The practice of the Christian ethical life is facing an identity crisis. The reason is that there are diverse opinions on moral problems. We find many discussions in moral theology about the notion of tradition as a basic theme for moral foundations; others, however, oppose this.1 In this situation, where must one take his/her foundation for moral reasoning? Both in the eastern churches and the western churches there are diverse approaches to this question. In the awareness of this moral debate, I would like to present the moral foundations of Thomas Christians in India. It is very clear that the law of Thomas is the source of the moral foundations for Thomas Christians. They used the law of Thomas as "an expression of their own to designate their liturgical, ecclesiastical, ascetical and socio-cultural life style."2 It is really both Oriental and Malabarian. Based on this outline, I wish to state that biblical teachings, the liturgical life, and socio-cultural backgrounds are the main moral foundations for Thomas Christians in India. There are different reasons for this statement. To answer it, in the following sections I will analyse the moral foundations from Scripture, liturgy, and socio-cultural backgrounds; I will also precede to view the moral life of Thomas Christians from these settings.
Optatam Totius no.16 states that "special attention needs to be given to the development of moral theology. Its scientific exposition should be more thoroughly nourished by scriptural teaching. It should show the nobility of the Christian vocation of the faithful, and their obligation to bring forth fruit in charity for the life of the world."3 Fathers of the Second Vatican council emphasized the importance of the relationship between scripture and the moral theology. Scripture is the main foundation for moral life both in the eastern churches as well as in the western churches.4 The literature on ethics in the Scripture is quite vast. It is not my intention to present the summary of this literature in this article. Here I will only mention the Apostle Thomas and his appearance in the Scripture, and I will try to draw some moral implications out of these texts.
The Christ experience of the Apostle Thomas in scripture is one of the main sources of the moral foundations for Thomas Christians. The Evangelist John gives certain references to the Thomas Apostle. Jn 11: 16 states: "let us also go that we may die with him." According to V. Pathikulangra, "it must be his intimate personal relationship with and loyalty to Jesus that inspired him to take upon himself even the most trying ideal Jesus had ever preached."5 For instance, "greater love has no man than this, that a man lay dawn his life for his friends (Jn 15 : 13)." Here I would like to mention three elements in the above quotations with some ethical connections: the ethics of discipleship, love, and genuine act.
The ethics of discipleship leads one to follow Jesus and serve him. C. K. Barret argues that "to serve Jesus is to follow him."6 In the words of J. Chanikuzhy, "discipleship entails a sharing in the death and glory of Jesus."7 Thus, the morality of discipleship reads as follows: "Discipleship, reflection on Christ's life, can shape our consciousness, can order our values and modify our desires. It can help us to assimilate our desires to his. It can help us both to appreciate and to want considerateness, fidelity, justice, forgiveness, peace, even self-forgetfulness and self-renunciation. It can bring about a coincidence of justifying and explanatory reasons."8 Without looking to the consequences of the act, or what is going to happen in the incident, Thomas followed Jesus as a disciple with good intentions. It is evident that in Jn 11: 16 the Apostle Thomas practised the ethics of discipleship in its fullness.
The ethics of love is another important idea in this verse.9 Thomas could not take a decision without love for his master. In an ethically conflicted situation, love gives norms and priorities. J. Janssens describes this when he writes that "ethics - especially when dominated and directed by the fundamental attitude of love (agape) - serves the purpose of improving as much as possible well-being and the development of person and social groups."10 Drawing on this, I argue that the ethics of Thomas Christians does not rely on a utilitarian calculus or on a formal or conscientious adherence to rules and dispensing of duties. Rather, it is concerned primarily with the realization of love-righteousness and divine semblance in persons and social institutions. Thus, the moral foundation is dependent on love and not on rationalism in Thomas Christians.11
Besides, B. F. Westcott explains let us also go in the verse. According to him, "in v. 11 Christ had spoken of Himself alone; in v. 15 there is general invitation. Thomas emphasizes the voluntariness of the act."12 Voluntary consent in actions is significant today. As regards genuine consent, there is a requirement in bioethics that consent must be informed and voluntary. A voluntary consent can be defined as a person's acting on account of one's own free will, the condition of not acting under compulsion, or acting intentionally.13 Thomas' decision is an excellent example of genuine consent to an act.
The second appearance of Thomas can be seen in Jn 14: 5. He says: "Lord we do not know where you are going; how we can know the way?" Jesus replied: "I am the way, the truth and the life; no one comes to the Father but by me (Jn 14: 6.)" V. Pathikulangra says that "these words of our Lord are one of the most important pieces of revelation in the Sacred Scripture, the revelation of the real salvific mission of Christ. St. John selects St. Thomas from among the Apostles to be instrumental for this. Why? Perhaps, since he knew St. Thomas from the very beginning of their following Jesus, and because Thomas was so faithful and attached to Jesus".14 Hence, B. F. Westcott explains the way, the truth, and the life as follows: The way means that "by which the two worlds are united, so that men may pass from one to the other. Hence the Christian faith is spoken of as the way." The truth: "In which is summed up all that is eternal and absolute in the changing phenomena of finite being. The life: "by which the entire sum of being fulfils one continuos purpose, answering to the divine will, no less than that by which each individual being is enabled to satisfy its own law of progress and to minister to the whole of which it is a part."15 Moreover, Thomas' question 'how we can know the way' also shows ethical implications. B. F. Westcott observes that "this question of St. Thomas expresses a natural difficulty as to the Lord's statement. For us generally a clear apprehension of the end is the condition of knowing the way. But in spiritual things faith [moral life] is content to move forward step by step."16 Here we may formulate a question, how we can know the way for moral life? It is also clear that Jesus gives the answer for what is right and wrong in moral life. Jesus' answer expresses that He is the moral way for every one, and he is the moral truth. He is the light, not darkness or evil. Hence the source of the moral life is ultimately found in the life of Jesus. Thomas experienced the model of the moral life in Jesus. Here we emphazise that moral life is participation in the salvific mission of Christ. For instance, Eastern Greek Orthodox ethicists argue that the goal of Christian morality is salvation.17
Again John speaks of Thomas after the resurrection of Jesus. Thomas says (Jn 20: 25): "unless I see in his hands the print of the nails, and place my hand in his side, I will not believe." There are many interpretations of this text. Pathikulangra observes that "when this episode is interpreted in the total context of St. Thomas' individuality as it is revealed in St. John's Gospel, it appears to be an expression of deep faith in and intimate personal love for Jesus." According to Westcot, Jn 20: 25 states:
The reply of St. Thomas reveals how he had dwelt upon the terrible details of the Passion. The wounds of the Lord are for him still gaping, as he had seen them. He must be able to reconcile that reality of death with life before he can believe. Just as before (xi. 16) he sets the most extreme case before himself and will face that. It is further to be remarked that the Lord had offered the test of touch to the disciples on the former occasion (Luke xxiv. 39, 40). It is likely therefore that St. Thomas shaped his words according to what they had told him (v.20).18
Subsequently, B. F. Westcott analyses my Lord and my God in the verse(Jn 20: 28) and shows that it is a true expression of faith.19 Similarly this expression also indicates solemn affirmation of Christ's identity by Thomas.20
Here I bring two themes in relation with the moral life in Jn 20: 25, 28: the relation between faith and ethics, and between resurrection and ethics. Today there is heated discussion on faith and ethics. Some argue for the relevance of faith and ethics, and others urge for an autonomous morality by which all men/woman of good will can come together. J. V. MacNamara observes that "for the early Christian, morality clearly was a lived relationship with the Father and with Christ. The nexus between faith and ethic was close."21 J. Ratzinger states that the fundamental objective for decision making in the moral life includes faith.22 In addition, H. R. Niebuhr defines the relation between ethics and faith:
The first of these is the relativism of life in faith. The only absolute is the One beyond the many, the God revealed to be both power and goodness, the sovereign Lord who is the Alpha and Omega of nature and history...The relativism of faith enables one to participate with a great measure of freedom in the given constellation of facts, principles, persons, and social structures. This relativistic freedom is not devoid of conscience, but is rooted in belief in the ultimate justification of the actor and in consummation of history and nature in the kingdom.23
Again Niebuhr says that the Christian interprets his/her responsive moral action under the presence of God. Here faith and belief provide him/her with a source for action.24 Thus the relation of ethics to faith is inevitable; one can see this especially in Thomas' confession.
Resurrection and the moral order is another topic for discussion. The Apostle Thomas experienced the resurrection of Jesus Christ. Today some argue that the Christian ethics depends upon the resurrection of Jesus Christ from the dead. This is significant. In Colossians 3 and Ephesians 4, we read that the resurrection of Christ is central to the apostle's thought. Oliver O'Donovan maintains that "we are driven to concentrate on the resurrection as our starting-point because it tells us of God's vindication of his creation, and so of our created life. Just so does 1Peter, the most consistently theological New Testament treatise on ethics, begin by proclaiming the reality of the new life upon which the very possibility of ethics depends: 'By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead' (1:3).'"25 Further, B. V. Johnstone points out that the resurrection of Jesus is included as the central focus in the theological context. We read in Rom: 6:4 that "therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we might walk in newness of life." The resurrection is cause and exemplar of the newness of the Christian moral life.26 Moreover, B. V. Johnstone observes that "the ontology of peace, revealed and actualized in the resurrection, must be the foundation and guiding light of all Christian morality, and, in particular, of the Christian engagement against violence and for peace."27 Thus, the Christ experience of Thomas reveals the relation between ethics and resurrection, and is to be taken seriously for moral reasoning.
Concerning the moral life of Thomas Christians, we see also the use of scriptural references in their daily life. The liturgy of the Syro-Malabar Church and Varthamappusthakam deal with many references to Scripture. According to T. Mannoramprampil, "the anaphoral and postanaphoral parts of the Syro-Malabar Qurbana have been highly enriched by the Sacred Scripture."28 Besides, in Varthamanappusthakam we find several scriptural references. Thomas Koonammakkel presents 74 scriptural quotations in Varthamanappusthakam.29 He notes that "the lives of Paremmakkal and Kariattil are put into the Scriptural background to interpret everything in its light. All the odd and dangerous situations, along with failures and misery do not ruin them since they are able to see all these in the light of Scripture itself."30 If we analyse this citation, it clearly shows that the basis of moral life is rooted in Scripture.
To conclude this section, the above said biblical quotations state the uniqueness of the apostle Thomas and his Christ experience.31 This expresses the moral foundations of Thomas Christians. As a whole, Scripture is an important source in moral theology. Along with the biblical perspective, we will deal with the liturgical basis for moral foundations in the next section.
Liturgical foundation is another basis for moral life. It is stated that "moral theology has a great deal to do with character and community formation, and that the biblical stories through liturgy play an essential role here."32 Together with this interplay of biblical stories in liturgy, a significant role played by the teachings of the Fathers of the Church is enhanced and it adds meaning to our discussion on the liturgical foundation for moral life.33 Thus a brief discussion on the moral teachings of the Fathers of the Church is our starting point to view the relevance of the liturgical basis for the moral foundation of Thomas Christians.
The teachings of the early Church Fathers have a substantial role in the ethical perspectives of the eastern churches. However, the moral thinking of the early Church Fathers is not a systematic in their ethical perspective. It is rather an explication of these churchmen in their everyday activities reacting to the need for information and guidance expressed by their people who were in search of the authentic Christian way of life.34 There is no distinction between ethics and spirituality or ethics and dogma in the moral thinking of the Fathers. This does not mean that they were morally unaware, but only that they comprehended the Christian experience as an intimate and inseparable unity of bios and logos, which means living according to Christ. More clearly, on the one hand we can encounter Him in Scripture, and participate in Him through the sacraments of the Church and prayer, through the sanctifying action of the Holy Spirit; on the other hand, He is also the basis of logicity, the moral reality. Thus we can find moral thechings in the writings of the Fathers.35 Today there is a renewed interest in the moral teachings of the Fathers. Thomas Christians should explore the teachings of Syriac Fathers because they are more in the line of Hebrew concepts.36 Hence, the moral foundations based on the teachings of the Fathers is relevant for Thomas' Christians moral life; and liturgy is deeply rooted in their teachings.
Concerning liturgy and ethics, V. Guroain remarks that liturgy is a primary context and source for Christian ethics. He observes, "I look at sources in tradition, the Bible, and liturgy that contribute to an ecclesially-centred Christian ethics."37 Liturgy can be a link to ethical reflection. His church (Armenian) wants to retrieve its rich liturgical tradition and then apply this tradition in a lively way to life in contemporary post-Christian and post-Christendom societies.38 P. Kochappilly observes that "the liturgy of the Church is a condensed and confirmed formulation of the living and long lived faith of the community."39 V. Pathikulangara explains the famous dictum, lex orandi lex credendi. According to him, "this formula, on the one hand, proclaims that the Sacred Liturgy in the Church is the expression and means of strengthening the faithful in matters of faith, already made explicit, and on the other hand, reveals its importance in enlightening and making easy the process of establishing certain dogmatic facts."40 In addition, M. Vellanickal says that "a church experience and manifests her faith in her prayer (lex Orandi) faith (lex credendi) and in her life-style (lex vivendi)."41 More concretely, P. Ramsey notes that the order of prayer is the order of believing and it is the order of doing well (lex Orandi lex credendi lex bone operandi). Further, he comments,
Churches and Synagogues are communities of adoration, remembrance, celebration, worship and praise. These communities engage in faith-ing whenever by common liturgical action or procession they say forth their faith by doing; or when by song, recital, confession, reading or preaching they, by saying, do. These acts-speech and speech acts are understood to be human performatives in response to a divine performative. Each of these faith-acts and faith-statement of a congregation is at the same time a way of talking about ethical talk, a way of conveying and fostering what the community means by righteousness.42
In continuity with Ramsey, D. E. Saliers also depicts that "the conceptual link between glorification of God and sanctification of man reveals how worship embodies moral direction and vision... Human persons are formed in myriad ways. But in the Christian life, the mystery of redemption in the death and resurrection of Christ is the basis and source of the formation of the person."43 V. Pathikulangara notes that "Christian liturgy is the celebration of what we are, a celebration of our own Christian existence."44 Likewise, T. Mannooramparampil indicates that "although the Qurbana is predominantly eschatologically-oriented and heaven-centred, it neglects by no means to inculcate the due involvement of the faithful in the world and in the day-to-day life and to highlight the importance of the communitarian and the social elements in the Christian life."45 Thus, liturgy and ethics are very much related.
Regarding the Thomas Christians, the ethical perspective is more clear in the Eucharistic prayer of the Addai and Mari in the Syro Malabar Liturgy. This scheme consists of three elements: the gift, the receiving of the gift and the counter gift.46 The first is the account of the gift of God to humankind in the past. This includes creation, history, the death and the resurrection of Jesus Christ.47 The second, consisting (epiklesis) of the account of the institution and the anamnesis, is the symbolic enactment of the reception. It is the Holy Spirit who unites the many members of the body according to 1Cor 12. It is also distinct in the epiklesis-prayer, which reads as follows: "Holy Sprit dwell over this Qurbana of your servants and bless it and sanctify it that it may be to us, O my Lord, for the remission of debts, pardon of sins and the great hope of resurrection from the dead and new life in the kingdom of heaven with all those who have found favour in your presence."48 The third stage deals with the counter gift of this ecclesial effect. This is the element of ethics in this scheme. As this ethics continues the counter-gift as part of the eucharistic process in everyday life, it may itself be called eucharistic and sacramental. It is also theological, and not just moral, because it is the human response (counter gift) to a divine gift. This is what makes it a properly Christian ethics.49 The symbol of charity and unity of the Mystical Body is manifested in the community gathered around the altar with the minister. Hence, the name eucharistic not only underlines a close link between ethics and the Eucharist, but also reminds us that everyday life is the privileged place of the liturgy.50 Thus, liturgy is the expression of Christian life, which is the sum and substance of the ethical life, which also leads to spiritual life.51 From the background of Scripture and liturgy, we will look in the next section at the socio-cultural basis for the moral life.
Today, there are discussions about two types of morality. According to M. Walzer, morality can be distinguished between the thick (maximalist) morality of a particular community, and the thin (minimalist) morality that is shared across communities. A society is "a world of common meanings,"52 "a group of people committed to one another and to their common life."53 Here the common history of community offers them shared "sensibilities and intuitions."54 The thick moral life of a community expresses the way of life of that community. It is justifiable only from within that community. It is binding only on members of that community. Moral arguments come out from "the thickness of our own history and culture."55 As regards thin morality, it "simply designates some reiterated features of particular thick or maximal moralities."56 There are positive and negative reasoning both in the thick and thin morality. However, the cultural background is unavoidable for moral reasoning. One cannot imagine a moral life without the socio-cultural surroundings. Human beings live in a society. Hence their moral life has both social and cultural dimensions; and this is significant for moral reasoning. J. Selling writes:
Morality basically describes the way in which we live by guiding us through the complex web of human relationships. The construction of these relationships is never dictated by a single individual. Thus morality itself must always be understood as cultural phenomenon. To be human is to be cultural, and no amount of protestation against the bounds of cultural specificity will eliminate our need to deal with this dimension of human existence.57
Similarly, the cultural heritage is important for Thomas Christian of India. Placid Podipara states that Thomas Christians are Indian(Hindu) in culture.58 In line with this assertion, Pathikulangra explains that "Thomas Christians, although they committed to themselves completely to Jesus Christ and celebrated their faith according to the Eastern style of Christian worship, remained authentically in their cultural situation in India."59 Several Hindu customs are also common to Thomas Christians. Cardinal Tisserant observes it and says that "Christians lived in the midst of Hindus, who had an elaborate religion and loved philosophical speculation."60 Their way of life was very much Indian. J. Kolengaden notes that "this community has zealously preserved several pristine elements of Christian heritage, like one of the oldest versions of the Old Testament (Pshita), the anaphora of Addai and Mari (the disciples of the Apostles), and so on. At the same time, the ancient Kerala culture too, has been this community's heirloom."61 It is also important to see that Thomas Christians continued to preserve their socio-political status side by side with other people.62 We see a pure Hindu culture in many things: The names of persons, dress, ornaments, appearance, manners, social status, marriage ceremonies, funeral rites, and architecture are typical signs of Hindu influence in the socio-cultural set up of the Thomas Christians.
There is also socio-cultural influence in the moral life of the Thomas Christians. To illustrate, Hindu mentality on moral norms is different from western culture. In general, the Hindu morality can be summarized as follows: "1. The universal negative, such as not stealing and not killing; 2. The universal positive, i.e., the ones geared to environmental protection, and benefit to one's family and culture, to the whole of the human race and to all animate beings; 3. The relative universal, i.e., the one's pertaining to one's station in life."63 Besides, Cromwell Crawford notes that "the moral discipline which Hinduism enjoins upon the seeker after philosophical truth springs from a comprehensive ethic. Hindu ethics is a systematic progression from the objective level to the subjective level. The first is the stage of social ethics, the second that of personal ethics; and the third is the ultimate end which is 'the life absolute and transcendental.'"64 The general Hindu concept on bioethics, social ethics, and environmental ethics is particular to the eastern mind.65 There are also similarities in the moral concept of Hindus and Thomas Christians. For instance, regarding the moral concept of people in Travancore (Thomas Christians), V. Nagam Aiya (Dewan Peishcar, Travancore) informs us that
the people of Travancore are extremely conservative and orthodox and follow very strictly the rules of conduct practised by their ancestors of centuries back. Any deviation from the existing mamool is viewed by them with suspicion and superstitious dread, and if possible it is never allowed... To the Hindu as to the other religionists, morality is the inseparable concomitant of religion.66
Moreover, we can find many examples that the moral life of Thomas Christians had been incorporated by their socio-cultural heritage, especially before the 16th century. According to T. Pallipurathuknnel, "the moral life of the Thomas Christians could be understood only against the background of their social and religious context. They were always esteemed and patronized by their rulers as much for their general fidelity and regard for truth, as for their skill and military powers."67 F. Day observes that "they were very faithful and trustworthy."68 Likewise, Gouvea says that "no other community had and has great value and esteem among the malavars (people of Malbar) as the Syrian Christians."69 The Thomas Christians were 'courteous, tolerant and modest.' J. A. Aerthayil describes that the peace and unity also shows their moral quality and is a paradigm of the first Christen community of Jerusalem.70 Besides, the writers esteemed them for their modesty and respect for elders. Similarly, Anathakrisna Ayyar notes that "they pay strict attention to the fifth commandment, to honour their father and mother, applying it to all their governors, teachers, spiritual pastors and masters. They never sit in the presence of their parents, seniors, elder brothers, ministers or superiors of any description."71 Because of this they had good moral qualities. Hence quarrels and moral evils were unusual among them. For example, Vincenzo Maria, an Italian missionary, records that "murder was unknown among them."72 I think, the above incidences show Thomas' Christians genuine responsibility. More clearly, it is the care for the other, and is the basic ethical idea. Further, it is also noted that women were well-known for their humility and chastity. This also highlights to the moral standard of the community. Again, the missionaries praised "their innocence and simplicity."73
Another significant element of such incorporation is the Hindu cultural background in the church assemblies (palliyogam) of the Thomas Christians. This assembly seems to have its origin in the ancient village assembly, manram, which was common among the Dravidians. The Dravidians of the Sanghakalam (1-5 centuries AD.) used to gather together to discuss matters of common interest and take decisions on them.74 Church assemblies played a very important role for the moral formation of the Thomas Christians. A palliyogam consists of the representatives of the families and the clergy of the parish. This assembly is presided over by the parish priest. The yogam discusses the problems connected with the life and activities of the parish, such as the approval of the candidates to priesthood, spiritual welfare of the parish, the financial administration, punishment for public sinners (Mt. 23:34; Mk 13:9; Lk 21:12; 12:11), and reconciliation in times of conflict. The candidates for priesthood have to get the desakkuri, the official approval, of the parish community.75 The members of the assembly enjoyed perfect equality and it was an effective means for the maintaining of communion and solidarity in the community. Archbishop J. Powathil says that palliyogam was "an expression of communion of a sharing community."76 The idea of a church as a community and or fellowship was kept alive through the yogam. Democratic values were respected in that system. In the assembly, the position of the priests pertaining to the community was one of precedence and honour. The laity as well as the priests assembled in the yogam, having an equal voice;77 nobody had a veto or preferential treatment. In several places all the affairs of the church, excepting sacred functions, were looked after by the lay members belonging to that church. As a whole the decision of the church assembly was taken on the basis of equality and justice.
In brief, socio-cultural heritage had a high moral influence on Thomas Christians. However, there is an impending danger due to the present-day adaptations, especially in moral matters. In this regard V. Pathikulangra writes:
The Thomas Christian culture which is a beautiful synthesis of several cultural elements, Semitic, Dravidian, Aryan etc., is in India for the last 2000 years. It has indeed contributed to India's rich cultural heritage. The present Thomas Christians have to enrich more and more India's cultural heritage, not by imitating, and very often aping, some Aryan or other customs and practices, but by being faithful to their own cultural synthesis, which is 'eastern and authentically Indian'.78
In this article I briefly mentioned that the biblical, liturgical and cultural heritages are the moral foundations for Thomas Christians. Bible is the primary source for any moral thinking. Today there are different moral approaches. Some times moral decisions are taken without the proper scriptural interpretation. Scripture gives proper answer for many moral problems. So the relation between Scripture and ethics is to be taken seriously and has got significant effect in the moral matters. In addition, liturgy is inveterately rooted in scripture and the teachings of the Fathers. The participation in the liturgy leads us to a better moral life. Liturgy is not a mere way of worshipping rather it reveals the ethical dimensions, specially expressing the face of the other. More concretely the community around altar signifies pain, suffering, poverty, exploitation and injustice. Worship and day-to-day moral life is closely related. Again, socio-cultrual influence is unavoidable for moral life. Society has a significant role in the moral decision making. Human person is primarily related to each other. In a technologically developing context, we should also look at the socio-cultrual context for the moral decision making. Thus biblical, liturgical, and socio-culrual back-grounds are inter related in the search for moral foundations. If we stick to just one field, it will not be adequate moral approach for the human person. We need to look at our moral foundations from these diverse perspectives. Because of the fact that moral life is an on-going process, an integrated approach from the teachings of the bible, liturgy, and one's own socio-cultural heritage is significant and necessary in our post-modern context.