Herald of the East

The Lure of the Desert: Chavara and the Attempted Flight from the World

Benny Paul Thettayil — 2025-04-24

Editorial

150 Years of Oru Nalla Appante Chavarul (Testament of a Loving Father) by Saint Kuriakose Elias Chavara

Benny Paul Thettayil — 2025-04-24

150 Years of Oru Nalla Appante Chavarul (Testament of a Loving Father) by Saint Kuriakose Elias Chavara

Blessed Kuriakose Elias Chavara

Paul Kalluveettil — 2025-04-24

Book Review

Religious Life in Chavara’s Vision

Paul Kalluveettil — 2025-04-24

Paul Kalluveettil CMI reflects on religious life in the vision of Chavara. The lack of a house of penance (tapasbhavanam) in the land goaded him to desire for a house of vision (darsanavîdu). The tapasbhavanam and darsanavîdu have to be understood in a deeper spiritual sense. The persons of tapasbhavanam totally dedicate themselves in communion and communication with God and humans and make the darsanavîdu a holy abode, where the devotees see the celestial visions and divine dreams. There, the members abide in the love of Jesus, sit before his eyes, walk close to him and converse always with him. Religious life is a call to live in the Holy Family. In the presence of Jesus, Chavara dwelt in the metaphorical world considering himself Zacchaeus of Lk 19, the prodigal son of Lk 15 and many more. There the religious learn the art of seeing, the art of remembering and the art of venerating the divine and thus become a consecrated community. It is the ecclesial art of Chavara that prompted him to find refuge in the tapasbhavanam and darsanavîdu and subsequently to lead hundreds to serve the Mother Church.

Saint Chavara in the Role of Superior

Thomas Kochumuttom — 2025-04-24

This article presents Saint Chavara in the role of an exemplary superior. Chavara was almost all his life in the role of a superior. After the death of the Malpāns he became the undisputed leader of the monastery project and he spontaneously took charge as their superior and led the community to their profession of religious vows in 1855. As a humble and selfless man filled with the Holy Spirit, his credibility was his credential; hence, he was respected even by his opponents foreign and native alike. His prudence, practical wisdom, love of the Church, independent thinking, broadminded and farsighted nature, and accountability were outstanding. Since he had his clear positions but imposed them on no one, he is considered to be a role model. However, in his own eyes, Chavara was full of failures. He practised the advice of the Lord: “When you have done all that is commanded you, say, ‘We are just unworthy servants; we have only done what was our duty’” (Lk 17:10).

Ātmānutāpam: Part 2 - A Staurological Understanding of “Tattvamasi”

Jojo Parecattil — 2025-04-24

Jojo Parecattil CMI makes an Indian reading of ĀTMĀNUTĀPAM and in the lines of Chavara, he discovers a staurological understanding of ‘Tattvamasi’. Tattvamasi is one of the greatest Upaniṣadic sayings found in Chāndogya Upaniṣad (6.8.7). The undivided supreme unity is the whole message of the precept. It is a vedāntic articulation of harmony. Parallels of the same vedāntic teaching can be seen in Christianity as well. Similar teachings are found in the book of Wisdom (Wis 7:25-27). In the staurological understanding of ‘Tattvamasi’, the cross of Jesus represents both the ‘tat’ and ‘tvam’ parts of ‘Tattvamasi’. In the crucifix, Chavara read his own true and authentic autobiography. The self-criticism, before the crucifix led him to the self-realization of tattvamasi-consciousness. In Ātmānutāpam we see a Tattvamasi-consciousness, which is completely Christological and staurological. In Ātmānutāpam, Chavara is growing from the literal meaning of ‘Tattvamasi’ to its intended meaning. Before the crucified Lord, the Bible enlightens us to shed the limitations of humanity and grow into the self-realization. There, Chavara realizes this staurological dimension of tattvamasi.

Communication and Communion in Religious Life

James Thayil — 2025-04-24

The world of communications has travelled a long distance from Chavara’s rudimentary press at Mannanam to the app of the liturgical calendar on your smartphone. The author explores communication and communion in religious life and reflects on the challenges and prospects of religious life in an era of communication revolution. A good religious is a good communicator. However, the ‘media-religious’ encounter and experience modern phenomenon. Cultured communication technologies are at the service of the community and since it is a powerful tool for evangelization, the Church calls for an active engagement of the media through spiritual network and worship-space. However, the encounter is full of challenges such as culture of instant gratification, culture of graphics, culture of uncentered pluralism, culture of individualism and culture of virtual reality. The study also explores some special issues for deeper reflection such as the old mind-set and new technologies of communication, the loss and gain of enclosures and the vows in the light of the cultured communication technologies. The study concludes with a call to pause, look, reflect, act and to address the existential challenges of life and mission, now!

Anayatha Deepam (Immortal Lamp): St Kuriakose Elias Chavara and St Euphrasia Eluvathingal.

Benny Paul Thettayil — 2025-04-24

Editor