The CSI Madhya Kerala Diocese: A Church Shaped by a Missionary Vision

 

Shibi Peter

The celebration of the 148th Diocesan Day of the CSI Madhya Kerala Diocese is far more than the commemoration of an ecclesiastical institution established in 1879. It is an invitation to rediscover the missionary imagination that gave birth to the Diocese and continues to shape its vocation. The identity of the Diocese cannot be understood solely through the chronology of its institutional development or the achievements of its educational, medical, and social ministries. Its distinctive character has been formed by a continuous missionary vision that found renewed expression in the Church Missionary Society (CMS), the Anglican Diocese of Travancore and Cochin, and ultimately in the ecumenical life of the Church of South India (CSI).

 

The history of the Madhya Kerala Diocese is therefore more than the history of an institution; it is the history of a missionary theology embodied in evolving ecclesial forms. The Diocese emerged not as an end in itself but as a historical embodiment of the Church's participation in the Missio Dei-the mission of God. Remembering this history is not an exercise in institutional nostalgia but an invitation to renew the Church's participation in God's continuing work of reconciliation and transformation.

 

The theological roots of this vision lie in the Evangelical Revival that transformed Protestant Christianity during the eighteenth century. The establishment of the Church Missionary Society in 1799 marked a decisive moment in Anglican history by affirming that mission belongs to the very nature of the Church. As David Bebbington has observed, Evangelicalism was characterised by four defining emphases: conversionism, biblicism, crucicentrism, and activism. Together these generated a new missionary consciousness. For the CMS, mission was not simply one programme of the Church; it was the Church's participation in God's redeeming work in the world.

 

This theological orientation also gave the Church Missionary Society (CMS) a distinctive ecclesiology. While the older Anglican missionary societies, such as the Society for Promoting Christian Knowledge (SPCK) and the Society for the Propagation of the Gospel (SPG), made invaluable contributions to Christian education, pastoral ministry, and the expansion of Anglican life, the CMS placed greater emphasis on Scripture, evangelisation, social transformation, indigenous leadership, and the gradual emergence of self-defined faith communities. Its distinctive contribution lay in the conviction that missionary witness gives birth to the ecclesia, the community called into being through the transforming encounter between the gospel and the lives, aspirations, struggles, and agency of people.

 

This vision found one of its clearest expressions in what later became known as the Mission of Help. When the CMS entered into relationship with the ancient churches of the East, its primary intention was not ecclesiastical expansion or denominational competition but the renewal of Christian life through biblical scholarship, theological education, ministerial formation, vernacular Scripture, and pastoral collaboration. Recent scholarship by Gary McKee demonstrates that this Mission of Help cannot simply be reduced to an extension of British colonial policy. While political realities inevitably influenced the missionary encounter, its primary impulse arose from Evangelical Anglicanism's understanding of Scripture, ecclesial renewal, and participation in God's mission.

 

This perspective also clarifies the character of the CMS's missionary engagement. Although Evangelical Christianity regarded personal faith as essential, the CMS did not understand mission primarily as the expansion of denominational boundaries. Its foremost concern was faithful witness to Jesus Christ. Bible translation, education, printing, women's education, medical care, and social engagement were complementary expressions of one Christian vocation. Long before contemporary missiology spoke of holistic mission, the CMS embodied an understanding of Christian witness that embraced the spiritual, intellectual, social, and moral transformation of persons and communities alike.

 

It was this missionary imagination that entered Travancore in 1816. The early CMS missionaries did not envisage the establishment of a separate Anglican Church. Their first objective was the renewal of the ancient Syrian Church through cooperation in biblical translation, theological education, and Christian witness. Schools, seminaries, printing presses, and institutions for women's education emerged not as ends in themselves but as instruments through which the Church could deepen its witness and society could participate more fully in the transforming possibilities of the Gospel.

 

As theological and ecclesiastical differences gradually emerged, cooperation between the CMS and the Syrian Church gave way to the formation of a distinct missionary movement that organically embraced broader sections of society. Yet the missionary vision itself remained remarkably consistent. Mission sought the formation of communities capable of bearing faithful witness through worship, education, compassionate service, public witness, and the nurturing of indigenous leadership.

 

The ecclesia therefore emerges not from missionary initiative alone but from the reciprocal engagement between the missionary Christian worldview and the historical experience of communities that receive, interpret, and embody the gospel within their own social and cultural contexts. The missionary movement and the lived realities of these communities together shape a new community of faith, one in which the gospel is continually interpreted, embodied, and proclaimed anew. Ecclesiastical institutions and structures exist to nurture, order, and sustain this living community rather than define its identity. They are historical expressions of the ecclesia, not its source. The Church is constituted by its participation in God's reconciling mission as that mission takes flesh among communities seeking dignity, justice, reconciliation, and new life. In this sense, mission precedes institution, and the ecclesia precedes ecclesiastical organisation.

 

By the latter half of the nineteenth century, this missionary movement had matured into a stable ecclesial community. The establishment of the Anglican Diocese of Travancore and Cochin in 1879 therefore represented more than an administrative milestone. It marked the moment when a missionary movement assumed an enduring ecclesial form. The Diocese existed because of mission; mission did not exist because of the Diocese.

 

The formation of the Church of South India in 1947 marked another decisive stage in this unfolding journey. The union of Anglican, Methodist, Presbyterian, and Congregational traditions was far more than an administrative merger. It was a theological affirmation that the unity of the Church belongs to its mission. As George Oommen observes, the CSI understood itself as an instrument of Christian unity and a means for the mission of God rather than an end in itself. The identity of the CSI Madhya Kerala Diocese is therefore neither exclusively Anglican nor merely institutional. It is the convergence of Evangelical missionary theology, indigenous ecclesial life, and organic ecumenical Christian witness.

As the CSI Madhya Kerala Diocese celebrates its 148th Diocesan Day, it does so at a time when the Church in India is called to respond to profound social, cultural, and ecological challenges with renewed faithfulness and public witness. Such challenges cannot be met through institutional self-preservation alone but by recovering the missionary imagination that shaped the Diocese's origins and continues to define its vocation. Its founders handed down more than churches, schools, hospitals, and ecclesiastical offices. They bequeathed a missionary imagination that united prayer and service, worship and public witness, faith and social transformation. Rooted in prayer and expressed through faithful labour for the common good, the Church in every generation is called to discern anew God's mission within changing historical realities. The future of the CSI Madhya Kerala Diocese will depend not simply upon preserving the institutions it has inherited but upon continually embodying the ecclesia called into being through participation in the Missio Dei—a living community of faith bearing witness to God's justice, reconciliation, compassion, and hope in the world.

 

Prepared on the occasion of the 148th Diocesan Day of the CSI Madhya Kerala Diocese (25 July 2026)

Dr. Sarah Mathews: A Life that Bridged Mission, Medicine, and Diaspora

 

Dr. Sarah Mathews stands as a witness to nearly a century of change, a pioneer in the field of medicine, a builder of Christian community, and a bridge between generations. Her journey from the missionary landscapes of Travancore to the hospitals of Kuwait and the formation of a diaspora church community reflects a remarkable chapter in the history of Kerala Christianity. For the Church, for the Diocese, and for the wider society of Kerala, her life remains a gift and an inspiration.

Shibi Peter
____________________

As Dr. Sarah Mathews approaches her hundredth year, she represents far more than a personal milestone. Her life spans nearly a century of remarkable transformations in Kerala Christianity, women’s education, medical service, and the global migration of Indian Christians. From the missionary landscapes of Travancore to the emerging Indian diaspora in the Gulf, her journey reflects a generation whose faith found expression not merely in words but in lives of service, sacrifice, and quiet leadership.

Today, Dr. Sarah Mathews lives peacefully at her ancestral home, Thottathil, near Thalayolaparambu in Vaikom. Away from public attention and the demands of professional life, she carries within her memory a century of experiences that connect the history of the Cochin–Travancore Anglican Diocese, the CSI Madhya Kerala Diocese, and the growth of Malayali Christian communities beyond India. At ninety-nine, she remains the senior-most member of the All Saints CSI Church, Korakkala, and one of the living links to a formative period in the history of Kerala Christianity.

Roots in a Missionary Household

Dr. Sarah Mathews was born on 26 May 1927 as the fourth daughter among the six children of Paulose Daniel, affectionately known as Daniel Aashan, and Eliamma Chacko. Daniel Aashan was among the notable evangelists of the Cochin–Travancore Anglican Diocese. He belonged to a generation shaped by the missionary movement that transformed large parts of Travancore during the nineteenth and early twentieth centuries. He played a significant role in establishing congregations such as Idayattupadam, Kalampoor, and Zionkunnu. Although his contribution has not yet received the historical attention it deserves, his life reflected the values of dedication, evangelistic zeal, and social commitment that characterized the best traditions of the missionary movement.

It was within this environment of faith, prayer, and service that Sarah Mathews was raised. Even today, she speaks with remarkable clarity about the influence of her parents and the spiritual values they imparted. The humility, compassion, and discipline that marked her professional life were nurtured in these early years. For Dr. Sarah Mathews, faith was never simply a matter of religious observance. It was a way of understanding human dignity, service, and responsibility. The lessons learned in childhood would later guide her through professional challenges, cultural transitions, and decades of medical service far from home.

Education and the Discovery of a Vocation

Sarah Mathews belonged to a generation of Christian women whose lives were transformed by the educational opportunities created through missionary initiatives in Kerala. Her formative years were spent in institutions such as the Aluva Settlement, Mahilalayam, and Union Christian College, centres that combined academic learning with social awareness and spiritual formation. Like many young women of her generation, she initially dreamed of becoming a teacher. Yet her life took a different direction. What began as a desire to educate eventually evolved into a broader calling to heal and serve.

That calling led her to the Christian Medical College in Ludhiana, one of the most important institutions in the history of medical education in India. At a time when relatively few Indian women entered the medical profession, Sarah Mathews pursued her studies with determination and completed her MBBS degree in 1951. Her graduation represented more than an individual achievement. It reflected the emergence of a new generation of professionally trained Christian women who would carry the values of service beyond the boundaries of church institutions into the wider world.

A Pioneer in Kuwait

The defining chapter of Dr. Sarah Mathews’ professional life began when she moved to Kuwait in 1954. The Gulf region was then on the threshold of dramatic transformation. The oil economy was beginning to reshape societies, and opportunities for skilled professionals were increasing. Yet Indian women doctors remained exceedingly rare. By accepting medical service in Kuwait, Sarah Mathews entered largely uncharted territory. She became the first Indian woman physician to serve in the country, achieving a distinction that places her among the pioneers of Indian professional migration to the Gulf.

For more than four decades, she served patients with dedication and compassion. Her work coincided with a period during which healthcare systems in the Gulf were expanding rapidly. Through her professional commitment, she earned the respect of colleagues, patients, and the wider community. Yet those who know her story often speak less about her professional accomplishments than about her humanity. Her medical practice was marked by kindness, empathy, and a deep concern for the well-being of others. Patients encountered not merely a skilled physician but a person whose faith informed her understanding of service.

One of the most memorable moments of her life came during the Iraqi invasion of Kuwait in 1990. As war clouds descended upon the region and uncertainty gripped the country, Dr. Sarah Mathews remained remarkably calm. After completing her duties at the hospital, she drove herself home through the tense streets of Kuwait City. The image captures something essential about her character: courage rooted not in dramatic heroism but in quiet confidence and steadfast faith.

Building Christian Community in the Gulf

Dr. Sarah Mathews’ contribution extended beyond medicine. As increasing numbers of Malayali Christians arrived in Kuwait, the need for fellowship, worship, and spiritual community became evident. Long before formal church structures were established, Christian families gathered in homes for prayer and worship. Among those homes, the residence of Dr. Sarah Mathews occupied a special place. The earliest gatherings that eventually developed into the CSI congregation in Kuwait were held there. What began as a small fellowship among expatriate Christians would, in time, grow into a vibrant church community serving generations of Malayali believers in the Gulf.

This aspect of her life is particularly significant. It places her within a larger historical story that connects mission, migration, and church formation. The faith that had been nurtured through missionary institutions in Travancore was now taking root in a new geographical and cultural setting. Through her hospitality and leadership, Dr. Sarah Mathews became part of that process. In this sense, her life forms a bridge between the missionary history of Kerala and the emergence of global Malayali Christianity.

A Lifelong Relationship with the Church

Throughout her years abroad, Dr. Sarah Mathews maintained close ties with her home Diocese and the wider Church. Beginning with Bishop C. K. Jacob and continuing through successive generations of bishops and church leaders, she remained deeply connected to the life and mission of the Church. Her support was not limited to personal relationships. Numerous churches, ministries, and development initiatives benefited from her encouragement, generosity, and commitment.

Her concern for the Church reflected a broader understanding of Christian vocation. Professional excellence and ecclesiastical commitment were never separate realities in her life. Medicine was one form of service; participation in the life of the Church was another. Together they expressed a single vision of discipleship. Those who encountered her often found in her a rare combination of competence and humility. Despite her pioneering achievements and distinguished career, she remained approachable, grounded, and deeply attentive to the needs of others.

A Legacy for Future Generations

The story of Dr. Sarah Mathews is, in many respects, the story of a generation. It is the story of children raised in missionary households who inherited a commitment to service. It is the story of women who entered professions once inaccessible to them and excelled in fields traditionally dominated by men. It is the story of Indian Christians who carried their faith across continents and helped establish new communities in unfamiliar lands. It is also the story of how the values nurtured by the missionary movement in Travancore continued to shape lives far beyond Kerala’s borders.

The present generation often benefits from foundations laid by such individuals without fully recognizing the sacrifices behind them. The institutions we inherit, the churches we worship in, and the communities we belong to are, in part, the result of lives like hers—lives marked by perseverance, faithfulness, and an unwavering commitment to the service of God and humanity.

Celebrating a Century

As Dr. Sarah Mathews enters the final stretch toward her hundredth birthday, her life deserves to be celebrated not merely because of her age but because of what that long life represents. She stands as a witness to nearly a century of change, a pioneer in the field of medicine, a builder of Christian community, and a bridge between generations. Her journey from the missionary landscapes of Travancore to the hospitals of Kuwait and the formation of a diaspora church community reflects a remarkable chapter in the history of Kerala Christianity. For the Church, for the Diocese, and for the wider society of Kerala, her life remains a gift and an inspiration.

On this occasion, we offer our gratitude for her witness, our admiration for her achievements, and our prayers for her continued peace and well-being. May God continue to bless Dr. Sarah Mathews, whose century-long journey reminds us that lives of quiet faithfulness often leave the deepest and most enduring legacy.

26 May 2026

Assure My Future: The Journey of the Church of South India Girl Child Sunday

Shibi Peter

As the Church of South India (CSI) marks twenty-five years since the launch of the Commitment to the Girl Child campaign and the observance of Girl Child Sunday in 2000, the occasion invites reflection on one of the most significant social interventions in the life of the Indian Church. What began as an initiative of the CSI Diaconal Ministry has grown into one of the most sustained, church-led campaigns for gender justice in South Asia. Over these twenty-five years, the CSI’s call has remained constant in affirming the blessedness of the girl child, created in the image of God. From the first Decade of the Girl Child to the renewed campaign Assure My Future (2014), the observance has evolved into a prophetic movement that transformed ecclesial consciousness and social witness across dioceses, influencing public policy and global ecumenical discourses on gender justice.

It was amid alarming realities of female foeticide, infanticide, child sexual abuse, exploitative child labour, and deep-rooted gender discrimination that denied girls education, healthcare, and dignity that the CSI Diaconal Ministry convened the historic consultation on “Girl Child: A Commitment of the Church of South India” from August 1–3, 2000, at the CSI Synod Centre, Chennai. The consultation brought together church leaders, theologians, and social activists to reflect on the structural violence faced by girl children in India.

Bishop B. P. Sugandhar, then Deputy Moderator, declared that “the girl child is not merely a social concern, but a spiritual and moral calling for the Church to bear witness to God’s justice and care for the marginalised.” The General Secretary, Rev. G. Dyvasirvadam, echoed this conviction, affirming that recognising the dignity of the girl child is an act of faith and a visible expression of the Kingdom of God. The consultation concluded with a call to inaugurate the Decade of the Girl Child (2000–2010) and the observance Girl Child Sunday on the Sunday closest to November 14 each year.

Rooted Realities: The Context of the CSI Consultation
The Church of South India’s Consultation arose from an urgent awareness of the deep-rooted discrimination against girl children in India. From precolonial times through the modern era, patriarchal customs, caste hierarchies, and dowry systems perpetuated the perception of daughters as burdens. Practices such as female infanticide, neglect, and abandonment were recorded across many regions. Legal measures - from the Infanticide Act of 1870 to the Medical Termination of Pregnancy Act of 1971 - sought to curb these injustices, yet deep-seated social norms continued to privilege sons. The 1991 Census revealed a declining child sex ratio of 945 girls per 1,000 boys, reflecting the systemic gender bias that persisted across both rural and urban communities.

In Tamil Nadu, the crisis assumed a particularly tragic form by the 1980s and 1990s. Female infanticide - often through deliberate neglect or poisoning - reached alarming proportions, especially in districts such as Salem, Dharmapuri, Madurai, and Theni, which came to be known as the “female infanticide belt.” By 1997, an estimated 3,000 female infants were dying each year due to social causes. The Tamil Nadu government responded with the Cradle Baby Scheme (1992), offering an alternative to infanticide through safe adoption and care facilities for abandoned girls. Although the initiative led to modest improvements, the challenge remained immense.

Technological advances during the 1970s and 1980s, including amniocentesis and ultrasound, added new dimensions to the crisis by enabling sex-selective abortions. Initially confined to urban elites, these practices soon spread across social classes, reinforced by patriarchal norms and economic pressures such as dowry. The Pre-Natal Diagnostic Techniques (PNDT) Act of 1994 sought to regulate this misuse but faced serious enforcement challenges. Beyond birth-related discrimination, millions of girls continued to suffer malnutrition, child labour, domestic servitude, and trafficking. The 1995 Beijing Declaration and Platform for Action called for the elimination of such inequalities and the assurance of girls’ survival, protection, development, and participation.

Within this historical and social context, the CSI’s 2000 Consultation was both timely and prophetic as a missiological response to a national crisis that denied girls the fullness of life and dignity intended by God.

Theological Foundation in Lived Experiences
The consultation documents reveal that the Church of South India’s theology of the girl child was born out of deep biblical reflection, particularly on Mary’s Magnificat, the song of liberation that magnifies God’s justice (Luke 1:46-55). The Deputy Moderator, in his message, interpreted Mary’s song as a call for moral, social, and economic transformation, proclaiming that the song of every girl child is a continuation of Mary’s prophetic witness. The consultation affirmed that every girl bears the image of God, and that affirming her worth is not an act of charity but an act of discipleship - a faithful response to Christ’s invitation, “Let the little children come to me.” This became the theological cornerstone of the movement to recognise in the girl child the presence of God’s kingdom and the call to renewal of life.

Amid these theological affirmations, the consultation also witnessed a story that gave living expression to this faith - the story of Maheswari, a nine-year-old girl from Dharmapuri, Tamil Nadu. When her parents welcomed a second daughter, they were disappointed and worried about the future needs of their two girls, still longing for a son to be the breadwinner. When the third child was also a girl, their despair turned into a painful decision: they considered ending the life of the newborn. Nine-year-old Maheswari, hearing of this plan, was horror-struck. She ran to her neighbours and teachers, alerting them to the danger. The intervention that followed, supported by the police, saved the infant’s life. The rescued child was later named Mangalam, meaning “All is Well.” Maheswari’s courage, later honoured with the President’s Bravery Award, became a living parable of the Gospel, a testimony that even a child can become a prophet of life, a defender of dignity, and a witness to God’s justice. Her story moved the participants deeply and became a lasting symbol of what the Church’s mission must embody; the faith that nurtures life and stands against every power of death and discrimination.

Maheswari shares her experience during the consultation                 

Renewed Commitment: Assure My Future

Anguished by the continued violence and discrimination faced by young women and girls across India, the Church of South India (CSI) announced a renewed campaign for the girl child in 2014, reaffirming its prophetic commitment first launched in 2000. Building on the foundational initiative Decade of the Girl Child, the new campaign was titled Assure My Future. It called upon the Church and society to move beyond awareness toward tangible assurance of safety, dignity, and equality for every girl. The Decade of the Girl Child had already transformed parishes into spaces of advocacy and care. Every local congregation engaged in affirmative actions: reopening closed hostels for girls, improving infrastructure in schools, organising gender-sensitivity trainings for both men and women, and addressing the crisis of “missing girls.”

After 2010, the CSI encouraged its local churches and institutions to integrate the concerns of the girl child into their ongoing mission activities. The 2014 campaign, therefore, represented not a new beginning but a renewed commitment, a call to strengthen what had already been sown. It aimed to address critical rights and justice issues related to education, nutrition, healthcare, and safety to securing the future of girls in India. As part of the initiative, care providers and community leaders were trained in protective legislation and mechanisms to safeguard the rights of children. Church members were encouraged to report violations and work in partnership with the State and National Commissions for the Protection of Child Rights. Beyond denominational boundaries, the CSI urged its members to collaborate with neighbours of all faiths to build a shared solidarity affirming the dignity of the girl child. Through Assure My Future, the Church of South India reaffirmed its vocation as a servant of life and justice, calling both Church and society to a renewed relationship grounded in God’s mission of life for all.

Girl Child Sunday: The Church’s Continuing Witness
Despite significant progress, gender disparity remains a national concern. The 2011 Census recorded a child sex ratio of 919, lower than 2001’s 927, signalling a persistent bias against girls. Female foeticide, early marriage, child labour, and trafficking continue to threaten the rights and dignity of girl children. According to UNICEF, around 10 million girls in India are at risk of child marriage each year, and more than 12 million are engaged in child labour, many within informal and domestic sectors. Barriers to nutrition, healthcare, and secondary education remain widespread, particularly among the poor and marginalised. The CSI has continued to respond through advocacy, awareness, and partnerships with ecumenical and civil organisations, seeking to transform mindsets and influence policy.

Today, as the world moves toward the 2030 Agenda for Sustainable Development, the CSI’s initiative stands as a model of faith-based engagement in social transformation. Gender equality finds concrete expression in the Church’s enduring commitment to education, nutrition, and protection of girls. The call of Girl Child Sunday remains unchanged to create a world where every girl can live, learn, and lead with dignity. The Church continues to envision holistic interventions that strengthening families, improving access to education and healthcare, enforcing protective laws, and fostering moral renewal within congregations. Over the past twenty-five years, Girl Child Sunday has reshaped the conscience of the Church, reminding believers that faith without justice is incomplete, and that to affirm the girl child is to affirm the gospel itself. As the CSI marks this silver jubilee, it celebrates not merely a program but a pilgrimage of faith, justice, and love.

Renew Us, O Lord, for Hers Too Is the Kingdom*

Gracious Father,
As we prepare to make new beginnings, deepen our commitment to the cause of the girl child, that we may be sensitive to proclaim that theirs is the kingdom of God. Ignite and inflame us so that we may always strive to burn anew and stronger, in unison with You. Make our Church a living community of faith, ever moving forward with You beside us, to heal these pure yet broken ones of Your creation—for hers too is the kingdom of God.

In Jesus’ name we pray. Amen.
*(A prayer shared in the 2000 Consultation on the Girl Child)

References

• Girl Child: A Commitment of the Church of South India. The South India Churchman, Sept. 2000.
• Devadoss, Richard. Personal communication. Former Director, Diaconal Ministry of the Church of South India.
• Ebenezer, Rev. Asir. “Church of South India Renews Commitment to Protecting Girls.” Anglican News, 2014, https://www.anglicannews.org/.
• United Nations. Beijing Declaration and Platform for Action: Beijing+5 Political Declaration and Outcome. 1995. UN Women, 2014.
• Sen, Amartya. “More Than 100 Million Women Are Missing.” The New York Review of Books, 20 Dec. 1990.
• Centre for Women’s Development Studies. Emergence of the Women’s Question in India and the Role of Women’s Studies. New Delhi, 1985.
• Rajagopalan, Swarna. “Whose Security, Whose Development? Lessons from Campaigns against Female Infanticide in Tamil Nadu.” Political Transition and Development Imperatives in India, edited by Ranabir Samaddar, Routledge, 2012.
• Chunkath, Sheela Rani, and V. B. Athreya. “Female Infanticide in Tamil Nadu—Some Evidence.” Economic and Political Weekly, vol. 32, no. 17, 26 Apr. 1997, pp. WS21–WS27.
• India. The Pre-Natal Diagnostic Techniques (Regulation and Prevention of Misuse) Act, 1994 (Act No. 57 of 1994). Government of India.
• National Commission for Protection of Child Rights. Annual Report 2014–15. Government of India, 2015.
• Various issues of The South India Churchman and CSI Life, the official magazines of the Church of South India.

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!
__________

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.