D. S. Amalorpavadass

D. S. Amalorpavadass
Born (1932-06-15)15 June 1932
Kallery, Villupuram district, Tamil Nadu
Died 25 May 1990(1990-05-25) (aged 57)
Mysore, Karnataka
Nationality Indian
Occupation Theologian
Ordained 12 April 1959
Writings Destiny of the Church in India today
Congregations served
 Archdiocese of Pondicherry and Cuddalore
Offices held
 Pastor in Viriyur
Title Reverend Doctor

Duraiswami Simon Amalorpavadass (15 June 1932 – 25 May 1990) was a Catholic South-Indian theologian who played a vital role in the renewal of life and mission of the Roman Catholic Church in India, particularly after Vatican II. He was fluent in Tamil, French and English. He is the younger brother of Cardinal Lourdusamy.

Father Bevans, in a paper presented to celebrate 30 years of Evangelii nuntiandi, writes that Amalorpavadass was one of the two special secretaries on the Synod of Bishops for 1974 convened by Pope Paul VI which took up the theme "Evangelization in the Modern World" who proposed an interpretation that took into account many of the important movements in Asia and other parts of the Third World. His ideas revolved around a greater role for the local church and the emergence of the theology of liberation.

Amalorpavadass was a member of the Ecumenical Association of Third World Theologians (EATWOT).[1]

Early years

Amalorpavadass was born in Kallery, a village in the Viluppuram district of Tamil Nadu, on 15 June 1932.[1][2]

He had been an alma mater of St Anne's High School, Tindivanam and St. Joseph's Higher Secondary School, Cuddalore.[2]

Seminary studies and ordination

Amalorpavadass studied at the St Agnes Minor Seminary in Cuddalore and later graduated from St Joseph's College in Tiruchirapalli[2]

In 1953 Amalorpavadass joined St. Peter's Pontifical Seminary in Malleswaram, Bangalore.

After his completion of theological studies in Bangalore he was ordained on 12 April 1959[2] as a priest of the Archdiocese of Pondicherry and Cuddalore.[3]

He served in the parishes of the Archdiocese before being appointed to The Regional Catechetical Centre of the archdiocese to animate and coordinate the work of the center for te South Indian state of Tamil Nadu.[2]

Post-graduate studies and research

In 1962 Fr. Amalorpavadass was sent by his bishop to Paris, France to the Catholic University of Paris (Institut Catholique de Paris) to pursue a degree in catechetics.[2] In addition to completing his master's degree, he also became very proficient in French.

Continuing his stay in Paris he enrolled as a candidate at the same institute to pursue a Doctorate of Theology degree. His doctoral dissertation was entitled Destiny of the Church in India today.[2]

After completing his masters and doctorate studies he returned to India, in 1966, and was assigned a parish role in Viriyur[2] in order to gain pastoral experience.

National Biblical, Catechetical, and Liturgical Centre

Fr. Amalorpavadass founded the National Biblical, Catechetical, and Liturgical Centre (NBCLC),[2] Hutchins Road, Bangalore in October 1966. at the invitation of the CBCI.[4] He was the Director from its inception in 1966 till 1985. He worked tirelessly to renew the Church in India and implement all that was envisioned by Vatican II. This was often done through his training of bishops, priests, sisters, laity all over India and through his prodigious writing. He was constantly in demand all over India, the world, and by the various dicastries at Vatican, as a well known Theologian, to lead, guide, speak at and participate in countless gatherings of all kind.

He initiated scholarly discussions and invited the learned scholars of India including Victor Premasagar and K. David the then members of faculty of the ecumenical Andhra Christian Theological College in Hyderabad.

Word and Worship

The liturgical journal "Word and Worship" was started during the period of Father Amalalorpavadass.

Initiatives at the University of Mysore

Chair of Christianity

The University of Mysore, the first university in Karnataka (established in 1916 by the Maharaja of Mysore, N. Krishna Wodeyar) instituted a Chair in Christianity with substantial endowment from the Catholic Diocese of Mysore in 1979.[5] Amalorpavadass was Visiting Professor in the Chair.[6]

Department of Christianity

Later, in 1980, a Department of Christian Studies (the first of its kind in India) was established by Amalorpavadass for promoting advanced studies and research in Christianity in the secular, multi-religious, interdisciplinary and pluralistic context of India in order to promote Christianity as an academic and scientific discipline[7] Amalorpavadass headed the Department for a while.

Anjali Ashram

While Fr. Amalorpavadass was in Mysore, he founded a Christian ashram and named it "Anjali Ashram"[8] and served as an Acharya-Guru for thousands of seekers from all walks of life, including bishops, priests, nuns, lay people from India and abroad, till his death in 1990.[9]

The name "Anjali" was adopted to illustrate the hospitality and love with which everyone was received in the ashram.[10]

In the first week of every month, the ashram offers Atma Purna Anubhava – introduction to Indian Christian spirituality.

Anjali ashram has a unique architectural design. The entrance to the ashram is marked by an outer mandapa. On both sides of this mandapa, there are two footpaths in a curved fashion taking you to the inner area directly. If you walk directly through the mandapa, you reach another structure used for meditations and prayer meetings. Then comes the hostel for inamates. Then comes the sanctum. The last building is the sanctum sanctorum containing the chapel and the residential arrangements for the inmates. The small cottages for the inmates are built on either sides of the sanctum sanctorum. There is a footpath that takes you directly to the other gate from the sanctum sanctorum.

Appraisal

“ .....attempted to propose an interpretation that took into account many of the important movements in Asia and other parts of the Third World. His ideas revolved around a greater role for the local church and the emergence of the theology of liberation. ”
“ .....Amalorpavadass authored "a coherent, comprehensive, contextual theology of mission, drawing in both the bold new ventures of the majority and the questions of the cautionary minority," but his contributions, for all practical purposes, were ignored by the persons responsible for the official draft that was to come before the bishops in the synod's final days. Amalorpavadass, when he realised this, had his own version duplicated and distributed among the bishops, who, when comparing it to the official draft, refused to approve it when it came to the final vote. It was four days before the closing of the Synod, and there was no time to write and then discuss another draft. It was then, as Cardinal Moreira Neves recalls, that Cardinal Karol Wojtyla suggested that "the Synod's recommendations be entrusted to the Pope so that he could transform them into the Synod's final document." The result was Evangelii nuntiandi.

Prior points out that Paul VI's document actually incorporated much of what was in Amalorpavadass’ draft, and so it is a document that is much broader in scope than the document rejected by the bishops at the Synod.

 ”
“ .....In the untimely death of Fr. Amalorvapadass, on 25 May 1990, following a car accident, not only the Church in India but the whole ecumenical world has suffered an irreparable loss. Fr. Amalor, as we used to call him, was a devout Catholic priest, an outstanding scholar and theologian, a committed missionary and evangelist and a warmhearted friend. Many throughout the world mourn his loss, and at the same time praise and thank God for the life and ministry of this great servant of God. ”
“ .....Amalorpavadass believed that theoretical study ought to be coupled with and supported by a genuine Christian community life, lived in an Indian tradition, context and atmosphere, following an Indian life-style. ”
“ .....the Indian Theologian D. S. Amalorpavadass had the most decisive influence on the inculturation movement. Empowered by the reforms of the Second Vatican Council and a variety of indults ad experimentum, Amalorpavadass envisioned an experimental Indian rite mass that would supplant the imported Roman or Latin rite. Though not approving Amalorpavadass's most radical reforms, the Vatican issued "12 Points of Adaptation," which allowed a variety of accommodations to Indian culture in the Latin rite mass: Priests dressed in ochre robes characteristic of renunciants, and the Bible and the Eucharist were honored through offerings of flowers and incense. Amalorpavadass envisioned these adaptations as bridging the gap between Catholic and Indian identities. Moreover, such adaptations were designed to embrace Indian culture and nationhood. Amalorpavadass and many Indian bishops hoped that Catholicism would no longer be seen as foreign but as very much a part of the Indian nation. ”

[12]

“ .....In the early 1970s Religious educators in Australia were strongly influenced by the Indian theologian Amalorpavadass. He visited Australia in 1973, and his understanding of revelation was a major influence in developing a life-centered pedagogical approach to religious education. He argued that,

Revelation calls for faith. Faith is a personal and living encounter with the living God, a total acceptance of the revealing and giving person by a loving surrender of one's life according to His word. All this should result in the sealing of a covenant and the realisation of a fellowship in love. Therefore our inter-personal relationship is one of dialogue, covenant and fellowship. Therefore man's response or reaction to God's revelation will be essentially attention and responsibility, expectation and listening, openness and acceptance, and reciprocal self-gift in a total surrender and dedication of oneself. This is what we call faith

”

It may be concluded that Amalorpavadass wanted to highlight the Indian ethos and indigenise worship forms rather than force alien forms of worship.

In India, similar attempts have been made by Eric J. Lott and other pioneers.

B. V. Subbamma of the Andhra Evangelical Lutheran Church initiated Christian Ashrams and adopted indigenous forms like burra katha to spread the gospel that was met with success.[14]

Sampathkumar who earlier served in the NBCLC, Bangalore points out[15] that Indian Sanyasis like Sadhu Sundar Singh and M. Devadas of the Bible Mission, Guntur developed indigenous methods of worship and could attract many towards Christ.

H. L. Richard analyses K. Subba Rao and his movement of Hindus following Jesus in Andhra Pradesh in "Exploring the Depths of the Mystery of Christ: K. Subba Rao's Eclectic Praxis of Hindu Discipleship to Jesus" (Bangalore: Centre for Contemporary Christianity, 2nd ed. 2009).

Criticism

There was resistance to the experimental deeds of Amalorpavadass towards inculturation of Catholicism into the Indian context. Matthew N. Schmalz points out that some Indian Catholics resisted inculturation.[12] A few South Indian Catholics took Amalorpavadass to court to stop the experimentation since they believed that these adaptations threatened their own distinctive identity.

Writings

Fr. D.S. Amalorpavadass had written and edited numerous volumes. A few of them are:

In 1990, Gerwin van Leeuwen brought out a book entitled:

In 1994, Cyril de Souza sdb brought out his research entitled: Catechesis for India Today: An Appraisal of the Catechetical Proposal of D.S. Amalorpavadass, Kristu Jyoti Publications, Bangalore.

Memberships

Fr. Amalorpavadass was constantly in demand and was much sought after. He was very active in many international organizations, including

He was appointed by Pope Paul VI as one of the two special secretaries for the Synod of Bishops on evangelisation in 1974, in the Vatican. The outstanding contributions he made were well recognized as acknowledged above.

Death

Fr. Amalorpavadass (Amalor) died in an automobile accident on his way to Bangalore from Mysore. He is buried at Anjali Ashram. His final services were officiated by his older brother Simon Cardinal Lourdusamy who was then the Prefect of the Congregation for Eastern Rite Churches.

References

Notes
  1. 1 2 Michael Amaladoss in Biographical Dictionary of Christian Missions, Anderson, Gerald H. (Ed.), William B. Eerdmans Publishing, Grand Rapids, Michigan / Cambridge, United Kingdom, 1998, ISBN 0-8028-4680-7, pp.15–16
  2. 1 2 3 4 5 6 7 8 9 Amalorananda, Swamy, Atma Purna Anubhava (within Ashram Anubhava – Experience of Indian Christian Spirituality), Anjali Ashram, Mysore, 2000. Introduction to the author.
  3. ↑ Archdiocese of Pondicherry & Cuddalore. Internet, accessed 28 May 2008
  4. ↑ The National Biblical, Catechetical, and Liturgical Centre
  5. ↑ Thomas, Joy, Mission in the Context of Universities, a tabled paper sent to the International Association for Mission Studies (IAMS) Conference in 2004 held in Port Dickson, Malaysia.
  6. ↑ The Chair of Christianity had been vacant since the death of Amalorpavadass in 1990. The Chair has since been revived vide circular of 2002 issued by the Diocese of Mysore. The University of Mysore selected Joy Thomas to the Chair.
  7. ↑ Thomas, Joy, Mission in the Context of Universities, a tabled paper sent to the International Association for Mission Studies (IAMS) Conference in 2004 held in Port Dickson, Malaysia.. There are also similar chairs in the universities of Madras, Calicut, Mangalore, and Madurai. The University of Pondicherry also has a Chair in Christianity headed by P. A. Sampath Kumar, the past President of the Society for Biblical Studies in India.
  8. ↑ Official site of Anjali Ashram, Chamundi Hill Road, Mysore 570 011, Karnataka
  9. ↑ Michael Amaladoss in Biographical Dictionary of Christian Missions, Anderson, Gerald H. (Ed.), William B. Eerdmans Publishing, Grand Rapids, Michigan / Cambridge, United Kingdom, 1998, ISBN 0-8028-4680-7, pp.15–16
  10. 1 2 Cornille, Catherine, The Guru in Indian Catholicism: Ambiguity of Inculturation?, Louvain Theological and Pastoral Monographs, Peeters Press, Louvain, 1990, pp. 144–144
  11. ↑ J. Russel Chandran in Network for Strategic Missions, commenting about the death of D. S. Amalorpavadass, 1 January 1991, Volume 8:1, pp. 104–106.
  12. 1 2 Schmalz, Matthew N. in the Indian Church: Catholicism and Indian Nationhood in Paul Christopher Manuel, Lawrence C. Reardon (Eds.), The Catholic Church and the Nation-State: Comparative Perspectives, Georgetown University Press, Washington, 2006, ISBN 978-1-58901-115-1
  13. ↑ Michael T. Buchanan, Pedagogical drift: The evolution of new approaches and paradigms in religious education, Australian Catholic University, 2005
  14. ↑ Frank L. Roy, A Caste Hindu Tells Her Story, Mission Frontiers, The Bulletin of the U.S. Centre for World Mission, November–December 1997
  15. ↑ Word and Worship, NBCLC Journal, Bangalore, March 2008
  16. ↑ 403 Forbidden
  17. ↑ FABC Papers No
  18. ↑ "Chaos 44". ISBN 978-87-635-0449-2.
  19. ↑ A full biography of Amalorpavadass and his renewal movement can be found in Fully Indian – authentically Christian by Gerwin van Leeuwen.
  20. ↑ Quoted in Kirsteen cKim's article in Henry Martyn Centre, Cambridge Archived 31 March 2008 at the Wayback Machine.
Further reading
This article is issued from Wikipedia - version of the 12/4/2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.