Bp Dr. Thomas Athanasios
Kandanad Diocese

 You wrote a book on Orthodoxy: Theory and Praxis. What is Orthodoxy for you?
In the Christian context, the term “Orthodoxy” holds deep significance, representing the right expression of faith and worship, particularly as preserved by the Eastern Churches. It embodies their unique interpretation of Christianity, distinguished by various facets of church life, including faith, liturgy, culture, worldview, and rituals. These distinct characteristics collectively define their identity as “Orthodox” Churches.
My recent book, “Orthodoxy: Praxis and Ideology,” seeks to address the divergence between the theory and practice within these churches. Specifically, my focus is on the ecclesiology of the Eastern churches. In Orthodoxy, the church is defined as a liturgical community gathered for the sacred celebration of the Eucharist. This assembly transcends being a mere segment or subunit; it embodies the fullness of the Church, representing the body of Christ. The foundational scripture verse, “For where two or more are gathered in my name, there am I among them,” encapsulates the essence of Orthodox ecclesiology. In this context, the faithful come together as a community under the guidance of a bishop or presbyter to partake in the Eucharist in the presence of Christ, constituting the Church–the Catholic Church. The primary nature of the church is inherently local, with regional, national, or global structures representing associations of local churches. Their leaders serve as symbols of unity and universality, emphasizing that these churches are fundamentally liturgical communities rooted in local contexts, yet maintaining communion with similar churches.
Regrettably, in practice, there exists a glaring contradiction with this ideology, as most Orthodox Churches tend to be organized along national lines and structured hierarchically, resembling a pyramid with power-seeking leaders at the apex. These leaders often disregard the principles of Orthodox ecclesiology. It’s essential to acknowledge that this practice does not align with the core tenets of Orthodoxy. In my perspective, Orthodoxy embodies the celebration of an authentic heritage and tradition, which the Christian community has experienced throughout history. However, the current praxis deviates from this ideology, leaning towards a more bureaucratic and hierarchical approach.

What is ailing the churches today in India?
The challenges facing churches can be categorized into both external and internal realms. Historically, the early church effectively withstood external threats, but internal conflicts consistently eroded its strength. Today, the church encounters significant difficulties in addressing external challenges, including secularization, the influence of market economics, and the pervasive allure of materialism. Simultaneously, it struggles to combat internal issues such as corruption, a growing affinity for opulence, a pursuit of power and wealth, apathy and indifference towards injustice, and the resolution of internal conflicts.
Regrettably, there appears to be a significant shift within the church. It seems to have veered away from its roots as a dynamic movement proclaiming the kingdom of God. Instead, it has taken on the characteristics of an institution more focused on pursuing the interests of the establishment and personal gains. I believe that this fact is indeed a pressing concern within the church.

What according to you is the core of revelation of Jesus Christ to the world and do you think the churches are doing their call in India?
At the heart of Jesus Christ’s revelation to the world lies the profound message of ushering in the Kingdom of God on Earth–an assignment entrusted to Him. This revelation encompasses the boundless love of God for all of humanity and the vision of crafting an ideal human community, both of which were embodied in the act of Incarnation. Through His teachings and actions, Christ inaugurated a new world order founded upon values such as love, righteousness, fraternity, and the equitable distribution of resources.
Christ’s revelation extended beyond simply demonstrating God’s love and care for His creation. It also emphasized the concept of authentic humanity and the aspiration for an ideal community. The world was called to receive this transformative message with repentance.
As for the role of the churches in India, it have been criticized for adopting a corporate-like approach. At the same time there are numerous individuals and initiatives that wholeheartedly embrace their calling. Notable figures such as Mother Teresa, Maximilian Kolbe, Archbishop Romero, Dietrich Bonhoeffer, and Fr. Stan serve as inspiring examples of individuals who have lived lives aligned with the Lord’s vision. Their acts of compassion, selflessness, courage, and unwavering commitment to social justice embody the kind of witness envisioned by our Lord.
In light of this, there remains room for the Church in India to reflect on its practices and priorities, seeking a renewed commitment to the core teachings of Christ and a more profound impact on the world it serves.

You did your higher studies on Ireneaus and Sankara. What was the result of the study?
Focus of the study was on a comparative analysis of the theological methodologies employed by Ireneaus and Sankara in their respective theological pursuits. The primary objective of this research was to investigate how both of these influential thinkers developed their theological frameworks within the context of prevalent dualistic tendencies in religious and philosophical discourse.
One significant finding from the study was a shared emphasis on the utilization of scripture and revelation as integral components of their theological inquiries, all in pursuit of a singular objective: uncovering the truth, specifically the unity of reality. Despite the differences in their historical and cultural contexts, Ireneaus and Sankara converged in their monistic perspectives. This convergence offered a valuable means to break free from the dualistic influences of Western thought, particularly rooted in Greek philosophy. Instead, their theological methodologies guided them towards a more unified understanding of reality, one that resonated with the teachings found within sacred Scriptures.
In summary, the study underscored how Ireneaus and Sankara, through their distinct theological approaches, provided pathways to transcend dualism and harmonize with the unity of reality as envisioned within sacred Scriptures.

As Christians living in a predominantly Hindu culture what we have to learn from Hindu culture?
As Christians living in a predominantly Hindu culture, there are valuable lessons we can glean from the rich tapestry of Indian culture. It’s important to note that Indian culture is a complex amalgamation of various influences, and it wouldn’t be accurate to solely characterize it as “Hindu culture.” Instead, our culture in India is inherently diverse, drawing from different ethnicities, languages, racial backgrounds, and religious beliefs.
While acknowledging that Hinduism has played a significant role in shaping our pluralistic culture, we should also recognize the broader influences that have contributed to its diversity. One key lesson we can learn from this diversity is the importance of tolerance toward other religious traditions. Hinduism’s historical acceptance and coexistence with various faiths have left a lasting impact on the cultural and religious fabric of India. This spirit of tolerance can guide our behavior in a pluralistic society, encouraging us to live sensitively and respectfully alongside people of different beliefs, without causing offense.

We Christians move beyond
a minority complex…
uniting in the common
struggle for equality
and freedom
for everyone in society.

Another noteworthy contrast we observe is the organizational structure of our churches, often characterized by hierarchy and rigidity. In contrast, Hinduism exhibits a more flexible and adaptive approach. Learning from this adaptability, we can explore ways to infuse vitality and dynamism into our church organizations. By incorporating certain elements from Hindu culture, we can strive to make our churches more vibrant and responsive to the evolving needs of our congregations and communities.
In essence, our experience as Christians in India is a unique opportunity to embrace the diversity of our culture, learn from the spirit of tolerance, and adapt our religious organizations to better serve our dynamic and pluralistic society, all while respecting the rich heritage that surrounds us.

It is often said that the Orthodox Church is primarily a church of tradition in contrast to the Catholic Church which is the Church of authority. How do you envisage authority and how do you see tradition?
It’s often noted that the Orthodox Church is characterized as a church of tradition, while the Catholic Church is seen as the Church of authority. However, I believe that there’s a nuanced interplay between authority and tradition in both these Churches.
In the case of the Catholic Church, while it exercises ecclesiastical authority, it does so within the framework of its rich tradition. Tradition undeniably plays a pivotal role in shaping the exercise of authority within Catholicism. Therefore, I don’t view these two Churches as being at opposite ends of a spectrum.
Within the Orthodox Churches, there is a profound recognition that traditions are not only significant but binding on the life, liturgy, and administration of the Church. This tradition encompasses elements such as the Scripture, the resolutions of the Councils, and the undisputed views of the Church Fathers. Notably, the Scripture is regarded as the highest authority, and any traditions contradicting it cannot be considered authentic. Moreover, traditions that have become outdated and fail to address the challenges of the modern era are subject to reconsideration and, in some cases, abandonment.
In this process, the church leadership engages in meaningful consultation with the people of God to seek solutions to contemporary issues that confront the Church. The voices of the faithful are valued and heard, particularly when questions of authority and the adaptability of traditions arise. This collaborative approach ensures that the Church remains responsive to the evolving needs of the modern world while upholding the core principles of its tradition.
In essence, both the Catholic and Orthodox Churches find a delicate balance between authority and tradition, recognizing that tradition, especially when aligned with the scriptural foundation, serves as a guiding light while allowing for necessary adaptation in response to the challenges and voices of the faithful in today’s context.

As you see the world and India there is rise of fundamentalism, Indian Christians also face discrimination and even persecution? Why are we becoming Narcissistic?
Observing the global landscape, it’s evident that religious, cultural, and racial intolerance, along with conflicts, are on the rise in various parts of the world. India is no exception to this trend. The root causes of such issues often lie in irrational fears of others and the belief that those who differ from us are somehow a threat to our own existence. This mindset can breed intolerance, fundamentalism, hatred, and ultimately lead to conflicts.
It’s crucial to remember that religion and culture were originally intended as means of liberation and refinement for humanity. However, when individuals become consumed by irrational fears and hatred toward those who are different, they become agents of unrest and violence within society.
In the context of India, where Christians are a minority religious community, it’s understandable that they may feel marginalized and discriminated against. However, it’s imperative that we, as Christians, move beyond a minority complex. Instead, we should actively promote solidarity with all groups facing injustice and discrimination, uniting in the common struggle for equality and freedom for everyone in society.
Simply lamenting our own predicament is not a productive or justifiable response. Rather, our focus should be on working together with others to address these pressing issues, foster understanding, and promote a more inclusive and harmonious society where differences are celebrated, not feared.

How do you look at the present Pope Francis? What do you think of his synodality?
I hold Pope Francis in high regard, appreciating his distinctive approach to leading the Church. His leadership style is characterized by a deep empathy for the pressing and intricate issues of our time. He exudes simplicity in his demeanor and approach, maintaining a direct and unpretentious manner in his interactions. Pope Francis approaches his role with seriousness and unwavering fidelity to his calling, consistently conveying authentic Gospel messages. His fearlessness in both words and actions is notable, and his humility is profoundly grounded.
Pope Francis is a figure who never ceases to amaze. He represents a beacon of hope for the Church, which has faced challenges in terms of credibility and witness. His concept of synodality serves as a bold critique and correction of the traditional ecclesiastical power structure. It offers a new pathway toward addressing the pressing issues that our world currently grapples with.
In essence, Pope Francis embodies a leadership style that combines humility, authenticity, and a commitment to addressing contemporary challenges, making him a figure of inspiration and hope for the Church and the world at large. His vision of synodality represents a significant step toward addressing the evolving needs of our time and fostering a more inclusive and responsive Church.

How do you envisage ecumenism and the unity of churches and Christians?
Ecumenism represents a beacon of hope for a fragmented Church and a divided world. Its vision extends beyond merely bridging gaps among isolated churches; it aspires to achieve unity on a broader, cosmic scale. In this context, ecumenism calls upon churches to embrace the diversity within the Church itself, acknowledging the distinctiveness of individual denominations while fostering collaboration and cooperation. The ultimate goal is the realization of the Kingdom of God—a world characterized by justice, love, and livability.
By recognizing the plurality within the Church and working together harmoniously, churches can contribute to the creation of a more just, compassionate, and hospitable world. Ecumenism, in essence, invites us to move beyond divisions and toward a collective effort to build a more unified and harmonious global community, reflecting the ideals of the Kingdom of God.

What has Christ to tell the Indians?
In the backdrop of India’s profound social and economic disparities and the widespread exploitation of the impoverished and marginalized, Christ’s message resonates with a powerful call to action. He implores Christians to step forward and be catalysts for change, actively participating in the construction of an inclusive society where justice reigns supreme. Christ’s message is a reminder that no one should be consigned to a destiny of suffering and deprivation.
Christ’s teachings inspire Christians to seize the initiative and work tirelessly toward the realization of a society where every individual is afforded the opportunity to live a life of dignity. This mission is not just about alleviating suffering but also about serving as living witnesses to Christ’s message of love, compassion, and justice. In the unique context of India, with its diverse challenges, embracing this message becomes a transformative force for building a more equitable and harmonious society.