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The Paravars: Chapter 2 – The Jewish Lore

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 By T. V. Antony Raj Fernando

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Previous: The Paravars: Chapter 1 – The Hindu Myths

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Parvaim 

Today, most of the Paravars live mainly in and around the seaport towns in the Tirunelveli district in south India and in some of the provinces on the north-west coast of Sri Lanka and are steadfast Roman Catholics. To the affluent Paravars, who wish to remove the stigma placed on the occupation of their caste which was considered “low and ritually polluting occupations,” namely, fishing, diving for pearls and chanks, and producing salt, the following information about Parvaim and Ophir ought to warm their hearts.

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Mudaliyar Simon Casie Chitty ( 1807-1860)
Mudaliyar Simon Casie Chitty ( 1807-1860)

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In 1873, in the Journal of the Royal Asiatic Society of Great Britain & Ireland, Volume 4, Issue 07, January 1837, pp 130-134, a paper submitted by Mudaliyar Simon Casie Chitty (1807-1860), District Judge of Chilaw and Maniagar of Puttalam, Ceylon, a writer of great repute, says:

“In the classification of the Tamil castes, the Parawas rank first among the tribes of fishermen, and they are generally allowed to have been the earliest navigators in the Indian Ocean, like the Phœnicians in the Mediterranean. They are described in the Tamil dictionary, entitled Nigundu Súlamaní, under the head of Neythanílémakkal, or inhabitants of the sea-coast. In Sanscrit, they are called Parasavas, or Nishadas, and in Tamil, Parathar, Parathavar, and Paravar. The author of the Historia Ecclesiastica (published in Tamil, at Tranquebar, in the year 1735), identifies them with the Parvaim of the Scriptures, and adds, that in the time of Solomon they were famous among those who made voyages by sea; but it does not appear that there is any solid foundation for this hypothesis.” (Art. V.—Remarks on the Origin and History of the Parawas)

Tranquebar is present-day Tharangambadi, founded by the Danish East India Company in 1620.

The word Parvaim occurs only in 2 Chronicles 3:6 in the Bible, as the place from which Solomon obtained gold for decorating his Temple.

He also covered the house with precious stones for splendor; the gold was from Parvaim. (2 Chronicles 3:6)

Some scholars have suggested that Parvaim derives from the Sanskrit word purva, a general term for ‘east’. Whether there was such a place called Parvaim in the East is doubtful.

Ophir

Some scholars have identified Parvaim with Ophir, but it is uncertain whether it is even the name of a place.

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King Hiram's freet brings gifts to King Solomon
King Hiram’s fleet brings gifts to King Solomon

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In the Bible (and the Torah) The Books of Kings and Chronicles tell of a joint expedition to Ophir, a port on the Red Sea, by King Solomon and the Tyrian King Hiram I from Eziongeber. They brought back vast amounts of gold, precious stones and almug wood from Ophir:

They went to Ophir, and obtained four hundred and twenty talents of gold and brought it to King Solomon. ( 1 Kings 9:28)

Hiram’s fleet, which used to bring gold from Ophir, also brought from there a very large quantity of almug wood and precious stones. ( 1 Kings 10:11)

But now, because of the delight I take in the house of my God, in addition to all that I stored up for the holy house, I give to the house of my God my personal fortune in gold and silver: three thousand talents of Ophir gold, and seven thousand talents of refined silver, for overlaying the walls of the rooms for the various utensils to be made of gold and silver, and for every work that is to be done by artisans. Now, who else will contribute generously and consecrate themselves this day to the LORD?” (1 Chronicles 29:3-5)

The servants of Huram and of Solomon who brought gold from Ophir also brought cabinet wood and precious stones. (2 Chronicles 9:10)

In those times Solomon went to Ezion-geber and to Elath on the seashore of the land of Edom. Huram had his servants send him ships and his own servants, expert seamen; they went with Solomon’s servants to Ophir, and obtained there four hundred and fifty talents of gold and brought it to King Solomon. (2 Chronicles 8:17-18)

King Solomon also built a fleet at Ezion-geber, which is near Elath on the shore of the Red Sea in the land of Edom. To this fleet, Hiram sent his own servants, expert sailors, with the servants of Solomon. They went to Ophir, and obtained four hundred and twenty talents of gold and brought it to King Solomon. (1 Kings 9:26-28)

Almug (sometimes rendered Algum) is a type of wood referred to in the Hebrew Bible, however, the variety of this wood is unknown. King Solomon constructed the Temple using almug together with cedar and pine. Almug was also used to craft musical instruments for use in the Temple. Likely the wood brought from the distant country of Ophir was very valuable.

There are references to the ‘gold of Ophir’ in several other books of the Bible:

And treat raw gold as dust, the fine gold of Ophir as pebbles in the wadi, (Book of Job 22:24)

Daughters of kings are your lovely wives; a princess arrayed in Ophir’s gold comes to stand at your right hand. (Psalms 45:10)

I will make mortals more rare than pure gold, human beings, than the gold of Ophir. (Isaiah 13:12)

There are specific possibilities that Ophir is in the Southern part of India – a region well-known for gold, ivory and peacocks. In ancient times, sandalwood came almost exclusively from South India.

In a dictionary of the Bible published by Sir William Smith in 1863, Hurd and Houghton, 1863 (1870), a note on page 1441 says that the Hebrew word for peacock Thukki, is derived from the Classical Tamil word Thogkai referring to peacock. Thogkai is just one of the classical Tamil words along with words for ivory, cotton-cloth and apes mentioned in the Torah.

This theory that Ophir is in Tamil Nadu, India, is further supported by other historians like K. S. Ramaswami Sastri, in The Tamils and their culture, Annamalai University, 1967, pp.16; Gregory James, Tamil Lexicography, M. Niemeyer, 1991, pp.10; Edna Fernandes, The last Jews of Kerala, Portobello, 2008, pp.98.

Some identify Ophir as Uvari, a coastal village in Radhapuram Taluk in Tirunelveli District of Tamil Nadu State, India. It is 59 kilometres towards the South from Tirunelveli and 704 kilometres from Chennai. The main occupation of the villagers is fishing. Many of the men are sailors.

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 Previous: The Paravars: Chapter 1 – The Hindu Myths

Next:  The Paravars: Chapter 3 – The Pearl Fishery Coasts in the Gulf of Mannar

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I Am the Good Shepherd…

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By T. V. Antony Raj

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i-am-the-good-shepherd

John, Chapter 10: 1-5

“Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. But whoever enters through the gate is the shepherd of the sheep.

The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out.

When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.”

i-am-the-good-shepherd-2

John, Chapter 10: 11-14

I am the good shepherd. A good shepherd lays down his life for the sheep.

A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them.d

This is because he works for pay and has no concern for the sheep.

I am the good shepherd, and I know mine and mine know me, …

Note: I have used the United States Conference of Catholic Bishops (USCCB) Bible – John, Chapter 10

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King Solomon’s Prayer for Wisdom (1 Kings 3:5-15)

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By T. V. Antony Raj

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The following verses 5 to 15 from Chapter 3 in the book of “1 Kings” in the Old Testament, shows how Solomon obtained the three gifts from God: a listening heart,  riches, and universal fame to rule over his subjects.

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Dream of Soloman by Luca Giordano (Madrid, circa 1693)
Dream of Soloman by Luca Giordano (Madrid, circa 1693)

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In Gibeon, the LORD appeared to Solomon in a dream at night.

God said: “Whatever you ask I shall give you.”

Solomon answered:

“You have shown great kindness to your servant, David my father because he walked before you with fidelity, justice, and an upright heart; and you have continued this great kindness toward him today, giving him a son to sit upon his throne.

Now, LORD, my God, you have made me, your servant, king to succeed David my father; but I am a mere youth, not knowing at all how to act.

I, your servant, among the people you have chosen, a people so vast that it cannot be numbered or counted.

Give your servant, therefore, a listening heart to judge your people and to distinguish between good and evil. For who is able to give judgment for this vast people of yours?”

The Lord was pleased by Solomon’s request. So God said to him:

“Because you asked for this—you did not ask for a long life for yourself, nor for riches, nor for the life of your enemies—but you asked for discernment to know what is right.

I now do as you request. I give you a heart so wise and discerning that there has never been anyone like you until now, nor after you will there be anyone to equal you.

In addition, I give you what you have not asked for: I give you such riches and glory that among kings there will be no one like you all your days.

And if you walk in my ways, keeping my statutes and commandments, as David your father did, I will give you a long life.”

Solomon awoke; it was a dream!

He went to Jerusalem, stood before the ark of the covenant of the Lord, sacrificed burnt offerings and communion offerings, and gave a feast for all his servants.

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Note:  I have used the United States Conference of Catholic Bishops (USCCB) version of the Holy Bible.

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“End of the Beginning” by David Phelps

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By T. V. Antony Raj

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“Forget what you have heard about Jesus if it doesn’t begin and end with love.” – Davis Phelps

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David Phelps
David Phelps

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David Norris Phelps, an American Christian music vocalist, songwriter and vocal arranger is best known for singing tenor in the Gaither Vocal Band (GVB), an American southern gospel vocal group, named after its founder and leader Bill Gaither.

The GVB emerged in the early 1980s recording contemporary Christian music. Later it became known for its southern gospel. Bill Gaither leads the group with passion and his genuine desire to bring meaning to the music which the group sings.

The lineup of the GVB changes often. Besides Bill Gaither, singers with the longest tenure in the band include  Michael English (1985–94, 2009–13), Mark Lowry (1988–2001, 2009–13), Guy Penrod (1995–2008), David Phelps (1997-2004, 2009-present) and Wes Hampton (2005-present).

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Adam Crabb, Todd Suttles, David Phelps, Bill Gaither, and Wes Hampton (Source: gaither.com)
Adam Crabb, Todd Suttles, David Phelps, Bill Gaither, and Wes Hampton (Source: gaither.com)

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As of February 2014, the lineup consists of Bill Gaither, David Phelps, Wes Hampton, Adam Crabb, and Todd Suttles.

All the members of GVB are all talented artists and are authentic men of faith. Known worldwide for their vocal power, innovative harmonies, they are instruments of God to carry the message of hope, grace and redemption.

Today, with over 30 years of history, the GVB, has an award-winning legacy of excellence for the harmony of those male voices: vocals, baritone, bass, and tenor.

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David Phelps (Source: david-phelps.blogspot.in)
David Phelps (Source: david-phelps.blogspot.in)

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David Phelps started his professional career at GVB in 1996. He remained at GVB as a tenor for eight years from 1996 to 2004. In 2004, he left the group to realize the biggest dream of his life: to develop his solo career. In early 2009, after recording seven albums, he returned to the GVB.

In 2002, Gaither Homecoming Video featured David Phelps in God Bless America, which featured his solo “End of the Beginning“.

A top reviewer declared: “You can’t go wrong with a Phelps piece!!”

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End Of The Beginning
Words & music by David Phelps

I was taking a trip on a plane the other day, just wishin’ that I could get out.
When the man next to me saw the book in my hand and asked me what it was about.
So I settled back in my seat. “A best-seller,” I said, “a hist’ry and a myst’ry in one.”
Then I opened up the book and began to read from Matthew, Mark, Luke, and John…

He was born of a virgin one holy night in the little town of Bethlehem.
Angels gathered ’round Him underneath the star singing praises to the great I AM.

He walked on the water, healed The lame, and made the blind to see again.
And for the first time here on earth we learned that God could be a friend.
And though He never, ever did a single thing wrong, the angry crowd chose Him.
And then He walked down the road and died on the cross and that was the end…of the beginning.”

“That’s not a new book, that’s a Bible,” he said, “And I’ve heard it all before.
I’ve tried religion, it’s shame and guilt, and I don’t need it anymore.
It’s superstation, made-up tales, just to help the weak to survive.”
“Let me read it again,” I said, “But listen closely. This is gonna change your life.”

“He was born of a virgin one holy night in the little town of Bethlehem.
Angels gathered ’round Him underneath the star singing praises to the great I AM.

He walked on the water, healed the lame, and made the blind to see again.
And for the first time here on earth we learned that God could be a friend.
And though He never, ever did a single thing wrong, the angry crowd chose Him. And then He walked down the road and died on the cross and that was the end…of the beginning.”

“The end of the beginning?” he said with a smile. “What more
could there be? He’s dead. You said they hung Him, put nails in
His hands and a crown of thorns on His head.” I said, “I’ll read it
again, but this time there’s more.

And I believe that this is true: His death wasn’t the end but the beginning of life that’s completed in you.
Don’t you see, He did all this for you…”

“He was born of a virgin one holy night in the little town of Bethlehem. All the angels singing praises to the great I AM.
He walked on the water, healed the lame, and made the blind to see.
And for the first time here on earth, did you know that God could be a friend?
And though He never, ever did a single thing wrong, He was the one the crowd chose.
And then He walked and He died, but three days later, three days later, three days later…
He rose! Three days later He rose!

You see, He came, He lived, and He died, but that was the end of the beginning.

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John Chrysostom: Part 3: The Second Banishment and Death

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Myself

By T.V. Antony Raj

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Statue of St John Chrysostom, at St Patrick's cathedral, New York City. (Source: wikimedia commons)
Statue of St John Chrysostom, at St Patrick’s cathedral, New York City. (Source: wikimedia commons)

 

Even though exiled, John Chrysostom found it possible to correspond with his supporters in Constantinople. He was still able to exert a measure of influence in his cause. His correspondences were discovered. Word came from Constantinople that he was to be removed from Caucasus to an even more remote place at the eastern end of the Black Sea to a so-called castellum, a rectangular fortress with towers at each corner, built by the Romans in the 2nd century AD in Pitiunt, in modern Abkhazia.

Imperial officials forced John Chrysostom to walk in bad weather to his new place of exile. He did not survive the exhausting journey. He died at Comana Pontica on September 14, 407. His last words are said to have been, “δόξα τῷ θεῷ πάντων ἕνεκεν”, meaning “Glory be to God for all things.“

After John Chrysostom’s death, people venerated him as a saint. Three decades later, some of his adherents in Constantinople remained in schism. Saint Proclus, the then Patriarch of Constantinople (434-446), hoping to bring about the reconciliation of these Johannites, preached a homily  in the Church of Hagia Sophia, praising his predecessor  He said:

“O John, your life was filled with sorrow, but your death was glorious. Your grave is blessed and reward is great, by the grace and mercy of our Lord Jesus Christ O graced one, having conquered the bounds of time and place! Love has conquered space, unforgetting memory has annihilated the limits, and place does not hinder the miracles of the saint.“

These homilies helped to mobilize public opinion.

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Coffin of St. John Chrysostom in Komani, Georgia.
Coffin of St. John Chrysostom in Komani, Georgia.

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The patriarch Patriarch of Constantinople received permission from the Emperor Theodosius II, son of Arcadius and Eudoxia, to return Chrysostom’s relics from Comana to Constantinople. On January 28, 438, the relics were solemnly received by the Archbishop Proclus and the Emperor Theodosius II and enshrined in the Church of the Holy Apostles.

The Orthodox and Eastern Catholic Churches commemorate John Chrysostom as a “Great Ecumenical Teacher” and honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the  feast known as the honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the  feast known as the honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the  feast known as the Synaxis of the Three Hierarchs.

There are several feast days dedicated to him:

  • 27 January, Translation of the relics of St John Chrysostom from Comana to Constantinople. Some Lutheran and many Anglican provinces commemorate him on this traditional eastern feast.
  • 30 January, Synaxis of the Three Great Hierarchs.
  • The Churches of the western tradition, including the Roman Catholic Church, some Anglican provinces, and parts of the Lutheran Church commemorate him on 13 September (Western feast day).
  • 14 September, Repose of St John Chrysostom
  • 13 November, St John Chrysostom the Archbishop of Constantinople (Eastern feast day).

The Coptic Orthodox Church of Alexandria also recognizes John Chrysostom as a saint (with feast days on 16 Thout and 17 Hathor).

Here is an excerpt from one of John Chrysostom’s Homilies on confessing one’s sins:

“Are you a sinner? Do not become discouraged, and come to Church to put forward repentance. Have you sinned? Then tell God, ‘I have sinned.’

What manner of toil is this, what prescribed the course of life, what affliction? What manner of difficulty is it to make one statement, ‘I have sinned’?

Perhaps if you do not call yourself a sinner, you do not have the devil as an accuser? Anticipate this and snatch the honor away from him, because it is his purpose to accuse. Therefore, why do you not prevent him, and why do you not tell your sin and wipe it out, since you know that you have such an accuser who cannot remain silent?do you not prevent him, and why do you not tell your sin and wipe it out, since you know that you have such an accuser who cannot remain silent?

Have you sinned? Come to Church. Tell God, ‘I have sinned.’

I do not demand anything else of you than this. Holy Scripture states, ‘Be the first one to tell of your transgressions, so you may be justified.’ Admit the sin to annul it. This requires neither labor nor a circuit of words nor monetary expenditure nor anything else whatsoever such as these.

Say one word, think carefully about the sin and say, ‘I have sinned.’”

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← Previous: Part 2: The Bishop of Constantinople

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John Chrysostom: Part 2: The Bishop of Constantinople

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By T.V. Antony Raj

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Saint John Chrysostom (Hagios Ioannis Chrysostomos) of Antioch. An early Byzantine mosaic from the Cathedral of Hagia Sophia in Constantinople. The mosaic is approximately 1,000 years old.
Saint John Chrysostom (Hagios Ioannis Chrysostomos) of Antioch. An early Byzantine mosaic from the Cathedral of Hagia Sophia in Constantinople. The mosaic is approximately 1,000 years old.

 

On September 27, 397, Nectarius, Bishop of Constantinople, died. There was a general rivalry in the capital for the vacant see.

After some months, to the great disappointment of the rival factions, Emperor Arcadius, at the suggestion of his minister Eutropius, asked the Prefect of Antioch to send John Chrysostom to Constantinople without the knowledge of the people of Antioch, due to fears that the departure of such a popular figure would cause civil unrest.

John Chrysostom was hurried to the capital. On February 26, 398 Theophilus, Patriarch of Alexandria ordained John Chrysostom as Bishop of Constantinople in the presence of a great assembly of bishops.

The life in Constantinople was more turbulent than what John Chrysostom  had at Antioch. As Archbishop of Constantinople, he refused to host lavish social gatherings. This made him popular with the common people, but unpopular with the wealthy citizens. He became unpopular with the clergy for his reforms of the clergy. He told visiting regional preachers to return to the churches they were serving, without any payout.

Here is an excerpt from a homily by St. John Chrysostom on the Gospel of Matthew (Hom. 50, 3-4, PG 58, 508-509). In this homily, he warns against adorning Church buildings at the expense of caring for the suffering members of the Church:

Do you want to honor Christ’s body? Then do not scorn him in his nakedness, nor honor him here in the church with silken garments while neglecting him outside where he is cold and naked. For he who said: This is my body and made it so by his words, also said: “You saw me hungry and did not feed me, and inasmuch as you did not do it for one of these, the least of my brothers, you did not do it for me.” What we do here in the church requires a pure heart, not special garments; what we do outside requires great dedication.

Let us learn, therefore, to be men of wisdom and to honor Christ as he desires. For a person being honoured finds greatest pleasure in the honor he desires, not in the honor we think best. Peter thought he was honoring Christ when he refused to let him wash his feet, but what Peter wanted was not truly an honour, quite the opposite! Give him the honour prescribed in his law by giving your riches to the poor. For God does not want golden vessels but golden hearts.

Now, in saying this I am not forbidding you to make such gifts; I am only demanding that along with such gifts and before them you give alms. He accepts the former, but he is much more pleased with the latter. In the former, only the giver profits; in the latter, the recipient does too.

A gift to the church may be taken as a form of ostentation, but an alms is pure kindness. Of what use is it to weigh down Christ’s table with golden cups, when he himself is dying of hunger? First, fill him when he is hungry; then use the means you have left to adorn his table. Will you have a golden cup made, but not give a cup of water?

What is the use of providing the table with cloths woven of gold thread, and not providing Christ himself with the clothes he needs?

What profit is there in that? Tell me: If you were to see him lacking the necessary food, but were to leave him in that state and merely surround his table with gold would he be grateful to you or rather would he not be angry?

What if you were to see him clad in worn-out rags and stiff from the cold, and were to forget about clothing him and instead were to set up golden columns for him, saying that you were doing it in his honour? Would he not think he was being mocked and greatly insulted?

Apply this also to Christ when he comes along the roads as a pilgrim, looking for shelter. You do not take him in as your guest, but you decorate floors and walls and the capitals of the pillars. You provide silver chains for the lamps, but you cannot bear even to look at him as he lies chained in prison.

Once again, I am not forbidding you to supply these adornments; I am urging you to provide these other things as well, and indeed to provide them first. No one has ever been accused of not providing ornaments, but for those who neglect their neighbour a hell awaits with an inextinguishable fire and torment in the company of the demons. Do not, therefore, adorn the church and ignore your afflicted brother, for he is the most precious temple of all.

In 399, through the intervention of John Chrysostom and the influence of the emperor Theodosius I, Flavian was acknowledged as the sole legitimate bishop of Antioch.

Theophilus, the Patriarch of Alexandria, wanted to bring Constantinople under his jurisdiction. He opposed John’s appointment as Bishop of Constantinople, even though he had ordained him under duress instead of securing the appointment for Isidore, his own candidate. At that time, Theophilus had disciplined four Egyptian monks, known as “the Tall Brothers,” over their support of Origen’s teachings.

Origen (184/185 – 253/254) was a scholar and an early Christian theologian. He was a prolific writer in many branches of theology, including textual criticism, biblical exegesis and hermeneutics, philosophical theology, preaching, and spirituality. Some of his reputed teachings, such as the pre-existence of souls, the final reconciliation of all creatures, including perhaps even the devil (the apokatastasis), and the subordination of the Son of God to God the Father, later became controversial among Christian theologians.

The Tall Brothers fled to Constantinople and were welcomed by John Chrysostom. Theophilus accused John of being too partial to the teaching of Origen.

John Chrysostom made another enemy in Aelia Eudoxia, the Empress consort of the Byzantine Emperor Arcadius. Eudoxia assumed that his denunciations of extravagance in feminine dress were aimed at herself.

In 403 AD, Theophilus Eudoxia, and other of enemies of John Chrysostom held a synod (the Synod of the Oak) to charge John Chrysostom. They used his connection to the four Egyptian monks who espoused the teachings of Origen against him. Eventually, this resulted in the deposition and banishment of John Chrysostom from Constantinople.

The people rioted over the deposition and banishment of John Chrysostom. Also, on the night of his arrest, there was an earthquake.  A frightened Aelia Eudoxia considered it as a sign of God’s anger. She beseeched Arcadius to reinstate John Chrysostom as Bishop of Constantinople.

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John Chrysostom confronting Aelia Eudoxia, in a 19th-century painting by Jean-Paul Laurens (1838-1921).
John Chrysostom confronting Aelia Eudoxia, in a 19th-century painting by Jean-Paul Laurens (1838-1921).

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However, peace between John Chrysostom and Eudoxia was short-lived. A silver statue of Eudoxia was erected in the Augustaion, near his cathedral. John Chrysostom denounced the dedication ceremonies. He spoke against her in harsh terms alluding to the events surrounding the death of John the Baptist:

“Again Herodias raves; again she is troubled; she dances again; and again desires to receive John’s head in a charger.“

Once again, John Chrysostom was banished, this time to the Caucasus, a region at the border of Europe and Asia, situated between the Black and the Caspian seas.

John Chrysostom wrote an appeal for help to three churchmen: Innocent I,  the Bishop of Rome (Pope);  Venerius, the Bishop of Milan; and Chromatius, the Bishop of Aquileia.

Pope Innocent protested against the banishment of John Chrysostom from Constantinople to the Caucasus. With the help of the western emperor Honorius, the Pope attempted to intervene, but the enemies of John Chrysostom thwarted his efforts. In 405, Pope Innocent sent a delegation to intercede on behalf of John. But the delegation never reached Constantinople.

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Next → Part  3: The Second Banishment and Death

← Previous: Part 1- Where Can You Find God?

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John Chrysostom: Part 1- Where Can You Find God?

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By T.V. Antony Raj

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If you cannot find Christ

 

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Saint John Chrysostom, Archbishop of Constantinople, was an important Early Church Father. He is considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit. He is known for his preaching and public speaking. The zeal and his clarity of preaching appealed to all, especially the common people. This earned him the Greek surname “kihrys stymo” (χρυσή στόμιο) meaning “golden-mouthed.” He denounced the abuse of authority by both ecclesiastical and political leaders.

John Chrysostom was born in Antioch in 349 AD to Greco-Syrian parents.

In the fourth century, at the time of John Chrysostom’s birth, Antioch was the second city of the eastern part of the Roman Empire.  Throughout the fourth century, religious struggles troubled the empire. Pagans, Manichaeans, Gnostics, Arians, Apollinarians, Jews, made their proselytes at Antioch. The Christians were themselves separated by the schism between Bishop Meletius and Bishop Paulinus for the bishopric of Antioch.

John Chrysostom’s father, Secundus, a high-ranking military officer died soon after his birth. His widowed mother Anthusa, only twenty years of age, took the sole charge of her two children John and an elder sister. She raised him in piety. Using her influence in the city, she had him study under a distinguished pagan rhetorician, Libanius, the most tenacious adherent of the declining paganism of Rome. Soon John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature.

About 367 AD, he met the Bishop Meletius. John captivated by the earnest, mild, and the winning character of the bishop frequented the sermons of Meletius. He studied Holy Scripture and soon began to withdraw from classical and profane studies and devoted himself
to an ascetic and religious life.

According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John Chrysostom would have been his successor “if the Christians had not taken him from us“.

About three years later John Chrysostom received Holy Baptism and was ordained lector. Later, the young cleric, desiring a perfect life entered one of the ascetic societies near Antioch.

About 375 AD, John Chrysostom resolved to live as an anchorite in one of the caves near Antioch. There, he followed extreme asceticism. He spent the next two years, continually standing and fasting in frost and cold, committing the Bible to memory. He scarcely slept at all. As a consequence of these harsh practices, his stomach and kidneys were damaged. He returned to Antioch to regain his health and resumed his office as lector in the church.

John Chrysostom was ordained as a deacon probably in 381 AD by Bishop Meletius of Antioch, president of the Second Ecumenical Council. After the death of Bishop Meletius in Constantinople in the same year, Flavian I of Antioch (ca. 320 – February 404) was ordained as bishop or Patriarch of Antioch. The Bishop of Rome and the Patriarch of Alexandria refused to acknowledge Flavian, and Paulinus, who by the extreme Eustathians had been elected bishop in opposition to Meletius, continued to exercise authority over a portion of the church.

John Chrysostom separated himself from the followers of Bishop Meletius, but he did not join Bishop Paulinus.

On the death of Bishop  Paulinus in about 383, Evagrius was chosen as his successor. In 386 AD, John Chrysostom was ordained as a presbyter (a priest) by Evagrius.

Note: Actually, there is a difference of opinion on who ordained John Chrysostom as a presbyter. Some authors claim it was Bishop Flavian I, while others say it was Bishop Evagrius.

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St. John Chrysostom (Source: integrated atholiclife.org)
St. John Chrysostom (Source: integrated atholiclife.org)

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For 12 years, from 386 AD to 397 AD, John Chrysostom became popular for the eloquence of his public speaking at the Golden Church, Antioch’s cathedral. People liked his clear expositions of Biblical passages and moral teachings. The themes of his talks were eminently social. He explained the Christian’s conduct in life. His straightforward understanding of the Scriptures were in contrast to the Alexandrian tendency towards allegorical interpretation.

One incident that happened during John Chrysostom’s service in Antioch illustrates best the influence of his sermons.

Emperor Theodosius I, also called Theodosius the Great ruled from 379 to 395 made Christianity the official state religion of the Roman Empire. He was the last emperor to rule over both the eastern and western portions of the Roman Empire. He was a strong defender of the Orthodox Christian faith and honoured  as a saint.

When John Chrysostom arrived in Antioch its citizens were on a riotous rampage. They   mutilated the statues of the Emperor and his family. The Bishop had to intervene with the Emperor on behalf of the citizens of Antioch.

During the weeks of Lent in 387 AD, John Chrysostom preached 21 sermons in which he entreated the people to see the error of their ways. These sermons had a lasting impression on the citizens of Antioch. This resulted in many pagans converting to Christianity. Due to the conversions, Theodosius’ vengeance on the citizens of Antioch subdued and was not as severe as it might have been.

The most valuable of his works from this period are the Homilies he wrote on various books of the Bible.

He was most concerned with the spiritual and temporal needs of the poor. He spoke out against abuse of wealth and personal property. He particularly emphasized alms and charitable giving:

Do you wish to honour the body of Christ?

Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad.

He who said: “This is my body” is the same who said: “You saw me hungry and you gave me no food”, and “Whatever you did to the least of my brothers you did also to me”…

What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and then with what is left you may adorn the altar as well.

After the death of Evagrius (c. 393), Flavian succeeded in preventing the election of a successor. However, the Eustathians still continued to hold separate meetings.

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Next → Part 2:  The Bishop of Constantinople

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You Need Only One Hand to Help…

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Myself

By T.V. Antony Raj

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Instead of using your two hands to pray to your God, gods and goddesses, why not stretch one hand and help the poor?

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Photo source: Unknown
Photo source: Unknown

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Lent is a solemn religious observance in the liturgical calendar of many Christian denominations. The season of Lent begins on Ash Wednesday and covers a period of approximately six weeks before Easter Sunday.

For the Christians, prayer, fasting and almsgiving mark Lent. Of these three, almsgiving is the most neglected.

Why is almsgiving better than prayer and fasting?

In a way, almsgiving is a form of prayer and not just philanthropy.

Almsgiving is also a form of fasting. It requires some sacrifice. One has to give up something, even if it hurts. It is not just giving something to someone. It is “giving to God”.

The Book of Tobit, named after its principal character has an engaging story about Jewish piety and morality combined with folklore. The book has enjoyed wide popularity in both Jewish and Christian faiths. The inspired author of the book places a firm emphasis on almsgiving. The following verses 12:8-10 in Tobit is the only place in the Bible where prayer, fasting, and almsgiving are brought together.

Prayer with fasting is good. Almsgiving with righteousness is better than wealth with wickedness. It is better to give alms than to store up gold, for almsgiving saves one from death and purges all sin. Those who give alms will enjoy a full life, but those who commit sin and do evil are their own worst enemies. (Tobit 12:8-10)

Almsgiving is also a form of fasting. It requires some sacrifice. One has to give up something, even if it hurts. It is not just giving something to someone. It involves giving money, food, clothes, and materials or providing capabilities such as education, health facilities, and other amenities.

Almsgiving is a necessary part in all religions. It is “giving to God”.

Almsgiving in Buddhism

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Novices receive alms, Nyaungshwe, Myanmar (magical-world - flickr.com)
Novices receive alms, Nyaungshwe, Myanmar (magical-world – flickr.com)

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In Buddhism, a layperson shows respect to a monk, a nun, a spiritually developed person or to any other sentient being by giving alms. It is not charity. Being humble, giving alms, and showing respect to the monk or nun and the religious society, provides a symbolic binding of the layperson with the spiritual realm.

According to the Buddhists, the more a layperson gives without seeking anything in return the wealthier he or she will become. The act of giving destroys the acquisitive nature that leads to further suffering. Generosity is an act of merit performed by a donor to help the receiver.

The Mahayana Buddhist tradition emphasizes that generosity towards others as one of the perfections (paramita) as found in Lama Tsong Khapa’s ‘The Abbreviated Points of the Graded Path‘:

Total willingness to give is the wish-granting gem for fulfilling the hopes of wandering beings.

It is the sharpest weapon to sever the knot of stinginess.

It leads to Bodhisattva conduct that enhances self-confidence and courage. It is the basis of the universal proclamation of your fame and repute.

Realizing this, the wise rely, in a healthy manner, on the outstanding path of being ever-willing to offer completely their bodies, their possessions, and positive potentials.

The ever-vigilant lama has practiced like that.

If you too would seek liberation, Please cultivate yourself, in the same way.

Almsgiving in Hinduism

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Lady giving alms at the Temple, by Raja Ravi Varma, (1848–1906)
Lady giving alms at the Temple, by Raja Ravi Varma, (1848–1906)

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In Hinduism, Bhiksha is a devotional offering. It is  usually food, presented at a temple to the destitute, a religious Brahmin, a swami, or an ascetic.

In Chapter XXIX of Vasishtha Samhita we find:

  1. Through Alms giving to poor obtains all his desires.
  2. (Even) longevity, (and he is born again as) a student of the Veda, possessed of beauty.
  3. He who abstains from injuring (sentient beings) obtains heaven.
  4. By entering a fire the world of Brahman (is gained).
  5. By (a vow of) silence (he obtains) happiness.
  6. By staying (constantly) in water he becomes a lord of elephants.
  7. He who expends his hoard (in gifts) becomes free from disease.
  8. A giver of water (becomes) rich by (the fulfilment of) all his desires.
  9. A giver of food (will have) beautiful eyes and a good memory.
  10. He who gives a promise to protect (somebody) from all dangers (becomes) wise.
  11. (To bestow gifts) for the use of cows (is equal to) bathing at all sacred places.
  12. By giving a couch and a seat (the giver becomes) master of a harem.
  13. By giving an umbrella (the giver) obtains a house.
  14. He who gives a House to a poor family obtains a town
  15. He who gives a pair of Shoes obtains a vehicle.
  16. Now they quote also (the following verses): Whatever sin a man distressed for livelihood commits, (from that) he is purified by giving land, (be it) even “a bull’s hide”.
  17. He who gives to a Brâhmana guest a vessel filled with water for sipping, will obtain after death complete freedom from thirst and be born again as a drinker of Soma.
  18. If a gift of one thousand oxen fit to draw a carriage (has been bestowed) according to the rule on a perfectly worthy man, that is equal to giving a maiden.
  19. They declare that cows, land, and learning are the three most excellent gifts. For to give learning is (to bestow) the greatest of all gifts, and it surpasses those (other gifts).
  20. A learned man who, free from envy, follows this rule of conduct which procures endless rewards, and which through final liberation frees him from transmigration.
  21. Or who, full of faith, pure, and subduing his senses, remembers or even hears it, will, freed from all sin, be exalted in the highest heaven.

According to the Hindu scriptures, every human owes five important karmic debts called pancha-maha-yajna: to gods, to ancestors, to guests, to mankind, and to nature.

Debt to the gods for their blessings. Repaid by rituals and offerings.

Debt to ancestors and teachers. Repaid by supporting them, having children of one’s own and passing along knowledge.

Debt to guests. Repaid by treating them as if they were gods visiting one’s home.

Debt to Mankind. Repaid by mutual cooperation and helping others by giving money, clothes, shelter and land to poor people, feeding the hungry, and helping orphans and destitute.

Debt to Nature. All humans are indebted to plants, trees, birds, animals and nature. Repaid by offering good will, food, water, or any other help that is appropriate.

So, a human to place himself in correct relations with the gods, ancestors, spirits, men, the cosmos, nature and himself must repay these debts during his or her lifetime.

Almsgiving in Islam

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Zakat (Source - infopediapk.weebly.com) (Custom)

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One of the most important principles of Islam is that all things belong to God and, so, human beings hold wealth in trust.

Islam divides the concept of charitable giving into Sadaqah or voluntary giving, and the Zakāt, an obligatory practice governed by a specific set of rules within Islamic jurisprudence.

Sadaqah is possibly a better translation of the Christian notion of ‘alms’.

Zakāt (Arabic: زكاة‎ ,”That which purifies”), the third of the five pillars of Islam, is the mandatory practice of charitable almsgiving. Every mentally stable, free, and financially sound adult Muslim, male or female, has to pay Zakāt to ease the economic hardship of others and end the inequality of financial status. Zakāt consists of giving 2.5% of one’s savings and business revenue and 5-10% of one’s harvest for distribution to the poor or needy, including slaves, debtors, and travelers. As such, Zakāt plays a much larger role in Islamic charity.

Qur'an 9_60

Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah . And Allah is Knowing and Wise.
(The Holy Qur’an 9:60)

Almsgiving in Judaism

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Tzedakah pouch and gelt (Yiddish for coins - money) on fur-like padding. (Photo - Cheskel Dovid)

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In Hebrew, Tzedakah literally means righteousness but is commonly used to signify charity. In Judaism, Tzedakah refers to the religious obligation to do what is right and just. It is considered one of the greatest deeds that a human can do. In practice, most Jews carry out Tzedakah by donating a part of their income to charitable institutions, or to needy people that they may come across.

Traditional Jews practice “ma’aser kesafim,” tithing 10% of their income to support those in need. Jewish farmers leave the corners of their fields for the starving to harvest for food. They do not pick up any grain dropped while harvesting because such food may benefit the starving.

Jews perform special acts of Tzedakah on significant days. At weddings, it is a tradition among couples to offer charity to symbolize the sacred character of  marriage. It is traditional at Passover to be welcome hungry strangers, and feed them at the table. During the joyous holiday of Purim, to increase the total happiness, it is obligatory for every Jew to offer food to one other person, and gifts to at least two poor people, in an amount that would equate to a meal each.

Jews are cautioned about how they give out Tzedakah  money. They should check the credentials and finances to be sure that their Tzedakah money will be used wisely, efficiently and effectively.

Also, they are admonished:

“Do not rob the poor because they are poor, nor crush the needy at the gate;” (Proverbs 22:22)

Jews are taught that Tzedakah money was never theirs to begin with, rather, it always belongs to God, who merely entrusts them with it so that they may use it properly. Hence, it is their obligation to ensure that it is received by those deserving of it.

Almsgiving in Christianity

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James Tissot, "The Lord's Prayer" (1886-96)
James Tissot, “The Lord’s Prayer” (1886-96)

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Jesus spoke of almsgiving thus:

“[But] take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.

When you give alms, do not blow a trumpet before you, as the hypocrites do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward.

But when you give alms, do not let your left hand know what your right is doing, so that your almsgiving may be secret. And your Father who sees in secret will repay you.”  (Matthew 6:1-4)

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So What Is My Action?

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Myself 

 

 

By T.V. Antony Raj

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Image source: pastorsblog.com.au
Image source: pastorsblog.com.au

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My article “Actions speak louder than words!” has evoked a good response from my readers. One person after reading the article has asked: “So what is your action?”

This is my reply:

Look at this (sinful) woman. She has come to Jesus and found in him her Saviour. She wetted his feet with her tears and then wiped them with her hair. Look at verse Luke 7:50, “Your faith has saved you; go in peace.”

It is our faith that saves us. We either look at this woman and say, “Thank you Lord, I am not like her,” then the question becomes, “Has your faith saved you?”

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"Lord, have mercy on me!" (Image source: bitlanders.com)
“Lord, have mercy on me!” (Image source: bitlanders.com)

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But if our response is “Lord, have mercy on me,” then the good news is mercy is freely given.

Jesus is here and He will always be wherever we are or who or whatever we choose to be. This woman knew Jesus was there to forgive her and she loved Him for that. In the same way, I know Jesus is forever here to forgive me, no matter who I am or what I have done. I know he will forgive me.

Most of us do not get over our afflictions and then go to Jesus, rather we approach Him and He removes them, and He also gives us something else to live for.

My action in life has always been “do more than what I am paid for,” like the woman wiping the feet of Jesus with her tears, wiping it with her hair, and anointing it with perfumed ointment.

There is nothing in this world we could ever do to make up for the sacrifice Jesus made for us. Yet, most of us are not called to do anything. So, most of us forget that it is easy after being Christians for a while to become a Pharisee and point a “holier than thou” finger at others.

Now, I ask you “What is your action?”

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Actions speak louder than words!

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Myself 

 

 

By T.V. Antony Raj

This is my 1000th post on "Impressions"!
This is my 1000th post on “Impressions”!

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 The Pardoning of the Sinful Woman

In the gospel of Luke, the story of the pardoning of a sinful woman (Luke 7:36-50) illustrates the axiom that “actions speak louder than words.”

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Jesus is anointed by a so-called sinful woman (Source: musicademy.com)
Jesus is anointed by a so-called sinful woman (Source: musicademy.com)

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A Pharisee named Simon invited Jesus to dine with him. On entering the house of the Pharisee, Jesus reclined at the table, the normal posture of guests at a banquet.

On learning that Jesus had come to the house of the Pharisee, a woman of that town who lived a sinful life, came there with an alabaster jar of perfumed ointment.

Weeping, she fell down at the feet of Jesus and wet them with her tears. Then, she wiped his feet with her hair, kissed them and anointed them with the perfumed ointment.

When the Pharisee saw this, he said to himself, “If this man was a prophet, he would know who is touching him and what sort of woman she is – that she is a sinner.”

Jesus understood his thoughts and said, “Simon, I have something to say to you.”

“Tell me, teacher,” Simon said.

“Two people owed money to a certain moneylender. One owed him five hundred denarii, and the other owed fifty.”

At that time, one denarius was the normal daily wage of a laborer.

“Neither of them had the money to repay his loan, so the moneylender forgave the debts of both. Now which of them will love him more?”

Simon replied, “I suppose the one whose larger debt was forgiven.”

Jesus said, “You have judged rightly.”

Then he turned toward the woman and said to Simon, “Do you see this woman? When I entered your house, you did not give me water to wash my feet, but she wet my feet with her tears and wiped them with her hair. As my host, you did not greet me with a kiss, but this woman, from the time she entered this house, has not stopped kissing my feet. You did not place oil on my head, but she anointed my feet with perfumed ointment.”

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