Rev. Florence Deenadayalan: The Feminine Voice of the Devine!

On this day, September 28, the Church of South India and the wider ecumenical community celebrate the life of Rev. Florence Deenadayalan on her second death anniversary. As one of the first women to be ordained in the CSI, she occupies a historic place in the struggle for women’s ordination and ministry in India, breaking barriers in an era when the role of women in the church was still fiercely contested!
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Shibi Peter

Rev. Florence Deenadayalan, a prominent figure in the Church of South India and one of the first women pastors in India, passed away on September 28, 2023. Her remarkable life and testimony, serving in the CSI Central Karnataka Diocese, will be remembered as a significant milestone in the ecclesial history of India. In 1982, the Synod of the Church of South India officially accepted the ordination of women, following years of deliberations that began in 1972. In 1987, Florence, along with Rev. Elizabeth Paul and Rev. Nirmala Vasantakumar, became one of the first women pastors to be ordained.

Rev. Gundala Florence Deenadayalan, a native of Chirala, Andhra, was born to Sangeetha Rao and Soubhagyam as the fourth of seven children on March 17, 1950. Despite facing several obstacles, including two vehicle accidents, typhoid, and malaria, she pursued her dream of studying theology. She was a communicant member of the Andhra Evangelical Lutheran Church (AELC) and served as a spiritual formator at the Charlotte Swensson Memorial Bible Training School (CSMBTS) in Rajahmundry before pursuing higher theological studies. The Andhra Evangelical Lutheran Ministerial Committee, with support from the Lutheran World Federation, provided her with a scholarship to attend the United Theological College in Bangalore, where she was influenced by the Christian environment and the college's secular character. Later, she incardinated into the Church of South India and ministered in Kolar (KGF) and Bangalore for over four decades, dedicating her pastoral and social work to the wider community.

However, she faced difficulties when she started studying theology, as her male classmates were eccentric and patronising. She even had an incident where she had to pour tea on a male student who was harassing her. After completing her theological studies, Florence became a teacher in the seminary. However, she believed that her true calling was church service. Florence, who married a CSI priest, developed a growing passion for ordained ministry. She encountered many difficulties, including a legal battle. Dealing with the attitudes of the clergy and believers was difficult. Florence wrote that even her own father initially did not accept her in the early years of her ministry. His opposition ended in 1994, when he participated in the service led by Florence and received Holy Communion. A group of people obtained a stay order from the High Court, delaying her ordination as a deaconess for two years. In 1981, she finally took charge as a deaconess at the Wesley English Church in Bangalore; in 1987, she entered the pastoral ministry as a presbyter. Rev. Florence, who served in many churches in Bangalore and Birmingham for six years, leaves behind a legacy of service.

"Rev. Florence's influence in inspiring and empowering women to enter the field of church ministries will always be remembered"

Rev. Florence Deenadayalan was firm in her belief that God's love was the only source of strength that sustained her amidst persistent discrimination against women. Over time, she was able to convince even conservative believers through her strong theological convictions and compelling testimony. Her influence in inspiring and empowering women to enter the field of church ministries remains enduring. While serving the church in Kolar (KGF), she was deeply concerned about the struggles of mine workers and became an advocate for women’s movements in the church. In a deeply entrenched patriarchal society and church, she consistently challenged oppressive values and policies, making struggle central to her life and ministry. Bishop Lawrence was a significant influence in her life, particularly during the time of her ordination, which also drew her into wider Christian social action movements across the country. She later served as a board member of Partners in Justice Concerns (PJC) and the Program for Social Action (PSA), and also provided leadership to the Association of Theologically Trained Women of India (ATTWI), where she was elected vice-president in 1981.

When she was young, Florence had to represent the voice of God in a solo drama performed at an event in the Vacation Bible School. The entire congregation, including the priest, gathered around her, yelling angrily, stating: “A woman's voice for God?” It was that incident which confirmed Rev. Florence's decision to become God's voice and inspired her to preach at the altar of the same church where she had been humiliated and isolated. Later, her voice was heard not only in that church but also at many altars. When Rev. Florence Deenadayalan fulfilled her mission and joined the heavenly abode, a large community of witnesses remembered her. There is no doubt that the Church seeks fulfilment through the struggles witnessed by people like Rev. Florence in their lives.

Rev. Florence passed away in Bangalore on September 28, the opening day of the 15th General Assembly of the Christian Conference of Asia (CCA) in Kottayam. This was a profound coincidence, for nearly four decades earlier, in 1985, she had led the opening worship at the Eighth Assembly of the CCA in Seoul, South Korea. These two moments, separated by time but united in spirit, symbolise the depth of her lifelong commitment to the ecumenical movement and the church’s mission of justice, inclusion, and witness.

In bidding farewell to Rev. Florence Deenadayalan, Rev. David Selvaraj recited Maya Angelou’s poignant words, echoing the courage, perseverance, and indomitable spirit that guided her journey:

You may write me down in history
With your bitter, twisted lies,
You may trod me in the very dirt
But still, like dust, I'll rise.

Just like moons and like suns,
With the certainty of tides,
Just like hopes springing high,
Still I'll rise.

You may shoot me with your words,
You may cut me with your eyes,
You may kill me with your hatefulness,
But still, like air, I'll rise.

Out of the huts of history's shame
I rise
Up from a past that's rooted in pain
I rise.

I'm a black ocean, leaping and wide,
Welling and swelling I bear in the tide.
Leaving behind nights of terror and fear
I rise
Into a daybreak that's wondrously clear
I rise
Bringing the gifts that my ancestors gave,
I am the dream and the hope of the slave.
I rise
I rise
I rise.

While serving in the Student Christian Movement of India in Bangalore, I had the privilege of receiving the love and care of Rev. Florence Deenadayalan, who was the pastor of CSI St. Peter's Telugu Church in the CSI Compound. By then, she had reached the twilight of her official life. I will always cherish the memory of the compassionate and courageous leader we affectionately called 'Pastor Amma.' Rev. Florence Deenadayalan's life and ministry have had a significant impact on my later research into the unique historical paths of women in the Anglican Communion, particularly in the Church of South India.

I pay tearful tribute to the powerful
feminine voice of the Divine!

The Ecumenical Vision of the Church of South India: From Organic Unity to Global Witness

Shibi Peter

Today, September 27, the Church of South India (CSI) celebrates its formation day, marking its official establishment on September 27, 1947. This day offers an occasion to reflect on the remarkable journey of a church that embodies ecumenism in action. Unlike many churches that pursue unity while preserving cultural or denominational distinctions, the CSI emerged as a living expression of organic unity, firmly rooted in the social, political, and spiritual realities of South India.

The Church of South India has embraced ecumenism not merely as an external affiliation but as an integral theological and ecclesial vision embedded in its very identity. Unlike institutional platforms that aim for denominational unity while preserving cultural homogeneity, the CSI emerged as a living embodiment of organic unity well before the theological frameworks of the modern ecumenical movement were formally articulated.

Though the 1910 World Missionary Conference in Edinburgh is often credited as the origin point of modern ecumenism, efforts toward ecclesial unity among churches formed under European missions in South India predated it by several decades. What distinguishes the CSI is that these early unity movements were not the result of theological imports from European mission boards, but rather were driven by local socio-political and economic realities.

Studies such as The Emigration in Relation to the Life of the Tinnevelly Church, The Christian Community of Madura, Ramnad and Tinnevelly, and The Dispersion of the Tamil Church suggest that agrarian caste communities under multiple mission agencies were compelled toward church unity primarily due to two factors: (1) socio-economic pressures, and (2) political marginalisation. The Great Famine of 1876–1878, combined with emerging colonial modernities, triggered large-scale migrations from South India to Ceylon (Sri Lanka), Madras, and Northern India. As a result, members of the same caste communities found themselves absorbed into different denominational streams—Presbyterian, Congregational, Lutheran, Methodist, and Anglican. For instance, the migration of Nadar Christians from Tirunelveli and the life and thought of Bishop V.S. Azariah exemplify this shift, which marked a move away from caste-bound village socialites toward a shared imagination of regional and public identities through the concept of unity.

The direct engagement with India’s nationalist movement was another decisive factor shaping Indian ecumenism. The idea of a “National Church” evolved within the historical backdrop of the Indian National Congress (1885) and the Indian National Association (1876). This inspired the formation of numerous Christian associations across the country that aimed at developing a national ecclesial identity. The National Church of India (Madras, 1886), the Indian Missionary Society of Tinnevelly (1903), and the Madura Home Missionary Society (1904) are notable examples. The founding of the National Missionary Society (1904) marked a turning point by articulating indigenous theological and ideological frameworks. The contributions of V.S. Azariah, K.T. Paul and Rev. Vedam Santiago—especially through the Tranquebar Conference (1919)—laid the groundwork for the future formation of CSI. Their interactions with John R. Mott and the World Student Christian Federation helped globalise their ecumenical vision.

The CSI’s extended historical formation profoundly influenced the Edinburgh Conferences of 1910, the Jerusalem Conference of 1928, and the Tambaram Conference of 1938. As church historian David Carter noted, “The only true cause for celebration when the WCC was formed in 1948 was the establishment of the Church of South India in 1947.” (The Ecumenical Movement in its Early Years). The CSI, affiliated with both Anglican (Lambeth) and Reformed traditions (e.g., WCRC), offers a distinctive pedagogical model for ecumenical formation.

The Madhya Kerala Diocese
The Madhya Kerala Diocese was the first to host a major global ecumenical event after the CSI was formed: the Third World Christian Youth Conference, held in 1953 at CMS College, Kottayam. Following Amsterdam (1939) and Oslo (1947), the arrival of this global event in Kottayam affirmed the Diocese’s role in the global ecumenical movement. The conference was led by Bishop C.K. Jacob and Rev. J.R. Chandran (later Vice Moderator of the WCC Central Committee, 1966–68).

Over the decades, several prominent figures from the Madhya Kerala Diocese have contributed to national and international ecumenical movements. Dr. Ninan Koshy is particularly noteworthy; he served as Executive Secretary of the WCC’s International Affairs division from 1974 and as Director of the Commission of the Churches on International Affairs (CCIA) from 1981 to 1991. His theological insights on justice, peace, and global crises shaped the WCC’s outlook for decades.

Prof. George Koshy, former General Secretary of the CSI, was a member of the WCC Central Committee from 1991 to 1998. He also worked with the Council for World Mission (London), the World Methodist Council, the Evangelical Mission in South West Germany, and the National Council of Churches in India. Rev. M.J. Joseph served as the National Secretary of the WCC’s Development Division (CCPD), and was a pioneer in establishing Christian social movements in India. Rev. Dr. K.C. Abraham, a renowned theologian, contributed to WCC publications, including The Dictionary of the Ecumenical Movement, especially on topics such as caste, liberation, and Asian theology. Bishop George Ninan served as Associate General Secretary of the Christian Conference of Asia (CCA), and Dr. M.P. Joseph is another globally recognised theologian active in ecumenical movements. M.M. Philip, also a former CSI General Secretary, was a member of the WCC Central Committee.

Influential leaders such as Dr. M.M. Thomas, Dr. Sara Chacko, Bishop Paulos Mar Gregorios, Bishop Osthathios, and Bishop Paulos Mar Paulus contributed significantly to shaping global ecumenical theology and politics—not from an ethnic ecumenism, but through expansive theological engagement.

Defining the CSI’s ecumenical identity in the context of Kerala is a complex task. Many of Kerala’s Christian denominations, which historically resisted missionary engagement, are deeply rooted in exclusivist ethnic identities that challenge the very ethos of ecumenism. The distinctive identity of the Madhya Kerala Diocese lies in this tension. However, it is important to note that its emphasis on cultural homogeneity, rather than the dissolving identity envisioned by CSI, contradicts both the ecclesial unity and ecumenical vision of the wider church. This underlying conflict may explain the Diocese’s limited ecumenical interventions in recent decades.

Critically re-engaging the theological and historical trajectories of the Church of South India, in dialogue with global ecumenical histories, is imperative for renewal and relevance. The CSI’s Platinum Jubilee slogan—“Envisioning Together an Open Church in an Open World”—will only be realised through such honest and constructive self-evaluation.
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The author is the Vice President of the Kerala Council of Churches. He has served several ecumenical organisations, including SCM India, NCCI, NDCW, and WSCF.

Making History: Rev. Jose George Appointed Bishop of the CSI Diocese of Kollam–Kottarakkara

Shibi Peter

On August 3, at the CSI Headquarters in Chennai, the official announcement of Rev. Jose George’s appointment as Bishop of the Kollam–Kottarakkara Diocese marked a decisive moment in the ecclesiastical journey of the Church of South India (CSI). This event is not merely an administrative transition but a historic milestone in the life of the CSI in Kerala—a history that began with the formation of the Travancore–Cochin Anglican Diocese in 1879 and subsequently expanded into six Dioceses of Church of South India within the Kerala Region. The consecration of Rev. Jose George bears particular historical significance, as he becomes the first Dalit priest in 58 years to be elevated to episcopal leadership, following the consecration of Bishop T.S. Joseph in the CSI Madhya Kerala Diocese. This act of recognition thus represents far more than the continuity of episcopal succession; it embodies the long-deferred affirmation of communities historically relegated to the margins of both church and society.



Bishop T.S. Joseph’s elevation, first as Assistant Bishop in 1967 and later as Bishop of the Madhya Kerala Diocese in 1974, was itself a landmark in the arduous struggle of Dalit Christians for dignity, equality, and visibility within ecclesial structures. His ministry stands as a testimony to resilience in the face of entrenched hierarchies. In this historical continuum, the consecration of Rev. Jose George assumes profound symbolic and spiritual weight—signaling both continuity with earlier struggles and a renewal of the Church’s mission toward justice and inclusivity.

The Kollam–Kottarakkara Diocese, constituted in 2015, was born out of decades of prayer, resistance, and aspiration. While the missionary heritage of the South Kerala Diocese sought to resist caste hierarchies, the reassertion of communal divisions eventually necessitated the formation of a separate diocesan structure. Although its establishment geographically divided Dalit congregations across the southern and northern boundaries, the new diocese nevertheless realised a long-cherished dream deeply rooted in the community’s faith journey. Its historical roots are intertwined with the struggles in the CSI Madhya Kerala Diocese and the eventual formation of the CSI East Kerala Diocese in 1983.

At its inception, however, the Kollam–Kottarakkara Diocese revealed the unfinished character of this struggle. Despite the numerical majority of Dalit congregations, internal divisions and communal politics prevented the election of a Dalit bishop. Initiatives such as Thanal Fellowship, which had long sought to foster unity and reconciliation, could not achieve this goal at the time, leading to the appointment of Bishop Dr. Oommen George as the first diocesan bishop.

It is in this light that the recent bishopric panel election must be read as a genuine breakthrough. For the first time, the diocese demonstrated the capacity to transcend communal politics by affirming a leader whose very life and ministry embody the long memory of struggle, justice, and reconciliation. The election of Rev. Jose George testifies to a growing ecclesial maturity in which the imperatives of justice, historical memory, and the common good prevailed over factional interests.

The role of the wider ecumenical and synodal leadership was pivotal in this transition. The CSI Synod, under the leadership of its General Secretary, Adv. C. Fernandes Rathina Raja—whose unwavering commitment to fairness, transparency, and community welfare exemplified principled ecclesial governance—ensured a process marked by discernment, justice, and integrity. By resisting divisive pressures and upholding the principles of equity, the Synod not only safeguarded institutional credibility but also rekindled hope within the diocese. Likewise, the contributions of diocesan clergy and lay leadership, particularly Mr. Nibu Jacob Varkey, merit recognition for their steadfast commitment to fostering unity and guiding the diocese through this critical moment.

This appointment therefore signifies more than the rise of a new bishop; it is an ecclesial testimony to the possibility of overcoming caste-based exclusions and political partisanship when guided by the Spirit. The consecration of Rev. Jose George is at once a personal achievement, an affirmation of a faith community, and a theological witness to the transforming power of faith, justice, and reconciliation.

As the Travancore–Cochin Diocese—now multiplied into six dioceses within the CSI Kerala Region—celebrates 146 years of witness, the consecration of Rev. Jose George calls the Church afresh to embody the missionary vision of a casteless, inclusive, and justice-oriented fellowship of believers. The lives and ministries of Bishop T.S. Joseph and Bishop Jose George, separated by nearly six decades, thus form a narrative arc of unfinished yet persistent hope, signaling the Church’s vocation to stand with the marginalized and to witness to the gospel’s liberative power.

This moment invites profound thanksgiving, sober reflection, and a renewed commitment to the vision of the Church of South India, rooted in Christ’s prayer that ‘they all may be one’ (John 17:21). With joy and prayer, I extend heartfelt congratulations to my dear friend and fellow traveler in the ministry of Christ—Rt. Rev. Jose George, the newly appointed Bishop of CSI Diocese of Kollam–Kottarakkara.

Elizabeth Kuruvilla: A Pioneer of Indian Ecumenism

Shibi Peter

When the Mar Thoma Sevika Sangham celebrates its annual Sevika Sangham Day on September 8, it is also an occasion to remember the lives of many women whose sacrifices have defined the witness of the faith community—from Mrs. Kandamma Varghese to Dr. Annamma George, and many others. Yet, the mission and leadership of women have rarely been properly acknowledged in Indian Church history. From women who served in Christian missions to global ecumenical figures like Mrs. Sara Chacko, many remain forgotten. In this context, the extraordinary life of Mrs. Elizabeth Zachariah—later known as Elizabeth Kuruvilla—who served as the General Secretary of the Mar Thoma Sevika Sangham, deserves to be remembered.

Born in 1894 in Kozhikode, Elizabeth Kuruvilla passed away in 1944 while serving as General Secretary of the Mar Thoma Sevika Sangham. This year marks her 130th birth anniversary and the 80th year of her passing. It is also the centenary of her election as Vice President of the World Student Christian Federation (WSCF) in 1924. When she was nominated to the Travancore Legislative Council (1928–31), her advocacy for women's rights marked a historical trajectory still relevant in Kerala's ongoing discourse on gender equality. Though summarizing such a profound life in a short note is bold, this should inspire further study and reflection.

Elizabeth Kuruvilla is often known in public memory as the wife of K.K. Kuruvilla, one of the most respected leaders in the Mar Thoma Church. However, even before their marriage in 1924, Elizabeth Zachariah had already been active for over two decades in both national and global ecumenical movements.The historical contributions of K.K. Kuruvilla to Kerala’s educational, social, and political domains have already been documented. However, the formation of his missional and social outlook has not yet been examined in detail.

As a student at Madras Christian College, K.K. Kuruvilla came into contact with pioneers who later shaped national and international ecumenical movements—Dr. John R. Mott, Sherwood Eddy, and Bishop V.S. Azariah. Organizations such as the National Missionary Society, Student Volunteer Movement, and Student Christian Association (later SCM) deeply influenced him. When the Student Christian Association of India and Ceylon (SCAIC—later SCM in 1933) was founded during the 1912 National Education Conference in Serampore under John R. Mott's leadership, Kuruvilla was appointed its first secretary along with Frank V. Slack. In 1913, Kuruvilla and Mott organized the Syrian Christian Unity Conference in Calcutta, though churches in Kerala remained largely indifferent to such national and indigenous initiatives. It was after this that Kuruvilla left for the U.S. for higher studies.

While Madras Christian College shaped Kuruvilla, Presidency College in Madras was pivotal in shaping Elizabeth Zachariah. Her time at the YWCA hostel led her to active involvement in YWCA initiatives, becoming a prominent figure in its student ministry. The YWCA’s work in colleges had begun in 1898, and Elizabeth served for nearly one decade among Christian women students across India. In 1918, she became the first Indian Student Secretary of the Madras YWCA. Although the Student Christian Association (SCA) was founded in 1912, it was initially for male students only. After persistent advocacy, the Student YWCA was founded in 1921, and Elizabeth Zachariah became its first National Secretary. She was elected Vice President of the World Student Christian Federation (WSCF) at its 1924 assembly in Beijing—an international recognition of her leadership.

Elizabeth's strong advocacy as National Secretary of the Student YWCA was instrumental in the landmark 1928 Madras Conference, which decided to create a common movement for Christian men and women students—the Student Christian Movement of India, Ceylon and Burma. This led to the first joint conference of SCA and Student YWCA in 1933 in Allahabad, and the formation of the Student Christian Movement of India (Ceylon and Burma).

It was while serving in the WSCF that Elizabeth married K.K. Kuruvilla. Kuruvilla had returned from postgraduate studies in the U.S. and was in London, where he became Secretary of the London YMCA. His close friend Kuruvilla Zachariah—Elizabeth’s brother—was then a research student at Oxford and later served as professor of history at Calcutta Presidency College and principal of Hooghly Mohsin College.

Elizabeth Zachariah was one of the most prominent Christian women leaders in the Madras Presidency. As a student and later as national secretary of the Student YWCA, she had an extensive network, including in Trivandrum, which had one of the first YWCA branches in India. It was in this context that Rani Sethu Lakshmi Bayi nominated Elizabeth Kuruvilla to the Travancore Legislative Council as the representative of women. Her advocacy for equal opportunities and public service appointments for women was path-breaking. In 1943, she was appointed General Secretary of the Mar Thoma Sevika Sangham. The very next year, like Sara Chacko, her life was cut short too soon.

Elizabeth Kuruvilla stands as a towering example of a woman whose presence and legacy continue to challenge the male-dominated narratives of “EcuMENism.” Honoring and revisiting her life and vision is essential for Indian ecumenical movements—and especially for the Mar Thoma Church, which she served so faithfully.

The Feminine Landscape of Devotion: A Precious Document in Church History

Shibi Peter 

"I feel that women’s voice, once it is heard, will activate and make audible the other small voices as well."
— Ranajit Guha, The Small Voice of History 

After nearly two years of intense effort, the centenary souvenir of Bethel Ashram, Tiruvalla—Samarppanathinte Penbhoomika—has finally reached its readers. This publication compellingly illustrates the depth of the Kerala society’s indebtedness to the visionary leadership and selfless commitment of the order of Sisters, led by Sr. Shanthamma Joseph. Credit is also due to the editorial direction of Mr. Shanti M. Jacob, the Chief Editor, whose intellectual and organizational acumen has been central to shaping this volume into a significant contribution to ecclesiastical historiography.

The dominant narrative of the CSI Madhya Kerala Diocese has historically centered on an Anglo-Syrian imagination—an interplay of CMS mission historiography and Syrian Orthodox ecclesiastical tradition. This hybridity and occasional tension have defined not only the CSI but also the missiological and ecclesiological foundations of the Orthodox, Jacobite, and Mar Thoma churches. Subsequent ecclesiastical historiography has tended to reproduce this narrative structure, most notably through the interpretive lens first constructed by Rev. W.S. Hunt, often reinforcing a binary paradigm of “savior” and “saved.”

Consequently, the social histories written by missionary historians have seldom been recognised as serious contributions to missiology or ecclesiology. A telling example is Hunt’s own India's Outcastes: A New Era, despite his editorial role in The Mass Movement journal.

Alternative historiographies, shaped by subaltern voices and popular perspectives, have emerged only over the past four or five decades. Yet, the Church has yet to substantively engage with the groundbreaking interventions of scholars like Dr. Sanal Mohan, Rev. Dr. George Oommen, Prof. T.M. Yesudasan, and Dr. Vinil Paul, whose works represent a critical rupture from establishment historiographies.

From its inception, the Anglican mission has embodied a plurality of perspectives—both ideologically and in practice. Seminal works such as The Ideology of Protestant Mission, Anglicanism and the British Empire c.1700–1850 attest to this complexity. Nonetheless, dominant historiographies have continued to shape Christian mission narratives through a top-down lens. This remains a key challenge for ecclesial communities: to question narratives that enshrine Christian ideology as imperial or civilisational superiority. Only through a critical engagement with the colonial-Victorian moralities embedded in Christian missions in Asia and Africa can we arrive at a meaningful historical consciousness.

This introductory framing is necessitated by the fact that the historical significance of Bethel Ashram has long remained outside our "official" ecclesiastical histories. Closely linked to indigenous missionary movements, the Anglican Church categorised Bethel Ashram as a women’s service/ministry space. Similarly, the Christian Institute in Alappuzha was considered within this auxiliary frame. As a result, both were marginalised as institutional entities. Only Bethel survived the tides of time, largely due to the introduction of the Order of Women in the Church of South India in 1952. Thus, Bethel Ashram emerged from a contextual matrix that has remained unrecognised in the missiological history of either the Anglican Church or the Madhya Kerala Diocese. Much like the Parkal Mission, Bethel was initially neglected by the church hierarchy but was later integrated institutionally—a gendered space reclaimed.

At a time when Bethel Ashram, once a pioneering Christian monastic experiment for women in Indian mission history, is increasingly rendered invisible as merely an auxiliary institution, The Feminine Landscape of Devotion recovers and reclaims its profound legacy. For the Malayalam reading public, the souvenir opens a window into a largely unfamiliar world. With more than 170 essays spread across nearly 500 pages, this monumental collection stands as a testament to editorial courage and visionary execution. Its structural design and intellectual breadth are praiseworthy. If select articles from this volume are translated into English and disseminated internationally, there is little doubt that Bethel Ashram will find its rightful place in global discourses on mission, gender, and ecclesiology. May this site of witness expand beyond the confines of institutional marginalization into a space of theological and historical liberation.

Samarppanathinte Penboomika
Centenary Souvenir – 2022
Published by: Bethel Ashram, Tiruvalla
Price: ₹500

Bishop Vedanayagam Samuel Azariah: The Epitome of Indian Christian Mission

Bishop Vedanayagam Samuel Azariah

Shibi Peter

August 17, 2025 marks the 151^st birth anniversary of Bishop Vedanayagam Samuel Azariah (1874-1945), the first Indian Bishop of the Anglican Church and one of the most influential Christian leaders of the twentieth century. His pioneering contributions to the indigenisation of mission, the strengthening of ecumenical witness, and the affirmation of the dignity of marginalised communities left a lasting imprint on both Indian Christianity and the global church. This note seeks to visit his life and mission, reflecting on how his faith, ;leadership, and vision continue to inspire the Church’s witness for justice, unity, and service in contemporary times.  

A social reformer who shaped the Indian national movement with his radical ideas, the founder and dedicated practitioner of indigenous missionary movements, an intellectual who defined global ecumenical movements through his vision and action, a visionary who laid the foundation for the formation of the Church of South India Bishop V.S. Azariah’s life can be described with many such adjectives. However, in a single word, Bishop Azariah is synonymous with Christian mission.

Born in 1874 in Vellalanvilai village, Tirunelveli, Bishop Azaria’s seven-decade-long life has been a direct testimony to Indian Christian theology, the Church of South India, and the indigenous missionary movement. While summarising his long and impactful life on a brief note is a challenge, it’s clear that Bishop Azariah’s vision and mission offer valuable insights to address the contemporary challenge and guide the faith journey of the Church today.

Tirunelveli is a beacon in the landscape of Indian church history, illuminating the path of early missionary endeavors. The Church Mission Society began its work in Tirunelveli in the early decades of the nineteenth century, and it became a mass movement in the 1830s. The cracks created in the Hindu social order and the emerging movements for social equality among lower castes made the mission work complicated. In the 1940s, there was a mass conversion from the Shanar (Nadar) community, which led to the formation of a unique identity for Tirunelveli Christians. Bishop Azariah’s father, Thomas Vedanayakam, was a person who converted in this historical context. He was an ordained presbyter in the Tirunelveli Evangelical Anglican Church Missionary Society.

Bishop Azariah’s formative years as a student at the Madras Christian College played a crucial role in shaping his ecumenical leadership. It was during this time that he became involved with the YMCA and the Student Volunteer Movement (later the Student Christian Movement). Bishop Azariah, who was also the first Indian secretary in the history of the YMCA, worked in its national and international capacities for nearly fourteen years. The legendary figures like K.T. Paul, S.K. Datta, B.C. Sarkar, and Augustine Rallaram were also the contributions of the SCM-YMCA movements during the same period.

Bishop Azariah’s radical contribution to Indian missionary history lies in his championing of indigenization. He believed that the church in India should be shaped by its local context, not solely by Western models. A landmark event was the founding of the Indian Missionary Society of Tirunelveli in 1903, inspired by the missionary movement of Tamil Christians in Ceylon. Through the IMS, Azariah launched his first mission work in Dornakal.

The concept of a national Indian church paralleled the rise of Indian nationalism. The Indian Political Association (1876) and the Indian National Congress (1885) had already sown the seeds of a national identity. This led to the formation of several indigenous Christian associations, such as the National Church of Madras (1886) and the Madura Home Missionary Society (1904). It was within this context of burgeoning national consciousness that the National Missionary Society (NMS) was formed on Christmas Day in 1905.

Bishop Azariah was the founding leader and first General Secretary of the National Missionary Society (NMS). The church unity efforts led by Bishop Azariah and others, including K.T. Paul, laid the foundation for the formation of the Church of South India. The history of Christian Ashram movements is also not different from this. Bishop Azariah’s interventions in defining the parameters of ecumenism at the Edinburgh Conferences of 1910 and 1939 were historic. As David Carter points out in his book ‘The Ecumenical Movement in Early Years’, ‘when the World Council of Churches was formed in 1948, it had only one achievement to declare: the formation of the Church of South India’. Bishop Azariah’s commitment to ecumenism stemmed from his deep roots in the missionary movement. His unwavering dedication to indigenization, church unity, and social justice continues to inspire Christians in India and across the globe. Vedanayagam Samuel Azariah, a pioneering figure in Indian Christianity, played a central role in shaping its trajectory during the early 20th century.

In 1909, Bishop Henry Whitehead ordained Samuel Azariah as a deacon. Later, in 1912, Azariah’s historic ordination as the first Indian bishop in the Anglican Communion took place, despite facing opposition from both Indian and foreign missionaries. The ceremony was attended by Dr. John R. Mott and Sherwood Eddy, who had been lifelong mentors and inspirations to Azariah. He then assumed the role of assistant bishop of the Dornakal Diocese. In 1916, at the invitation of the newly ordained Bishop Azariah, the Anglican Church Men’s Union began mission work in Parkal. This year (2024) marks the centenary of the Parkal Mission (1924-2024).

The book ‘Christ in the Indian Villages’, co-authored by Bishop Azariah and Bishop Henry Whitehead in 1930, is considered the first book to identify the socio-cultural context of mission work. In its introduction, Dr. John R. Mott states that nine out of ten people in India at that time lived in poor villages. Bishop Azariah and Bishop Henry Whitehead based their mission work on the available social and economic data from these villages. Bishop Azariah’s missionary vision was rooted in social justice. It brought about radical changes in the social lives of the people, and hence they had to face political challenges. Mahatma Gandhi had described Bishop Azariah, who stood for the indigenization of the Christian mission and the Indian National Church, as his ‘first enemy’. This was because Gandhi feared the impact that the conversion of lower-caste people would have on the Hindu social order.

As Sister Carol Graham noted, Azariah believed that Christian witness must translate into tangible improvements in people’s lives. Additionally, J.Z. Hodge described him as the ‘Apostle of Church Unity’ in his biography, ‘Bishop Azariah of Dornakal’ (1946). Bishop Azariah has a prime place among those who witnessed Christ on Indian soil through his extraordinary life. His life was a vision and practice that transformed mission into a mass movement and differences into a church. That blessed life is also a remedy for the crises of the institutionalized church today and for the mission concepts that have been treated as mere charity.

References:-

• Appasamy, A. J. The Legacy of Bishop V. S. Azariah. Christian Literature Society, 1945.
• Azariah, V. S., and Henry Whitehead. Christ in the Indian Villages. Student Christian Movement Press, 1930.
• Caldwell, Robert. The Tinnevelly Shanars: A Sketch of Their Religion and Their Moral Condition and Characteristics as a Caste. Christian Knowledge Society’s Press, 1849.
• Carter, David. “The Ecumenical Movement in Its Early Years.” The Journal of Ecclesiastical History, vol. 49, no. 3, July 1998, pp. 465–85. Cambridge University Press, published online 1 July 1998
• Chelliah, A. R. Bishop V. S. Azariah: A Life in Indigenisation. ISPCK, 2016.
• Daughrity, Dyron B. A Brief History of Missions in Tirunelveli. Gurukul Lutheran Theological College and Research Institute, 2008.
• Graham, Carol. Azariah of Dornakal. SCM Press, 1946.
• Harper, Susan Billington. In the Shadow of the Mahatma: Bishop V. S. Azariah and the Travails of Christianity in British India. Eerdmans, 2000.
• Hodge, J. Z. Bishop Azariah of Dornakal. SPCK, 1946.
• Thomas, M. M. Bishop V. S. Azariah: A Profile. CLS, 1998

The Land That Has Not Yet Died: Theological Islands of Hope

 

Shibi Peter

 "Humans merely share the earth. We can only protect the land, not own it." — Chief Seattle

It is with profound joy and an even deeper sense of pride that I completed the reading of the volume The Earth That Has Not Yet Died: Green Bible Studies (Malayalam, Ed. Dr. Mathew Koshy Punnakkad). While the joy is derived from the fact that the volume is a collective effort of ten theological scholars from the Madhya Kerala Diocese, the pride stems from the depth of vision and the distinctive theological insights reflected in each essay, which collectively represent the intellectual-theological sensibility of the Church.

In many Christian contexts, ecological issues and projects are either viewed as mechanical or treated as fashionable trends. In contrast, the Church of South India (CSI) distinguishes itself by formulating theologically grounded and contextually relevant ecological visions and practices that have become exemplary even for global Christian communities. Dr. Mathew Koshy Punnakkad’s role in cultivating this ecological consciousness, particularly within the CSI and the Madhya Kerala Diocese, is of enduring historical significance. To the best of my knowledge, this is the first theological compilation of its kind within this regional ecclesial setting.

As noted in the introduction, the theological foundation of this volume is closely aligned with the Earth Bible project edited by Australian theologian Norman C. Habel, particularly its interpretative methodology of "readings from the perspective of the Earth." The essays, therefore, are not anthropocentric readings of Scripture, but attempt a re-reading from the vantage point of the Earth itself.

It is a widely acknowledged historical fact that biblical hermeneutics has evolved under various philosophical influences throughout history—most notably, Greek metaphysics. The dualistic opposition between humans and nature, central to Greco-European thought, has deeply shaped Christian theology. Thinkers from Cornelius Agrippa to Francis Bacon and René Descartes placed humanity above nature. In contrast, the Hebrew worldview as reflected in the Bible does not situate humanity as distinct or superior to nature, but rather within the web of mutuality and redemption shared by all of creation.

There exists a dominant anti-intellectual tendency to dismiss theological and philosophical discourses as "elitist" or "intellectualist." What is often forgotten is that our everyday desires, actions, and decisions are deeply influenced—consciously or not—by foundational epistemic structures. The anthropocentric frameworks that placed humans above the earth also served as the ideological womb of colonialism and the ecological catastrophes of the modern world. In this context, The Earth That Has Not Yet Died reclaims the wholeness of creation as a central theological concern, reaffirming it as the heart of faith.

While all ten essays merit careful study, space constraints permit me to highlight only four. First, the essay by Rev. Dr. Viji Varghese Eapen (Editor, With Many Voices: Liturgies in Contexts, CWM/ISPCK), titled “Isaian Prophecy: An Ecological Theological Reading,” stands out for its scholarly depth. Rejecting anthropocentric readings, Eapen argues for an expansive moral-ecological canvas rooted in the vision of the Earth Bible. His essay is not a speculative ecological theology but is grounded in the lived experiences and resistance of earth-communities who are victims of ecological exploitation and colonial violence. He concludes with an imagination of an alternative civilization—a “new heaven and a new earth.”

Second, “The Ecological Vision of the Lord’s Prayer” by Rev. Shibin Varghese is perhaps one of the most emotionally resonant essays I have read in recent years. It reveals the intellectual depth of a young priest, who succeeds in translating complex theological ideas into a language accessible to the devotional consciousness of the faithful. His treatment of the Lord’s Prayer as an ecological text offers a critical re-reading of current theological and homiletic practices, underscoring the need for academically engaged theological narration.

Third, the essay by Rev. Nirmal Cheriyan, “Ecological Justice: The Right to Survive,” resonated with me on a personal level. While justice is often treated as a relative or abstract ideal, the author roots it in a coherent and non-traditional moral framework. Drawing from Murray Bookchin—misunderstood by many as an anarchist—Cheriyan reconstructs a vision of ecological justice that challenges conventional social paradigms. His reading of Hagar as a theological paradigm is particularly noteworthy. By turning away from epistemologies rooted in domination, this essay calls for a prophetic spirituality that seeks the integrity of justice revealed in Scripture.

Fourth, although placed eighth in the volume, the essay “Creation, Fall, and the Groaning Toward Restoration” by Rev. Shaji Jacob Thomas should be considered the prologue to the volume. This essay provides a comprehensive overview of Christian ecological consciousness and its theological responses. It should be read alongside “The Cry of the Earth” by Rev. Shaji M. Johnson, which introduces newcomers to this theological discourse with clarity and purpose. Together, these two essays offer an effective gateway into the field of ecological theology.

The essays by Dr. Sophia Shine Mathew, Rev. Varghese Enadickal Varkey, Rev. C.Y. Thomas, Ms. Dolly Johny, and Rev. Sandeep Jacob further enhance the intellectual richness and credibility of this volume.

As the Bishop notes in the foreword, this work is not only a milestone for the Madhya Kerala Diocese, but also a theological asset for the broader Malayali Christian reading community.

The title of the volume is inspired by O.N.V. Kurup’s famous poem A Requiem for Earth. Yet, while ONV’s poem resonates with grief and loss, this collection proclaims an unmistakable theological hope: “There is still hope”—a refrain echoed in Rev. Shaji M. Johnson’s essay. Indeed, this volume creates theological islands of hope in the turbulent sea of ecological despair. It offers readers not only analysis, but also imagination—for a new earth, a renewed theology, and a faith rooted in justice.