.I. George and their only sister C.I. Aleyamma represent the first generation of the modern family. Their family tree tree represents a tapestry of strength and resilience. Each branch represents countless stories of triumph, sacrifice, and dedication.

Conclusion:

“Dr. C.C. Abraham: An Inspiring Life in the Amazing Grace of God” is a captivating biography that delves into the extraordinary accomplishments of Dr. C.C. Abraham while offering insights into the rich family history of the Chathoth lineage. The book also sheds light on the ancient Nasranis or St. Thomas Christians in Kerala, spanning centuries. It pays homage to a resilient family that has significantly influenced the cultural and intellectual fabric of their community. Moreover, it showcases their journey of overcoming financial challenges in the early twentieth century through unwavering determination and the remarkable grace of God.

Easter Message

Easter is a time of renewal and hope for Christians around the world. It marks the victory of life over death, of grace over sin, and of communion over desolation. As Pope Francis reminds us, Easter is a “passage” that we must all make, a journey from darkness to light, from fear to confidence, from war to peace. This journey is not an easy one, and it requires faith, courage, and solidarity.

One of the key messages of Easter is the power of prayer. During Holy Week, the Pope calls on us to pray more intensely for the war-torn people of Ukraine, and for all those who suffer from conflict and violence around the world. He reminds us that non-violence is the path to progress and that we must work towards a more widespread culture of peace. This message is echoed by the Dalai Lama, who emphasizes the importance of inner values in promoting harmony and happiness.

The Pope also reminds us of the need for solidarity with those who are suffering from natural disasters and other tragedies. He calls on us to pray for the victims of the earthquakes in Turkey and Syria, as well as the tornado in Mississippi. These events remind us of the fragility of life and the importance of compassion and support for those who are affected by adversity.

At the heart of Easter is the belief in the sacredness of every human person. The Pope reminds us that every individual is inviolable and that we must work towards a society that respects the dignity of every person, no matter their condition. This message is particularly important in a world where discrimination, inequality, and violence are still all too prevalent.

The author also wishes to add a couple of messages from the Dalai Lama. He reminds us that the source of a happy life is within us. He emphasizes the importance of inner values, such as compassion, kindness, and empathy, in promoting harmony and well-being. He reminds us that education alone is not enough to combat the troubles in the world, but that we must also pay attention to our inner selves and cultivate the qualities that make us truly human.

Easter reminds us of the power of faith, prayer, and solidarity in promoting peace and well-being in the world. As we celebrate this season of renewal, let us remember the importance of respecting the dignity of every person, of promoting non-violence and inner values, and of standing in solidarity with those who suffer from adversity. Only by working together can we create a world that is more just, more peaceful, and more humane.

The Four Buddhist ‘Noble Truths’ About Suffering and the Biblical Concordances

Let’s begin by exploring the Four Noble Truths of Buddhism, which form the foundation of Buddha’s teachings on the nature of suffering and the path to liberation.

First Noble Truth: The truth of suffering. Life is inherently filled with suffering—whether it be pain, dissatisfaction, or imperfection. This suffering arises because we cling to things that are impermanent and ever-changing.

Second Noble Truth: The cause of suffering is craving. Suffering stems from our desires and attachments to things such as sensual pleasures, material wealth, power, or even the idea of self. Our cravings lead to frustration and sorrow when we fail to attain them or lose them.

Third Noble Truth: The cessation of suffering is possible. By overcoming our cravings and attachments, we can reach a state of peace and happiness, free from suffering. This realization allows us to experience true liberation.

Fourth Noble Truth: The path to the cessation of suffering is the Noble Eightfold Path. This path consists of ethical and spiritual practices, including right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These practices guide us toward wisdom and compassion, ultimately leading to the end of suffering.

Now, contrasting these with the Biblical perspective, there are some remarkable similarities in how both traditions address suffering:

First Noble Truth vs. John 16:33: Buddhism teaches that life is inherently filled with suffering, and the Bible acknowledges this truth. Jesus affirms, “In this world, you will have trouble. But take heart! I have overcome the world” (John 16:33). Both agree that suffering is an inevitable part of life—this is a clear match!

Second Noble Truth vs. Matthew 6:33: In Buddhism, suffering arises from craving, and the Bible similarly cautions against the pursuit of material desires. Jesus advises, “But seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:33). Another direct match!

Third Noble Truth vs. 1 Corinthians 10:31: Buddhism teaches that suffering can end through detachment from desires and outcomes, which parallels the Christian teaching to glorify God in all things. “So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31). A strong match!

Fourth Noble Truth vs. Galatians 5:22-23: The Noble Eightfold Path offers a structured set of practices to end suffering, while Christianity speaks of the nine fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). Though the focus is different, this is also an implied match. Both encourage ethical living and spiritual transformation, but Christianity emphasizes the qualities that should result from such practices.

Author’s Viewpoint: The comparison of the Noble Eightfold Path and the fruits of the Spirit highlights an implied match. While Buddhism explicitly focuses on actions, such as right speech and right mindfulness, Christianity emphasizes the outcomes—love, peace, and kindness. However, the author believes that these outcomes do not arise passively. The fruits of the Spirit are the result of a life lived intentionally in alignment with God’s will, much like how the Buddhist path involves deliberate ethical actions. In this sense, both teachings point toward the importance of intentional living, where one’s actions shape character, even if the emphasis differs slightly between the traditions. The author concludes that while the approaches may seem distinct at first, they ultimately align in their shared goal of guiding individuals toward ethical living and spiritual growth.