When I started my journey from Kerala, my native place in southern India, my mind was full of hopes of a bright future. I had somehow collected enough money for a post-graduate course abroad. After my studies I should find a job to pay off the debts and support my parents. I landed at Frankfurt airport, the fifth largest city in Germany. One of my friends had arranged for his acquaintance to pick me up from the airport. I had two big suitcases, a cabin luggage and a hand luggage. I was also wearing three shirts to reduce the weight of the suitcases. I looked around for a trolley to keep my luggage when I noticed a board written “50 cents for trolley hire.” So I kept my hand luggage on top of my cabin bag and turned around to get the coins. As I moved forward to get the trolley I turned back and was shocked to see that both my cabin bag and hand luggage had disappeared. My hands froze and I ran around with my other two suitcases, asking the people around me. I managed to reach the police counter. Their first response was that it was my duty to look after my belongings. They asked me to fill in a complaint about the loss of property. I then realized I did not have my friend’s mobile number or address to submit to the police. In my panic, I even struggled to speak properly with the little English that I knew. I could see the police officers make fun of my decision to keep both my mobile and passport in the hand lugg
Four decades ago as a student of philosophy I was shocked to learn the expression, “God is dead” by Friedrich Nietzsche, a 19th century German philosopher. Seeing the addiction of people to religion and its innumerable rituals another German philosopher Karl Marx said, “Religion is the opium of the masses.” Despite being a student of philosophy I could not accept both Nietzsche-Marx because I was also addicted to religiosity and dogma in those days within the walls of the seminary. After crisscrossing the whole country, learning the life of people from diverse backgrounds, reflecting on the religious practices of people of all faith over four decades, I started understanding things in a different perspective. The rat race of people of all religions to construct worship places, ashrams and organizing innumerable religious festivals to attract crowds convinced me of the power of religion as ‘opium of the masses.’ This religious industry has become a lucrative business in India. The nexus between politicians and god-men of all faith has succeeded to enslave the masses. In order to keep the masses enslaved in their addiction, the mafia of politicians and priests construct temples, churches, mosques and other worship places. Many of these worship places were erected on the dead bodies of many innocent human beings. Because of this very reason God is not present in these magnificent structures. God is dead. He is
Congratulations for your well crafted Editorial (Light of Truth 1-15 September 2020) on the recently published National Education Policy. This is one of the most important policy pronouncements by the Narendra Modi government. It is part of a grand design to saffronise the whole spectrum of education in the country. It is unfortunate that in Kerala it did not receive the kind of attention it deserved. I was expecting to see a statement from the recently held Syro-Malabar Church Synod. Unless I missed it, I did not see one. This is a subject of such vital importance to all Christian Churches in Kerala, I do not understand how or why the bishops decided to remain silent. Was it because they were afraid of questioning the governments, both at the Centre and the State. Or was it because there were not many leaders who had the foresight about the gravity of the issue at stake. Even now, the Synod should not sit quiet. They should set up a committee of ten people, including one or two bishops, all of whom must be familiar with the socio-political environment of Kerala and the importance of education in the context of the evangelisation mission of the Church in Kerala. If the issue is not considered seriously and action taken, I can only say that the Church has missed a great opportunity to carry on with the mission entrusted to it by its Founder.
The subtle line separating the religion and the State has been breached. By performing the bhoomi pujan of the Ram Temple in Ayodhya, Prime Minister Narendra Modi has set the clock back. His act has taken the secular country to a path not envisaged in the Constitution of India. It is in line with the ideology of the party in power from whose vocabulary ‘secularism’ seems to have been removed. It is important to look at the issue from what the Supreme Court of India said in its verdict allowing construction of the temple at the site where Babri Masjid stood for over four centuries. The apex court had termed the masjid demolition a criminal act. Though construction of Ram temple is the logical result of the Supreme Court judgment, one cannot ignore the traumatic memories of millions of people caused by that outrageous act. The Modi government may not have the strength to alter the Constitution. But it seems to do it indirectly under various guises. It is doing it through symbolic acts and rhetoric. The Prime Minister’s comparison of Ayodhya movement with freedom movement is a clear indication of what is in store for the country. While struggle for freedom from the yoke of colonialism was an inclusive movement, no one can put the agitation for construction of Ram temple on the same pedestal. Meanwhile, Uttar Pradesh Chief Minister Yogi Aditya-nath’s assertion that he would not participate in the inauguration of the
In your recent issue, you have an item “Seminary Formation Always Draws Criticism: New JDV President”. True, as humans, we are always fallible. But we also learn from our failures. Hence, in October 1969, about a hundred and thirty representatives of the teaching and formation staff of the major seminaries in India came together to respond to the call of the Council. I was part of this gathering. We felt that with the fast-changing society we needed to radically rethink the formation of our priests. To be more effective we must have from the start students with greater maturity and motivation. We suggested that our candidates complete their graduation in a regular college before starting philosophy. JDV had twice taken the decision to demand graduation before philosophy. As far as I know, both the times, it went back. Ours was not an academic concern—the acquisition of a secular degree—but the human formation of our future candidates, the maturity they need to enter a major seminary today. This was also the reason we emphatically stated that the graduation be done in a regular college. We wanted the students to experience the world more; take part in all the extra-curricular activities that would bring out their talents and respond to their juvenile needs; meet women of their age, be friendly with them, experience the beauty of loving a woman and being loved by her. This proposal was voted and was accepted by a hundred and fifteen. The others—about fifteen—either
