Centre for Women Studies and Centre for Dalit Solidarity
DHARMARAM VIDYA KSHETRAM
Pontifical Athenaeum of Philosophy, Theology, and Canon Law
Bangalore 560029, Karnataka, India
In Association with
Department of Theology and Department of Philosophy
Christ University (Deemed), Bangalore
DENIED JUSTICE VERSUS WOMEN EMPOWERMENT
9.15 am to 12.45 pm, Monday, 16 January 2012
Venue: DVK Auditorium, Dharmaram Vidya Kshetram, Bangalore
PROGRAMME
Monday, 16 January 2012
09.15 am Inaugural Session
Invocation: Students of Jnanodaya
Welcome: Dr. Shaji Kochuthara, Director, Centre for Women Studies
Inaugural Message: Rev. Prof. Dr. Francis Thonippara, President, DVK
09.40 am Position Paper 1
“Created Male and Female in God’s Image: Implications for Gender Justice Today” by Dr. Evangeline Anderson-Rajkumar, Professor of Theology, United Theological College, Bangalore
Moderator: Prof. Dr. Paulachan Kochappilly, Dean & Head, Theology, DVK & CU
10.20 am Position Paper 2
“Revisiting the Feminist Project: A Liberative Agenda for Dalit and Subaltern Women in the South Asian Context” by Dr. Cynthia Stephen, Independent Researcher and Writer
Moderator: Prof. Dr. Sebastian Alackapally, Professor of Philosophy & Provincial, CMI Nirmal Province, Jagdalpur
11.00 am Tea/Coffee Break
11.20 am Position Paper 3
“Indian Constitution and Empowerment of Women” by Dr. V. S. Elizabeth, Professor and Faculty-in-Charge of International Student Exchange Programme, The National Law School of India University, Bangalore
Moderator: Fr. Davis Panadan, Lecturer in Canon Law, DVK & Research Fellow at NLS, Bangalore
12.00 noon Concluding Panel Discussion
Panellists: Rev. Dr. Evangeline Anderson-Rajkumar, Dr. Cynthia Stephen, and Dr. V. S. Elizabeth
Moderator: Dr. Saju Chackalackal, Dean & Head, Philosophy, DVK &CU
Mime: Students of Philosophy, DVK
Vote of Thanks: Fr. Pradeep Aerthayil, Director, Centre for Dalit Solidarity, DVK
DVK Anthem
Friday, 13 January 2012
Saturday, 10 September 2011
NATIVITY OF OUR LADY: MARY THE ARCHETYPE OF CHRISTIANS (Homily at Jnanodaya, Bangalore (Saturday, 10 September 2011) Matthew 1:1-16
NATIVITY OF OUR LADY: MARY THE ARCHETYPE OF CHRISTIANS
Jnanodaya (Saturday, 10 September 2011)
Matthew 1:1-16
As we celebrate the feast of the Nativity of Our Lady, the Titular Feast of Jnanodaya today, may I have the privilege of wishing a happy feast to the Superior, Mother Roselit, the Directress, Sr. Rogit, and all the inmates of Jnanodaya, and also all the CMC sisters who have gathered here from different parts of Bangalore. I wish the joy and blessings of this day to all of you and commend all of us to the protection of the mantle of our Mother of Mount Carmel. As we honour our mother, the archetype of Christian discipleship, by commemorating and celebrating her birthday, let Mary our Mother inspire us to be more effective instruments in the hands of God.
During the reading of the Gospel, probably you have been wondering why, of all, this particular passage, the geneology of Jesus Christ, which as such may not have any message for us at all, especially as we celebrate the feast of the Nativity of Our Lady. Except for so many unfamiliar names of the Israelites, what is it after all? Any way, it was the reading given for 8th September, both in the Syro-Malabar and Latin liturgical calendars.
As I preach this homily amidst Scripture scholars, biblical theologians, and a whole bunch of budding women theologians, I am aware of the fact that I should do a careful reading of the biblical text. Yet, being a student of philosophy, I take the freedom to do a free reading.
The text mentions the name of Mary only once, that too only at the end of it, as a wife legally wedded to Joseph and as the woman from whom Jesus was born. Typical of the patriarchal Israelite tradition, Mary’s importance is presented in the whole story of redemptive history merely in terms of her relationship with two men!
Who was Mary? Was she a person of any significance at all? Looking at the passage that we have just read, I dare to say that Mary was a nobody. Left to herself, Mary was just another Israelite woman, without any special worth. As we celebrate the birth of Mary, we shall bear in mind that Mary did not have a geneology worthy of mention; she was just another woman, whose importance, within the Jewish tradition, arises from being legally wedded to Joseph, who is in the lineage of Abraham and David. There is nothing else; for, she was otherwise a nobody!
The history of humanity has plenty of examples in which most of these insignificant persons have lived out their lives, and died: without adding any further significance at all. Most of the people whom we meet, probably a good number of us as well belong to this category. There are a few others, who make an impact, and rise from their nobody status to the status of somebody, rarely into somebody of great significance. If we look at some conspicuous examples, we come across with a few others, such as our political leaders Mayavati or Jayalalitha, who rose from their status as nobody, definitely to a status of somebody worth millions of rupees. We find that they have come up by using or exploiting others for the realization of their goals, for their own whims and fancies: they make everyone else completely submit to their design; they make everyone else serve their causes, and they make others to suffer for the realization of their plans.
In contrast, if we closely follow the life of Mary, our mother, whose birthday we celebrate, we understand that she is remembered not only because of her association with Joseph and Jesus, two men in the salvific history.
Although Mary did not have anything to boast of her ancestral history, although she did not bequeath any significance from her own geneology, she attained significance not only for having given birth to Jesus. Although we believe in the fact that the choice of Mary to be the mother of Jesus was a completely gratuitious act on the part of God the Father, to my mind, Mary, in and through her life, had risen from her status of a nobody to the status of someone of great significance – along with and apart from her association with Joseph and Jesus. What I mean to say is that she has her own significance and personality, which she has developed in the course of her life.
The most important aspect that made her life significant, as I see it, is the presence and practice of three important attitudes in the life of Mary. They are, first, the attitude of total self-surrender, second, the attitude of selfless service, and, third, the attitude of accepting and accompanying suffering, all of which were aplenty in the life of our Mother.
First of all, the attitude of total self-surrender: I can well imagine that a young girl of the age of Mary naturally was proud of herself; she definitely had a plan for her life; at that age, any girl would not take the word of others as final. But, when the angel appeared to Mary, an unmarried young woman, announcing the birth of Jesus, informing her that she would bear a baby, that this baby would be the Son of God, she did not understand anything at all, to say the least. It was impossible for her to grasp the intricate divine plan. It was not only impossible for her to think of a pregnancy resulting from no-where, but also to know about the possibility of she conceiving the Son of God. All these were beyond her understanding. A woman of her age naturally would have just scoffed at it, as a crap or nonsense. But the attitude of Mary was different. She had already developed within her an ability not to scoff at certain realities of life that are beyond her understanding. She did believe in the divine plan, and, as a result, she was ready to surrender herself totally for the realization of this divine plan, come what may! So, she said: “I am the handmaid of the Lord; let it be to me according to your word.” As it would turn out later, it was an answer on the part of Mary that were to become the crucible of her total self-surrender. It was so fundamental that she could not hold anything further back to herself. Her total self-surrender reaches its climax at Calvary, where the Son of God, as it was announced by the Angel at the annunciation, is crucified and buried. Probably, she had a thousand questions to ask, addressed both to the angel, and God the Father who had sent the angel to her. Yet, without any issues, Mary is there to surrender herself to the divine plan, a total picture of which is not available to anyone at all. This attitude of total self-surrender has made Mary some one of great significance; for, if not for it, it would not have been possible for even God to facilitate the redemption of the world. So, Mary’s attitude of self-surrender made herself great.
The second attitude is that of selfless service. Gospels record at least two excellent examples of selfless service that Mary had carried out. Immediately after the annunciation, when Mary should have been more self-complacent, as she is now the mother of God, a unique status which no other woman in the whole world could ever claim, we see her rushing to Elizabeth who was now expecting John the Baptist. Later, at the wedding in Cana, we do not get to taste the wine, which had already been consumed by the guests; but we do get a feel of the selfless service that Mother Mary had rendered to the family in need. No one asked her to be of help; in fact, no one would have ever thought that either Mary or Jesus himself would be any help at all, except to be part of the wedding crowd. However, sensing the trouble, as the wine had run out of stock, Mary rushes to Jesus and, in her own way, requests Jesus to help them to overcome the embarrassment and humiliation. Interestingly, once the wine is made available, we do not find any mention of Mary. She had played her role well, and she is now off the stage. It was a sheer act of selflessness: her attentiveness and readiness to be of service is obvious, but without looking for a share in the glory either in the form of gratitude or in the form recognition. But her attitude to be of service to the other stands out as an aspect of her personality that stood the test of time.
Finally, the third attitude is that of accepting and accompanying suffering. The life of total self-surrender and selfless service that Mary had lived, simultaneously, required an attitude of accepting and accompanying self-emptying suffering all through her life. Indeed, it is easy to be with someone when things are successful and when the whole crowd is around. We do not find Mother Mary with Jesus anywhere he had been acclaimed. However, invariably, we see her with Jesus, accompanying him in all his troubles. It is a natural attitude of most of us to be with those who are in their glory; but at the moment of loss and failure, most of us make our exit. Mary had cultivated within herself an attitude of accepting and accompanying suffering, as she knew that nothing worth the name is realizable except through the path of self-emptying suffering. As such, the moment of suffering is intolerable for any one, as at that moment we are oblivious of the meaningfulness of the event, or the glory that would eventually flow from it. Mary’s attitude called for further agony, when Jesus’ life came to an untimely, humiliating, and contemptuous end in his crucifixion on the cross: the one who was promised by the angel to be the Son of God, is now hanging on the cross, along with the worst criminals. Yet, Mary was ready to embrace the suffering as she could submit herself to the divine plan, and she was the ‘handmaid’ of God. She realized that suffering was a necessary ingredient, an essential attitude of a servant of God.
These three attitudes that were adopted and practised by Mary made her what she was called to become, the Mother of the Son of God. From her status as a nobody, within the Israelite patriarchal juridical system, and in the eyes of the common man, Mary rose to the status of someone of unique significance, a role that cannot be duplicated. In fact, the wholehearted acceptance and practise of these three attitudes gave shape to the personality of Mary.
Interestingly, I find that these are the three attitudes that any mother should adopt, if at all she were to become a true mother. It is not only the necessary attitudes that would constitute a mother, but also a true Christian disciple. In fact, we find that the identification of these three attitudes in Mary makes her the archetype of Christian discipleship. An archetype, as we all know, is the first model or the prototype of what the other entities have to eventually become. The non-entity Mary became a significant personality in the salvific plan of God and, eventually, the archetype, through the cultivation of the fundamental attitudes of total self-surrender, selfless service, and self-emptying suffering. In fact, these attitudes adopted by Mary our Mother, are at the source of a Marian culture. It is amazing to see that Mary, an insignificant Israelite woman, sets the tune and texture of a new culture; her attitudes become the warp and woof of the new culture that is unveiled in her life.
As we celebrate the birthday of Mary, our Mother, as we venerate our blessed Mother, as we take pride in being the sons and daughters of our Mother of Mount Carmel, I think that we must merge and partake in the Marian culture. Indeed, the Marian culture, as we know, is nothing different from the fundamental Christian culture; it is a culture of self-giving love, it is a culture of caring for the other, it is a culture of living for the other in spite of self-annihilating suffering, all of which are epitomized in the person of Jesus himself.
Yet, as we take Mary as the archetype of Christian discipleship, and as the sons and daughters of Mary our Mother, her life example should remain close to our hearts; her attitudes of total self-surrender, self-giving service, and self-emptying suffering should propel us into shaping our life after her model. If we would succeed in adopting and practising these three attitudes, I am sure that we will be worthy to be known as sons and daughters of Mary.
The name of the institute, Jnanodaya, which literally means the “awakening of consciousness,” invites all the members of this institute to facilitate an inner awakening of divine consciousness within each one of us. In this process, Mary our Mother is the best example, the archetype of Christian discipleship. It is an awakened consciousness that has to be at the root of a noble and spiritual culture. It is obvious from the life of Mother Mary that the fundamental attitudes that we should imbibe in order to give rise to a Marian culture, a culture of awakened divine consciousness, should centre around total self-surrender, selfless service, and self-emptying suffering. If we adopt these attitudes, in view of partaking in the awakening of divine consciousness, I am sure that all of us who do not have a geneology worthy of any special mention, will definitely succeed in giving rise to a personality of significance, just as we see it in the lives of Blessed Kuriakose Elias Chavara, Saint Alphonsa, and Blessed Euprasia. Once all of us succeed in imbibing these attitudes, we would succeed in evolving a culture of an awakened consciousness. It would be a consciousness of Mary our Mother; it would certainly be the consciousness of Jesus. Let the matrix of Jnanodaya, the womb of Mother Mary, facilitate the emergence of a new Marian culture, infused with divine awakening: that is my wish and that is my prayer for the day!
Jnanodaya (Saturday, 10 September 2011)
Matthew 1:1-16
As we celebrate the feast of the Nativity of Our Lady, the Titular Feast of Jnanodaya today, may I have the privilege of wishing a happy feast to the Superior, Mother Roselit, the Directress, Sr. Rogit, and all the inmates of Jnanodaya, and also all the CMC sisters who have gathered here from different parts of Bangalore. I wish the joy and blessings of this day to all of you and commend all of us to the protection of the mantle of our Mother of Mount Carmel. As we honour our mother, the archetype of Christian discipleship, by commemorating and celebrating her birthday, let Mary our Mother inspire us to be more effective instruments in the hands of God.
During the reading of the Gospel, probably you have been wondering why, of all, this particular passage, the geneology of Jesus Christ, which as such may not have any message for us at all, especially as we celebrate the feast of the Nativity of Our Lady. Except for so many unfamiliar names of the Israelites, what is it after all? Any way, it was the reading given for 8th September, both in the Syro-Malabar and Latin liturgical calendars.
As I preach this homily amidst Scripture scholars, biblical theologians, and a whole bunch of budding women theologians, I am aware of the fact that I should do a careful reading of the biblical text. Yet, being a student of philosophy, I take the freedom to do a free reading.
The text mentions the name of Mary only once, that too only at the end of it, as a wife legally wedded to Joseph and as the woman from whom Jesus was born. Typical of the patriarchal Israelite tradition, Mary’s importance is presented in the whole story of redemptive history merely in terms of her relationship with two men!
Who was Mary? Was she a person of any significance at all? Looking at the passage that we have just read, I dare to say that Mary was a nobody. Left to herself, Mary was just another Israelite woman, without any special worth. As we celebrate the birth of Mary, we shall bear in mind that Mary did not have a geneology worthy of mention; she was just another woman, whose importance, within the Jewish tradition, arises from being legally wedded to Joseph, who is in the lineage of Abraham and David. There is nothing else; for, she was otherwise a nobody!
The history of humanity has plenty of examples in which most of these insignificant persons have lived out their lives, and died: without adding any further significance at all. Most of the people whom we meet, probably a good number of us as well belong to this category. There are a few others, who make an impact, and rise from their nobody status to the status of somebody, rarely into somebody of great significance. If we look at some conspicuous examples, we come across with a few others, such as our political leaders Mayavati or Jayalalitha, who rose from their status as nobody, definitely to a status of somebody worth millions of rupees. We find that they have come up by using or exploiting others for the realization of their goals, for their own whims and fancies: they make everyone else completely submit to their design; they make everyone else serve their causes, and they make others to suffer for the realization of their plans.
In contrast, if we closely follow the life of Mary, our mother, whose birthday we celebrate, we understand that she is remembered not only because of her association with Joseph and Jesus, two men in the salvific history.
Although Mary did not have anything to boast of her ancestral history, although she did not bequeath any significance from her own geneology, she attained significance not only for having given birth to Jesus. Although we believe in the fact that the choice of Mary to be the mother of Jesus was a completely gratuitious act on the part of God the Father, to my mind, Mary, in and through her life, had risen from her status of a nobody to the status of someone of great significance – along with and apart from her association with Joseph and Jesus. What I mean to say is that she has her own significance and personality, which she has developed in the course of her life.
The most important aspect that made her life significant, as I see it, is the presence and practice of three important attitudes in the life of Mary. They are, first, the attitude of total self-surrender, second, the attitude of selfless service, and, third, the attitude of accepting and accompanying suffering, all of which were aplenty in the life of our Mother.
First of all, the attitude of total self-surrender: I can well imagine that a young girl of the age of Mary naturally was proud of herself; she definitely had a plan for her life; at that age, any girl would not take the word of others as final. But, when the angel appeared to Mary, an unmarried young woman, announcing the birth of Jesus, informing her that she would bear a baby, that this baby would be the Son of God, she did not understand anything at all, to say the least. It was impossible for her to grasp the intricate divine plan. It was not only impossible for her to think of a pregnancy resulting from no-where, but also to know about the possibility of she conceiving the Son of God. All these were beyond her understanding. A woman of her age naturally would have just scoffed at it, as a crap or nonsense. But the attitude of Mary was different. She had already developed within her an ability not to scoff at certain realities of life that are beyond her understanding. She did believe in the divine plan, and, as a result, she was ready to surrender herself totally for the realization of this divine plan, come what may! So, she said: “I am the handmaid of the Lord; let it be to me according to your word.” As it would turn out later, it was an answer on the part of Mary that were to become the crucible of her total self-surrender. It was so fundamental that she could not hold anything further back to herself. Her total self-surrender reaches its climax at Calvary, where the Son of God, as it was announced by the Angel at the annunciation, is crucified and buried. Probably, she had a thousand questions to ask, addressed both to the angel, and God the Father who had sent the angel to her. Yet, without any issues, Mary is there to surrender herself to the divine plan, a total picture of which is not available to anyone at all. This attitude of total self-surrender has made Mary some one of great significance; for, if not for it, it would not have been possible for even God to facilitate the redemption of the world. So, Mary’s attitude of self-surrender made herself great.
The second attitude is that of selfless service. Gospels record at least two excellent examples of selfless service that Mary had carried out. Immediately after the annunciation, when Mary should have been more self-complacent, as she is now the mother of God, a unique status which no other woman in the whole world could ever claim, we see her rushing to Elizabeth who was now expecting John the Baptist. Later, at the wedding in Cana, we do not get to taste the wine, which had already been consumed by the guests; but we do get a feel of the selfless service that Mother Mary had rendered to the family in need. No one asked her to be of help; in fact, no one would have ever thought that either Mary or Jesus himself would be any help at all, except to be part of the wedding crowd. However, sensing the trouble, as the wine had run out of stock, Mary rushes to Jesus and, in her own way, requests Jesus to help them to overcome the embarrassment and humiliation. Interestingly, once the wine is made available, we do not find any mention of Mary. She had played her role well, and she is now off the stage. It was a sheer act of selflessness: her attentiveness and readiness to be of service is obvious, but without looking for a share in the glory either in the form of gratitude or in the form recognition. But her attitude to be of service to the other stands out as an aspect of her personality that stood the test of time.
Finally, the third attitude is that of accepting and accompanying suffering. The life of total self-surrender and selfless service that Mary had lived, simultaneously, required an attitude of accepting and accompanying self-emptying suffering all through her life. Indeed, it is easy to be with someone when things are successful and when the whole crowd is around. We do not find Mother Mary with Jesus anywhere he had been acclaimed. However, invariably, we see her with Jesus, accompanying him in all his troubles. It is a natural attitude of most of us to be with those who are in their glory; but at the moment of loss and failure, most of us make our exit. Mary had cultivated within herself an attitude of accepting and accompanying suffering, as she knew that nothing worth the name is realizable except through the path of self-emptying suffering. As such, the moment of suffering is intolerable for any one, as at that moment we are oblivious of the meaningfulness of the event, or the glory that would eventually flow from it. Mary’s attitude called for further agony, when Jesus’ life came to an untimely, humiliating, and contemptuous end in his crucifixion on the cross: the one who was promised by the angel to be the Son of God, is now hanging on the cross, along with the worst criminals. Yet, Mary was ready to embrace the suffering as she could submit herself to the divine plan, and she was the ‘handmaid’ of God. She realized that suffering was a necessary ingredient, an essential attitude of a servant of God.
These three attitudes that were adopted and practised by Mary made her what she was called to become, the Mother of the Son of God. From her status as a nobody, within the Israelite patriarchal juridical system, and in the eyes of the common man, Mary rose to the status of someone of unique significance, a role that cannot be duplicated. In fact, the wholehearted acceptance and practise of these three attitudes gave shape to the personality of Mary.
Interestingly, I find that these are the three attitudes that any mother should adopt, if at all she were to become a true mother. It is not only the necessary attitudes that would constitute a mother, but also a true Christian disciple. In fact, we find that the identification of these three attitudes in Mary makes her the archetype of Christian discipleship. An archetype, as we all know, is the first model or the prototype of what the other entities have to eventually become. The non-entity Mary became a significant personality in the salvific plan of God and, eventually, the archetype, through the cultivation of the fundamental attitudes of total self-surrender, selfless service, and self-emptying suffering. In fact, these attitudes adopted by Mary our Mother, are at the source of a Marian culture. It is amazing to see that Mary, an insignificant Israelite woman, sets the tune and texture of a new culture; her attitudes become the warp and woof of the new culture that is unveiled in her life.
As we celebrate the birthday of Mary, our Mother, as we venerate our blessed Mother, as we take pride in being the sons and daughters of our Mother of Mount Carmel, I think that we must merge and partake in the Marian culture. Indeed, the Marian culture, as we know, is nothing different from the fundamental Christian culture; it is a culture of self-giving love, it is a culture of caring for the other, it is a culture of living for the other in spite of self-annihilating suffering, all of which are epitomized in the person of Jesus himself.
Yet, as we take Mary as the archetype of Christian discipleship, and as the sons and daughters of Mary our Mother, her life example should remain close to our hearts; her attitudes of total self-surrender, self-giving service, and self-emptying suffering should propel us into shaping our life after her model. If we would succeed in adopting and practising these three attitudes, I am sure that we will be worthy to be known as sons and daughters of Mary.
The name of the institute, Jnanodaya, which literally means the “awakening of consciousness,” invites all the members of this institute to facilitate an inner awakening of divine consciousness within each one of us. In this process, Mary our Mother is the best example, the archetype of Christian discipleship. It is an awakened consciousness that has to be at the root of a noble and spiritual culture. It is obvious from the life of Mother Mary that the fundamental attitudes that we should imbibe in order to give rise to a Marian culture, a culture of awakened divine consciousness, should centre around total self-surrender, selfless service, and self-emptying suffering. If we adopt these attitudes, in view of partaking in the awakening of divine consciousness, I am sure that all of us who do not have a geneology worthy of any special mention, will definitely succeed in giving rise to a personality of significance, just as we see it in the lives of Blessed Kuriakose Elias Chavara, Saint Alphonsa, and Blessed Euprasia. Once all of us succeed in imbibing these attitudes, we would succeed in evolving a culture of an awakened consciousness. It would be a consciousness of Mary our Mother; it would certainly be the consciousness of Jesus. Let the matrix of Jnanodaya, the womb of Mother Mary, facilitate the emergence of a new Marian culture, infused with divine awakening: that is my wish and that is my prayer for the day!
Thursday, 8 September 2011
PUBLICATOINS OF SAJU CHACKALACKAL
Publications (Books):
[2011 Forthcoming] Chackalackal, Saju, ed., Tradition and Innovation: Philosophy of Rootedness and Openness, Bangalore: Asian Trading Corporation, 2011.
[2011 Forthcoming] Chackalackal, Saju, Research Methodology, 2nd enlarged edition, Bangalore: Dharmaram Publications, 2010.
[2011 Forthcoming] Chackalackal, Saju, Encounters between Religion and Society: Philosophical Perspectives, Bangalore: Dharmaram Publications, 2010.
[2010] Chackalackal, Saju, (Sectional Editor), ACPI Encyclopedia of Philosophy, 2 vols., Johnson J. Puthenpurackal, editor-in-chief, Bangalore: Asian Trading Corporation, 2010.
[2010] Chackalackal, Saju, ed., Indigenous Philosophizing: Indian Horizons, Bangalore: Dharmaram Publications, 2010 [pages: xii + 586; ISBN: 978-81-89958-33-6]. Reviews: http://indigenousphilosophizing.blogspot.com/
[2009] Chackalackal, Saju, ed., New Horizons of Indian Christian Living: A Festschrift in Honour of Vadakethala Francis Vineeth, Bangalore: Vidyavanam Publications, 2009 [pages: xii + 932; ISBN: 978-81-905799-6-4]. Reviews: http://newhorizonsofindianchristianliving.blogspot.com/
[2007] Chackalackal, Saju, ed., Christian Leadership and Integration (Festschrift in Honour of Prof. Dr. Thomas Aykara CMI), co-edited with Thomas Kollamparampil, Paulachan Kochappilly, and Jose Thadavanal, Bangalore: Dharmaram Publications, 2007.
[2004] Chackalackal, Saju, Research Methodology, Bangalore: Dharmaram Publications, 2004.
[2002] Chackalackal, Saju, Unity of Knowing and Acting in Kant: A Paradigmatic Integration of the Theoretical and the Practical, Bangalore: Dharmaram Publications, 2002. Online Text: http://books.google.com/books?id=E1YWN4k527oC&dq=chackalackal&printsec=frontcover&source=web&ots=XJGceueYl2&sig=tuksBmdTaZfkseJm3BQOSppjeAM#PPP1,M1
[2000] Chackalackal, Saju, Stephen Hawking’s Quest for a Theory of Everything, Bangalore: Dharmaram Publications, 2000.
[2000] Chackalackal, Saju, Euthanasia, Bangalore: Dharmaram Publications, 2000.
[1994] Chackalackal, Saju, The Word in the World, Bangalore: Vidyavanam Publications, 1994.
[1992] Chackalackal, Saju, Ramayana and the Indian Ideal, Bangalore: Dharmaram Publications, 1992.
Publication (Journal/Symposia Edited)
[2009] “Trends in Philosophy in the Third Millennium,” Journal of Dharma 34, 2 (April-June 2009), 129-273 [Edited by Saju Chackalackal]
[2009] “Sex and Religion,” Journal of Dharma 34, 1 (January-March 2009), 1-128 [Edited by Saju Chackalackal]
[2008] “Religion and Language,” Journal of Dharma 33, 4 (October-December 2008), 319-440 [Edited by Saju Chackalackal]
[2008] “Religion and National Integration,” Journal of Dharma 33, 3 (July-September 2008), 221-318 [Edited by Saju Chackalackal]
[2008] “Religious Ethos and Environmental Ethics,” Journal of Dharma 33, 2 (April-June 2008), 109-220 [Edited by Saju Chackalackal]
[2008] “Human Person: Brain, Mind, and Soul,” Journal of Dharma 33, 1 (January-March 2008), 1-108 [Edited by Saju Chackalackal]
[2007] “Religion, Economics, and Development,” Journal of Dharma 32, 4 (October-December 2007), 317-422 [Edited by Saju Chackalackal]
[2007] “Religion and Law: Forces of Liberation,” Journal of Dharma 32, 3 (July-September 2007), 219-316 [Edited by Saju Chackalackal]
[2007] “Religious Literacy and Secularism,” Journal of Dharma 32, 2 (April-June 2007), 103-220 [Edited by Saju Chackalackal]
[2007] “Terrorism and Global Responsibility,” Journal of Dharma 32, 1 (January-March 2007), 1-102 [Edited by Saju Chackalackal]
[2006] “Ecological Concerns,” Journal of Dharma 31, 4 (October-December 2006), 385-514 [Edited by Saju Chackalackal]
[2006] “Trends in Religious Worship,” Journal of Dharma 31, 3 (July-September 2006), 275-383 [Edited by Saju Chackalackal]
[2006] “Religion and Education,” Journal of Dharma 31, 2 (April-June 2006), 143-274 [Edited by Saju Chackalackal]
[2005] “Rationality of Mysticism,” Journal of Dharma 30, 4 (October-December 2005), 379-497 [Edited by Saju Chackalackal]
[2005] “Asian Hermeneutics: New Horizons,” Journal of Dharma 30, 3 (July-September 2005), 279-376 [Edited by Saju Chackalackal]
[2005] “Psychology of Religion,” Journal of Dharma 30, 2 (April-June 2005), 145-277 [Edited by Saju Chackalackal]
[2005] “Culture of Life,” Journal of Dharma 30, 1 (January-March 2005), 1-143 [Edited by Saju Chackalackal]
[2004] “Business Ethics,” Journal of Dharma 29, 34(October-December 2004), 407-501 [Edited by Saju Chackalackal]
[2004] “Modern Saints of Bhakti Tradition,” Journal of Dharma 29, 3 (July-September 2004), 271-406 [Edited by Saju Chackalackal]
[2004] “Gender Justice Today,” Journal of Dharma 29, 2 (April-June 2004), 119-269 [Edited by Saju Chackalackal]
[2004] “Hindutva: Cultural and Religious Response,” Journal of Dharma 29, 1 (January-March 2004), 1-116 [Edited by Saju Chackalackal]
[2003] “Prayer in World Religions,” Journal of Dharma 28, 4 (October-December 2003), 409-568 [Edited by Saju Chackalackal]
[2003] “Religious Festivals,” Journal of Dharma 28, 3 (July-September 2003), 299-407 [Edited by Saju Chackalackal]
[2003] “Rewriting History: A Critique,” Journal of Dharma 28, 2 (April-June 2003), 143-1298 [Edited by Saju Chackalackal]
[2003] “Religious Conversion,” Journal of Dharma 28, 1 (January-March 2003), 1-142 [Edited by Saju Chackalackal]
13. Publication (Articles):
[2011 Forthcoming] Chackalackal, Saju, “Igniting the Minds to Transform the Society: Legacy of K. E. Chavara and CMI Institutions for Innovative and Inclusive Patterns of Education in India” in George Thadathil, ed., Christian Educational Institutions: The Making of Modern Democratic India, pages… Shimla: Indian Institute for Advanced Studies, 2011.
[2011 Forthcoming] Chackalackal, Saju, “Amartya Sen’s Contempt for Transcendental Institutions: A Critique on the Consequentialist Way of Realizing Justice” in Welfare Paradigms and Social Sectors, Bangalore: Christ University Publications, 2011.
[2011 Forthcoming] Chackalackal, Saju, “Towards a Theory of Justice: Tradition Innovation Dynamics in The Idea of Justice by Amartya Sen” in Tradition and Innovation: Philosophy of Rootedness and Openness, ed. Saju Chackalackal, -----, Bangalore: Asian Trading Corporation, 2011.
[2011] Chackalackal, Saju, “Wounded Nature and Bounded Human” (Foreword) in Rush to Riches: The War on Creation by Rayappa A. Kasi (Paul Wiegelmann Lectures on Environmental Studies: 2), xv-xxv, Bangalore: Dharmaram Publications, 2011.
[2011] Chackalackal, Saju, “Religion vis-à-vis Mysticism: A Quest for the Meaningfulness of Life,” Journal of Dharma 36, 1 (January-March 2011), 3-14.
[2010] Chackalackal, Saju, “In Defence of Theoretical Ethics: A Critique on Amartya Sen’s The Idea of Justice,” Journal of Dharma 35, 4 (October-December 2010), 259-275.
[2010] Chackalackal, Saju, “Indigenous Philosophizing and Indian Horizons: An Introduction” in Indigenous Philosophizing: Indian Horizons, ed. Saju Chackalackal, Dharmaram Philosophy Series 5, 1-26, Bangalore: Dharmaram Publications, 2009.
[2010] Chackalackal, Saju, “Philosophy in India Ought to Be Indigenous” in Indigenous Philosophizing: Indian Horizons, ed. Saju Chackalackal, Dharmaram Philosophy Series 5, 531-570, Bangalore: Dharmaram Publications, 2009.
[2010 Forthcoming] Chackalackal, Saju, “Why and How of Indigenous Philosophising in India,” in Indigenous Philosophising, ed. V. S. George, Chennai: Satyanilayam, 2009.
[2010 Forthcoming] Chackalackal, Saju, "Buddha and Kant: Human and Moral Foundations of Religion," Dynamics of Dharma: An Interdisciplinary Approach, ed. Augustine Thottakara (Bangalore: Dharmaram Publications, 2010?).
[2010 Forthcoming] Chackalackal, Saju, “Pseudo-Religion and Fundamentalism: Threat to Inter-Religious Harmony,” in A Multi-Religious India of Tomorrow, ed., George Hadrian Ambooken, Salem: Arutcholai, 2010.
[2010] Chackalackal, Saju, “History of Philosophy, Philosophy of” in ACPI Encyclopedia of Philosophy, vol. 1, Johnson J. Puthenpurackal, editor-in-chief, 610-621, Bangalore: Asian Trading Corporation, 2010.
[2009] Chackalackal, Saju, “Kant’s Theoretical Philosophy,” IGNOU, 2009.
[2009] Chackalackal, Saju, “Introduction” in New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, ed. Saju Chackalackal, 1-2, Bangalore & Coimbatore: Vidyavanam Publications & Preshitha Communications, 2009.
[2009] Chackalackal, Saju, “Towards New Horizons of Indian Christian Living” in New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, ed. Saju Chackalackal, 49-84, Bangalore & Coimbatore: Vidyavanam Publications & Preshitha Communications, 2009.
[2009] Chackalackal, Saju, “Freedom, Justice, and Development: An Appraisal of Cathedrals of Development,” in Roy Palatty, Cathedrals of Development: A Critique on the Developmental Model of Amartya Sen, Bangalore: Christ University Publications, 2009, xi-xxxiv.
[2009] Chackalackal, Saju, “Pseudo-Religion, Fundamentalism, and Violence,” Journal of Dharma 34, 3 (July-September 2009), 281-300.
[2009] Chackalackal, Saju, “Trends in Philosophy in the Third Millennium (Editorial),” Journal of Dharma 34, 2 (April-June 2009), 131-134.
[2009] Chackalackal, Saju, “Philosophy and Ethics in Defence of a Culture of Life,” Journal of Dharma 34, 2 (April-June 2009), 247-265.
[2009] Chackalackal, Saju, “Sex and Religion: Contemporary Responses,” Journal of Dharma 34, 1 (January-March 2009), 3-18.
[2008] Chackalackal, Saju, “Religious Fundamentalism in India and Caste and Cultural Conflicts: An Ethical Response,” Theology for Our Times (ECC, Bangalore), 11 (July 2008), 17-39.
[2008] Chackalackal, Saju, “My ‘Medical’ Pilgrimage to the ‘Isai Baba’ of Chandpur” (A Mission Narrative), Third Millennium. [The same text, with minor modifications, appeared in Global C-Mission, 3, 3 (December 2008), 22-35].
[2008] Chackalackal, Saju, “Philosophy at Dharmaram and an Integral Outlook,” Journal of Dharma 33, 1-4 (January-March 2008), 7-16.
[2007] Chackalackal, Saju, “Religion, Economics, and Development,” Journal of Dharma 32, 4 (October-December 2007), 319.
[2007] Chackalackal, Saju, “Religion and Law: Forces of Liberation?” Journal of Dharma 32, 3 (July-September 2007), 221-240.
[2007] Chackalackal, Saju, “Religious Literacy and Secularism,” Journal of Dharma 32, 2 (April-June 2007), 105-113.
[2007] Chackalackal, Saju, “Terrorism and Global Responsibility: An Alternative Reading in the Context of Globalisation,” Journal of Dharma 32, 1 (January-March 2007), 3-22.
[2007] Chackalackal, Saju, “Freedom for Human Realization” (Foreword), in Shibin Thuniampral, Through Freedom to the Real: A Study on the Basic Triadic Unity of Freedom, Action and God in Kantian Ethics, Bangalore: Dharmaram Publications, 2007, ix-xx.
[2007] Chackalackal, Saju, “Dialogue in Indian Tradition” (A Critical Review on Dialogue in Indian Tradition by John Britto Chethimattam 1969), in John Britto Chethimattam: A Pioneer of Indian Christian Theology, eds. Kuncheria Pathil and Shaji George Kochuthara, 80-109, Bangalore: Dharmaram Publications, 2007.
[2007] Chackalackal, Saju, "Integral Vision of Education for an Enhanced Humanity" in Christian Leadership and Integration (Festschrift in Honour of Prof. Dr. Thomas Aykara CMI), eds. Thomas Kollamparampil, Paulachan Kochappilly, Saju Chackalackal, and Jose Thadavanal, 220-241, Bangalore: Dharmaram Publications, 2007.
[2007] Chackalackal, Saju, "Engendering a Holistic Ethics in Community: Renegotiating Values, Rights, and Agency of Woman's Body" in Engendering Ethics, ed. Evangeline Anderson (Bangalore: UTC, 2008).
[2006] Chackalackal, Saju, “Ecological Concerns: Adverse Impact of Religion, Economy, and Politics” (Editorial), Journal of Dharma 31, 4 (October-December 2006), 387-406.
[2006] Chackalackal, Saju, “An Appraisal of Physics without Metaphysics?” in Raphael Neelamkavil, Physics without Metaphysics? Categories of Second Generation Scientific Ontology, Bangalore: Dharmaram Publications, 2006, pages xiv-xxi. [The same text, with minor modifications appeared in "Physics without Metaphysics? Categories of Second Generation Scientific Ontology by Raphael Neelamkavil" (Review Article), Advances in Arts and Ideas 2, 1 & 2 (2006), 149-154 and in Journal of Dharma 30, 4 (October-December 2005), 485-492.]
[2006] Chackalackal, Saju, "Trends in Religious Worship" (Editorial), Journal of Dharma 31, 3 (July-September 2006), 277-288.
[2006] Chackalackal, Saju, "Religion and Education" (Editorial), Journal of Dharma 31, 2 (April-June 2006), 145-164.
[2005] Chackalackal, Saju, "Psychology of Religion" (Editorial), Journal of Dharma 30, 2 (April-June 2005), 147-156.
[2005] Chackalackal, Saju, "Kant on Inclinations: 'Alien' or 'Human'?" Journal of Dharma 30, 1 (January-March 2005), 117-134.
[2005] Chackalackal, Saju, "Is There a Reason for Admitting Mysticism" (Editorial), Journal of Dharma 30, 4 (October-December 2005), 381-394.
[2005] Chackalackal, Saju, "Culture of Life" (Editorial), Journal of Dharma 30, 1 (January-March 2005), 3-12.
[2005] Chackalackal, Saju, "Asian Hermeneutics: New Horizons" (Editorial), Journal of Dharma 30, 3 (July-September 2005), 281-292.
[2004] Chackalackal, Saju, "Planning a Family in the Context of Gender Discrimination," Journal of Dharma 29, 2 (April-June 2004), 231-260.
[2004] Chackalackal, Saju, "Modern Saints of Bhakti Tradition" (Editorial), Journal of Dharma 29, 3 (July-September 2004), 273-278.
[2004] Chackalackal, Saju, "Kant’s Quest for Unity: An Open Project in the Human Community," Angelicum: Periodicum Trimestre Pontificiae Studiorum Universitatis a Sancto Thoma Aquinate in Urbe 81, 4 (2004), 745-779.
[2004] Chackalackal, Saju, "Hindutva: Cultural and Religious Response" (Editorial), Journal of Dharma 29, 1 (January-March 2004), 3-12.
[2004] Chackalackal, Saju, "Business Ethics" (Editorial), Journal of Dharma 29, 4 (October-December 2004), 409-420.
[2003] Chackalackal, Saju, "Rewriting History: A Critique" (Editorial), Journal of Dharma 28, 2 (April-June 2003), 145-149.
[2003] Chackalackal, Saju, "Religious Festivals" (Editorial), Journal of Dharma 28, 3 (July-September 2003), 301-305.
[2003] Chackalackal, Saju, "Religious Conversion" (Editorial), Journal of Dharma 28, 1 (January-March 2003), 3-6.
[2003] Chackalackal, Saju, "Prayer in World Religions" (Editorial), Journal of Dharma 28, 4 (October-December 2003), 411-416.
[2003] Chackalackal, Saju, "Gender Justice Today" (Editorial), Journal of Dharma 28, 2 (April-June 2003), 121-128.
[1999] Chackalackal, Saju, "Entropy versus Resurrection: A Christian Reflection on the Law of Entropy in Physics," Indian Currents (February 22-28, 1999), 40-41, 60-61. This article was published again in Indian Journal of Spirituality, 12, 2 (April–June 1999), 279-288.
[1999] Chackalackal, Saju, "Becoming Human: A Welcome Paradigm Shift in Christian Spirituality," Carmela Sandesam (March 1999), 94-96.
[1997] Chackalackal, Saju, "Mother Theresa’s Passing Away: Was It Death or Suicide?" The New Leader (October 16-30, 1997), 31.
[1993] Chackalackal, Saju, "Dharmaram in the Vision of Blessed Chavara," Herald of the East (July 1993).
[1992] Chackalackal, Saju, "Guru and Abba: God Experience as the Key to Spiritual Guidance," The Living Word (September–October 1992), 395-412.
[1988] Chackalackal, Saju, "A Synthesis of Tradition and Modernity: A Study on the Contributions of Dr. S. Radhakrishnan," Journal of Dharma 13, 4 (October–December 1988), 396-412.
[2011 Forthcoming] Chackalackal, Saju, ed., Tradition and Innovation: Philosophy of Rootedness and Openness, Bangalore: Asian Trading Corporation, 2011.
[2011 Forthcoming] Chackalackal, Saju, Research Methodology, 2nd enlarged edition, Bangalore: Dharmaram Publications, 2010.
[2011 Forthcoming] Chackalackal, Saju, Encounters between Religion and Society: Philosophical Perspectives, Bangalore: Dharmaram Publications, 2010.
[2010] Chackalackal, Saju, (Sectional Editor), ACPI Encyclopedia of Philosophy, 2 vols., Johnson J. Puthenpurackal, editor-in-chief, Bangalore: Asian Trading Corporation, 2010.
[2010] Chackalackal, Saju, ed., Indigenous Philosophizing: Indian Horizons, Bangalore: Dharmaram Publications, 2010 [pages: xii + 586; ISBN: 978-81-89958-33-6]. Reviews: http://indigenousphilosophizing.blogspot.com/
[2009] Chackalackal, Saju, ed., New Horizons of Indian Christian Living: A Festschrift in Honour of Vadakethala Francis Vineeth, Bangalore: Vidyavanam Publications, 2009 [pages: xii + 932; ISBN: 978-81-905799-6-4]. Reviews: http://newhorizonsofindianchristianliving.blogspot.com/
[2007] Chackalackal, Saju, ed., Christian Leadership and Integration (Festschrift in Honour of Prof. Dr. Thomas Aykara CMI), co-edited with Thomas Kollamparampil, Paulachan Kochappilly, and Jose Thadavanal, Bangalore: Dharmaram Publications, 2007.
[2004] Chackalackal, Saju, Research Methodology, Bangalore: Dharmaram Publications, 2004.
[2002] Chackalackal, Saju, Unity of Knowing and Acting in Kant: A Paradigmatic Integration of the Theoretical and the Practical, Bangalore: Dharmaram Publications, 2002. Online Text: http://books.google.com/books?id=E1YWN4k527oC&dq=chackalackal&printsec=frontcover&source=web&ots=XJGceueYl2&sig=tuksBmdTaZfkseJm3BQOSppjeAM#PPP1,M1
[2000] Chackalackal, Saju, Stephen Hawking’s Quest for a Theory of Everything, Bangalore: Dharmaram Publications, 2000.
[2000] Chackalackal, Saju, Euthanasia, Bangalore: Dharmaram Publications, 2000.
[1994] Chackalackal, Saju, The Word in the World, Bangalore: Vidyavanam Publications, 1994.
[1992] Chackalackal, Saju, Ramayana and the Indian Ideal, Bangalore: Dharmaram Publications, 1992.
Publication (Journal/Symposia Edited)
[2009] “Trends in Philosophy in the Third Millennium,” Journal of Dharma 34, 2 (April-June 2009), 129-273 [Edited by Saju Chackalackal]
[2009] “Sex and Religion,” Journal of Dharma 34, 1 (January-March 2009), 1-128 [Edited by Saju Chackalackal]
[2008] “Religion and Language,” Journal of Dharma 33, 4 (October-December 2008), 319-440 [Edited by Saju Chackalackal]
[2008] “Religion and National Integration,” Journal of Dharma 33, 3 (July-September 2008), 221-318 [Edited by Saju Chackalackal]
[2008] “Religious Ethos and Environmental Ethics,” Journal of Dharma 33, 2 (April-June 2008), 109-220 [Edited by Saju Chackalackal]
[2008] “Human Person: Brain, Mind, and Soul,” Journal of Dharma 33, 1 (January-March 2008), 1-108 [Edited by Saju Chackalackal]
[2007] “Religion, Economics, and Development,” Journal of Dharma 32, 4 (October-December 2007), 317-422 [Edited by Saju Chackalackal]
[2007] “Religion and Law: Forces of Liberation,” Journal of Dharma 32, 3 (July-September 2007), 219-316 [Edited by Saju Chackalackal]
[2007] “Religious Literacy and Secularism,” Journal of Dharma 32, 2 (April-June 2007), 103-220 [Edited by Saju Chackalackal]
[2007] “Terrorism and Global Responsibility,” Journal of Dharma 32, 1 (January-March 2007), 1-102 [Edited by Saju Chackalackal]
[2006] “Ecological Concerns,” Journal of Dharma 31, 4 (October-December 2006), 385-514 [Edited by Saju Chackalackal]
[2006] “Trends in Religious Worship,” Journal of Dharma 31, 3 (July-September 2006), 275-383 [Edited by Saju Chackalackal]
[2006] “Religion and Education,” Journal of Dharma 31, 2 (April-June 2006), 143-274 [Edited by Saju Chackalackal]
[2005] “Rationality of Mysticism,” Journal of Dharma 30, 4 (October-December 2005), 379-497 [Edited by Saju Chackalackal]
[2005] “Asian Hermeneutics: New Horizons,” Journal of Dharma 30, 3 (July-September 2005), 279-376 [Edited by Saju Chackalackal]
[2005] “Psychology of Religion,” Journal of Dharma 30, 2 (April-June 2005), 145-277 [Edited by Saju Chackalackal]
[2005] “Culture of Life,” Journal of Dharma 30, 1 (January-March 2005), 1-143 [Edited by Saju Chackalackal]
[2004] “Business Ethics,” Journal of Dharma 29, 34(October-December 2004), 407-501 [Edited by Saju Chackalackal]
[2004] “Modern Saints of Bhakti Tradition,” Journal of Dharma 29, 3 (July-September 2004), 271-406 [Edited by Saju Chackalackal]
[2004] “Gender Justice Today,” Journal of Dharma 29, 2 (April-June 2004), 119-269 [Edited by Saju Chackalackal]
[2004] “Hindutva: Cultural and Religious Response,” Journal of Dharma 29, 1 (January-March 2004), 1-116 [Edited by Saju Chackalackal]
[2003] “Prayer in World Religions,” Journal of Dharma 28, 4 (October-December 2003), 409-568 [Edited by Saju Chackalackal]
[2003] “Religious Festivals,” Journal of Dharma 28, 3 (July-September 2003), 299-407 [Edited by Saju Chackalackal]
[2003] “Rewriting History: A Critique,” Journal of Dharma 28, 2 (April-June 2003), 143-1298 [Edited by Saju Chackalackal]
[2003] “Religious Conversion,” Journal of Dharma 28, 1 (January-March 2003), 1-142 [Edited by Saju Chackalackal]
13. Publication (Articles):
[2011 Forthcoming] Chackalackal, Saju, “Igniting the Minds to Transform the Society: Legacy of K. E. Chavara and CMI Institutions for Innovative and Inclusive Patterns of Education in India” in George Thadathil, ed., Christian Educational Institutions: The Making of Modern Democratic India, pages… Shimla: Indian Institute for Advanced Studies, 2011.
[2011 Forthcoming] Chackalackal, Saju, “Amartya Sen’s Contempt for Transcendental Institutions: A Critique on the Consequentialist Way of Realizing Justice” in Welfare Paradigms and Social Sectors, Bangalore: Christ University Publications, 2011.
[2011 Forthcoming] Chackalackal, Saju, “Towards a Theory of Justice: Tradition Innovation Dynamics in The Idea of Justice by Amartya Sen” in Tradition and Innovation: Philosophy of Rootedness and Openness, ed. Saju Chackalackal, -----, Bangalore: Asian Trading Corporation, 2011.
[2011] Chackalackal, Saju, “Wounded Nature and Bounded Human” (Foreword) in Rush to Riches: The War on Creation by Rayappa A. Kasi (Paul Wiegelmann Lectures on Environmental Studies: 2), xv-xxv, Bangalore: Dharmaram Publications, 2011.
[2011] Chackalackal, Saju, “Religion vis-à-vis Mysticism: A Quest for the Meaningfulness of Life,” Journal of Dharma 36, 1 (January-March 2011), 3-14.
[2010] Chackalackal, Saju, “In Defence of Theoretical Ethics: A Critique on Amartya Sen’s The Idea of Justice,” Journal of Dharma 35, 4 (October-December 2010), 259-275.
[2010] Chackalackal, Saju, “Indigenous Philosophizing and Indian Horizons: An Introduction” in Indigenous Philosophizing: Indian Horizons, ed. Saju Chackalackal, Dharmaram Philosophy Series 5, 1-26, Bangalore: Dharmaram Publications, 2009.
[2010] Chackalackal, Saju, “Philosophy in India Ought to Be Indigenous” in Indigenous Philosophizing: Indian Horizons, ed. Saju Chackalackal, Dharmaram Philosophy Series 5, 531-570, Bangalore: Dharmaram Publications, 2009.
[2010 Forthcoming] Chackalackal, Saju, “Why and How of Indigenous Philosophising in India,” in Indigenous Philosophising, ed. V. S. George, Chennai: Satyanilayam, 2009.
[2010 Forthcoming] Chackalackal, Saju, "Buddha and Kant: Human and Moral Foundations of Religion," Dynamics of Dharma: An Interdisciplinary Approach, ed. Augustine Thottakara (Bangalore: Dharmaram Publications, 2010?).
[2010 Forthcoming] Chackalackal, Saju, “Pseudo-Religion and Fundamentalism: Threat to Inter-Religious Harmony,” in A Multi-Religious India of Tomorrow, ed., George Hadrian Ambooken, Salem: Arutcholai, 2010.
[2010] Chackalackal, Saju, “History of Philosophy, Philosophy of” in ACPI Encyclopedia of Philosophy, vol. 1, Johnson J. Puthenpurackal, editor-in-chief, 610-621, Bangalore: Asian Trading Corporation, 2010.
[2009] Chackalackal, Saju, “Kant’s Theoretical Philosophy,” IGNOU, 2009.
[2009] Chackalackal, Saju, “Introduction” in New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, ed. Saju Chackalackal, 1-2, Bangalore & Coimbatore: Vidyavanam Publications & Preshitha Communications, 2009.
[2009] Chackalackal, Saju, “Towards New Horizons of Indian Christian Living” in New Horizons of Indian Christian Living: A Festschrift in Honour of Prof. Dr. Vadakethala Francis Vineeth CMI, ed. Saju Chackalackal, 49-84, Bangalore & Coimbatore: Vidyavanam Publications & Preshitha Communications, 2009.
[2009] Chackalackal, Saju, “Freedom, Justice, and Development: An Appraisal of Cathedrals of Development,” in Roy Palatty, Cathedrals of Development: A Critique on the Developmental Model of Amartya Sen, Bangalore: Christ University Publications, 2009, xi-xxxiv.
[2009] Chackalackal, Saju, “Pseudo-Religion, Fundamentalism, and Violence,” Journal of Dharma 34, 3 (July-September 2009), 281-300.
[2009] Chackalackal, Saju, “Trends in Philosophy in the Third Millennium (Editorial),” Journal of Dharma 34, 2 (April-June 2009), 131-134.
[2009] Chackalackal, Saju, “Philosophy and Ethics in Defence of a Culture of Life,” Journal of Dharma 34, 2 (April-June 2009), 247-265.
[2009] Chackalackal, Saju, “Sex and Religion: Contemporary Responses,” Journal of Dharma 34, 1 (January-March 2009), 3-18.
[2008] Chackalackal, Saju, “Religious Fundamentalism in India and Caste and Cultural Conflicts: An Ethical Response,” Theology for Our Times (ECC, Bangalore), 11 (July 2008), 17-39.
[2008] Chackalackal, Saju, “My ‘Medical’ Pilgrimage to the ‘Isai Baba’ of Chandpur” (A Mission Narrative), Third Millennium. [The same text, with minor modifications, appeared in Global C-Mission, 3, 3 (December 2008), 22-35].
[2008] Chackalackal, Saju, “Philosophy at Dharmaram and an Integral Outlook,” Journal of Dharma 33, 1-4 (January-March 2008), 7-16.
[2007] Chackalackal, Saju, “Religion, Economics, and Development,” Journal of Dharma 32, 4 (October-December 2007), 319.
[2007] Chackalackal, Saju, “Religion and Law: Forces of Liberation?” Journal of Dharma 32, 3 (July-September 2007), 221-240.
[2007] Chackalackal, Saju, “Religious Literacy and Secularism,” Journal of Dharma 32, 2 (April-June 2007), 105-113.
[2007] Chackalackal, Saju, “Terrorism and Global Responsibility: An Alternative Reading in the Context of Globalisation,” Journal of Dharma 32, 1 (January-March 2007), 3-22.
[2007] Chackalackal, Saju, “Freedom for Human Realization” (Foreword), in Shibin Thuniampral, Through Freedom to the Real: A Study on the Basic Triadic Unity of Freedom, Action and God in Kantian Ethics, Bangalore: Dharmaram Publications, 2007, ix-xx.
[2007] Chackalackal, Saju, “Dialogue in Indian Tradition” (A Critical Review on Dialogue in Indian Tradition by John Britto Chethimattam 1969), in John Britto Chethimattam: A Pioneer of Indian Christian Theology, eds. Kuncheria Pathil and Shaji George Kochuthara, 80-109, Bangalore: Dharmaram Publications, 2007.
[2007] Chackalackal, Saju, "Integral Vision of Education for an Enhanced Humanity" in Christian Leadership and Integration (Festschrift in Honour of Prof. Dr. Thomas Aykara CMI), eds. Thomas Kollamparampil, Paulachan Kochappilly, Saju Chackalackal, and Jose Thadavanal, 220-241, Bangalore: Dharmaram Publications, 2007.
[2007] Chackalackal, Saju, "Engendering a Holistic Ethics in Community: Renegotiating Values, Rights, and Agency of Woman's Body" in Engendering Ethics, ed. Evangeline Anderson (Bangalore: UTC, 2008).
[2006] Chackalackal, Saju, “Ecological Concerns: Adverse Impact of Religion, Economy, and Politics” (Editorial), Journal of Dharma 31, 4 (October-December 2006), 387-406.
[2006] Chackalackal, Saju, “An Appraisal of Physics without Metaphysics?” in Raphael Neelamkavil, Physics without Metaphysics? Categories of Second Generation Scientific Ontology, Bangalore: Dharmaram Publications, 2006, pages xiv-xxi. [The same text, with minor modifications appeared in "Physics without Metaphysics? Categories of Second Generation Scientific Ontology by Raphael Neelamkavil" (Review Article), Advances in Arts and Ideas 2, 1 & 2 (2006), 149-154 and in Journal of Dharma 30, 4 (October-December 2005), 485-492.]
[2006] Chackalackal, Saju, "Trends in Religious Worship" (Editorial), Journal of Dharma 31, 3 (July-September 2006), 277-288.
[2006] Chackalackal, Saju, "Religion and Education" (Editorial), Journal of Dharma 31, 2 (April-June 2006), 145-164.
[2005] Chackalackal, Saju, "Psychology of Religion" (Editorial), Journal of Dharma 30, 2 (April-June 2005), 147-156.
[2005] Chackalackal, Saju, "Kant on Inclinations: 'Alien' or 'Human'?" Journal of Dharma 30, 1 (January-March 2005), 117-134.
[2005] Chackalackal, Saju, "Is There a Reason for Admitting Mysticism" (Editorial), Journal of Dharma 30, 4 (October-December 2005), 381-394.
[2005] Chackalackal, Saju, "Culture of Life" (Editorial), Journal of Dharma 30, 1 (January-March 2005), 3-12.
[2005] Chackalackal, Saju, "Asian Hermeneutics: New Horizons" (Editorial), Journal of Dharma 30, 3 (July-September 2005), 281-292.
[2004] Chackalackal, Saju, "Planning a Family in the Context of Gender Discrimination," Journal of Dharma 29, 2 (April-June 2004), 231-260.
[2004] Chackalackal, Saju, "Modern Saints of Bhakti Tradition" (Editorial), Journal of Dharma 29, 3 (July-September 2004), 273-278.
[2004] Chackalackal, Saju, "Kant’s Quest for Unity: An Open Project in the Human Community," Angelicum: Periodicum Trimestre Pontificiae Studiorum Universitatis a Sancto Thoma Aquinate in Urbe 81, 4 (2004), 745-779.
[2004] Chackalackal, Saju, "Hindutva: Cultural and Religious Response" (Editorial), Journal of Dharma 29, 1 (January-March 2004), 3-12.
[2004] Chackalackal, Saju, "Business Ethics" (Editorial), Journal of Dharma 29, 4 (October-December 2004), 409-420.
[2003] Chackalackal, Saju, "Rewriting History: A Critique" (Editorial), Journal of Dharma 28, 2 (April-June 2003), 145-149.
[2003] Chackalackal, Saju, "Religious Festivals" (Editorial), Journal of Dharma 28, 3 (July-September 2003), 301-305.
[2003] Chackalackal, Saju, "Religious Conversion" (Editorial), Journal of Dharma 28, 1 (January-March 2003), 3-6.
[2003] Chackalackal, Saju, "Prayer in World Religions" (Editorial), Journal of Dharma 28, 4 (October-December 2003), 411-416.
[2003] Chackalackal, Saju, "Gender Justice Today" (Editorial), Journal of Dharma 28, 2 (April-June 2003), 121-128.
[1999] Chackalackal, Saju, "Entropy versus Resurrection: A Christian Reflection on the Law of Entropy in Physics," Indian Currents (February 22-28, 1999), 40-41, 60-61. This article was published again in Indian Journal of Spirituality, 12, 2 (April–June 1999), 279-288.
[1999] Chackalackal, Saju, "Becoming Human: A Welcome Paradigm Shift in Christian Spirituality," Carmela Sandesam (March 1999), 94-96.
[1997] Chackalackal, Saju, "Mother Theresa’s Passing Away: Was It Death or Suicide?" The New Leader (October 16-30, 1997), 31.
[1993] Chackalackal, Saju, "Dharmaram in the Vision of Blessed Chavara," Herald of the East (July 1993).
[1992] Chackalackal, Saju, "Guru and Abba: God Experience as the Key to Spiritual Guidance," The Living Word (September–October 1992), 395-412.
[1988] Chackalackal, Saju, "A Synthesis of Tradition and Modernity: A Study on the Contributions of Dr. S. Radhakrishnan," Journal of Dharma 13, 4 (October–December 1988), 396-412.
Sunday, 4 September 2011
TEACHERS' DAY 2011
AN AMBITIOUS TEACHER…
AN INSPIRING MODEL AND AN INSISTENT TASK MASTER…
Along with all the good qualities of a teacher, he or she should be ambitious with regard to what all the students entrusted to his or her care should finally become. Aiming high for the future of the students would require the teacher to be both an inspiring model and an insistent task master. Most of the students may not realize the goal that the teacher sets for the students and, hence, many of them may also lack in their earnest investment. However, if the teacher could maintain the morale and motivation of the students, it would pave the way for the success of the students. In fact, the success of the students constitutes the success of the teacher as well. Hence, the need for a synergy in which the ambitious teacher and the motivated student would fall in line in making the world a better place to live…
AN INSPIRING MODEL AND AN INSISTENT TASK MASTER…
Along with all the good qualities of a teacher, he or she should be ambitious with regard to what all the students entrusted to his or her care should finally become. Aiming high for the future of the students would require the teacher to be both an inspiring model and an insistent task master. Most of the students may not realize the goal that the teacher sets for the students and, hence, many of them may also lack in their earnest investment. However, if the teacher could maintain the morale and motivation of the students, it would pave the way for the success of the students. In fact, the success of the students constitutes the success of the teacher as well. Hence, the need for a synergy in which the ambitious teacher and the motivated student would fall in line in making the world a better place to live…
Friday, 26 August 2011
"RUSH TO RICHES: THE WAR ON CREATION": WELCOME SPEECH BY SAJU CHACKALACKAL
PAUL WIEGELMANN ANNUAL LECTURES ON ENVIRONMENTAL STUDIES 2011-2012
RUSH TO RICHES: THE WAR ON CREATION
Prof. Rayappa A. Kasi
Friday, 26 August 2011
WELCOME ADDRESS
Dr. Saju Chackalackal
Prof. Dr. Fr. Francis Thonippara, our President, Respected Rev. Prof. Rayappa A. Kasi, an Eco-Warrior and a professional trainer of volunteers for the protection of nature, and the speaker of the second Paul Wiegelmann Annual Lectures on Environmental Studies 2011-2012, invited guests, superiors from various campus houses and seminaries, faculty members of Philosophy, Theology, Canon Law, and Vinayasadhana, fathers, sisters, brothers and dear friends,
Nature is bountiful. She has her being in letting herself to be shared by all elements that constitute her so much so that she exists and thrives in a symbiotic relationship established among everything created. Her ability to give without reserve is unmatched. Whoever reaches out to her will not go empty handed, as her bounty never gets drained or dried out.
Being essentially part of and having a distinctive position within the nature, human beings have to assume greater responsibilities to protect and care for the whole creation. As human beings are endowed with the faculties of intellect and will, they are uniquely capable of enhancing the course and content of nature through their ongoing creative involvement facilitated through better understanding and judicious choices.
The symbiotic relationship between the bountiful nature and creative human being is a fact that cannot be questioned or denied. The history of the universe, especially the history of human involvement in the spontaneous or agency-induced evolution of nature for millions of years, as they are gathered from different types of research carried out in recent years in different parts of the globe, attests to the fact that human presence was a blessing to the extent that they cared for the bountiful nature without adversely affecting her natural rhythm.
Dharmaram is not only a garden of virtues, as its name stands for; it is literally a garden filled with a lot of greenery, flowers, and fruits that the Mother Earth has blessed us with. In fact, having so much of green amidst the erstwhile “Garden City” of Bangalore is a big surprise to many who enter our campus. Let us thank God and all those who have been instrumental in maintaining the green in our campus, which in a way functions as an antidote to the increasing pollution level of the Bangalore City. Though our contribution may not completely resolve the issue, what we contribute in terms of the greenery and eco-friendly practices would definitely become a solace to the havoc that the metro-city of Bangalore does to the nature and the climate.
The great visionary who planned and started Dharmaram Campus, late Bishop Jonas Thaliath of happy memories, had a vision of harmony of life as the foundational source as well as the goal of Christian mission. In tune with this vision, he had masterminded Dharmaram in such a way that nature was nurtured all through her existence and mission. As the Faculty of Philosophy has evolved out of the pioneering vision of Bishop Jonas, during the celebration of the silver jubilee of the Faculty of Philosophy, as a memento, we instituted the Centre for Environmental Studies. Immediately after the establishment of the Centre, we had started offering academic programmes to our students; this year, as part of the regular programme, Fr. John Neelankavil, the director of the Centre for Environmental Studies will offer a course on “Environmental Threats” and I thank him for the same and a number of other nature-pro conscientization programmes that he has planned for the campus.
Two years ago, a very devout Christian family living in a remote village of Germany, the family of Wiegelmann, consisting of one sister and a brother, Ottilie and Paul, who are known to me for years, contacted me at the demise of the brother. His name is Paul Wiegelmann, in whose memory the annual lectures of the Centre for Environmental Studies are instituted. He was a committed farmer and an enthusiastic nature lover. He lived most of his life in a village called Bruchhausen am Steinen, near Olsberg in Germany. All through his life, he lived and worked with nature; he, in fact, loved the nature to such an extent that he was proud of it. Very vividly, I remember him taking me around, especially to his ranch house on the top of a mountain. He was always so close to nature to such an extent that he did not want to harm it unnecessarily and before his death he had shared with his sister and friends that he would not have flowers on his grave, but asked all his family and friends to spare the money for the cause of a Christian mission in India. It was the money that came from his funeral service that formed the foundational capital of the Centre for Environmental Studies at DVK. Hence, fittingly, we decided to name the annual lectures in his name and it is, therefore, christened as “Paul Wiegelmann Annual Lectures on Environmental Studies.” It is the second series of those lectures that are being held today. I gratefully remember and thank Ottilie Wiegelmann for instituting and facilitating these annual lectures.
It is said, passion for anything is contagious. Passion of one person can ignite the hearts of many others; a passionate person can become a catalyst in a society, initiating a number of positive actions, which would trigger an action-reaction chain whereby a lot of people would eventually share the same passion. I am extremely happy to have amidst us Prof. Rayappa A. Kasi, who is passionately involved in protecting and promoting nature. Through his research, studies, reflection, writing, and an innumerable number of training sessions across the globe, Fr. Rayappa is acutely aware of the inestimable problems that the entire creation faces today, especially due to human greed and carelessness. Being a very patient but persistent eco-warrior, Fr. Rayappa has initiated a process to counter the menace that affects our environment through positive action and conscientization programmes.
Rayappa A. Kasi, a native of A. Kattupadi, Vellore, a Catholic priest, a Cosmologist and a frog conservationist, works in the Diocese of Vellore and often travels around the world giving lectures on Global Warming and Climate Change to younger generations. He is a long time associate of Edward O. Wilson, a renowned evolutionary biologist of Harvard University, Boston, who is the champion of ant conservation.
Prof. Rayappa A. Kasi studied philosophy at St. Paul’s Seminary, Trichy (and Fr. Francis Vineeth was one of his teachers, which he recalls with a lot of fond memories and gratitude); later, he pursued his theological studies and research at Propaganda Fide, Rome. His publications include, apart from innumerable articles, 10 books on Ecology and Environment. His first book Earth: The Lost Paradise of Happiness was a best seller. The second book was on Global Warming: Everything You Want to Know. Then came Biosphere: The Fragility of Our Natural Heritage, Lithosphere: A Destructive Creator, Hydrosphere: The Giver of Life, Atmosphere: A Thin Line between Life and Death, Earth: Designed for Biodiversity – Life Will Find a Way, Youth: An Avatar of New Earth, Apes to Angels: Man Reaches His Omega Point, and the last in the series, his 10th baby, as Fr. Rayappa fondly looks at it, will be published today during our concluding session of today’s programme, and it is titled Rush to Riches: The War on Creation; (all the books are displayed at the backside of this auditorium, and most of them could also be downloaded from the official website of Fr. Rayappa A. Kasi).
Rayappa has given hundreds of lectures and workshops to students around the world on ecology and environment. He has lectured more than 145,000 students and his audience ranges somewhere between the age of 12 and 35. His website is one of the most visited websites around the world. He is residing at present in a small parish in the Vellore Diocese in Tamil Nadu, where he trains young environmentalists and forms them into small groups called “Eco Protection Force,” and “Eco-Warriors.”
After the Copenhagen Summit on Climate Change, in 2009, which unfortunately ended without any positive result, Prof. Rayappa has intensified his campaign on Environment, hoping to convince every individual of his or her ability and responsibility to make a difference. Hence, the lecture series that Prof. Rayappa offers would set in motion a mutiny against the “Rush to Riches,” against industrialization, modernization, consumption, and exploitation of the Earth. He proposes to argue that we must utilize religious and political power for the service to Earth instead of misusing it in ruthless battles on Creation. We must develop a spirit of compassion toward Earth – against land, water, air, and life. Rayappa believes that a New Green Era is already unfolding, if we believe in the power of religions. Religions can help usher in a Green Era that will revolve around the themes of sacrifice, sharing, rightsizing, sustainability, and carbon-footprint. Creation and Green Earth depend on harnessing the wisdom of religions, in order to bring about personal and global transformation.
I am indeed happy that we have Prof. Rayappa A. Kasi with us to deliver the second Paul Wiegelmann Annual Lectures on Environmental Studies for 2011-2012, under the auspices of the Centre for Environmental Studies in the Faculty of Philosophy. As you already know, today, he will speak on “Rush to Riches: The War on Creation.” As the nature is being excessively used by the vested interests, supported by the political powers and manipulated by the market and media, only conscientious deliberations and practices would pave the right way for conscious just action in favour of nature. As we experience the climatic changes, and the total unpredictability of nature as the years go by, the concerns are no more futuristic, but they are so existential that we have no time to wait and see whether something adverse would take place at all. In fact, all of us are on the verge of destruction, which may happen even today or tomorrow. It becomes all the more difficult that we do not see it as obviously as it should have been. However, I am sure that these lectures that Prof. Rayappa will offer a critical analysis of the present scenario and call for immediate and concerted action. Hence, in the name of the President of DVK, the staff and students of the Faculty of Philosophy, particularly in the name of Rev. Fr. John Neelankavil, the director of the Centre for Environmental Studies, and all those who have gathered here, I am happy and proud to extend a very warm and cordial welcome to Rev. Prof. Rayappa A. Kasi to deliver the “Paul Wiegelmann Annual Lectures on “Rush to Riches: The War on Creation.”
I am also glad to welcome Rev. Prof. Dr. Francis Thonippara CMI, the president of Dharmaram Vidya Kshetram to these annual lectures. In fact, I am happy to inform you that it was his encouragement and unrelenting support that made the establishment of this centre and its programmes. While thanking Prof. Francis Thonippara, our president, for all that he had been contributing to the cause of enhancing environmental consciousness the staff and students of DVK, I very cordially welcome him to this second Paul Wiegelmann Annual Lectures on Environmental Studies.
I am happy to see that there are many professors and students from the Faculty of Theology, Institute of Oriental Canon Law, the Institute of Spirituality and Counselling, and also from our neighbouring institutions who have come over here to participate in this annual lecture. Dear Friends, your presence is a testimony to the fact that the cause for which the Centre for Environmental Studies has been established is noble and that there are many who consider it to be of great importance. Therefore, I am very happy to have all of you with us for these lectures and may I extend to you a warm welcome.
Finally, I am very much encouraged by the presence of my colleagues and the students in the Faculty of Philosophy, who are the backbone of the faculty as well as the spirit behind the success of every programme that we conduct. I recall the hard work that my companions as well as my beloved students have put in to arrange the required things for this meeting. We have witnessed the thought-provoking street play “Wounded Nature… Bounded Human,” that our second year Bachelor of Philosophy students had put up at the beginning of the procession. The colourful procession and the message of being with the nature are the innovations of Fr. John, which are executed with the assistance of our students. The introduction of the bullock cart, I think, was a very novel and inspiring concept. We also await another mime from our students during the concluding session; it is thematically titled as “Save the Nature!” All in all, they have put in the best to make the whole event a memorable and successful one. I am grateful to all of them, very especially to Fr. John Neelankavil and all student volunteers who support the cause of the Centre for Environmental Studies. Although they need not be formally welcomed, let me cordially extend a very warm welcome to all my colleagues and students in the Faculty of Philosophy. Welcome, my dear friends!
I have a hopeful feeling that “all is not lost.” That is a consoling thought; however, this consoling thought has to initiate positive action to set the things right. The programmes of the Centre, especially these annual lectures offer us a special occasion to reset our priorities, and fine tune our preferences. We need to “think-pro-nature”, “speak-pro-nature”, and “act-pro-nature.”
Instead of grabbing every opportunity for selfish gains, the humanity has to tune in itself to a new philosophy of sharing, where one would not hold anything back to oneself, but would give away for the other, even to the extent of giving away all that one has and, hopefully, much more than what one has… Indeed, everything is not lost, as long as humanity has not lost itself!
Wishing you a wonderful and fruitful time with Prof. Rayappa, I remain. Thank you!
RUSH TO RICHES: THE WAR ON CREATION
Prof. Rayappa A. Kasi
Friday, 26 August 2011
WELCOME ADDRESS
Dr. Saju Chackalackal
Prof. Dr. Fr. Francis Thonippara, our President, Respected Rev. Prof. Rayappa A. Kasi, an Eco-Warrior and a professional trainer of volunteers for the protection of nature, and the speaker of the second Paul Wiegelmann Annual Lectures on Environmental Studies 2011-2012, invited guests, superiors from various campus houses and seminaries, faculty members of Philosophy, Theology, Canon Law, and Vinayasadhana, fathers, sisters, brothers and dear friends,
Nature is bountiful. She has her being in letting herself to be shared by all elements that constitute her so much so that she exists and thrives in a symbiotic relationship established among everything created. Her ability to give without reserve is unmatched. Whoever reaches out to her will not go empty handed, as her bounty never gets drained or dried out.
Being essentially part of and having a distinctive position within the nature, human beings have to assume greater responsibilities to protect and care for the whole creation. As human beings are endowed with the faculties of intellect and will, they are uniquely capable of enhancing the course and content of nature through their ongoing creative involvement facilitated through better understanding and judicious choices.
The symbiotic relationship between the bountiful nature and creative human being is a fact that cannot be questioned or denied. The history of the universe, especially the history of human involvement in the spontaneous or agency-induced evolution of nature for millions of years, as they are gathered from different types of research carried out in recent years in different parts of the globe, attests to the fact that human presence was a blessing to the extent that they cared for the bountiful nature without adversely affecting her natural rhythm.
Dharmaram is not only a garden of virtues, as its name stands for; it is literally a garden filled with a lot of greenery, flowers, and fruits that the Mother Earth has blessed us with. In fact, having so much of green amidst the erstwhile “Garden City” of Bangalore is a big surprise to many who enter our campus. Let us thank God and all those who have been instrumental in maintaining the green in our campus, which in a way functions as an antidote to the increasing pollution level of the Bangalore City. Though our contribution may not completely resolve the issue, what we contribute in terms of the greenery and eco-friendly practices would definitely become a solace to the havoc that the metro-city of Bangalore does to the nature and the climate.
The great visionary who planned and started Dharmaram Campus, late Bishop Jonas Thaliath of happy memories, had a vision of harmony of life as the foundational source as well as the goal of Christian mission. In tune with this vision, he had masterminded Dharmaram in such a way that nature was nurtured all through her existence and mission. As the Faculty of Philosophy has evolved out of the pioneering vision of Bishop Jonas, during the celebration of the silver jubilee of the Faculty of Philosophy, as a memento, we instituted the Centre for Environmental Studies. Immediately after the establishment of the Centre, we had started offering academic programmes to our students; this year, as part of the regular programme, Fr. John Neelankavil, the director of the Centre for Environmental Studies will offer a course on “Environmental Threats” and I thank him for the same and a number of other nature-pro conscientization programmes that he has planned for the campus.
Two years ago, a very devout Christian family living in a remote village of Germany, the family of Wiegelmann, consisting of one sister and a brother, Ottilie and Paul, who are known to me for years, contacted me at the demise of the brother. His name is Paul Wiegelmann, in whose memory the annual lectures of the Centre for Environmental Studies are instituted. He was a committed farmer and an enthusiastic nature lover. He lived most of his life in a village called Bruchhausen am Steinen, near Olsberg in Germany. All through his life, he lived and worked with nature; he, in fact, loved the nature to such an extent that he was proud of it. Very vividly, I remember him taking me around, especially to his ranch house on the top of a mountain. He was always so close to nature to such an extent that he did not want to harm it unnecessarily and before his death he had shared with his sister and friends that he would not have flowers on his grave, but asked all his family and friends to spare the money for the cause of a Christian mission in India. It was the money that came from his funeral service that formed the foundational capital of the Centre for Environmental Studies at DVK. Hence, fittingly, we decided to name the annual lectures in his name and it is, therefore, christened as “Paul Wiegelmann Annual Lectures on Environmental Studies.” It is the second series of those lectures that are being held today. I gratefully remember and thank Ottilie Wiegelmann for instituting and facilitating these annual lectures.
It is said, passion for anything is contagious. Passion of one person can ignite the hearts of many others; a passionate person can become a catalyst in a society, initiating a number of positive actions, which would trigger an action-reaction chain whereby a lot of people would eventually share the same passion. I am extremely happy to have amidst us Prof. Rayappa A. Kasi, who is passionately involved in protecting and promoting nature. Through his research, studies, reflection, writing, and an innumerable number of training sessions across the globe, Fr. Rayappa is acutely aware of the inestimable problems that the entire creation faces today, especially due to human greed and carelessness. Being a very patient but persistent eco-warrior, Fr. Rayappa has initiated a process to counter the menace that affects our environment through positive action and conscientization programmes.
Rayappa A. Kasi, a native of A. Kattupadi, Vellore, a Catholic priest, a Cosmologist and a frog conservationist, works in the Diocese of Vellore and often travels around the world giving lectures on Global Warming and Climate Change to younger generations. He is a long time associate of Edward O. Wilson, a renowned evolutionary biologist of Harvard University, Boston, who is the champion of ant conservation.
Prof. Rayappa A. Kasi studied philosophy at St. Paul’s Seminary, Trichy (and Fr. Francis Vineeth was one of his teachers, which he recalls with a lot of fond memories and gratitude); later, he pursued his theological studies and research at Propaganda Fide, Rome. His publications include, apart from innumerable articles, 10 books on Ecology and Environment. His first book Earth: The Lost Paradise of Happiness was a best seller. The second book was on Global Warming: Everything You Want to Know. Then came Biosphere: The Fragility of Our Natural Heritage, Lithosphere: A Destructive Creator, Hydrosphere: The Giver of Life, Atmosphere: A Thin Line between Life and Death, Earth: Designed for Biodiversity – Life Will Find a Way, Youth: An Avatar of New Earth, Apes to Angels: Man Reaches His Omega Point, and the last in the series, his 10th baby, as Fr. Rayappa fondly looks at it, will be published today during our concluding session of today’s programme, and it is titled Rush to Riches: The War on Creation; (all the books are displayed at the backside of this auditorium, and most of them could also be downloaded from the official website of Fr. Rayappa A. Kasi).
Rayappa has given hundreds of lectures and workshops to students around the world on ecology and environment. He has lectured more than 145,000 students and his audience ranges somewhere between the age of 12 and 35. His website is one of the most visited websites around the world. He is residing at present in a small parish in the Vellore Diocese in Tamil Nadu, where he trains young environmentalists and forms them into small groups called “Eco Protection Force,” and “Eco-Warriors.”
After the Copenhagen Summit on Climate Change, in 2009, which unfortunately ended without any positive result, Prof. Rayappa has intensified his campaign on Environment, hoping to convince every individual of his or her ability and responsibility to make a difference. Hence, the lecture series that Prof. Rayappa offers would set in motion a mutiny against the “Rush to Riches,” against industrialization, modernization, consumption, and exploitation of the Earth. He proposes to argue that we must utilize religious and political power for the service to Earth instead of misusing it in ruthless battles on Creation. We must develop a spirit of compassion toward Earth – against land, water, air, and life. Rayappa believes that a New Green Era is already unfolding, if we believe in the power of religions. Religions can help usher in a Green Era that will revolve around the themes of sacrifice, sharing, rightsizing, sustainability, and carbon-footprint. Creation and Green Earth depend on harnessing the wisdom of religions, in order to bring about personal and global transformation.
I am indeed happy that we have Prof. Rayappa A. Kasi with us to deliver the second Paul Wiegelmann Annual Lectures on Environmental Studies for 2011-2012, under the auspices of the Centre for Environmental Studies in the Faculty of Philosophy. As you already know, today, he will speak on “Rush to Riches: The War on Creation.” As the nature is being excessively used by the vested interests, supported by the political powers and manipulated by the market and media, only conscientious deliberations and practices would pave the right way for conscious just action in favour of nature. As we experience the climatic changes, and the total unpredictability of nature as the years go by, the concerns are no more futuristic, but they are so existential that we have no time to wait and see whether something adverse would take place at all. In fact, all of us are on the verge of destruction, which may happen even today or tomorrow. It becomes all the more difficult that we do not see it as obviously as it should have been. However, I am sure that these lectures that Prof. Rayappa will offer a critical analysis of the present scenario and call for immediate and concerted action. Hence, in the name of the President of DVK, the staff and students of the Faculty of Philosophy, particularly in the name of Rev. Fr. John Neelankavil, the director of the Centre for Environmental Studies, and all those who have gathered here, I am happy and proud to extend a very warm and cordial welcome to Rev. Prof. Rayappa A. Kasi to deliver the “Paul Wiegelmann Annual Lectures on “Rush to Riches: The War on Creation.”
I am also glad to welcome Rev. Prof. Dr. Francis Thonippara CMI, the president of Dharmaram Vidya Kshetram to these annual lectures. In fact, I am happy to inform you that it was his encouragement and unrelenting support that made the establishment of this centre and its programmes. While thanking Prof. Francis Thonippara, our president, for all that he had been contributing to the cause of enhancing environmental consciousness the staff and students of DVK, I very cordially welcome him to this second Paul Wiegelmann Annual Lectures on Environmental Studies.
I am happy to see that there are many professors and students from the Faculty of Theology, Institute of Oriental Canon Law, the Institute of Spirituality and Counselling, and also from our neighbouring institutions who have come over here to participate in this annual lecture. Dear Friends, your presence is a testimony to the fact that the cause for which the Centre for Environmental Studies has been established is noble and that there are many who consider it to be of great importance. Therefore, I am very happy to have all of you with us for these lectures and may I extend to you a warm welcome.
Finally, I am very much encouraged by the presence of my colleagues and the students in the Faculty of Philosophy, who are the backbone of the faculty as well as the spirit behind the success of every programme that we conduct. I recall the hard work that my companions as well as my beloved students have put in to arrange the required things for this meeting. We have witnessed the thought-provoking street play “Wounded Nature… Bounded Human,” that our second year Bachelor of Philosophy students had put up at the beginning of the procession. The colourful procession and the message of being with the nature are the innovations of Fr. John, which are executed with the assistance of our students. The introduction of the bullock cart, I think, was a very novel and inspiring concept. We also await another mime from our students during the concluding session; it is thematically titled as “Save the Nature!” All in all, they have put in the best to make the whole event a memorable and successful one. I am grateful to all of them, very especially to Fr. John Neelankavil and all student volunteers who support the cause of the Centre for Environmental Studies. Although they need not be formally welcomed, let me cordially extend a very warm welcome to all my colleagues and students in the Faculty of Philosophy. Welcome, my dear friends!
I have a hopeful feeling that “all is not lost.” That is a consoling thought; however, this consoling thought has to initiate positive action to set the things right. The programmes of the Centre, especially these annual lectures offer us a special occasion to reset our priorities, and fine tune our preferences. We need to “think-pro-nature”, “speak-pro-nature”, and “act-pro-nature.”
Instead of grabbing every opportunity for selfish gains, the humanity has to tune in itself to a new philosophy of sharing, where one would not hold anything back to oneself, but would give away for the other, even to the extent of giving away all that one has and, hopefully, much more than what one has… Indeed, everything is not lost, as long as humanity has not lost itself!
Wishing you a wonderful and fruitful time with Prof. Rayappa, I remain. Thank you!
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