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Showing posts with label Catholic. Show all posts
Showing posts with label Catholic. Show all posts
Meditation on Kothine Sunday- The First Sunday of Great Lent
Rajeev VadasseryFebruary 23, 2020Catholic, General News, International News, Jacobite church, Malankara Orthodox, Marthoma, Matrimonial, Orthodox, Other Churches
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by HG Yuhanon Mor Meletius
Gospel Reading: St. John 2:1-11
Reading and understanding of the Gospel according to St. John is an extremely difficult task. John has applied several traditions of his time to analyze, interpret and record the words and works of Jesus during Jesus’ earthly ministry. St. John has used his knowledge of Old Testament, Hellenistic concepts, rabbinic literature and even Gnostic themes in his Gospel. This is evident from the symbols and terminology he has used.
For Orthodox Christians, as it is explained in the matrimonial liturgy hymn (… suvisesham yohannane …), it is important to understand the Gospel terminology in its true spirit. Phrases like the Word, the hour, the sign etc. and symbols like light, darkness, water, wine, lamb etc. are to be understood well in their respective background to get the meaning and purpose of John’s message.
The passage that is selected by the Church to be read as the Holy Gospel reading on Kothine Sunday which is the Sunday of the opening of great lent is St. John 2:1-11. This Sunday is also called Peturtho. The word pethurtho comes from the Syriac root ptr which means ‘go away’ or ‘return from (a banquet). Kothine is used because Cana is called by its other name Kothine in Syriac Bible.
Syriac Hymn : Shmayono
This passage is the last part of the calling of the disciples that starts at 1:35 and ends at 2:11 where we have the concluding statement “and his disciples believed in him”. So what happened at Cana becomes a testimony for those who were called by Jesus to believe in him. The question is, does what happens in history and nature make us believe in our Lord or we still ask for proof in our own personal lives to believe in him?
The event can be explained in one word, ‘a messianic sign’. The word ‘sign’ itself is to be understood in John’s Gospel uniquely. It becomes more crucial when we understand that unlike the other three (Synoptic) Gospels, there is no wonder or miracle worked by Jesus in John’s Gospel. No event to John is an occurrence in itself. It should become a sign for something greater, sacramental and Messianic (here the word sacramental is to be understood distinctly from western interpretation). There are altogether seven signs in John (2:1-11; 4:46-54; 5:1-15; 6:1-14; 6:15-22; 9:1-41 and 11:38-44). To an Orthodox faithful happening something in terms of a blessing from God (these days all we look for in life is miracles) should be sacramental and therefore should have wider implications.
Kasolikki - Daivathinneka puthran............ (Malayalam)
The event happens on the 3rd day after Jesus’ encounter with Nathaniel. What happened here is some thing related to what was promised to Nathaniel in 1:50 (greater things than this …) climax of which is said in 1:51. Reference to third day reminds us of Jesus’ resurrection from the dead on the third day. This is the ultimate goal and destiny of any sign that may happen in this world. If a disease is cured, a better job is sought, some progress in life is experienced in some one’s life, it should not end there. Rather should lead to resurrection of that person which will also be salvific to all others. It should not be made a private, personal and selfish experience of an individual or a small group.
The presence of Mary is quite significant to the whole event. She brings the matter to Jesus and then directs the servants to follow his command. Incidentally the command of Jesus may not be found so much reasonable to any one not to speak the servants. Here what was needed was wine and what Jesus asked them to bring was water. This may sound absurd and may be rejected by the servants. Mary is indirectly cautioning them not to disobey. The role of saints as seen by Orthodox Church fits very well with what we see here. They stand with us in prayers (commonly used Syriac phrase in this regard says sluthek aman – pray with us) and also directs us to follow Jesus. Unfortunately we take only the first part that is bringing our need to the Lord. The second part which is they asking us to follow Jesus is not heard by us most of the time. We know what he would be telling us. He will ask us to “love one another even as I have loved you” (John 13:34; 15:12), ‘be his friend and obey his commandments’ (John 15:14) and be united to one another (17:21). We do not like these things so much and so we ignore that part.
Prumion and Sedra (Husoyo) of Kotne Sunday
Jesus’ address of Mary “O woman” (v.4) is seen elsewhere also, particularly at the cross (19:26). The Greek word gunai does not have any disrespect tone. Hence it could be better translated as ‘O loady’. Verses 4 to 7 have to be read together. Detaching one verse from the section and commenting on it to say either ‘Jesus did not respect his mother’ or ‘Jesus ‘dismissed her without consideration’ would be against the spirit of the total message of the text. Jesus’ primary mission is not related to individual and alienated issues. Every issue he deals with is to be understood in the context of a larger goal which is ‘sacramental’ or ‘soteriological’ in theological terms.
What was to happen in Cana cannot be understood as a work on the basis of Jesus’ or his mother’s concern for just that particular family or those guests in the marriage feast. So he asks “what is for us?”. The same question will be asked by Jesus when we present our selfish and individualistic prayers before him directly or through the saints. We have to prove to him that our needs in prayer carry greater and wider relevance.
The next statement supports this explanation. Jesus says, “My time has not yet come”. The term ‘hour’ has special meaning in St. John. There are 22 occurrences of the word in the Gospel. Most of them refer to something that is to happen in Jesus’ life or in the life of others including the disciples. Special mention is to be made to 12:23 and 17:1 where he speaks about the ‘hour’ that had come. There he was speaking about his time to be crucified as the Lamb of God (Greek word ‘hora’ means ‘the specific time’ and is used in this sense in all these three occasions. Compare it with Matthew 26:45).
So what would happen at Cana can only be a sign of what is to happen on the cross (12:16,23; 13:31 f.). It is the time for his glorification and that will be the crucifixion and resurrection. This is revealing of the glory of God the Father (17:5,14) and is manifested in Jesus’ works (11:4,40). The wine is the symbol of blood that was to be poured on the cross. The tasting of wine is to be the sign of acceptance of the cup of the blood of Jesus and satisfaction expressed by the master of the event is to be the sign of the salvation of everyone who would taste of his blood. Thus the whole event becomes a sign of the messianic banquet that is to happen in the kingdom of God. This is what we foretaste in H. Eucharist. Jesus was telling his mother that the ‘hour’ for that has not yet arrived.
Mary knew what Jesus would do. So she does not stay any further pleading again with her son, rather goes to the servants to give them necessary direction. The word used for servant is not the one for domestic servants. Out of 12 occurrences of the word in the Gospel, five including this one, have used the Greek word for deacon (DIAKON – 2:5,9; 12:26; 15:15,20) and the rest slave (DULOS -4:51; 13:16; 18:10,17,18,26,36). This also tells us that the event at Cana is to be understood in a sacramental context. The deacons, who serve in the Church distribute what is provided by Jesus for the congregation, Jesus’ guests (Luke 22:27). In such situation presence of Mary (or saints) is a must, not formally invited (in the text she was not an invited person, rather was there as part of the household or family – 2:1).
Jesus asks the deacons to get water in the jars kept for the purification rite. God always uses human participation in working out his mission to save humans. Humans are created in His image and likeness and has been breathed His breath in to his nostrils to participate with God in His work (see Genesis 2:19-20). But human’s failure to participate, irrespective of the saints request to that cause, is much painful to God.
The event is used by John to talk about the inadequacy of one of Jewish customs. There were only six jars, one short of seven the number of perfection and fullness. In addition to that they were not filled up. The water turned wine was served to the steward. But no one knew what happened there when it was tasted top quality wine. This is mystery and hence a sacrament. No one knows how the bread becomes Jesus’ body and the wine Jesus’ blood. This is what the Jews were asking in astonishment (John 6:52). This is what we celebrate in every H. Eucharist.
This is said to be the first sign Jesus performed during his public ministry. But the sentence construction would suggest that ‘first’ may also mean ‘the most important’ one. Of course, this was the first (chronologically) sign recorded. Wine in Rabbinic Judaism is a symbol of Jewish Torah or Law. At Cana it was proven to be insufficient to satisfy the need of the guests in the banquet (Rom. 3:20). The new law that Jesus gives through pouring out of his blood is sufficient to make every one more than content and satisfied. When we are satisfied, glory of God is manifested. The retelling of the event in John concludes with the words, ‘’the disciples believed in him”. The Church narrates to us this event that we may believe in him (19:31) and have life in him (3:16).
The Church requires us to read and meditate on this passage on the opening day of the great lent which prepares us to the most important (first) event of pouring out of the intoxicating wine on the cross. The Church invites us to be part of a feast that surpasses all feasts. We are called to participate in a joy that is given by our Lord through the perfecting of all imperfections. Every moment of joy and happiness in human life without notice could slip away in to a moment of suffering, shame and dishonor. The presence of Christ by way of ‘being invited’ will certainly remove that slippery nature of our moments and make them moments of greater joy and satisfaction. Mary and saints are always there and they pray with us and asks us to follow Jesus’ commandments.
St.Thomas Fellowship "Sneha Samgamam 2020" of Thiruvanthapuram Diocese of Orthodox Church
Rajeev VadasseryJanuary 10, 2020Catholic, CSI, Ecumenical News, General News, Jacobite church, Malankara Orthodox, Marthoma, Orthodox, Other Churches
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മലങ്കര ഓർത്തഡോക്സ് സഭ തിരുവനന്തപുരം ഭദ്രാസനത്തിന്റെ കീഴിലുള്ള സെൻറ് തോമസ് ഫെലോഷിപ്പിന്റെ ആഭിമുഖ്യത്തിൽ നടന്ന ക്രിസ്തുമസ്-പുതുവത്സര സ്നേഹ സംഗമം തുടർച്ചയായ പതിമൂന്നാം വർഷവും ഭംഗിയായി നടത്തപ്പെട്ടു. രാഷ്ട്രീയം, മാധ്യമം, സാംസ്കാരികം തുടങ്ങിയ വിവിധ മേഖലകളിൽ പ്രവര്ത്തിക്കുന്നവർ ഉള്പ്പെട്ട പ്രൌഡഗംഭീര സംഗമത്തില് മുഖ്യമന്ത്രി ശ്രീ പിണറായി വിജയൻ കുടുംബ സമേതം മുഖ്യാതിഥിയായി പങ്കു ചേർന്നു
ഫെലോഷിപ്പ് പ്രസിഡന്റ് മലങ്കര ഓർത്തഡോൿസ് സഭതിരുവനന്തപുരം ഭദ്രാസനാധിപൻ ഡോ ഗബ്രിയേൽ മാർ ഗ്രീഗോറിയോസ് മെത്രാപ്പോലിത്താ അദ്ധ്യക്ഷത വഹിച്ച സമ്മേളനത്തിൽ ലത്തീൻ അതിരൂപതാ ആര്ച്ച് ബിഷപ്പും കെ. സി.ബി.സി അദ്ധ്യക്ഷനുമായ റവ. ഡോ. എം. സൂസപാക്യം, മുഖ്യമന്ത്രി ശ്രീ പിണറായി വിജയൻ, പ്രതിപക്ഷ നേതാവ് രമേശ് ചെന്നിത്തല എന്നിവർ സന്ദേശങ്ങൾ നൽകി.
ആദ്ധ്യാത്മിക നേതാക്കളായ റൈറ്റ് റവ. ജോസഫ് മാര് ബര്ന്നബാസ്, ബിഷപ്പ് ജോർജ്ജ് ഈപ്പൻ, പാസ്റ്റർ കുമാരപുരം സുരേഷ്, സ്വാമി ഗുരുരത്നം ജ്ഞാന തപസ്വി, വലിയപള്ളി ചീഫ് ഇമാം അബ്ദുൾ ഗഫാർ മൗലവി, പാളയം ഇമാം വി.പി.ഷുഹൈബ് മൗലവി, പാച്ചല്ലൂർ അബ്ദുൽ സലാം മൌലവി, സാൽവേഷൻ ആർമി ചീഫ് കേണൽ കമാൻഡർ നിഹാൽ ഹിത്റോച്ചി തുടങ്ങിയവർ
മന്ത്രി കടന്നപ്പള്ളി രാമചന്ദ്രൻ, എംഎൽഎ മാരായ സി ദിവാകരൻ,വി എസ് ശിവകുമാർ, വി കെ പ്രശാന്ത്, കെ.എസ്.ശബരീനാഥ്, ഗവ മിഷൻ കോർഡിനേറ്റർ ചെറിയാൻ ഫിലിപ്, കെ ടി ഡി സി ചെയർമാൻ എം വിജയകുമാർ, തിരുവനന്തപുരം മേയർ , പന്തളം സുധാകരൻ, ജോസഫ് എം പുതുശ്ശേരി തുടങ്ങിയ രാഷ്ട്രീയ പ്രമുഖര്
റോസ് മേരി, മുരുകൻ കാട്ടാക്കട തുടങ്ങിയ സാഹിത്യ സാംസ്കാരിക പ്രമുഖര്,
ഡോ ബിജു ജേക്കബ് ഐ എ & എ എസ് , മുതിർന്ന ഐ എ എസ് ഉദ്യോഗസ്ഥരായ പി എച്ച് കുര്യൻ, മുന് അംബാസഡര് ടി പി ശ്രിനിവാസന്, ഋഷിരാജ് സിങ്ങ് ഐ പി എസ് തുടങ്ങിയ ഐഎഎസ്, ഐഎഫ്എസ്, ഐ പി എസ് ഉദ്യോഗസ്ഥർ
ഫാ. മാത്യു എബ്രഹാം, കെ.ജി.മാത്യു, ബാബു പാറയില്, ഷാജി മഠത്തിലേത്ത്, ഫാ.സാമുവേല് മാത്യു, ബിനില് മാത്യു, വര്ക്കി ജോൺ തുടങ്ങി സഭാ മാനേജിംഗ് കമ്മിറ്റി അംഗങ്ങള്, ഭദ്രാസന കൌണ്സിൽ അംഗങ്ങൾ മാധ്യമ പ്രവര്ത്തകർ തുടങ്ങി ആധ്യാത്മീയ രാഷ്ട്രീയ സാംസ്കാരീക, സാമൂഹീക രംഗത്തെ നിരവധി പ്രമുഖർ പങ്കെടുത്തു.
ഡോ ഗബ്രിയേൽ മാർ ഗ്രീഗോറിയോസ് മെത്രാപ്പോലിത്താ ചടങ്ങിൽ പങ്കെടുത്തവർക്ക് നന്ദി അർപ്പിച്ചു.
Canonisation of Sister Mariam Thresia
Vatican City: Sister Mariam Thresia and four others were declared Saints by Pope Francis at a grand ceremony at the Vatican City on Sunday.
Mariam Thresia, who founded the Congregation of the Sisters of the Holy Family in Thrissur in May 1914, was raised to the highest position within the centuries-old institution during the ceremony at the St Peter's Square.
The nun from Kerala was canonised along with English Cardinal John Henry Newman, Swiss laywoman Marguerite Bays, Brazilian Sister Dulce Lopes and Italian Sister Giuseppina Vannini.
The ceremony included a Latin hymn and a recommendation by a representative of the Congregation for the Saints. Huge portraits of the five new Saints were hung from Saint Peter's Basilica during the ceremony, which was attended by tens of thousands of devotees.
Minister of State for External Affairs V Muraleedharan led the Indian delegation at the ceremony.
With Sunday's canonisation, the centuries-old Syro-Malabar Church in Kerala now has four Saints, the first being Sister Alphonsa, who was declared a saint in 2008.
Others are Father Kuriakose Elias Chavara, popularly known as Chavara Achen, and Sister Euphrasia, popularly known as Evuprasiamma, who were declared Saint by the Pope in 2014.
Mariam Thresia was called during the first half of her life simply Thresia, the name given to her at baptism on May 3, 1876. Since 1904, she wanted to be called Mariam Thresia as she believed that she was asked to add "Mariam" to her name by the Blessed Virgin Mary in a vision.
And it was as Mariam Thresia that she was professed in 1914, the foundress and first member of the Congregation of the Holy Family.
The Church has declared her as one of the rare holy persons who moved constantly and consciously among the inhabitants of this world as well as with visitors from the world above and below.
"In imitation of Jesus, she helped the poor, nursed the sick, visited and comforted the lonely people of her parish. She was also blessed with the stigmata but kept it secret to avoid attention.
"She received several mystical gifts like prophecy, healing, an aura of light, sweet odour and frequently had ecstasies and levitations.
"Her entire existence was tormented by demons and she offered her sufferings for the remission of the sins of the world," the Vatican News said.
Sister Thresia died on June 8, 1926 at the age of 50 and was declared Blessed by Pope Saint John Paul II on April 9, 2000.
Pope Francis on February 12 authorised a decree recognising a miracle through her intercession, which cleared her for sainthood, and on July 1, the Pope decided on October 13, as the canonization day.
In his 'Mann ki Baat' radio programme on September 29, Prime Minister Narendra Modi had referred to Sister Mariam Thresia and said it is a matter of pride for every Indian that, on the coming October 13, Pope Francis will declare her a saint.
"Sister Thresia, in her short lifespan of 50 years, worked for the good of humanity becoming a noble example for the entire world. Whatever task Sister Mariam Thresia undertook and accomplished, she did so with utmost dedication and devotion," Modi had said.
She rendered service in the fields of education and social service and has built many schools, hostels and orphanages, Modi had said.
Wasting food shows a lack of concern for others: Pope Francis
Vatican City, May 18, 2019 (CNA).-
In a meeting with members of the Federation of European Food Banks
Saturday, Pope Francis warned against food waste, which he said shows a
lack of concern for others.
“Fighting against the terrible scourge of hunger means also fighting
waste. Waste reveals an indifference towards things and towards those
who go without. Wastefulness is the crudest form of discarding,” he said
May 18.
“To throw food away means to throw people away,” the pope added. “It
is scandalous today not to notice how precious food is as a good, and
how so much good ends up so badly.”
Francis noted that in today’s complex world, it is also important
that the good done by charitable organizations is “done well,” and is
not “the fruit of improvisation.”
Doing good “requires intelligence, the capacity for planning and
continuity. It needs an integrated vision, of persons who stand
together: it is difficult to do good while not caring for each other,”
he said.
Even good initiatives guided by good intentions can get trapped by
“extended bureaucracy, excessive administrative costs, or become forms
of welfare that do not lead to authentic development,” he noted.
“Wasting what is good is a nasty habit that can insinuate itself
anywhere, even in charitable works.”
The pope also emphasized the importance of actions over words: “It is
always easy to speak about others; it is much harder to give to others,
and yet this is what matters.”
Food banks, he said, are good at taking what is “thrown into the
vicious cycle of waste” and inserting it into a “virtuous circle” of
good use instead.
The pope went on to speak about the economy, which he said has a
“profound need” of working to the advantage of all, and especially those
who are disadvantaged.
“It is good to see languages, beliefs, traditions and different
approaches converging, not for self-interest, but rather to give dignity
to others,” he said.
Noting the modern world’s connectivity and rapid pace, he decried the
“frenetic scramble for money” which leaves people with an increasing
interior frailty, disorientation, and loss of meaning. He added: “What I
care about is an economy that is more humane, that has a soul, and not a
reckless machine that crushes human beings.”
“We must find a cure,” he urged, by “supporting what is good and taking up paths of solidarity, being constructive.”
“We must come together to relaunch what is good, knowing full well
that, even if evil is at large in the world, with God’s help and the
good will of so many like yourselves, the world can be a better place,”
he said.
“We need to support those who wish to change things for the better; we need to encourage models of growth based on social equality, on the dignity of human persons, on families, on the future of young people, on respect for the environment.”
“We need to support those who wish to change things for the better; we need to encourage models of growth based on social equality, on the dignity of human persons, on families, on the future of young people, on respect for the environment.”
Gunmen attack Catholic church in Burkina Faso; 6 killed
Gunmen killed six people including a priest during mass
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| A church in Ouahigouya, in northern Bukina Faso. |
Gunmen killed six people including a priest outside a Catholic
church in Burkina Faso on Sunday, a local official said, the second
attack on Christians in two weeks in a nation increasingly overrun by
jihadists.
Congregants were leaving church around 9 a.m. local time when about 20 men encircled them and shot six dead, according to local sources.
The attackers then burned the church, looted a pharmacy and some others stores and left, Dablo Mayor Ousmane Zongo told Reuters. Dablo in the northern region of the landlocked country. The government statement only mentioned the burning of a shop and two vehicles.
Burkina Faso, in West Africa, has been beset by a rise in attacks in 2019 as groups with links to the group Islamic State in Iraq and Syria (ISIS) and al-Qaeda based in neighbouring Mali seek to extend their influence over the porous borders of the Sahel, the arid scrubland south of the Sahara.
The government declared a state of emergency in several northern provinces bordering Mali in December because of deadly Islamist attacks.
But violence has only worsened since. Two French soldiers were killed in an operation to rescue four people taken hostage in Burkina Faso last week, France said.
Roughly 55 per cent to 60 per cent of Burkina Faso's population
is Muslim, with up to a quarter Christian. The two groups generally
live in peace and frequently intermarry.
Then in late April, unidentified gunmen killed a pastor and five congregants at a Protestant church, also in the north, suggesting the violence was taking a religious turn.
Congregants were leaving church around 9 a.m. local time when about 20 men encircled them and shot six dead, according to local sources.
The attackers then burned the church, looted a pharmacy and some others stores and left, Dablo Mayor Ousmane Zongo told Reuters. Dablo in the northern region of the landlocked country. The government statement only mentioned the burning of a shop and two vehicles.
Burkina Faso, in West Africa, has been beset by a rise in attacks in 2019 as groups with links to the group Islamic State in Iraq and Syria (ISIS) and al-Qaeda based in neighbouring Mali seek to extend their influence over the porous borders of the Sahel, the arid scrubland south of the Sahara.
The government declared a state of emergency in several northern provinces bordering Mali in December because of deadly Islamist attacks.
But violence has only worsened since. Two French soldiers were killed in an operation to rescue four people taken hostage in Burkina Faso last week, France said.
Roughly 55 per cent to 60 per cent of Burkina Faso's population
is Muslim, with up to a quarter Christian. The two groups generally
live in peace and frequently intermarry.Then in late April, unidentified gunmen killed a pastor and five congregants at a Protestant church, also in the north, suggesting the violence was taking a religious turn.
എടത്വ പള്ളി പെരുന്നാളിന് കൊടികയറി.
ദ കേരള ചര്ച്ച് ബില്: നിര്ദേശങ്ങള് സമര്പ്പിക്കാം
Rajeev VadasseryApril 09, 2019Catholic, CSI, Ecumenical News, General News, International News, Jacobite church, Malankara Orthodox, Marthoma, Other Churches
ദ
കേരള ചര്ച്ച് (പ്രോപെര്ട്ടീസ് ആന്റ് ഇന്സ്ടിറ്റ്യുഷന്സ് )
ബില്ലിന്റെ കരടു പ്രസിദ്ധീകരിച്ചു അഭിപ്രായങ്ങളും നിര്ദേശങ്ങളും
മാര്ച്ച് ആറിനകം lawreformskerala@gmail.com എന്ന ഇമെയില് വിലാസത്തില് സമര്പ്പിക്കാം
THE KERALA CHURCH (PROPERTIES
AND INSTITUTIONS)
BILL-2019
BILL
To ensure fair and
transparent administration of the properties and
funds of the Churches in Kerala consisting of
different denominations and to
provide remedies for any maladministration thereof;
WHEREAS, it is expedient to
enact a law regarding the administration of
properties and funds of churches of various
denominations and to provide
remedies for any maladministration and the matters
connected therewith.
BE it enacted in the
seventieth year of the Republic of India as follows:-
1.
Short title, extent and commencement .- (i) This Act shall be called ”The Church (properties and
institutions) Act 2019”
(ii)
It extends to the whole of the State of
Kerala.
(iii)
It shall come into force at once.
2. Definitions.- In this Act, unless the context otherwise
requires,-
(a)
“The Bishop” means the one
who has been ordained as such according to the tenets of that denomination and
includes any person holding the ecclesiastical status designated as
Metropolitan or Suffragen Metropolitan or Moderator or Episcope who by virtue
of his office is bestowed with the authority to ordain Priests and Deacons and
any other office of lower tier in the hierarchy of ordinations.
(b) “Church”
includes all denominations of the church.
(c) “Christian”
includes all persons who believe in the Bible and accept
Jesus Christ
as the only begotten son of God and baptised according to the tenets of the
denominations concerned.
(d)
“The Church Tribunal” means
the Tribunal constituted by the Government of Kerala under Section 8 of this
Act.
(e)
“Clergyman” means a person
ordained as a priest according to the tenets of the particular denomination.
(f)
“denomination” means any
section of the church having a prelate and synod/or council to which the
members of that section owe allegiance and obedience both of spiritual and
temporal matters and includes all Episcopal and non Episcopal denominations.
Explanation:
(i)
The sect called “jehova’s
witnesses” shall also be deemed to be a Christian denomination.
(ii)
The Episcopal denomination is
having a Bishop at its head, with a council which is called “Synod” consisting
of all the Bishops of that denomination besides others, if any..
(iii)
Non Episcopal denomination is
the sect having no Bishop, but can have a Pastor or group of Pastors in whom
vests the power of administration of the denomination both spiritual and
temporal matters.
(g)
Pastor : includes a preacher
or Evangelist ordained or selected by a non-Episcopal denomination and any
person acting himself as a Pastor or Evangelist. If there are more than one
Pastor, the one recognised as the leader Pastor shall be deemed to be the
prelate of that denomination.
(h)
“Parish” means a local unit
of the denomination owning prayer hall or chapel hall which may usually be
called the church of the parish.
(i)
“Prescribed” means prescribed by Rules made
under this Act.
(j)
“Properties of the church”
include all movable and immovable properties buildings and other assets as well
as all the funds, bank deposits and other investments made by the denomination
and also the properties and funds of the institutions run under the supervision
or control of the supreme body of the denomination and also includes all such
properties of the Parish
3. Entitlement to hold properties by
denomination.- Every denomination
is
entitled to hold properties which include the funds formed through membership
subscriptions, offertories, donations and any other money or valuable
contributions from the worshippers and non worshippers towards the
administration of the denomination concerned or for any work of charity or
evangelical activities or for any other work as determined by the denomination.
4. Regulations of the
Denomination.- Each denomination shall make regulations for the governance of the denomination, including the
rules applicable to the governance of the parishes falling within the purview
of the denomination.
5. Accounts .- Every
denomination shall keep accounts pertaining to all the properties and funds of the denomination including the expenditure
from time to time. Accounts of every denomination shall be subjected to annual
audit by a qualified Chartered Accountant or a team of Chartered Accountants
selected by the denomination for the said purpose.
6. Audit Report.- The
Chartered Accountant or the team of Chartered Accountants, as the case may be, shall prepare the audit report
and file the same with such office or officer indicated in the regulation. The
officer authorised in the regulation shall present the Audit Report before
the Body of
Representatives of the members of the denomination either in any annual meeting
or in any meeting convened for that purpose by the denomination.
7. Entitlement to hold
properties by the Parish.- (i) Each parish is entitled to own buildings and properties and if necessary to take such
places on lease or licence arrangement. The parish is also entitled to have
properties including buildings either for renting them to other persons or
creating sources of income for the parish.
(ii)
Each parish shall maintain
true and correct accounts which shall be subjected to audit by a single or a
team of Auditors appointed by the parish for the said purpose. The Audit report
shall be presented before the general body of the Parish for approval.
8.
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Constitution of Church Tribunal.-
The government
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shall constitute
a
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Church Tribunal which can either be a single
member or a three Member
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Tribunal.
Only a person who holds or has held the office of a District Judge
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shall be appointed as a single Member
Tribunal. In the case of a multi-
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member Tribunal, the Presiding person shall be
a person who holds or has
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held the office of a District Judge and the
other members can either be
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persons qualified to be appointed as District
Judge or
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persons who have
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held the post of Secretary to the government.
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9.
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Jurisdiction of the Tribunal.- (i)
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Any member of
the denomination can
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file a petition before the
Tribunal
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about any
dispute relating to the
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administration
of the properties or funds of the denomination or a Parish, provided that such
person is not satisfied with the decision taken
by the
denomination. A dispute raised but not decided by the denomination shall also
be treated as a dispute.
(ii)
The decision of the Tribunal shall be final.
10.
Power of Government to make rules.- (1) The State Government may, by notification in the Official
Gazette make Rules to carry out the provision of this Act.
(2) Every
Rule made under this Act shall be laid as soon as may be after it is made
before the State Legislative Assembly, while it is in session,
for a total
period of fourteen days, which may be comprised in one session or in two or
more successive sessions and if, before the expiry of the session in which it
is so laid or the session immediately following, the legislative assembly makes
any modification in the rule or decides that the rule should not be made, the
rule shall thereafter have effect only in such modified form or be of no
effect, as the case may be; so, however, that any such modification or
annulment shall be without prejudice to the validity of anything previously
done under that rule.
STATEMENT OF OBJECTS AND
REASONS
As per Article 26 (d) of the Constitution of India, every
religious denomination or any section thereof shall administer the properties
of such denomination or sections in accordance with law. At present there is no
law relating to administration of properties of different denominations or
sections of churches. The churches in Kerala have vast properties and assets
acquired through various sources. The properties are managed by the Bishops or
other heads of each denomination and the Parishes. There are instances in
which, church properties are alienated, mortgaged or leased out without any
consultation at proper forums resulting in financial loss to the churches. The
morale
of the devotees are also affected with such activities. At present, there is no
regulatory mechanism to control such arbitrary transfers of church property and
the devotees has no forum to complain regarding such arbitrary transfers and
misuse of church funds. Government feels it proper to enact a law regulating
such activities. Hence this Bill.
This does not form part of the Act, but intended to achieve
the objects of the Act.




















