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Christian Institute for the Study of Religion and Society was founded in Bangalore in 1956 with The Devanandan as director and myself as associate. It was founded by the NCC of India (then the Paul Christian Council, now the National Council of Churches) to help the churches understand the National religious and social environment in which they had to discharge their mission in independent changing Devanandan was convinced that the church's faith and evangelistic mission must be set India. and challengingly within the context of Christian participation in nation-building and of the relevantly dialogue on the nature and destiny of human-being-in-society (anthropology) inevitable in interfaith participation. Devanandan saw Christ at work in the struggle of Hinduism to grapple with the such anthropology" derived from Christianity and Western culture informed by Christianity, and in the "new this grappling exerted on the "classical theology" of Hinduism. I had long been concerned for pressure secular dialogue with the political ideologies of India. Under Devanandan's influence I incorporated a my concern dialogue with NeoHindu religious and cultural movements. And I became interested into only in the anthropological basis of national politics but also in the exploration of an Indian theology not Christ, church, and Christian mission in this context. After the death of Devanandan in 1962 it was of effort to make the institute an instrument of this exploration. My own studies Acknowledged Christ my the Indian Renaissance (1969), Secular Ideologies of India and the Secular Meaning of Christ of and Salvation and Humanisation (1971) deal with the theology of mission in its several aspects. (1976), same theological concerns within the larger world-setting of secular ideological and religious The were present in my participation in the life and work of the World Council of Churches over pluralism years. the I spend my time in Kerala mostly doing two things- Today keeping contact with the radical Christian social action groups in India and their theological (l) and reflections, writing my theological reflections, on biblical books, in the Malayalam language. (2) me, technical socioeconomic developmental creativity and the politics of liberation of the poor and For oppressed are the realms of modern life that most need the judgment and redemption in Jesus the to make them the signs of the kingdom. But my tragic sense of history prevents me from Christ any historical movement of human creativity or political liberation as totally continuous with identifying movement of the kingdom. The church's message is power to transform-always through judgment the forgiveness in the crucified and risen Christ. and human, if it recognizes and receives into itself the power of the gospel." IV V
Church leaders celebrate the life and work of Dr M.M. Thomas
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MADATHILPARAMPIL MAMMEN THOMAS 1
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Page 9 and 10: Mrs. Mariamma Mammen Teacher Mother
Page 11 and 12: 1951 10
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Page 15 and 16: May 15: Born to Mr. M.M.Mammen (Pri
Page 17 and 18: Associate Director, CISRS; 1957: of
Page 19 and 20: Mammen Thomas Family Arun,Thampy, A
Page 21: Front Veranda
Page 24 and 25: Evanston, Illinois, USA Place: 15-3
Page 26 and 27: M. Thomas (left),director of the Ch
Page 28 and 29: M. Thomas of Bangalore, India, M. o
Page 31 and 32: Hall at Raj Bhavan, Kohima Durbar N
Page 33: and the associated fertility cults
Page 39 and 40: Bishop Dr. Paulose Mar Paulose and
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Page 43 and 44: The Procession through the Tiruvall
Page 45 and 46: Ideological Quest Within Christian
Page 47 and 48: and Society Vol. 26 No. 1, March 19
Page 49 and 50: : Published for the United Theologi
Page 51 and 52: was through an evangelical spiritua
Page 53: pursuance of these questions I spen
Page 57: His profound theological and ecumen
Page 60 and 61: that he has made. All your works sh
Page 63 and 64: is a great honour for me to be invi
Page 65 and 66: the churches and ecumenical movemen
Page 67 and 68: to go through two conversions: the
Page 69 and 70: growing awareness of rapid social c
Page 71 and 72: the same time, Thomas also acknowle
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Page 75 and 76: can the struggles and conflicts to
Page 77 and 78: can keep people in the power-strugg
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Page 81 and 82: parts of the world experience perse
Page 83 and 84: Ibid., p.13 27 The Secular Ideologi
Page 85 and 86: as a WSCF staff in the Geneva secre
Page 87 and 88: the Central Committee of the WCC, h
Page 89 and 90: also articulatedhis ideas and conce
Page 91 and 92: A Tribute To Dr. M. M. Thomas On Hi
Page 93 and 94: were limited. MM desperately wanted
Page 95 and 96: salute M. M. and pay my humble trib
Page 97 and 98: initiative to organize a seminar on
Page 99 and 100: http://www.bu.edu/missiology/missio
Page 101 and 102: production ofa series of commentari
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think I know what M. M. Thomas migh
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And, as he says above in response t
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was the faith in a caring God Vain
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no God cares. And then thought I,
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has strength enough to dig a grave
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am dying. I dost thou break my hear
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is there in the land of desolation,
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Dancing Saints Megory Anderson Ther
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But does spiritual practice have to
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World War II - but we also stretche
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A layman from the Mar Thoma Church,
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