Global Forum of Theological Educators discusses Vision and Viability in Contexts

JUNE 25 – JULY 10, 2019PAGE 1
Contents
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2
Editorial
The Story of
the Daughters of Zelophehad
3
New Agenda in ‘Modiraj’
Women and property inheritance
in the Hebrew Bible
4
Keep it clean
Global Forum of
Theological Educators
5
Reflections on
Draft
National Education Policy – 2019
6
Joy of Living
Statelessness
and Human Trafficking
7
Was it not the declaration
of their unwillingness to travel
along the path of the Cross?
How is it changing?
8
Repeated raids on Jesuit activist
Congress of Asian Theologians
World Council of Churches
50th Anniversary of
the Programme to Combat Racism
WCC General Secretary Rev. Emilio Castro is welcomed
at the Ecumenical Center in Durban, South Africa, on 12 October 1991.
It was the first WCC visit to South Africa in 30 years.
After the lifting in 1990 of the ban on the liberation movements in South Africa and the release
from prison of Nelson Mandela, the WCC, in co-operation with the Roman Catholic Church,
started the Ecumenical Monitoring Programme in South Africa in 1992. It became a major joint
venture of the churches, both nationally and internationally, to monitor violence, negotiations and
the first democratic elections in 1994. Photo: Peter Williams/WCC
A special event was held in London to remember the 50 years that have passed
since the World Council of Churches Programme to Combat Racism began in May 1969.
At the Notting Hill Methodist Church,
a special service was held, then a plaque
was unveiled and was fixed on the wall
of what is now a housing complex built
on the site of the former Denbigh Road
Methodist Hall, in which the original
consultation creating the Programme to
Combat Racism took place.
Rev. David Haslam, who has been an
activist since the beginning of the
Programme to Combat Racism, spoke at
the commemorative occasion, recalling
the courage on the part of those who
started the programme.
“That approach is urgently needed
today, as we confront the crises of
inequality, climate and migration while the
rich hide their money, the digital
companies avoid their tax, and refugees
drown in the Mediterranean and perhaps
before long in the English Channel,” said
Haslam.
Lord Paul Boateng, formerly the vice
moderator of the Programme to Combat
Racism, and subsequently a British
government official, also spoke at the
event, saying: “Racism was a problem
then, it is a problem now. It just appears
in different forms in every generation. It
is essential that the churches continue
to challenge racism in whatever form it
appears, and it is certainly sadly and too
widely visible in Europe today.”
– WCC News– WCC News– WCC News– WCC News– WCC News
India’s Media Landscape
Global Forum of Theological Educators
Theological Learning and Formation
Vision and Viability in Contexts
The Global Forum of Theological Educators (GFTE) was designed to provide
both a context and an opportunity for theological educators from diverse Christian
traditions worldwide to meet and learn together through koinonia from those engaged
in similar work but whose faith traditions might be different from their own.
The Global Forum of Theological
Educators (GFTE) met from 20 to 24 May
2019, at the Orthodox Academy of Crete,
in Kolympari, Crete, Greece, for its
second meeting. The theme was VisionVisionVisionVisionVision
and Viability in Contexts: Theologicaland Viability in Contexts: Theologicaland Viability in Contexts: Theologicaland Viability in Contexts: Theologicaland Viability in Contexts: Theological
Learning and Formation.Learning and Formation.Learning and Formation.Learning and Formation.Learning and Formation.
The inaugural meeting of the GFTE
was held at FamilienferienstotteFamilienferienstotteFamilienferienstotteFamilienferienstotteFamilienferienstotte
DorfweilDorfweilDorfweilDorfweilDorfweil in Schmitten, Germany, from 16
to 20 May 2016, with 86 participants
from 37 countries representing six
different ecclesial families: Evangelical,
Protestant, Independent Churches
(Africa and China), Orthodox,
Pentecostal, and Roman Catholic.
This year’s forum gathered 64
participants from 29 countries, from the
same six different Christian ecclesial
families. Sharing worship, Bible study,
table discussions, plenaries, and
community meals, attendees participated
as ‘individuals’ rather than as ‘official
representatives’ from their institutions or
organizations.
The central part of the GFTE process
included intentionally structured time for
informal conversations throughout the
conference, including those that
happened over leisurely meals; while
participants “toured” the facilities of the
Orthodox Academy which has a large
library with both digital and online
collections, an iconography program, a
museum of Cretan herbs and botanical
garden, artwork throughout its campus,
and three historic chapels including the
Abba Makarios Chapel, as well as the
nearby 9th
century Gonia Monastery with
its remarkable museum, and the
historically-vibrant and picturesque
seaside town of Kolympari—all of which
were framed by the shore line of the Gulf
Contd. Page 4 Col. 1 ..>>>
The International edition of the paper ‘New York Times’ stopped
publishing cartoons as the one on Netanyahu became controversial.
– News
United Nations
to commemorate
religious persecution victims

Thought for the Fortnight
‘There are three kinds of lies:
lies, damned lies and statistics.’
– Benjamin Disraeli– Benjamin Disraeli– Benjamin Disraeli– Benjamin Disraeli– Benjamin Disraeli
Numbers 27:1-11
Women and property inheritance
in the Hebrew Bible
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The Story of the Daughters of Zelophehad:
David Charles Nicholls
Introduction
The story of the five
daughters of Zelophehad, a
descendant of Manasseh, as
told in the book of Numbers
27:1-11, is the account of how
five sisters whose father had
died without sons and were thus
facing destitution, appealed
successfully to Moses, the
Israelite Lawgiver, to change
the law of property inheritance
so that in the absence of a son,in the absence of a son,in the absence of a son,in the absence of a son,in the absence of a son,
a daughter could inherit insteada daughter could inherit insteada daughter could inherit insteada daughter could inherit insteada daughter could inherit instead.
Up until then, only the son or
sons of a deceased man could
inherit his property.
The story is important for two
reasons: First, in terms of the
Old Testament, it provides
legitimation of a limited right of
Israelite women to inherit land. It
also places specific marriage
restrictions upon the women who
inherit under this right. In
addition, the story of the five
daughters of Zelophehad
celebrates the women’s
remarkable boldness in making
their appeal and at the same
time offers comfort for men who
have the misfortune (from the
Bible’s androcentric point of
view) to have no sons. Secondly,
as we shall see, this altogether
striking Biblical story furnishes
us with some valuable insights
with regard to contemporary
issue(s) in the context of justice
and equality in church and
society.
The Narrative and
the Law of Inheritance
The deceased Zelophehad
had five daughters, Mahlah,
Noah, Hoglah, Milcah, and
Tirzah; he had no sons.
Zelophehad was part of the
generation of Israelites who
departed from Egypt under
Moses’ leadership and died
during the forty years in the
wilderness. His five daughters
belonged to the new generation
that would enter and possess the
promised land. (There is no
mention of their mother.)
According to God’s decree, the
promised land is to be
apportioned according to the
‘number of names’ of members
of the second generation counted
in the census recorded in
Numbers 26 (see 26:52-56).
However, since only men were
counted in the census,
Zelophehad’s daughters would
be left without an inheritance.And
let there be no mistake,
according to the existing Israelite
law of property inheritance, all of
the five sisters would be left
destitute by the death of their
father.
Mahlah, Noah, Hoglah,
Milcah, and Tirzah came forward
to appeal against this regulation,
stating their case in front of the
sacred tent of meeting in the
presence of Moses, Eleazar the
priest, the leaders, and indeed
the whole community (Numbers
27:2). They argued that their
father’s name (lineage) should
not be cut off from his clan just
because he had no son and that
they should be permitted to inherit
his land portion (v. 4) in order to
avoid the potential injustice to
their father’s name (and
property). The story presumes a
culture that recognized a
connection between landholding
and preservation of a male name
in a family lineage. Moses
consulted God, and God
announced the decision to
Moses: the proposal of the
daughters of Zelophehad was
both just and was to be
implemented (vv. 5-7). The text
then moves beyond the particular
case to report God’s further
generalized regulation for order
of inheritance: when there are no
sons, daughters shall have first
inheritance rights, followed by
other male relatives in a set
sequence (vv. 8-11).
A Close
Literary Reading
of the Narrative
Verses 1 & 2 read:
1. Then drew near the1. Then drew near the1. Then drew near the1. Then drew near the1. Then drew near the
daughters of Zelophehad, thedaughters of Zelophehad, thedaughters of Zelophehad, thedaughters of Zelophehad, thedaughters of Zelophehad, the
son of Hepherson of Hepherson of Hepherson of Hepherson of Hepher, the son of Gilead,, the son of Gilead,, the son of Gilead,, the son of Gilead,, the son of Gilead,
the son of Machirthe son of Machirthe son of Machirthe son of Machirthe son of Machir, the son of, the son of, the son of, the son of, the son of
Manasseh, of the families ofManasseh, of the families ofManasseh, of the families ofManasseh, of the families ofManasseh, of the families of
Manasseh, the son of Joseph;Manasseh, the son of Joseph;Manasseh, the son of Joseph;Manasseh, the son of Joseph;Manasseh, the son of Joseph;
and these are the names of hisand these are the names of hisand these are the names of hisand these are the names of hisand these are the names of his
daughters: Mahlah, Noah, anddaughters: Mahlah, Noah, anddaughters: Mahlah, Noah, anddaughters: Mahlah, Noah, anddaughters: Mahlah, Noah, and
Hoglah, and Milcah, and Tirzah.Hoglah, and Milcah, and Tirzah.Hoglah, and Milcah, and Tirzah.Hoglah, and Milcah, and Tirzah.Hoglah, and Milcah, and Tirzah.
2. And they stood before Moses,2. And they stood before Moses,2. And they stood before Moses,2. And they stood before Moses,2. And they stood before Moses,
and before Eleazar the priest,and before Eleazar the priest,and before Eleazar the priest,and before Eleazar the priest,and before Eleazar the priest,
and before the princes and alland before the princes and alland before the princes and alland before the princes and alland before the princes and all
the congregation, at the door ofthe congregation, at the door ofthe congregation, at the door ofthe congregation, at the door ofthe congregation, at the door of
the tent of meeting, saying:the tent of meeting, saying:the tent of meeting, saying:the tent of meeting, saying:the tent of meeting, saying:
Verse 1 begins with the plural
feminine verbal form ‘And they‘And they‘And they‘And they‘And they
drew near’drew near’drew near’drew near’drew near’ denoting both
determination and decisive
action on the part of the five
sisters. They are not summoned
– but they act on their own
initiative. We might expect that
women, heirs to Egyptian slavery
and then put under law that
frequently favours men, might
react by keeping silent, by
accepting as natural the rule
decreed for them to follow. We
might expect women in those
days to stay close to their tents,
remain out of sight, and not go
far from their families. So how
Women, heirs to Egyptian slavery and then put under law that frequently favours men, might react
by keeping silent, by accepting as natural the rule decreed for them to follow. We might expect women
in those days to stay close to their tents, remain out of sight, and not go far from their families.
So how and why did Zelophehad’s daughters begin to write what can be seen as
a new chapter in history? Answer: They dared to ‘step out’ from their living place,
from their social space, from the destiny imposed on them.
The Rt Revd Dr David Charles Nicholls
is a retired bishop, of a renowned
theologian and an eminent Old Testament
Professor. His specialisations are
HebrewLanguageand
Narrative in the Hebrew Bible.
False statistics
for sheer propaganda!
Statistics, information in terms of numbers, have been used
for ascertaining the social and economic status of countries
and societies and for making policies for socio- economic
development. It is a fact that statistical figures calculated by
different agencies suffer from deficiencies owing to the
methodology used by them in the collection and compilation of
the data. Until recently, only very few people dared to raise
serious doubts about their correctness. As statistical figures
on the performance of the economy and society in the past
were meant only for the use of the experts in certain departments
related to planning and policy making, there was no much
possibility for manipulation in the calculation.
But, during the last two decades, statistics have been used
also as a tool for propaganda by the government to advertise
its performance. Therefore, recently, people have started raising
doubts about the compilation of statistical figures. The report
about government’s instruction not to publish the findings of
the Periodic Labour Force Survey, and the resignation of the
Chairperson and another officer of the National Statistical
Commission as a mark of protest to that, early this year,
strengthened the suspicion about the government’s
intervention in the calculation and publication of statistical data.
The order of the Ministry of Statistics and Programme
Implementation on 23 May, the day the election results were
announced, merging the Central Statistical Office (CSO) and
the National Sample Survey Office (NSSO) to form the National
Statistical Office (NSO), under the administrative jurisdiction of
the Ministry, further intensifies doubts about the motive of the
government in taking away the autonomy of this institution.
In this background, the findings in a study by Dr. Arvind
Subramanian, Professor at the Harvard University, who has
been engaged in the study on the calculation of GDP, raise
alarm bells. According to this study, the actual GDP growth in
India between 2011 and 2017 was only around 4.5% per year;
and not 7% as claimed by the UPA and NDA governments.
According to Dr. Subramanian, policy formulations based on
these faulty figures would affect future growth of the economy.
To avoid problems due to this fault, he suggested special efforts
to restore growth to a higher level, to improve the quality and
integrity of the data in India; and to restore India’s reputation by
rectifying the damage.
It should be noted that the study is done by a reputed
economist who served as the Chief Economic Adviser of
Narendra Modi Government from October 2014 to June 2018.
As the findings are related to the periods of 3 years each of the
of the UPA and the NDA governments, the NDA alone is not to
be blamed for making mistakes in the calculation of the GDP.
The misuse of statistics as a tool for the propaganda of the
government to win elections by misleading the people, is highly
disturbing. The situation when the media compete with one
another to lure the government to receive all possible favours,
justifying the intervention of the government to destroy the
autonomy of the Statistical Agency, is a big threat to democracy.
Destroying the autonomy of the Statistical Agencies is for
creating lies about the performance of the government. The
effort to build the political economy on the basis of such lies is
clearly a fascist strategy adopted by Hitler on the advice of
Goebbels, his propaganda minister. The NDA is using more
effectively and strategically this path prepared by the UPA.
The government should authorize autonomous institutions
in the country to prepare the vital statistics.

Women and property
inheritance in the Hebrew Bible
Numbers 27:1-11
The Story of the Daughters of Zelophehad:
>>> Contd. from Page 2 Col. 4
and why did Zelophehad’s
daughters begin to write what
can be seen as a new chapter in
history? Answer: They dared to
‘step out’ from their living place,
from their social space, from the
destiny imposed on them.
Away from the determination
of the sisters and from
something of a subtle angle, the
expression ‘And these are the
names of his daughters’ recalls
the expression ‘these are the
names’ which is the Hebrew title
of the book of Exodus, the story
of the deliverance from slavery in
Egypt. There is a
correspondence between
Exodus 1:1 ‘And these are the
names of the sons of Israel’ and
‘And these are the names of his
daughters’ in verse 1 of the
narrative suggesting that the
daughters of Zelophehad are
worthy to be counted with the
sons of Israel during the Exodus
from Egypt. In addition, the five
names of the sisters ‘Mahlah,
Noah, and Hoglah, and Milcah,
and Tirzah’ counter-balance
nicely the five names of the
ancestors of their father
mentioned in the narrative styled
as ‘the son of Hepher, the son of
Gilead, the son of Machir, the son
of Manasseh, of the families of
Manasseh, the son of Joseph’,
suggesting too a parity of status
with the sons.
Verse 2 also begins with a
plural feminine verbal form ‘And
they stood’. This too points to the
determination and decisive
action on the part of the five
sisters. And where did they
stand? They stood before Moses,
Eleazar the priest, the princes
and all of the congregation, at the
entrance of the Tent of Meeting.
Let us imagine the scene: the
Israelite camp is formed of tribes,
each of whom has a determined
place, with the Tabernacle in the
middle; and in the centre stand
the main authority figures, all of
them men: Moses, the priest
Eleazar, and the princes.
Imposing (and also intimidating)
as this structure may have been,
the five sisters decide to claim
their rights. Together, they go out
of their tents, without being
called by anyone, to the place
where only the high-ranking men
congregate, to the place where
the Tablets of the law from Sinai
rest in the Ark, to the place of
holiness and authority, to a place
where women did not have
authority. We can only imagine too
the look of consternation on the
faces of these men when they
saw such a startling and quite
unprecedented situation! We can
surmise that all of these men are
asking themselves several
questions: ‘Why are these
women standing here and what
do they want?’ And more to the
point: ‘What was Moses going
to do about this?’
Verses 3-4 read:
3. ‘Our fat3. ‘Our fat3. ‘Our fat3. ‘Our fat3. ‘Our father died in theher died in theher died in theher died in theher died in the
wilderness, and he was notwilderness, and he was notwilderness, and he was notwilderness, and he was notwilderness, and he was not
among the company of themamong the company of themamong the company of themamong the company of themamong the company of them
that gathered themselvesthat gathered themselvesthat gathered themselvesthat gathered themselvesthat gathered themselves
together against the LORD intogether against the LORD intogether against the LORD intogether against the LORD intogether against the LORD in
the company of Korah, but hethe company of Korah, but hethe company of Korah, but hethe company of Korah, but hethe company of Korah, but he
died in his own sin; and he haddied in his own sin; and he haddied in his own sin; and he haddied in his own sin; and he haddied in his own sin; and he had
no sons. 4. Why should theno sons. 4. Why should theno sons. 4. Why should theno sons. 4. Why should theno sons. 4. Why should the
name of our father be donename of our father be donename of our father be donename of our father be donename of our father be done
away from among his familyaway from among his familyaway from among his familyaway from among his familyaway from among his family,,,,,
because he had no son? Givebecause he had no son? Givebecause he had no son? Givebecause he had no son? Givebecause he had no son? Give
unto us a possession amongunto us a possession amongunto us a possession amongunto us a possession amongunto us a possession among
the brethren of our fatherthe brethren of our fatherthe brethren of our fatherthe brethren of our fatherthe brethren of our father.....’
Verses 3 & 4 of the narrative
underscore the characteristic
boldness of the five women who
do not merely stand their ground
but presumably without
prompting go on to address not
only Moses and the leadership
but the whole assembly. We
should notice that they do NOT
make an appeal to the sympathy
of their hearers by pleading
personal destitution (i.e. by
telling a ‘sob story’ and hoping
for the best). Rather, they appeal
to both history and law,
demonstrating that they know
their history and law and do so to
good effect. They use the
important fact that their father
was NOT involved in Korah‘s
rebellion (cf. Numbers 16) as
evidence to support his (and also
their) claim to the land.
Complicity in such a rebellion
would (presumably) invalidate
any claim to land. They know that
the continuity of the family name
depends on inheritance of the
land; and they realize that the
current law is not adequate, for it
does not take into account the
unusual circumstances of a man
without sons. Shrewdly
appealing (directly or indirectly)
to the anxiety of any man in the
assembly without sons who
surely would have feared for the
continuity of hisown family name,
they identify both succinctly and
successfully a serious
omission–in God’s law! But
because they consider God’s law
to be just, or to aim to be just,
they show no hesitation in
pointing out the unfair nature of
the legal situation with complete
confidence and do so supporting
their claim with persuasive
argument(s). So great is their
confidence here that that they do
not request a change in the law
of inheritance but actually
demand it. Using an emphatic
form of the verbal imperative ð Give
to us!’ the latter half of verse 4
reads: “Give unto us a
possession among the brethren
of our father.”
Verses 3 & 4 of the narrative underscore the now characteristic boldness of the five women
who do not merely stand their ground but presumably without prompting go on to address
not only Moses and the leadership but the whole assembly.
We should notice that they do NOT make an appeal to the sympathy of their hearers
by pleading personal destitution (i.e. by telling a ‘sob story’ and hoping for the best).
Rather, they appeal to both history and law, demonstrating
that they know their history and the law and do so to good effect.
New Agenda in ‘Modiraj’
D. Pothirajulu
A timely question to all
in the task of transformation
of the society would be:
Are you readyAre you readyAre you readyAre you readyAre you ready
with the new agendawith the new agendawith the new agendawith the new agendawith the new agenda
for the good of our nationfor the good of our nationfor the good of our nationfor the good of our nationfor the good of our nation
for the term?for the term?for the term?for the term?for the term?
Does not the context require
more of conceptualizing,
strategizing and, action at grass
roots level for the next 5 years,
instead of conceptualizing and
passing on the baton to the
“Christian Communities” down
the line for further action?
Perhaps, we need a revision
of ‘Nomenclature’ of our units
from ‘Conference Centres/
Venues’ to a more ‘Pragmatic
Action Centres’ (PAC)
Sometimes, people reveal
their mind. Sometimes, ‘Mind
Reading’ is required.
Mr. Modi has given to the
nation a guiding priniciple and
calls it “NARA”. Though the
alphabets point to his own name,
he spells out his principle as:
“National Ambition and Regional
Aspiration”.
Mind reading will interpret it
as: “Go, Go and So, So”!!
For the Centre, it is “Go, Go”.
For the States it is “So, So”
(or “So What”?!!)
Where is the accent?
Which is the priority?
Is the pretext for ambition,
to prevail over aspirations?
Will regional autonomy
be upheld?
Will the voter’s ‘Will’
be implemented?
Is it truly a
Representative Form
of Government?
We can legitimately ask:
How far will the game of
‘Ambition” and “Aspiration”
reach?
For example:
If the ambition of the Centre
is to convert Tamilnadu
into ‘Gas Fields’ &
‘Mineral Mines’
with 8 Way Highways…….
And if the Aspiration
of the Farmers is to protect
agriculture and ecology……
Which will be upheld:
What is required of the Churches, Centres and Civil Societies is to be watchful, to identify excesses
and bring them before the law to protect the rights of the people, to uphold the Indian Constitution and work
towards Justice and Peace by ‘Conceptualising, Strategising and Implementing Action Plans on a war footing.
The Rt. Rev. Dr. D. Pothirajulu is a former
Deputy Moderator of the Church of South
India and a former Director of
Association of Christian Institutes for
Social Concerns in Asia (ACISCA)
The Ambition
or the Aspiration?
What is required of
the Churches, Centres
and Civil Societies
is to be watchful,
to identify excesses
and bring them before the
law
to protect the rights
of the people,
to uphold the Indian
Constitution
and work towards Justice
and Peace
by ‘Conceptualising,
Strategising and Implementing
Action Plans on a war footing.
May God, the Holy Spirit,
empower us to implement the
Kingdom Values in the Nazareth
Manifesto.
You
OWE a lot to others,
when you have
POWER.
If you fail to realize it,
POWER
bringsyou
WOE,
forever

A Reflection
Keep it clean
Duleep De Chickera
Real stories-real racism
A Colombo taxi driver
informed a customer that he was
a Muslim. It sounded like an
apology. His two previous hires
had been cancelled after his
cultural identity had been
guessed!
In the hill-country, a group of
persons got into a heated
argument with a woman who had
accompanied her daughter to an
interview. One of them called the
police and the woman was taken
in for questioning. It had nothing
to do with the petty quarrel. She
had a scarf draped over her
head!
In the deep-south a Muslim
family was asked to leave a
private bus. The conductor was
barely out of his teens. None of
the other passengers objected!
The difference it would have
made to the humiliated family
did not seem to matter.
In several places around the
country an unofficial boycott of
Muslim shops and businesses
is in place.This gets worse when
non-Muslims who step into
Muslim shops are intimidated as
they step out, and Muslims who
step into non-Muslim shops are
turned away.
This shameful trend took a
painful turn in an act of self-
infliction at Kekirawa. The
destruction of a mosque by
some Muslims was a desperate
attempt for survival. The
‘perceived enemy’ seemed to be
pointing at the ‘real enemy’ so
that social anger would be
directed elsewhere. The act
nevertheless amounted to a
criminal breach of peace. No
matter the cheering squads,
those who picked up sledge
hammers and took the law into
their own hands should be
prosecuted.
Any credible evidence of
sedition being planned or fanned
at the demolished Mosque
should have been passed on to
state authorities.Intra-Muslim
violence brings neither credit nor
credibility to anyone. It only
spreads what it expects to stop.
Already judged by their own, the
‘enemy’ Muslims have overnight
become targets.
These real stories are about
an intrinsic part of the Sri Lankan
whole, harassed and sidelined
before our very eyes. The speed
with which this brazen
discrimination and intimidation
has spread is shocking. That it
happens while those tasked to
ensure order and national
integration do little to stop it, is
outrageous.
Tragedy and obligations
The horrific Easter Sunday
bombings spread shock, fear
and anger and can never be
forgotten. For Christians,
remembrance is at the heart of
public worship. In fact when the
public remembrance of the dead
was denied to the Tamil
community for decades,
Christians in all parts of the
country remembered the dead
with thanksgiving, as they
remembered the death and
resurrection of Christ with
thanksgiving. However, the
difference Easter 2019 will make
to future celebrations is that it will
correctly extend Good Friday into
the realm of hope, affirming that
human suffering and human
awakening may not be
separated.
Failed governance
But in reality this will not
happen. Our legislators will not
contest the rising animosity
against Muslims. Their
behaviors in parliament, on the
streets and before the cameras,
say it all. Consequently, most
public officials will not dare to be
different. The prospect of a
politically manipulated transfer,
or isolation in the face of a
trumped-up inquiry, undermines
accountability to the core and
permits the country to divide and
rule itself. The system, meant to
work as a whole, cannot work for
long, if it works in parts. The body
disintegrates when the head
becomes dysfunctional.
The craving for political power
and prominence, coupled with a
death of conscience, best
explains this unwillingness. This
is why the president, prime
minister, leader of the opposition
and all other legislators have not
stood together against racism
and the prosecution of racists,
and this is why they have not
collectively affirmed the Muslim
community as law abiding
citizens. These are unconditional
obligations of any democratic
leadership, so admirably
demonstrated by Jacinda Ardern,
the PM of New Zealand.
Standing for the protection,
rights and dignity of a smaller
community of citizens in times of
communal unrest has seldom
been a characteristic of persons
at the helm of governance in this
country. To the contrary,
minorities are projected as
dispensable and repeatedly
disowned.
A glaring example of this
practice is the recent release of
one with an accumulated record
of hatred and aggression against
the Muslim community. That this
was done at the height of anti-
Muslim prejudice, by the highest
in the land, indicates the depth
to which sectarianism is
entrenched in our structures. The
word used was pardon.
Contempt, poured this way on a
Contempt of Court judgement,
can only bring contempt on the
office authorized to pardon.
A state of Anomie
The aftermath of the Easter
Sunday bombings confirmed
what has been observed for
some time. Long before the
tragedy, the country was sliding
into a state of anomie; a term the
19th
century French Sociologist,
Emile Durkheim, coined to
describe the chronic absence of
norms. It was this hollow state of
affairs that was exploited by
extremists to legitimize anti-
Muslim animosity, after the
Easter Sunday bombings.
As governments have
changed over the years, one
hard fact has remained constant.
Those endowed with
responsibility to protect, have lost
the integrity, wisdom and
courage to be equally fair by all
citizens. When this gift is lost, the
ability to govern is undermined.
Lessons from school
boys
Last Saturday, school-boys
played a fine game of rugby in
Kandy. One team was led by a
smart and unassuming Muslim
boy. Other than his name, nothing
during the game reflected the
current malaise on our streets.
His team, the other team, the
referee, the spectators and the
commentators, they all ‘played
the game.’ Back slaps and hugs
after the game indicated that no
team had lost.
These thirty plus young
sportsmen teach their
president, PM, leader of the
opposition and all other
legislators, a lesson they can
still learn. It is certainly possible
to playhard and fast, amidst
shifting advantages and
reversals, and yet keep it clean
and fair.
With peace and
blessings to all
The Rt. Rev. Dr. Duleep de Chickera
is former Bishop in
the Anglican Diocese of Sri Lanka .
Global Forum of Theological Educators
Theological Learning and Formation: Vision and Viability in Contexts
of Chania; and over singing, dancing and
refreshments led by a Greek cultural
performance group on the final evening of
the conference.
New to the GFTE process was the
formation, this year, of a Listening Group.
Eight participants from the conference
were asked to be “silent observers”
throughout the four-day meeting to help
name what GFTE had been learning on
its “shared journey.” The full report
entitled, “What have we learned on the
road?” and which identifies at least seven
observations that reflected most of the
experiences of the participants will be
available soon on the GFTE website.
However, its importance may be illustrated
even now by one dinner conversation
between two forum participants—included
in the report but decorated here by the
many similar stories told and re-told
throughout the conference—that seems
to encapsulate both the challenges and
promises of the GFTE experiment.
Over a delicate moussaka, exquisitely
prepared roast lamb, and a rich Greek
salad, the first participant observed,
“Theological education sometimes feels
like an endless struggle—my own
interpretation-especially in these days of
elusive sustainability and reductive vision
and crushing market forces and contexts
that move like tectonic plates under our
feet…”
“These conversations,” the second
participant almost wearily responded, “are
so difficult. There are three poles and if
you could lock down any one of the three,
the conversation becomes easier.”
“And what are these three poles?” the
first participant asked.
To which the second participant
responded, “Well, the first is region of the
world, that is, where one comes from. The
second is a cluster of hot topics around
identity, involving race, gender, and human
sexuality… The third, is confessional
identity, which in our home contexts is fixed,
but here at GFTE is decidedly unfixed.”
“This, in my view,” the first participant
said somewhat tentatively, “is the genius
of the GFTE concept to date: that we have
chosen not to lock the third pole down but
to engage the other two as the motley
collection theological educators from six
Christian families of theological
educators that we are… Whatever the
GFTE experiment accomplished, it most
certainly does not make the conversation
easier.”
It, definitely, does not make the
conversation any easier. But with a
commitment to listening, dreaming, and
expecting the best in each one in the
context of mutual critical and respectful
engagement—the GFTE seeks to
articulate and embody in its process.
The following seven observations
of the Listening Group seem to provide
an agenda, if not a direction—and
therefore a promisepromisepromisepromisepromise—for the future
of theological education worldwide:
· our Bible reading is inevitably
locatedlocatedlocatedlocatedlocated,
· we must be dreamers,
· we are changed by the people
we meet on this road,
· hospitality is arguably the
defining quality of GFTE,
· our capacity for empathy…
indeed, for shared journeying…is best
enhanced by narrative…by the
sharing of our stories,
· theological education is best
understood as an enterprise on the
move, and
· we didn’t learn new truths. We
re-learned old truths in community.
Christ is risen!
– Reported by Leste– Reported by Leste– Reported by Leste– Reported by Leste– Reported by Lester Edwr Edwr Edwr Edwr Edwin J. Ruiz,in J. Ruiz,in J. Ruiz,in J. Ruiz,in J. Ruiz,
The Association of TheologicalThe Association of TheologicalThe Association of TheologicalThe Association of TheologicalThe Association of Theological
Schools in the US and CanadaSchools in the US and CanadaSchools in the US and CanadaSchools in the US and CanadaSchools in the US and Canada
Pittsburgh, PennsylvaniaPittsburgh, PennsylvaniaPittsburgh, PennsylvaniaPittsburgh, PennsylvaniaPittsburgh, Pennsylvania
ruiz@ats.eduruiz@ats.eduruiz@ats.eduruiz@ats.eduruiz@ats.edu
ParticipantsintheGFTE

Reflections on
Draft National Education Policy – 2019
Vibhuti Patel
Introduction
The Draft National Education
Policy (DNEP)- 2019 is a serious
effort of the inter-disciplinary
committee chaired by
Dr. Kasturirangan, that included
Prof. Vasudha Kamath,
Prof. Manjul Bhargava,
Prof. Ram Shankar Kureel,
Prof. T.V. Kattimani, Sri. Krishna
Mohan Tripathi, Prof. Mazhar
Asif, Prof. M.K. Sridhar and
Dr. Shakila T. Shamsu.
It discusses content,
modalities, infrastructure and
support services for academic
excellence from early childhood
education till the post doctorate
research. The draft emphasises
integrating vocational education
into all schools, colleges and
universities. It highlights the
need for adult education,
promotion of Indian languages
and transformative education.
Part I of the draft on School
Education focuses on the
foundational learning-
foundational literacy and
numeracy, reintegration of drop-
outs and universal access to
education, curriculum and
flexibility in course choice, three
language formula: local, Hindi as
the National Language and
English as a link language.There
has been opposition for Hindi as
a National language from some
of the Southern States, West
Bengal and the North Eastern
States. Another mind boggling
challenge is investment in
school education by the state to
improve quality of education and
how to motivate teachers to give
their best to the students to make
school education equitable and
inclusive of all marginalised
sections - SC, ST, minorities,
children with disabilities. The
draft recommends efficient
resourcing and effective
governance through school
complexes in which cluster of
schools would operate and make
optimum utilisation of teachers
with varied specialisations and
infrastructures such as
laboratories, playgrounds,
libraries.The draft also flags
Regulation and Accreditation of
School Education by introduction
of System architecture and roles
in school education system,
accreditation for autonomy with
accountability, protection of rights
of children and life-skill education
for adolescents.
Part II provides a framework
for Quality Universities and
Colleges: A New and Forward
Looking Vision for India’s Higher
Education System with the help
of institutional restructuring and
consolidation, a more liberal
education to energise
undergraduate, graduate, post
graduate and research
programmes. The draft also
discusses optimal learning
environments and support for
students by introduction of
innovative and responsive
curriculum and pedagogy,
student-support for learning and
development, open and distance
learning: curriculum and
pedagogy for enhancing access
and opportunities for life-long
learning, internationalisation of
higher education and putting
faculty back into the heart of
higher education institutions. For
energised, engaged and capable
faculty, the DNEP- 2019 aims to
establish National Research
Foundation (NRF), funding
research proposals through
rigorous peer review, building
research capacity at all
universities and colleges,
creating beneficial linkages
among government, industry, and
researchers, recognising
outstanding research funded by
the National Research
Foundation through awards and
national seminars. It also aims
to restore integrity to teacher
education, move teacher
education into multidisciplinary
colleges and universities and
upgradation of professional
education and promotion of
education technology in
teaching-learning efforts by
setting up National Educational
Technology Forum. Department
of Science and Technology (DST)
and Indian Council of Social
Science Research (ICSSR), like
funding agencies, will also
function in addition to NRF.
Major Issues for Debate
The draft has recommended
replacement of University Grants
Commission (UGC) with
National Higher Education
RegulatoryAuthority (NHERA). It
classifies the higher Educational
institutions into 3 categories:
Type I- Research Universities
Type II- Teaching Universities
Type-III- Teaching Colleges
All Types of institutions will
have B.Ed., four year
programmes to link higher
education with School
E d u c a t i o n . H u m a n
Development Resource Cells
will be merged with Universities
and will be multi-disciplinary in
nature. National Research
Foundation (NRF) will have the
power to grant competitive
funding for outstanding research
proposals across all disciplines
and even private institutions will
get funding for projects.There will
be a common examination for
MBBS at the final stage of exit as
National Eligibility cum Entrance
Test (NEET).
National Institute of
Educational Planning and
Administration shall be the sole
regulator for higher education,
including professional
education. All India Council for
Technical Education (AICTE),
National Council for Teacher
Education (NCTE) will be
transformed into Professional
Standard Setting Bodies
(PSSBs). Massive Open Online
Courses (MOOC) will be given
special preference. Open and
Distance Learning (ODL) also
will be covered under National
Assessment and Accreditation
Council (NAAC) and only
qualified institutions will be
permitted to conduct ODLs. The
recognition by NAAC will be in
terms of “Yes/ No”, instead of
Grading. Levels will be
introduced between Assistant,
Associate and Professor cadres.
Boards will be constituted to
grant autonomy for colleges/
TypeI, II, III institutions.
When it comes to Regulatory
Structures and Mechanisms, the
draft is more in favour of
centralisation of governance in
education and
r e c o m m e n d s C o m m o n
Regulatory Regime. The draft
acknowledges the special needs
of the marginalised sections
(poor, SC, ST, OBC, minorities,
persons with disability), but does
not offer concrete steps in terms
of affirmative action by the state
and leave the agenda of
educational investment to
philanthropic institutions.
Critical Reflections
on DNEP–2019:
The DNEP echoes the
prevalent view that public
resources for education in
developing countries should be
reallocated from higher to lower
levels of education, backed by
massive budgetary allocation for
universalization of primary
education. There may be a case
for maintaining and even
increasing spending on higher
education, as long as public
funds can be directed to research
and other “public good” functions
of institutions of higher
education. Current measures of
social returns to primary,
secondary and higher education
do not reflect unmeasured social
benefits at each level; since we
do not know the relative size of
these benefits across levels. We
do not know the true ranking of
social returns across primary,
secondary and higher education.
The true social rate of return to
certain components of higher
education, such as research and
postgraduate training in science
and technology, and creation of
other skills where social returns
probably exceed private returns
(such as public administration)
is probably high, and in some
settings, may now be as high or
higher than the social rate of
return to primary and secondary
education. Moreover, achieving
and sustaining adequate levels
of quality to capture these social
returns requires minimal stability
in public financing, arguing
against major reallocations away
from higher education. But this
does not argue for more public
spending on all higher education
programs. On the contrary; within
the envelope of total public
spending on higher education,
reallocation away from public
spending on undergraduate
training makes sense, since
such training probably has low
cost compared to private returns,
and can be accomplished by
greater reliance on private
universities and by increasing
tuition and other fees in public
universities, while ensuring
equitable access through loan
and scholarship programs.
A Knowledge Economy
Framework
A Knowledge Economy is one
that utilizes knowledge to
develop and sustain long-term
economic growth. Thus the
Knowledge Economy framework
focuses on four pillars to support
a successful knowledge
economy.
The first pillar of the
framework is an economic and
institutional regime that is
conducive to the creation,
diffusion, and utilization of
knowledge. A regime that
provides incentives which
encourage the use and
allocation of existing and new
knowledge efficiently will help to
foster policy change. The
economic environment must
have good policies and be
favourable to market
transactions, such as being
open to free trade and foreign
direct investment. The
government should protect
property rights to encourage
entrepreneurship and
knowledge investment.
The second pillar is a well-
educated and skilled population
that creates, shares, and uses
knowledge efficiently. Education,
especially in the scientific and
engineering fields, is necessary
to achieve technological growth.
A more educated society tends
to be more technologically
sophisticated, generating higher
demand for knowledge.
The third pillar is a dynamic
information infrastructure that
facilitates the communication,
dissemination, and processing
of information and technology.
The increased flow of
information and knowledge
worldwide reduces transactions
costs, leading to greater
communication, productivity and
output.
The final pillar is an efficient
innovation system of firms,
research centres, universities,
think-tanks, consultants, and
other organisations, that applies
and adapts global knowledge to
local needs to create new
technology. The generation of
technical knowledge leads to
productivity growth.
The Knowledge Economy
framework suggests that to be
effective knowledge
economies in which knowledge
is created, disseminated and
used well, the economies have
to have four pillars in place.
Policy advice would focus
attention on, which of the pillars
is in particular need, in terms of
appropriate policies,
institutions, investments and
coordination so that countries
can develop a knowledge
economy and sustain long-term
economic growth.
When it comes to Regulatory Structures and Mechanisms, the draft is more in favour of centralisation of
governance in education and recommends Common Regulatory Regime. The draft acknowledges the special
needs of the marginalised sections (poor, SC, ST, OBC, minorities, persons with disability),
but does not offer concrete steps in terms of affirmative action by the state
and leave the agenda of educational investment to philanthropic institutions.
Dr. Vibhuti Patel is Professor,
Advanced Centre for Women’s Studies,
School of Development Studies
Tata Institute of Social Sciences, Mumbai
The Knowledge Economy framework suggests
that to be effective knowledge economies in which knowledge is created, disseminated and used well,
the economies have to have four pillars in place.
Policy advice would focus attention on which of the four pillars is in particular need,
in terms of appropriate policies, institutions, investments and coordination,
so that countries can develop a knowledge economy
and sustain long-term economic growth.

Meditation
Joy of Living
M. J. Joseph
Remebering the imperative
of Christian discipleship, one
should explore the cardinal
principles of Christian calling.
“Called by God” and “ sent by
Christ” as “ God’s co-worker”
(1 Cor. 3:9) and “apostle of
Christ”, is the foundation stone
of one’s ministerial calling. In
every Christmas season, we
celebrate God’s involvement in
human affairs by singing the
Chorus, “Joy to theJoy to theJoy to theJoy to theJoy to the world! Theworld! Theworld! Theworld! Theworld! The
Lord is come”.Lord is come”.Lord is come”.Lord is come”.Lord is come”.
The song continues with the
following lines: He rules the
world with truth and grace; And
makes the nations prove; The
glories of His righteousness And
wonders of his love…”.
The heavenly host expressed
the divine joy on the birth of
Jesus, the Saviour, singing,
“Glory to God in the highest and
on earth peace among men with
whom he is pleased”. As God’s
fellow workers and servants of
Christ, we are called upon to
continue the divine joy of
mission as the gospel
imperatives of Jesus: “Go, and
preach; “Go and heal” and “Go
and teach” (Max Warren).” To give
light to those who sit in darkness,
and in the shadow of death, and
to guide our feet into the way of
peace”(LK.1:79) is indeed an
exciting business. As Helen
Keller puts it, “it is most exciting
when it is lived for others”.
Therefore, the joy in commitment
is to be generated and shared
through words of humility,
compassion, justice concern
and action as the know-how of
the Kingdom of God which Jesus
preached. “Serving one another
in love” and “forgiving one
another” are compulsions from
above, for common good..” Be
good, get good, and do good”
(C.H.Spurgeon) which alone will
generate joy in our commitment.
“The best portion of a good man’s
life - his little, namelss
unremembered acts of kindness
and love” (William Wordsworth).
Pilgrimage of Christian life
What more do we need to
affirm our Commitment for “fruit
bearing”, “ burden bearing” and
“brand bearing” (Gal.5,6) in the
name of Christ?. Mission in
Christ’s way helps a gospel
activist to “enlarge our territory
and to keep us safe from evil,”
as Jabez prayed
(I Chro.4:10). The divine call is
“to live the gospel” (Fr. Francis
of Kurusumala) with
commitment, concern and
action. Giving praise to God for
everything generates joy in the
faithful. Living in gratitude is
nothing but focusing on “ love
which binds everything in prefect
harmony.”(Co.3:14).In family
relationship, Pope Francis has
exhorted the couple to have the
joy of living by saying and
practicing the words of wisdom
such as “I thank you”, “I forgive
you” and “ I am sorry”.
Welcoming the strangers is also
the hall mark of true
discipleship.
In order to be ‘Joyful and
Triumphant’, one should always
live with a social vision. This is
well stated in Job 29:15-17: “I
was eyes to the blind and feet to
the lame. I was father to the poor
and I broke the fangs of the
unrighteousness and made him
drop his prey from his teeth.”This
is in tune with the divine
testimony in St.Matthew 25:40:
“…as you did it to one of the least
of these my brethren, you did it to
me”. Living with a sense of
stewardship as parents of God’s
creation also adds joy to the
earth.
In the Encyclical of Pope
Francis under the title, Laudato
Si (I praise Thee), one may find
the factors that diminish our joy
of living together on earth. In
Isaiah 24:5, we read, “The earth
lies polluted under its
inhabitants”. This is due to the
lack of commitment to protect
God’s creation. “To preach the
gospel to the whole creation”
(MK.16:15) is also a gospel
mandate in our Christian
commitment. A caring attitude to
nature speaks of our
commitment to the integrity of
Creation. Our relationship with
nature is also a contributing
factor to human wholeness.
Be prepared
to overcome hurdles
In 2 Cor.6b-10, St.Paul
teaches us a noble lesson of
divine grace upon his servants:
“We are treated as imposters,
and yet are true; as unknown,
and yet well known;…as
sorrowful, yet always rejoicing; as
poor, yet making many rich…” As
the fragrance of Christ, we are
asked to give thanks to God in all
circumstances, for this is the will
of God in Christ Jesus.”
(1 Thess.5:18). As St. Augustine
puts, “Man’s chief end is to glorify
God and enjoy him for ever”. For
this, we need to get involved in
God’s concerns as the servants
of Christ, remembering that
“service is the rent we pay for our
room on earth”. The power of love
rather than the love of power
empowers us with the noble
ideal of giving the best for the
divine cause. Abel is
remembered in the Christian
liturgy for what he gave”
(Heb.11:3) having set an
example to live by the Words of
Jesus: “It is more blessed to
give than to receive” (Acts. 20:35).
The service we render to others
by word and deed is only “a drop
in the ocean”. Joy comes to us
through that one drop. Our lives
are to be like rivers, not
reservoirs and not cisterns”. Do
we live by the environmental
legacy of the Dead Sea or the
Sea of Galilee? One would recall
the words of Mother Teresa when
someone commented on her
work of charity. To quote: “Mother,
what you are doing is only a drop
in the ocean”. Mother replied:
“True, what we are doing is just
a drop in the ocean, but the ocean
would be that much poorer
without that drop”. Yes, we need
to keep the spirit of service at the
boiling point” (Rom.12:11-
William Barclay’s trans.).
Joy of leaving foot prints on
the sands of time requires
willingness on our part to live by
the demands of the gospel
(cf.Jn.12:.24).We need not have
to be great to do something , but
we need to do something to
become great. A quote from the
prayer of Mar Aprem, the Father/
Teacher of the Church, is to be
remembered. Looking at a bird,
being seated on the branch of a
tree in his courtyard, he said: “O
bird, unless and until you take
the figure of the Cross, you will
not be able to fly. If your wings do
not take the shape of the cross,
you will always remain on the
earth”. The prayer of Dag
Hammarskjold, former Secretary
General of the UN, is worth
recalling when we desire to live
with a joyful heart:
“Lord, give me a pure heart
that I may see Thee; A humble
heart that I may hear Thee; A
heart of love that I may serve
Thee; A heart of faith that I may
live Thee”. The secret of joy lies
in this prayer.
The Rev. Dr. M. J. Joseph is former
Principal of Mar Thoma Theological
Seminary,Kottayam, and former Director
of Ecumenical Christian Centre,
Bangalore.
Statelessness and Human Trafficking
A ‘Human Rights’ Concern
Jaisy Karingattil
The World Council of
Churches(WCC) and the
Christian Conference of
Asia(CCA) jointly organized an
international consultation on
Statelessness and Human
Trafficking at Chiang Mai,
Thailand, from 21 to 23 May
2019.
The term ‘stateless person’
means a person, without a
nationality, or not recognised as
a citizen of any country. Stateless
persons have been described as
non-persons, unclaimed
outcasts, or the forgotten people.
Therefore, a stateless person is
a person who is not considered
as a national by any state under
the operation of its law. The
Article 15 of the Universal
Declaration of Human Rights
makes it clear that everyone has
a right to nationality. Without
nationality, individuals face an
existence characterised by
insecurity and marginalisation.
Stateless people are the most
vulnerable in the world, often
denied enjoyment of rights such
as equality before the law, the
right to work, education or
healthcare. Stateless persons
are generally denied enjoyment
of a range of human rights, and
are prevented from participating
fully in the society.
Today, at least 10 million
people in the world are
estimated to be stateless. Thus
statelessness is both a cause
and a consequence of
discrimination, exploitation and
forced displacement in all
regions of the world. The
following categories of persons
are called stateless: 1. Migrant
populations with difficulties to
prove identity and nationality.
2.Persons living in border areas,
3. Minorities and persons who
have perceived or actual ties with
the foreign countries.
4. Nomadic or semi-nomadic
populations. 5. Persons who
have been trafficked or
smuggled. Therefore, Stateless
People are individuals who are
not recognized as citizens by any
country of the world, and
consequently are denied basic
human rights – rights that
individuals often take for granted:
the right to health care, to
education, to own property, to
travel, to get a birth or death
certificate, etc. Without protection
from any state due to their lack of
legal identity, stateless people
are vulnerable to discrimination,
exploitation, violence. Women
and children are particularly
vulnerable to exploitation and
social exclusion.
In some cases, there might
be a close connection between
statelessness and internal
displacement. The internal
displacement may cause
statelessness and prevent the
people from enjoying their rights.
In some cases, adoption,
marriage, divorce and change of
nationality will lead to
statelessness.
The impact of statelessness
is very severe on the lives of
people.They are not permitted to
own land, houses or business.
They are not eligible for food
subsidies or for admission to
public hospitals; they cannot be
employed by government
agencies and state –owned
enterprises. They can’t have jobs
and do skilled works; they do not
have the right to vote in the
elections; they can’t access
passport or other travel
documents. Therefore, they
experience great difficulties to
enter or stay in the country.
Statelessness puts a person
at the great risk of becoming a
victim of human trafficking. It
increases the vulnerability to
sexual and gender based
violations. It leads to child
prostitution and child
pornography.
Human trafficking is the third
largest organized crime, globally
and the number is increasing
every year. Almost 80% of all
worldwide trafficking is for sexual
exploitation, with an estimated
The impact of statelessness is very severe on the lives of people.They are not permitted to own land, houses
or business. They are not eligible for food subsidies or for admission to public hospitals; they cannot be
employed by government agencies and state –owned enterprises. They can’t have jobs and do skilled works;
they do not have the right to vote in the elections; they can’t access passport or other travel documents.
Dr. JaisyKaringattil is
Asst. Professor,
CSI College for Legal Studies, Kottayam

399
Mammen Varkey
Post Easter Reflections: The Path of the Cross will Lead to Resurrection - 6
Was it not the declaration of their unwillingness
to travel along the path of the Cross?
“On the evening of that day“On the evening of that day“On the evening of that day“On the evening of that day“On the evening of that day, the first day of the week,, the first day of the week,, the first day of the week,, the first day of the week,, the first day of the week,
the doors being shut where the disciples were, for fear ofthe doors being shut where the disciples were, for fear ofthe doors being shut where the disciples were, for fear ofthe doors being shut where the disciples were, for fear ofthe doors being shut where the disciples were, for fear of
the Jews, Jesus came and stood among them and said tothe Jews, Jesus came and stood among them and said tothe Jews, Jesus came and stood among them and said tothe Jews, Jesus came and stood among them and said tothe Jews, Jesus came and stood among them and said to
them, “Peace be with you.” When he had said this, hethem, “Peace be with you.” When he had said this, hethem, “Peace be with you.” When he had said this, hethem, “Peace be with you.” When he had said this, hethem, “Peace be with you.” When he had said this, he
showed them his hands and his side..........showed them his hands and his side..........showed them his hands and his side..........showed them his hands and his side..........showed them his hands and his side..........
.... John: Chapters 20 & 21.... John: Chapters 20 & 21.... John: Chapters 20 & 21.... John: Chapters 20 & 21.... John: Chapters 20 & 21
It is very critically important to
reflect deeply on how the Risen
Master encountered his beloved
disciples whom he had sent, as
the Father had sent him, John
20:21, but, so sadly, who had
gone for ‘fishing’. Humanly
thinking, it would be terribly
disturbing that the Risen Master
even after personally meeting
them and interacting with them,
and sending them to continue
the mission they had been
entrusted with, seven of them
went back to their old life, the life
of fishing. It should be, definitely,
normative for us how the Risen
Lord responded to such a
terrible situation of seven of the
specially chosen disciples,
majority of the twelve, refused
in a way, to be sent out by him.
Many memories
Definitely, the Risen Master’s
words, ‘As the Father has sent
me, so I send you’, would have
brought to their active memory,
what all things had happened in
their Master’s life as he was sent
by the Father. Many memories,
sweet, hard and painful, would
have arisen in them!
Rejection of the paths/
ways of the world
When their Master began his
public ministry, clearly
manifesting the indwelling of the
Holy Spirit, and the Father’s
approval of the way he chose,
Luke 3:22, the first thing that he
did was the unequivocal
rejection, by overcoming the
three temptations, of the paths/
ways of miracles, comfort and
wealth, and power. Luke 4:1-13.
In other words, though he began
his ministry declaring, “The time
is fulfilled, and the kingdom of
God is at hand”, Mark 1:14, he
also categorically said that his
way would not be the way of
miracles, of power etc.
The way for
the Good News to the poor
In Nazareth, in the
synagogue, he read from the
book of Isaiah, “The spirit of the
Lord is upon me, because he
anointed me to preach good
news to the poor. He has sent
me to proclaim release to the
captives and recovering of sight
to the blind, to set at liberty those
who are oppressed, to proclaim
the acceptable year of the Lord”
and said, “Today this scripture
has been fulfilled in your
hearing”. Luke 4:18-20.
Unhesitatingly he announced
that his ministry was bringing
good news to the poor, giving
release to the captives, liberating
the oppressed etc. But he also
made it public that his way was
not of shallow prosperity, ease
and comfort, force and power.
Without leaving any
element of doubt
Only three more incidents
from the life of the Master are
pointed out. Jesus told the man
who wanted to follow him, “Foxes
have holes, and birds of the air
have nests; but the Son of man
has nowhere to lay his head”.
Luke 9:57,58 (RSV). To all the
disciples, to all those who
wanted to follow him, Jesus, very
clearly, said that his way was not
a way of prosperity and comfort,
wealth and possessions. And
that his way was the way of the
cross. On another occasion
Jesus very bluntly said, “If any
man would come after me, let
him deny himself and take up his
cross and follow me……” Mark
8:34,35. He made it quite clear
that only those who were willing
to take up their cross, could
follow him. And that his way was
not the way of easy, comfortable,
safe self-aggrandizement. In fact,
when Simon Peter drew out the
sword and struck the high
priest’s slave and cut off his right
ear, Jesus powerfully told him,
one of his chief disciples,”Put
your sword into its sheath; shall I
not drink the cup which the
Father has given me? John
18:11. Leaving not even an
element of doubt, Jesus was
saying to Peter and his other
disciples that his way was not the
way of the sword, of force, power
and position, but of the cross.
They were sent along the
path chosen by the Father
for their Master
Having fully proved with his
life that he absolutely fulfilled the
Father’s plan for him and fully
journeyed through the way of the
cross, and having proved to the
disciples the approval of the
Father with his resurrection, the
Risen Master told them, “As the
Father has sent me, even so I
send you”. So it became quite
clear to them that they were being
sent along the path of the Cross.
An open declaration
The disciples’ long
interaction with Thomas must
have re-inforced their hesitation
to go along the path of the
Cross. The going out for fishing
of the seven disciples was an
open declaration of their
unwillingness to go out
traversing the path of the cross.
In a way, an open declaration of
their rejection of the
discipleship. It is here, how the
Risen Master encountered
them, becomes supremely
important.
A ‘Human Rights’ Concern
Statelessness and Human Trafficking
1.2 million children being bought
and sold for sexual slavery every
year. India as a nation is still
being used by the traffickers as
a receiving, sending and also as
a transit country. Women and
girls are the main victims of
human trafficking in India. They
are then forced into prostitution,
forced marriage, and domestic
work.
In addition to trafficking for
prostitution, girls and women
are also bought and sold for
forced marriages in women-
deficit areas due to female
infanticide. The forced children
are subjected to physical and
sexual abuse and treated as
slaves. In many cases, trafficked
children and women are at risk
of all manner of ills, from
unwanted pregnancy, HIV/AIDS,
cervical cancer, severe physical
injury, violence, drug abuse and
more, not to mention the
emotional trauma and long-run
psychological impact.
The human trafficking is
omnipresent and is considered
as a complex problem in any
society. States, no matter
powerful or weak, only partially
address the issue by using the
legal and administrative
mechanism. The
implementation of effective
legislation and policies by
governments is necessary to
address the situation.
The issue of statelessness
must be addressed in a
comprehensive manner. The four
dimensional actions based on
Identification, Prevention,
Reduction and Protection are
necessary for the elimination of
statelessness.
Churches need to take an
active role in the promotion of
human rights for justice and
peace, in solidarity and in an
ecumenical spirit to reduce
statelessness and combating
human trafficking. The churches
can help to register stateless
people for identity cards and
solve their human rights issues.
It can start centres for para-legal
work to help stateless people.
Churches should provide a safe
place for stateless people with
acceptance and solidarity. It
should provide some space for
the stateless and improve the
visibility of stateless people.
The states must confer
citizenship to prevent and
reduce statelessness and
protect the basic human rights
of citizens and stateless people.
Faith communities, NGOs and
stateless persons should work
together to remedy and to
prevent, statelessness.
according to a piece by him in The Wire.in, followed
explicit instructions from the proprietor not to mention
Prime Minister Modi in his show “Masterstroke” or to even
carry any pictures of his.
The de-legitimisation of mainstream media has been
achieved by communicating directly with citizens and
voters, by leaning on private sector media outlets in ways
that lead to increasing self-censorship, and by giving
interviews to only those journalists with whom the prime
minister is comfortable.
Murder, attacks, trolling, co-option, fake news
De-legitimisation is also achieved by threats and
violence. Gauri Lankesh was murdered in September
2017 for being a critic of right wing extremism, an
unprecedented act of silencing, the chilling effect of which
still endures. Scroll.in correspondent Malini
Subramaniam’s house was attacked in Jagdalpur in
How is it changing?
2016; a petrol bomb was hurled at the house of Patricia
Mukhim, the Shillong Times editor, last year.
The ultimate de-legitimisation of the media as an
institution however comes from co-option by the ruling
establishment. During the first tenure of the NDA
government led by the BJP this has been particularly true
of television, with a host of channels—Zee News, India
TV, Republic TV, Times Now, among others—turning
openly partisan. There are enough examples of this on
YouTube to prove the point.
The same five-year period which has seen the
changes described above has also seen a significant
rise in independent media, most of it online, several
offering specialized content.
Civil society and the more thoughtful sections of
English and regional media need to heft the efforts to
counter fake news. Do we have the laws to deal with this
phenomenon? If court cases are being filed by individuals
under horrific attack, what becomes of them? Do they
get support from the legal community and their media
compatriots?
More people need to simply recognize the much
enlarged landscape that the media has become.
– Sevanti Ninan,– Sevanti Ninan,– Sevanti Ninan,– Sevanti Ninan,– Sevanti Ninan,
Courtesy: SabrCourtesy: SabrCourtesy: SabrCourtesy: SabrCourtesy: Sabrang, June 12,ang, June 12,ang, June 12,ang, June 12,ang, June 12, Indian Cultural ForumIndian Cultural ForumIndian Cultural ForumIndian Cultural ForumIndian Cultural Forum
To
LEARN
is
to
EARN

Theviewsexpressedinthispaperarenotnecessarilythoseoftheeditors.
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EditorEditorEditorEditorEditor
Valiyapurayidam
Mammen Varkki
To Read
without Reflecting
is like
Eating without Digesting
– Edmund Burki
United Nations to commemorate
religious persecution victims
The United Nations has
established an International
Day Commemorating the
Victims of Acts of Violence
Based on Religion or Belief.
The U.N.’s General
Assembly passed the
resolution without objection on
4 June, setting August 22 as the day commemorating victims of
anti-religious violence.
“The world has been experiencing an unprecedented rise of
violence against religious communities and people belonging to
religious minorities. Any act of violence against people belonging
to religious minorities cannot be accepted,” said Jacek
Czaputowicz, Poland’s foreign minister, speaking before the
General Assembly. Poland introduced the resolution creating the
day. He cited recent “appalling acts of violence” against mosques
in Christchurch, New Zealand and Easter Sunday bombings of
churches in Sri Lanka. – UN News– UN News– UN News– UN News– UN News
Repeated raids on Jesuit activist
An eight-
member team of the
Maharashtra police
raided the Bagaicha
campus, the
residence of the 83-
year-old Father Stan
Swamy at Namkum
near Ranchi, the
Jharkhand state
capital. The raid that
started at 7:15 am
on 12 June continued for 3.5 hours.
“The raids and arrests are part of the government’s growing
attempts to stifle dissent and intimidate those who are fighting for
justice.” “He is an exceptionally gentle, honest and public-spirited
person said the Jharkhand Janadhikar Mahasabha (Grand Council
of people’s rights in Jharkhand).
The Maharashtra police had earlier raided the priest’s
residence on August 28, 2018.
In the latest raid, the police searched the priest’s belongings
and took his computer hard disk and internet modem and forced
him to give his email and Facebook passwords. Thereafter, they
changed the passwords and seized these accounts.
“The Jharkhand Janadhikar Mahasabha condemns repeated
raids on Stan Swamy and arrests of other human rights activists,”
the statement said.
The rights group noted that the Jesuit priest has worked for the
rights of Adivasis and other underprivileged groups in Jharkhand.
He has taken up issues such as displacement, corporate loot of
resources, the condition of under-trials and Panchayats (Extension
to the Scheduled Areas) Act, 1996 (PESA).
The priest, popularly known as Stan, has criticized the
Jharkhand government’s attempts to amend land laws and the
land acquisition act in the state. He is also a strong advocate of
the Forest Rights Act, PESA and related laws.
The rights group also recalled the arrest of Surendra Gadling,
Sudhir Dhawale, Mahesh Raut, Shoma Sen, and Rona Wilson on
June 6, 2018 and their continued imprisonment in the Yerwada
Central Jail in Pune.
The group demanded immediate end to the raids, dropping all
“false charges” against human rights activists across the country
and release of those arrested. “These harassments are politically
motivated and wholly unjustified,” it further added.
– Matters India, June 12’19– Matters India, June 12’19– Matters India, June 12’19– Matters India, June 12’19– Matters India, June 12’19
Christian Conference of Asia
Congress of Asian Theologians
The Christian Conference of Asia (CCA) has announced the
decision to hold the Congress ofAsian Theologians (CATS) – IX in
Medan, Indonesia. Originally it was scheduled to be held in Sri
Lanka from 5 to 10August 2019. The venue of CATS – IX has been
shifted to Medan, Indonesia. However, the original dates scheduled
(from 5 to 10 August 2019) will remain unchanged.
Those who have already applied to attend the CATS-IX as per
the original notification will be informed about the selection by 25
June, 2019.As uncertainty cropped up during the registration process
towards the end of April with regard to the venue and the Easter day
bombing in Sri Lanka, several applicants could not complete the
registration formalities or forward their specific request for travel
bursaries. In this situation, CCA will accept additional nominations
and registrations and receive new applications until 20 June, 2019.
The CATS-IX will be hosted by Gereja Bethel Indonesia (GBI) in
Medan, North Sumatra in Indonesia. GBI is a member church of the
Communion of Churches in Indonesia (CCI).
The theme of CATS-IX will be ‘Reconciliation, Renewal and
Restoration: Divine Indicative and Human Imperative’.
More than 100 Asian theologians and Asian Diaspora
theologians including Asian descendants from different parts of
the world are expected to participate in the CATS-IX. – CCA– CCA– CCA– CCA– CCA NewsNewsNewsNewsNews
How is it changing?
On June 12, 2019, the Supreme Court ordered the immediate release on bail of freelance journalist Prashant Kanojia,
who was arrested on June 8 afternoon for social media posts about Uttar Pradesh chief minister Adityanath.
The vacation bench of Justices Indira Banerjee and Ajay Rastogi observed that Kanojia’s arrest and remand were
illegal, and went against personal liberty, Live Law reported. Apart from Kanojia, two more journalists were arrested
by UP Police over these comments. Several Press Organisations including the Editors Guild issued statements
condemning the “arbitrary” arrest and called it “an effort to intimidate the press and stifle freedom of expression.”
When journalists areWhen journalists areWhen journalists areWhen journalists areWhen journalists are
arrested on the basis of theirarrested on the basis of theirarrested on the basis of theirarrested on the basis of theirarrested on the basis of their
social media posts, it issocial media posts, it issocial media posts, it issocial media posts, it issocial media posts, it is
imperative to ask – what is itimperative to ask – what is itimperative to ask – what is itimperative to ask – what is itimperative to ask – what is it
about social media thatabout social media thatabout social media thatabout social media thatabout social media that
prompts this degree of punitiveprompts this degree of punitiveprompts this degree of punitiveprompts this degree of punitiveprompts this degree of punitive
action? In her report, Howaction? In her report, Howaction? In her report, Howaction? In her report, Howaction? In her report, How
India’s Media LandscapeIndia’s Media LandscapeIndia’s Media LandscapeIndia’s Media LandscapeIndia’s Media Landscape
Changed Over FiveChanged Over FiveChanged Over FiveChanged Over FiveChanged Over Five YYYYYears,ears,ears,ears,ears,
Sevanti Ninan analyses howSevanti Ninan analyses howSevanti Ninan analyses howSevanti Ninan analyses howSevanti Ninan analyses how
widespread emergence ofwidespread emergence ofwidespread emergence ofwidespread emergence ofwidespread emergence of
multiple media platformsmultiple media platformsmultiple media platformsmultiple media platformsmultiple media platforms
including social media, isincluding social media, isincluding social media, isincluding social media, isincluding social media, is
redefining the role of the mediaredefining the role of the mediaredefining the role of the mediaredefining the role of the mediaredefining the role of the media
in politics and government, andin politics and government, andin politics and government, andin politics and government, andin politics and government, and
the relationship between thethe relationship between thethe relationship between thethe relationship between thethe relationship between the
two. Below is an abdridgedtwo. Below is an abdridgedtwo. Below is an abdridgedtwo. Below is an abdridgedtwo. Below is an abdridged
version of her report whichversion of her report whichversion of her report whichversion of her report whichversion of her report which
appeared in The India Forum.appeared in The India Forum.appeared in The India Forum.appeared in The India Forum.appeared in The India Forum.
The five-year period of 2014-
2019 has seen such an
explosion of media creation and
media use in India that the
answer to the question, who is
the media, has become, literally,
everybody.
Many developments that
contributed to this end: the
explosion of internet connectivity
and cheap smartphones in
small town and rural India,
leading to growing numbers
online and on social media. With
500 million Indians on the
Internet by the end of 2018 (a
growth of 65% over 2016), the
acquisition of WhatsApp by
Facebook in February 2014 and
its accelerated growth in India
thereafter has meant that the
messaging app now has over
200 million users in India. The
65% growth is partly explained
by the launch of Reliance Jio in
September 2016, the 4G telecom
service of Reliance Industries
which was free for six months.
Access to media tools—a
cheap smartphone with a
camera, an online app on which
you can edit your video — has
become a marker of changing
demography.
Changing demography has
also led to changing the Indian
psyche where, now, if a coaching
centre catches fire, passers-by
now stop and shoot a video.
When people lynch or rape they
also shoot a video to record it.
De-legitimising
mainstream media
In the five years of the Modi-I
regime, party and government
operated on a simple formula:
delegitimise existing media and
create your own channels of
communication with the voter
and citizen.
Narendra Modi was elected
in May 2014. In June Scroll.in
reported that the Prime Minister
had asked both senior
bureaucrats and cabinet
colleagues to refrain from
speaking with journalists. When
surveyed on whether the
government had really clammed
up, journalists covering
government said cabinet notes
and cabinet meeting agendas
were no longer available, nor
were inter-ministerial exchanges
coming out.
Prime Minister Modi also
started a monthly radio
programme, “Mann Ki Baat” on
All India Radio, and the
programme quickly began to
drive stories in the press and on
television.
The notion that the
government needs mainstream
media was made to stand on its
head. It was the other way
around. With major media
houses given to holding
sponsored events every year as
a source of revenue, they needed
the Prime Minister and ministers
to speak at their events. If you
displeased the government,
participation was withdrawn.
A more drastic instance of the
government leaning on a major
newspaper came when the
editor of the Hindustan
Times resigned, in September
2017, just 14 months after joining
the paper. The Hindustan
Times had been running a “Hate
Tracker” since July, which it
described as “a national
database on crimes in the name
of religion, caste, race”. After the
editor’s exit it was taken down.
Increased self-censorship
Over these five years, more
than any time in the past, media
houses in India (TV, print and
online) discovered the virtues of
self-censorship. Published
news items disappeared from
websites. TV channels dropped
interviews or stories done by their
correspondents.
The resignation of the ABP
anchor Punya Prasun Bajpai,

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