The author is the ex principal of St. Stephens College New Delhi. Ansom Thomas was India’s hockey goalkeeper….
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Anson Thomas has been orphaned by the Mar Thoma Church. He is now a church-less Christian. That doesn’t mean, however, that he is homeless; for God is the unfailing home of those who seek ‘his Kingdom and righteousness’.
It is significant that Anson’s exclusion from the church happened even as a feature film was being made on his heroic mission in Mumbai, rescuing over 800 women and girls from their hellish red-light degradation. Of this there is no doubt: Anson is, in the mission that he still pursues, emulating the example of Jesus Christ who came to ‘seek and restore the lost’ (Luke 19:10).
Though I have not met Anson till date, I have heard of him through many a Mar Thomite. Not one of them ever referred to him without a word of appreciation for the mission he has been pursuing. So, the question arises:
Why is this very Anson Thomas now churchless? Why doesn’t he have a foothold on the Mar Thoma terrain, of which he has been a native? A similar question is, going back 2000 years, ‘Why was there no room in the inn’ for Mary to have a corner, in the hour of her extreme need and helplessness?
If one who seeks the lost needs to be lost from the church, what does that tell us of the church?
Fr. Robin, who raped and impregnated a teenage girl, and has been found guilty by the court is not expelled from the Catholic Church. Bishop Franko, accused of having raped a nun repeatedly, is still very much a bishop. The Orthodox priests who sexually exploited the wife of a church member and ruined his family are still very much within that church. The Mar Thoma priest who misappropriated, by fraudulent means, crores of rupees cheating an entire congregation is still happily within the Mar Thoma fold which cannot tolerate Anson.
In contrast, Anson is not accused of any moral offence. Then why is he an outcaste in the Mar Thoma Church? Come, let’s think together on this intriguing state of affairs.
Note first: Anson is ‘not guilty’, much like Jesus was 2000 years go. When an innocent person is forced out, howsoever covertly, of the church, the spotlight falls on the church, as it happened through the Crucifixion of Jesus. The Judaic church clamoured for the blood of Jesus when he was pronounced ‘not guilty’ by Pilate. That exposed the Judaic establishment, not Jesus.
Now, here is the relevant historical principle, if you want to understand the ‘Crucify Anson’ plot aright-
Every institution –church being one- is a nucleus of power. Power is formed by people coming together and acting in concert. The power of a priest, a bishop, a Metropolitan is derived from the people who constitute the church. It is to hide this reality that they tom-tom that priestly authority is derived straight from God. This is a colourful lie. Church is an institution. It is run accordingly. As a bishop of the Church of North India told me, ‘I run the church by the constitution, not the Bible’. If you think that a church runs on godliness, not on ‘gold-liness’, you are living on the other side of the Moon.
Now, power arms itself with violence. No power is real, unless it has the right to practise violence. That is because, though power is derived from the people, power does not stay true to the people. Power is inherently hierarchical. Hierarchies exist, mostly, for themselves. When a church is spiritually wholesome and cares for Jesus Christ, it minds the need to sustain the trust of the people. When it becomes worldly, it distances and alienates itself from the people, who are the very soil in which the church stands and is nourished.
As the church hierarchy distances itself from the laity, two things happen. (a) Members of the church hierarchy become obsessed with showcasing their superiority over the laity. They assume the airs of a superior class, entitled to the exclusive right to manipulate the affairs and resources of God. They showcase their class difference through costumes and privileges that, seen outside of the denominational ambience, look quaint and theatrical. (b) They become increasingly insecure as the distance between them and the laity increases. Yet, they need to distance themselves from the laity in order to create a mystique of worldly power and exclusivity about them.
The snowballing insecurity of the hierarchy makes them resort to repressive violence to everything that challenges their authority. The spiritual or ethical motive of the person who doesn’t count. This is evident in the brutality of Herod who massacres infants to lessen his insecurity.
To understand this, consider the Catholic Church’s hyper-eagerness to crush Sr. Lucy Kalappurakkal. A host of developments, within and without the church, has plunged it into bewilderment. Not surprisingly, it reacts with extreme violence to Lucy for her solidarity with a raped fellow nun. This is read as rebellion against the church simply because the accused is a bishop of the church.
The same principle works in politics too. Mrs. Indira Gandhi sought to crush opposition to her rule, when her power was at its weakest. One of the questions discussed by political scientists is: Would Gandhiji have succeed against Hitler or Stalin, had he tried his strategy of non-violent resistance against their rule? Very likely, Gandhi and his associates would have been massacred and dissent eradicated. The British tolerated Gandhi because they were less insecure. And Gandhi, on his part, was shrewd enough to camouflage the challenge to British imperial power. He made them feel that he was their ally!
Unfortunately, Anson confronted the Mar Thoma Church at a time of its maximum insecurity. If the church were a trifle more secure, how would it have treated him?
To address this question we need to reckon what Anson’s ‘offence’ was.
Anson expressed himself publicly against what he believed to be, on compelling evidence, the insufferable enthronement of moral turpitude in the church. He argued that when alleged crime of a serious nature is under judicial scrutiny, it is improper and irresponsible to elevate the person concerned. When Anson found that his spiritual anguish was treated with evident contempt, he decided to quit.
In this light, ask: what would have been the Christian approach to this issue on the part of the Metropolitan of the church?
He could have called Anson and heard him. It is entirely possible that the Metropolitan believed that Anson was perversely misguided or deluded. In that case, he should have counselled Anson out of his prejudice. A break-through could have been achieved, which would have strengthened the church and inspired its members.
The Metropolitan, on behalf of the Mar Thoma Church, could have taken the stand, for example, that homosexuality is not a sin, but a genetic orientation. It has the added advantage that at least the women of the church, if not men, would be spared if a bishop is homosexual. (There is a brighter side to everything.) Anson could have been educated on this un-spelt theology of the church and enabled to come to terms with the changed church environment.
Anson cannot be deemed an enemy of the church, so long as the church does not legitimise homosexuality. Not even in a society of lunatics will punishing a man for his legitimate concerns be accepted as normal.
The Metropolitan did nothing of the sort; and Anson was shown the door with precipitous haste? At the very least, a mock-inquiry could have been conducted, to establish Anson’s delusional fixations.
In this connection I recall the many Mar Thomites who know, love and value Anson. I am intrigued by their deafening silence. Fear has sealed their mouths.
The strange situation is as follows. The church hierarchy fears Anson’s guts to question its ways. They do so because they fear that this could spread like the delta variant of COVID-19 in the church. So, they fear the Mar Thomites. The Mar Thomites, on their part, fear that they would meet with Anson’s fate, if they showed any solidarity with Anson, like Sr. Lucy vis-a-vis the rape-victim. So, there is a balance of fears: the hierarchy’s fear of the laity is balanced by the laity’s fear of the hierarchy. The result? Anson is churchless!
For the time being the Mar Thoma Church has saved its skin from Anson. It has bought peace in the worldly way. The church can cast out Anson; but it cannot overpower who he is, or eradicate what he stands for. He is out; but the questions he raised will remain within.
WHY ANSON THOMAS HAS NO ROOM IN THE INN?
Valson Thampu
Anson Thomas has been orphaned by the Mar Thoma Church. He is now a church-less Christian. That doesn’t mean, however, that he is homeless; for God is the unfailing home of those who seek ‘his Kingdom and righteousness’.
It is significant that Anson’s exclusion from the church happened even as a feature film was being made on his heroic mission in Mumbai, rescuing over 800 women and girls from their hellish red-light degradation. Of this there is no doubt: Anson is, in the mission that he still pursues, emulating the example of Jesus Christ who came to ‘seek and restore the lost’ (Luke 19:10).
Though I have not met Anson till date, I have heard of him through many a Mar Thomite. Not one of them ever referred to him without a word of appreciation for the mission he has been pursuing. So, the question arises:
Why is this very Anson Thomas now churchless? Why doesn’t he have a foothold on the Mar Thoma terrain, of which he has been a native? A similar question is, going back 2000 years, ‘Why was there no room in the inn’ for Mary to have a corner, in the hour of her extreme need and helplessness?
If one who seeks the lost needs to be lost from the church, what does that tell us of the church?
Fr. Robin, who raped and impregnated a teenage girl, and has been found guilty by the court is not expelled from the Catholic Church. Bishop Franko, accused of having raped a nun repeatedly, is still very much a bishop. The Orthodox priests who sexually exploited the wife of a church member and ruined his family are still very much within that church. The Mar Thoma priest who misappropriated, by fraudulent means, crores of rupees cheating an entire congregation is still happily within the Mar Thoma fold which cannot tolerate Anson.
In contrast, Anson is not accused of any moral offence. Then why is he an outcaste in the Mar Thoma Church? Come, let’s think together on this intriguing state of affairs.
Note first: Anson is ‘not guilty’, much like Jesus was 2000 years go. When an innocent person is forced out, howsoever covertly, of the church, the spotlight falls on the church, as it happened through the Crucifixion of Jesus. The Judaic church clamoured for the blood of Jesus when he was pronounced ‘not guilty’ by Pilate. That exposed the Judaic establishment, not Jesus.
Now, here is the relevant historical principle, if you want to understand the ‘Crucify Anson’ plot aright-
Every institution –church being one- is a nucleus of power. Power is formed by people coming together and acting in concert. The power of a priest, a bishop, a Metropolitan is derived from the people who constitute the church. It is to hide this reality that they tom-tom that priestly authority is derived straight from God. This is a colourful lie. Church is an institution. It is run accordingly. As a bishop of the Church of North India told me, ‘I run the church by the constitution, not the Bible’. If you think that a church runs on godliness, not on ‘gold-liness’, you are living on the other side of the Moon.
Now, power arms itself with violence. No power is real, unless it has the right to practise violence. That is because, though power is derived from the people, power does not stay true to the people. Power is inherently hierarchical. Hierarchies exist, mostly, for themselves. When a church is spiritually wholesome and cares for Jesus Christ, it minds the need to sustain the trust of the people. When it becomes worldly, it distances and alienates itself from the people, who are the very soil in which the church stands and is nourished.
As the church hierarchy distances itself from the laity, two things happen. (a) Members of the church hierarchy become obsessed with showcasing their superiority over the laity. They assume the airs of a superior class, entitled to the exclusive right to manipulate the affairs and resources of God. They showcase their class difference through costumes and privileges that, seen outside of the denominational ambience, look quaint and theatrical. (b) They become increasingly insecure as the distance between them and the laity increases. Yet, they need to distance themselves from the laity in order to create a mystique of worldly power and exclusivity about them.
The snowballing insecurity of the hierarchy makes them resort to repressive violence to everything that challenges their authority. The spiritual or ethical motive of the person who doesn’t count. This is evident in the brutality of Herod who massacres infants to lessen his insecurity.
To understand this, consider the Catholic Church’s hyper-eagerness to crush Sr. Lucy Kalappurakkal. A host of developments, within and without the church, has plunged it into bewilderment. Not surprisingly, it reacts with extreme violence to Lucy for her solidarity with a raped fellow nun. This is read as rebellion against the church simply because the accused is a bishop of the church.
The same principle works in politics too. Mrs. Indira Gandhi sought to crush opposition to her rule, when her power was at its weakest. One of the questions discussed by political scientists is: Would Gandhiji have succeed against Hitler or Stalin, had he tried his strategy of non-violent resistance against their rule? Very likely, Gandhi and his associates would have been massacred and dissent eradicated. The British tolerated Gandhi because they were less insecure. And Gandhi, on his part, was shrewd enough to camouflage the challenge to British imperial power. He made them feel that he was their ally!
Unfortunately, Anson confronted the Mar Thoma Church at a time of its maximum insecurity. If the church were a trifle more secure, how would it have treated him?
To address this question we need to reckon what Anson’s ‘offence’ was.
Anson expressed himself publicly against what he believed to be, on compelling evidence, the insufferable enthronement of moral turpitude in the church. He argued that when alleged crime of a serious nature is under judicial scrutiny, it is improper and irresponsible to elevate the person concerned. When Anson found that his spiritual anguish was treated with evident contempt, he decided to quit.
In this light, ask: what would have been the Christian approach to this issue on the part of the Metropolitan of the church?
He could have called Anson and heard him. It is entirely possible that the Metropolitan believed that Anson was perversely misguided or deluded. In that case, he should have counselled Anson out of his prejudice. A break-through could have been achieved, which would have strengthened the church and inspired its members.
The Metropolitan, on behalf of the Mar Thoma Church, could have taken the stand, for example, that homosexuality is not a sin, but a genetic orientation. It has the added advantage that at least the women of the church, if not men, would be spared if a bishop is homosexual. (There is a brighter side to everything.) Anson could have been educated on this un-spelt theology of the church and enabled to come to terms with the changed church environment.
Anson cannot be deemed an enemy of the church, so long as the church does not legitimise homosexuality. Not even in a society of lunatics will punishing a man for his legitimate concerns be accepted as normal.
The Metropolitan did nothing of the sort; and Anson was shown the door with precipitous haste? At the very least, a mock-inquiry could have been conducted, to establish Anson’s delusional fixations.
In this connection I recall the many Mar Thomites who know, love and value Anson. I am intrigued by their deafening silence. Fear has sealed their mouths.
The strange situation is as follows. The church hierarchy fears Anson’s guts to question its ways. They do so because they fear that this could spread like the delta variant of COVID-19 in the church. So, they fear the Mar Thomites. The Mar Thomites, on their part, fear that they would meet with Anson’s fate, if they showed any solidarity with Anson, like Sr. Lucy vis-a-vis the rape-victim. So, there is a balance of fears: the hierarchy’s fear of the laity is balanced by the laity’s fear of the hierarchy. The result? Anson is churchless!
For the time being the Mar Thoma Church has saved its skin from Anson. It has bought peace in the worldly way. The church can cast out Anson; but it cannot overpower who he is, or eradicate what he stands for. He is out; but the questions he raised will remain within.