History
The Church of South India is a result of the union of church of varying traditions - Anglican, Methodist, Congregational, Presbyterian, and reformed - in that area. It was inaugurated in September 1947, after protracted negotiation among the churches concerned. Organized into 16 dioceses, each under the spiritual supervision of a bishop, the church as a whole is governed by a synod, which elects a moderator (presiding bishop) every 2 years. Episcopacy is thus combined with synodical government, and the church explicitly recognizes that Episcopal, Presbyterian, and Congregational elements are all necessary for the church’s life. The Scriptures are the ultimate standard of faith and practice. The historic creeds are accepted as interpreting the biblical faith, and the sacraments of Baptism and the Lord’s Supper are recognized as of binding obligation.
Discussions concerning union began at a conference at Tranquebar (now Tarangambadi) in 1919, and in 1947, after India attained independence, the union was completed. The Church of South India has its own service book and communion service, both of which draw from several denominational sources. It is in limited communion with the Anglican Church and the Episcopal Church of the United States. The union, especially its reconciliation of the Anglican doctrine of apostolic succession with the views of other denominations is often cited as a landmark in the ecumenical movement.
The Church of South India has 3.8 million members and 14,000 congregations in 21 dioceses (including, for historical reasons, one diocese in northern Sri Lanka). The CSI runs 2,000 schools, 130 colleges and 104 hospitals. In the 1960s, the Church became conscious of its social responsibility and started organizing rural development projects. There are 50 such projects all over India, 50 training centers for young people, and 500 residential hostels for a total of 35,000 children.
The Motto and the Cross
Church is a complex of personal relationships. Life in the church is life together. It speaks of the qualities that people should possess in their attitude to one another. The symbols, the lotus and the cross, used in the logo of the church possess a rich cultural heritage which help us understand our call and mission.
Lotus, a typical Indian flower, is a temple flower. Mythologically, it is supposed to be the seat of the creator. Pankajam, one of the Indian names for lotus has a very significant meaning. It means “that born in mud.” This flower blossoms at the sunrise and withers away after sunset. In other words, it lives as long as it receives sun rays, hence it is also called “Thammipuve,” the flower of the sun. All of these meanings attributed to the flower suit us as well, to interpret the position, nature and role of the people in the bond of union.
The petals of the lotus and the cross are beautifully knitted together with the fiery-tongues of the Holy Spirit. It is an authentic Indian expression of people’s communion with God. The original colors, red (for life) and purple (for piety and ecclesiastical) on a white backdrop implicitly communicate the nature of the mystical union, where, an inseparable companionship is established which, again, is a typical Indian thought form.
The words, “THAT THEY ALL MAY BE ONE, CHURCH OF SOUTH INDIA” are embossed in a circle around the lotus and the cross. These words, as we know, are taken from the high priestly prayer of Jesus Christ who prayed not only for the “Church,” but also for the whole world. This universality is portrayed by placing the words in a form of a circle, a symbol which also represents the universe.
“That they all may be one; that all of them may be one, Father, just as you are in me and I am in you… (John 17:21),” is an inclusive affirmation which explicitly shows the centrality of Christ and the Church, his body. Thus, it is also the prayer of the Church, that it is not only churches but of all the people of India to be united, a prayer for national integration.
The imposing central position of the cross in the logo conveys the idea that it was the indefatigable, selfless supreme sacrifice that was made by Jesus on the cross is the base of the Church.
The four ends of the cross painted in deep color indicates that it is the cross that guides all members inside and outside to join in one stream to pray and labor united for a peaceful coexistence and communal harmony.
adapted from www.csisynod.com
Affiliations with other Churches
The Church of South India (CSI) is a member of the Anglican Communion. Its Bishops participate in the Lambeth Conferences and it has representation on the Anglican Consultative Council. The CSI is in full communion with the Malankara Mar Thoma Syrian Church of India and the Church of North India (CNI). It is a member in the World Council of Churches and the National Council of Churches in India.
The CSI, CNI, and Mar Thoma Church jointly formed the Communion of Churches in India (CCI) in 1978 for mutual recognition of the ministry and leaders, inter communal relationship, and to explore possibilities of working together especially in the field of evangelization in India and other areas of cooperation in the fulfillment of the mission of the Church.
