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Defectors & traitors started to get their price.

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  • Aji Thomas
    Dear members God is Grate. I pray for the sole of the Bishops who defect our Holy And Apostolic Church and the Holy Father. What ever they deserve they are
    Message 1 of 3 , Apr 20, 2002

      Dear members

      God is Grate. I pray for the sole of the Bishops who defect our Holy And Apostolic Church and the Holy Father. What ever they deserve they are already started getting it. They will get more in near future. I have a request to our Holy Synod, what ever happened please does not accept these bishops back, and they will backstab us again. We should be very thankful to the Indian Orthodox Church (Very soon they may change their name in to Hindu Orthodox Church) to accept these back stabbers are started treating them as traitors from the first day.

      You can read the attached article published in �Indian Orthodox Herald�. Please note that these IOC got one more position �CATHOLICOSE � PATRIARCH� beautiful, keep it up. This man is sitting on DEVALOKAM THRONE (They can kept aside the Throne of St. Thomas as per the instruction of a non Christian, very soon they may even remove the name Jesus also from their vocabulary) is going to be another Hitler.

      Aji Thomas David



      +Kuriakos Thottupuram, Ph.D., D.D.

      Cor-Episcopos Kuriakos Thottupuram God was so merciful to the Holy Orthodox Church of Malankara that, despite the unworthiness and sinfulness of her members and leaders, He heard her cries and prayers by letting a glorious and festive Assembly of the Malankarese Syrian Christian Association take place at Parumala on March 20, 2002 under the saintly presidency of the Catholicos-Patriarch of the East, His Holiness Mar Thoma Basilios Matthews II, and under the masterful leadership of His Eminence Dr. Mor Makarios Thomas of North America and Europe, a senior prelate of the Church of Malankara.According to the reports received, everything went well as planned and organized without any disruption either from the dissident group or from within.

      The most important item on the agendum was to settle a dispute raised by the dissident group as to whether the Catholicos is also the Metropolitan of Malankara.The Catholicos of the East is the spiritual head of the church; and the Metropolitan of Malankara is the administrative head of the Church.Unfortunately, when the 1995 Supreme Court verdict was announced, since Matthews II was both the Catholicos and the Metropolitan of Malankara, the court highlighted only his higher spiritual rank when recognizing his tenure as the supreme head of the Church of Malankara.This was enough room for the dissidents to start another court fight.The issue came back to the Supreme Court of India.The Honorable judges did not say that Catholicos Matthews II was not the Metropolitan of Malankara, but recognizing that he was the Metropolitan of Malankara who only possesses the canonical authority (according to the Constitution of the Church) to convene the Assembly of the Malankarese Syrian Christian Association asked him to convene that assembly with the stipulation to prove his mandate based on a majority votes of the assembly he convenes or to step down as Metropolitan of Malankara if he fails to prove it.It was the first item on the Agenda of the Assembly of the Association.The Assembly almost unanimously recognized the Holy Father as Supreme Metropolitan of their Church.Congratulations, Most Holy Father! We are proud of you!! Tho bashlom Aboun Kadisho Gabyo!!!

      There were many other items on the agenda; but one of them is worthy of our special consideration.It was the induction of the four prelates who were ordained bishops in the dissident schismatic group that was under the Syrian Patriarch of Damascus into the membership of the college of bishops of the Orthodox Church of Malankara.This writer had the opportunity to observe the career of these bishops, particularly to scrutinize and examine their statements as reported by the news media. It may not be politically correct for me state my impression on them.However, as a writer I would like to be honest because I love my church and the people I serve.My personal impression on them is that they all returned to Orthodoxy not on a deep commitment to the Catholicate of the East or because of their loyalty for the See of St. Thomas in the East.On the contrary, it was expediency, I believe, that became the source of their decision to return to their mother church.Most of the statements reportedly made by these bishops reflect ambivalence, which tells this writer that there is a lack of deep commitment to the Catholicate and the Holy See of St. Thomas in the East.In other words, it seems to this writer that at least some of them keep their options for change of loyalty if necessary.

      One of them told me once that he was for the two groups to take divergent paths and seek their destiny.Another bishop emphatically told me that he would always stay with his flock directly under the Patriarch of Damascus even if his dissident group in India becomes reunited with the Catholicate, because his diocese was instituted by the Patriarch independent of the Church of Malankara, and because he was not a member of the Episcopal Synod of the Jacobite Church in Malankara.He told some of his former priests that he had returned to Catholicate prior to the Assembly of the Malankarese Syrian Christian Association in order to earn �credibility� from mainstream Orthodoxy.���� It is fun to watch that when he decided to return to the Catholicate, he had none to follow him.He is the only one who came to the Catholicate without a flock to tend.Now the Church of Malankara has to find a fold for him to watch over!It is said that another prelate published a booklet with the name �It is a Matter of Faith� (Ithu Vishvasante Karyam), to defend his Jacobite faith under the Patriarchate of Damascus.When the Supreme Court ruled that the Catholicate was canonical and valid he returned to Orthodoxy without much scruple.

      Another bishop came under the protectorate of the Catholicate not because of his love for the Catholicate either; he was not in harmony with his boss, and he was trying to find a secure place when it was politically expedient for him to shift his allegiance as a result of the 1995 Supreme Court decision.When he came to Orthodoxy his following also was negligible.It is reported that he tried again to go back under the Patriarchate of Damascus as the Catholicos� position as the Metropolitan of Malankara appeared shaky and became clouded as a result of the court cases questioning it. According to reports received, the Patriarchate returned his petition to his original diocese for further action, and the diocesan council/ diocesan assembly asked him to re-register all his personal properties in the name of the Jacobite Church and wait a number of years before he could enjoy any episcopal privileges and honors in his previous position.

      What shall we infer from these?Can political expediency be the foundation of a serious commitment?Are the recommendations in favor of these prelates from some influential lay leaders or clergy the foundations of their loyalty to the Catholicate or the Holy See of St.Thomas?�� Do they really confess that the See of St. Thomas a canonical reality?Do they believe that the Catholicate is a patriarchal rank?I tend to believe that if they have played on political expediency now, they may do it again in if it serves their purpose.Our position may be misinterpreted.Do not think that this writer distrusts them.What they have to do is to prove their commitment and loyalty to this Church, to the Catholicate and to the Holy See of St. Thomas.It takes time.We love to see them committed to this Church, and to this Church only and serving this Church.Therefore, this writer suggests that the Holy Synod be cautious when taking major decisions on these prelates.

      Let me highlight a couple of examples from the history of other churches:The late Bishop Mor Paulos Philexinos of Thozhiyur defected to the Malankarese Syrian Catholic Church without anyone following him from his Thozhiyur Independent Syrian Church.Of course, they accepted him as a bishop (even by ordaining him a bishop as his previous ordination was invalid because it had originated from the Marthomite Church), but they kept him attached to a Church near Trichur without even the title of �Auxiliary�, because he did not come to that Church with a flock to tend.When Mor Severios Joseph defected to the same church from Orthodoxy, he was not given a diocese immediately. He had to wait until Mor Theophilos Yakub became invalid.

      Therefore, this is our suggestion to the members of the Holy Episcopal Synod of Malankara.Please do not jump into hasty decisions for these prelates.The Church of Malankara did not elect them to be bishops.There is a system, although it is imperfect, to elect a bishop in our Church.Did they go through that testing and screening process?If they were now simple priests in the Orthodox Church, would they be elected to become our bishops?Would they meet our criteria?Did they assume their present positions through a systematic process?

      We are obligated to keep their positions only if they were part of a package deal, i.e., if they returned with the entire dissident group.Hence we propose that these bishops should watch over a flock that they brought with them.It might take many years to test their loyalty and commitment; and if it is necessary we will reassign them in other dioceses after they have established themselves within orthodoxy.The bishops, who did not embrace orthodoxy without a sizeable flock to tend, should be assigned as bishops or auxiliary bishops of dioceses where the majority has been traditionally Orthodox.It is heard that these newly reconciled bishops insist on administering dioceses that are within the proximity of their native places, or on staying at the Diocesan Centers that are under the Catholicate control but are in heavily Jacobite districts (dioceses within the districts of Ernakulam, Trichur, etc.).

      We are of opinion that none of these bishops should be placed in vulnerable areas, which may later become a target of repossession by the Jacobite group.�� It is not to implicate any distrust about these prelates; it is to guarantee the safety and security of properties and possessions currently controlled by the Catholicate of the East.Let us not be divisive on the basis of �the South or the North�.We need to shuffle our bishops around (this is not to suggest transfer for bishops which has no precedence in Orthodoxy).�� It would be ideal not to place bishops within the immediate proximity of their native towns or villages.Bishops born and raised in the north should be placed in the southern dioceses, and those born and raised in the south should get a similar opportunity to serve our churches in the north.It is also important to think about inter-diocesan transfers for parish priests (of course this would require a uniform remuneration system).It is by taking steps like these that we epitomize the concept of universality (thibel) within our national church.

      The logic is very simple: If the newly reconciled bishops came with some parishes, let them rule over them.If they did not come with any parishes to watch over, the Holy Church is not obligated to give them a diocese on the basis of the reasons spelled out earlier; and even if any of them has to be given a diocese he should be assigned with a diocese where it is traditionally Orthodox.

      We would also like to make one more suggestion on the basis of our observation of them.We believe that their liturgical and monastic preparation is inadequate in view of our particular concept of what an orthodox prelate should be. I believe they need to be tuned up to fully fit into our type of hierarchal life and liturgical ministry.This is not to say that all bishops of the Jacobite group lack in these noble characteristics. However, it seems that some of them do not take monastic dietary practices seriously.

      Orthodox diocesan bishops are monks and they are supposed to observe monastic conventions, and according to which bishops have to normally abstain from meat and meat products.This writer does not mean that we should be pharisaic either.In a situation of emergency where meat is the only available food, consumption of meat or meat products by an orthodox bishop may not be scandalous.My basic point is to emphasize our noble traditions.Monastic practices such as this are generally part of the overall ascetical regimen to preserve chastity and other important virtues required for the disciplined Christian life of a bishop.Therefore, it would be wise to encourage these bishops to stay in our seminary or in one of our monasteries for a spiritual tune up for a few years.

      May we suggest the following to the Holy Synod and the new Managing Committee for these bishops who embraced the Catholicate and the Holy See of St. Thomas in the East:

      Let the bishops who have some parishes with them administer their respective dioceses.There are two bishops left without parishes of their own.The Holy Synod should think about appointing them assistant bishops to elderly metropolitans who need assistance.One may become an assistant to the Metropolitan of Malabar and the other an assistant to the Metropolitan of Niranam.It is important that none of them is assigned to the Diocese of Ankamali, where the See became vacant upon the demise of His Eminence Mor Theophilos Philipos of blessed memory.Ankamali must be shepherded by a thoroughbred Orthodox bishop who has possessed unshakable and unquestionable orthodoxy and exhibited unparalleled commitment and loyalty to the Catholicate and the Holy See of St. Thomas in the East.However, if they still insist that they should get their own dioceses, appoint one of them for Trivandrum, and the other for Mavelikara, the formidable bulwark of Malankarese Orthodoxy

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