M.M. Thomas’ Man and Universe of Faiths
September
2016 Presenter: Laldanmawia
__________________________________________________________________________________
Introduction
The
book ‘Man and Universe of Faiths’, written by M.M. Thomas was published by the Christian
Literature Society (CLS) in 1975. The book is divided into two parts, which are
sub-divided into several sub-points. It has 161 pages excluding preface and
introduction.
M.M.
Thomas gives the introduction of the book by writing a brief explanation about
one world and the meeting of faiths. In the previous time, most religions were
isolated from other faiths in their practicing of their faith. But now, the
ferment of revolutionary world draws them into the stream of a single universal
history. There is no more static concept of reality. And Christianity is no
more in the dominant role. Then inter-religious relationship can be pictured in
the modern world. Questions and responsibilities of human existence have been
set before all the world religions. In this way Thomas brought out this book.
1. The Purpose of M.M.
Thomas in writing this Book
The
writer was influenced by the theology of inter-faith relations of John Hick who
wrote God and Universe of Faith. He
even chose the title in relating to John Hick’s book. The book is with a
purpose to study the transformations taking place within the various religious
traditions like Primal religion, Hinduism, Buddhism, Islam and Christianity, including
non religious tradition- Marxism, as they confront the social and spiritual
problems of the modern world, and what these imply for a meeting of faiths, and
to provide a theology of religious pluralism as an argument and conclusion to
it, which can be found in the last part of the book.
2. Summary of PART- I
Part-I surveys the
characteristic of modernity, and elements that inherent in modern societies and
modern man. The three points are summarized in the following.
2.1. The Revolution of our Time:
New Potentialities and Perils for Human Community
M.M.
Thomas mentions three kinds of revolutions. First is the scientific and technological revolution. Modern scientific
technology gives man the power to control and change his nature and
environments. It has creative and destructive aspects. Technical power can
destroy diseases and release on the other hand. Today modern science and
technology work in a purpose to make man wealth and to increase power. The
military technology transformed the character of war with the development of
new weapons. Technical inventions have also impact on the concept of
establishing a socialist state. This technical spirit breaks traditional
organic societies and geographical regions.[1]
The
development in mass-communication relates the development of human community,
in terms of increasing participation of people across the boundaries of class,
age, and nation, which led to the emergence of world community. On the other
hand, human techniques which include medicine and genetics to psycho-analysis
and sensitive training, physical health, peace of mind, etc should not be left
out in developing community. Its destructive influences can be seen in the
widespread problem of pollution from industries, and the quality of human life.
But it is argued that we may live poorer but happier, in responding to the
modern exploitation towards nature, to have better environment and a higher
quality of life. To reduce social inequalities, it is necessary to have a
need-based distribution of world resources.[2]
Secondly,
Thomas talks about the Revolution of the
oppressed and the poor, demanding right to participate in the total life of
the society. Pope John XXIII mentions three kinds of liberation movements: the
awakening of working class, the emancipation of women and social development
without racial discrimination in order that the benefits can be extended to
everyone. The struggle of non-white against white racism, third world’s fight
against poverty, non violent strategies of Nobel Laureates of peace, and Martin
Luther’s awakening of the blacks led to more liberation movements in Africa,
Asia and USA. Revolutions happened because they knew that poverty is man-made,
it can be overcome. The urge for liberation and equality motivate the people to
revolt and fight for their own destiny in a new social structures. The society
is made by the people and therefore they can change it. Many choose non violent
methods for their struggle, while others opt for institutionalized violence. But,
this kind of revolutionary demand of people for justice can lead to the
continual international conflict or inter-group social conflict.[3]
The
third revolution is for disintegration of
traditionally established patterns and secularization of common life. The
process of secularization shapes the contemporary world by breaking down the
traditionally integrated institutions between religion, society and state. The
European renaissance and other movements liberate culture and politics, art and
science from the authority of the church and theology. They pushed religion to
become smaller. Secularization has been accelerated in Asia and Africa with the
coming of the western ideas-individual freedom, mobility, equality, the idea of
society with fraternity of person, etc. On the other hand, Christian mission
and other religious missions also promoted the secular society by propagating
religious pluralism and religious freedom. According to David L. Edwards,
secularization is the process which makes religion private, optional and
problematic.[4]
The
three kinds of revolutions are often mentioned in his books. Yes, they are very
important features in M.M. Thomas’ thinking. They shaped the world to become
modern. However, as we are now in the post-modern world, apart from what he
said, we can add some more forces which shape the world today. The three
revolutions are not enough now to understand the present situation.
2.2. The Self-Understanding of
Modern Man [sic]
The
distinctive characteristic of human being is the spirit that transcends all the
mechanical and organic processes of nature. Only a being which has
self-awareness is called spiritual. This self awareness of being constitutes
the quality of human being. There are different ways to describe the spirit of
modern man: Firstly, human experiences self as the freedom and the power of
creativity. Human, according to Johannes Metz, experiences him/herself as the
active subjectivity of nature, who create his/her world out of the material of
nature. Human modern history has been shaped by the movements of thought and
action.[5]
Secondly,
for modern human freedom is self-determination and search for self-identity. It
is not only the individual who cries for self determination and self-identity, but
all the nations which struggle for political independence, all the societies,
ethnic, linguistic and religious communities. At the same time, the individual
dignity has an ambiguous relation to the sense of group identity, by submerging
their individual identity to the groups which they belong.[6]
Thirdly,
Modern human sees the destiny of his self in involvement in history, defined as
the movement of human liberation. Historical mission and action is a focus for human’s
realization of social liberation and spiritual salvation, which is the
fulfillment of the ultimate meaning of existence as self.[7]
Fourthly,
the human freedom is realized in universal love, in open dialogue, fellowship
and communion among persons and groups. William Morris said that for fellowship’s
sake only human lived on earth. And this fellowship defines the goal of
revolutionary struggles. Ecumenical spirit leads all humankind to paradise.[8]
The
nature of modern humans has been changing since the coming of modernity. They
can enjoy individual freedom to determine themselves and use their creativity
to shape their own history. The traditionally rooted and controlled natures of
human beings have been eliminated and they are freer in the social life.
However along with modernity which promote individual freedom, individuality
comes which can ruin the strength of social life.
2.3. The Dimension of Faith and the
Spirit of Modernity
The
sense of self and the sense of God as Ultimate Reality relate each other,
because the sense of self involves an awareness of its transcendence over
itself. The totality of self involves in response to the Ultimate Reality,
which can be called the dimension of Faith. Faith in this form is Religious Faith.
Secular Faith, on the other hand, is the absence of transcendence reality and
God who is interpreted as the illusory projection of a self-transcendence
seeking self-fulfillment. In history and science, the major religious
traditions are divided into two: Judaeo-Christian-Islamic tradition and
religious traditions of African, Indian and Chinese. Thomas distinguished them
as the Messianic and the Unitive apprehension of Reality.[9]
The Messianic Faiths sees
the fulfillment of God’s purpose in human history through prophets and the
Messiah. Two types of messianic thought and expectation in the history of the
Hebrew people and other people throughout the world are the national messianism
of the Conquering King, and the universal messianism of the Suffering Servant.
With faith in the crucified Jesus as the Christ of God, Christianity becomes
the religion of the Suffering Messiah. But later the world history encountered
the turning of Christianity to the national messianism of Conquering king in
its conflict with Islam in the crusades, and East and West war in Europe. So
the history of messianic faiths can be interpreted as a continuous dialectic
between two messianic spirits. The spirit of modernity has arisen within the
messianic consciousness.[10]
The Unitive Vision includes,
as said before, the religious traditions of African, Indian and Chinese origins.
The commonness of the varieties of this vision of Ultimate Reality is the
attitude to the emergence of the ego-awareness of human. This self-
consciousness is a kind of disturbance in the harmony and peace of the world.
They are the religions which do not expect a Christ because they do not affirm
an ultimate meaning and its fulfillment. But when the spirit of modernity
interacts with them; some react it with self defense, some converted to Messianic
faith or secular, and most remold the pattern of their traditional practices.[11]
Modernization
brought developments at the two dimensions of faith-messianic and unitive in
positive and negative ways. These developments are very essential in search for
ecumenism, because all kinds of faiths are not just isolated, but started
contacting each other and relations have been built between them.
3. Summary of PART II
Part-II
is an illustration of the previous part, surveying some of the major traditions
in the universe of faiths. It reinterprets the doctrines of God, man and world
of the Primal Religion, Hinduism, Buddhism, Islam, Marxism and Christianity in
tackling with the forces and spirit of modernity.
3.1. The Primal Vision and Modern
Man
In
this context, Thomas brings out the tradition of Africa, of the humanism, and
of its interaction with Christ in modern world. African nationalism and
socialism rooted in the state where the heritage was handed down by ancestors, interpreting
Marxist’s idea of socialism of its ethical basis. But the implication must be
the integration of their cultural values especially religious values with
socialism. According to Senghor, African’s idea of man and society is based on
communitarianism that is in union of individuals. Today, the historical mission
of African is set to approach the knowledge of reality and his idea of humanism
in the modern period. In spite of the effects of colonialism, it is the
responsibility of African to negrofy its destroyed values. On the other hand,
Nyerere offers Ujamaa or familihood for the basis of African Socialism, in
which the familihood must be extended even to the whole humankind of the
society. Whereas Tom Mboya’s idea of African Socialism is based on the belief
that ‘we are all sons and daughters of the soil.’ It is evident that the inner
dialogue between the primal and the modern views of self and society is a real
one in African idea of Nationalism and Socialism today.[12]
The
religious movements in the African primal societies lead to the transformation
of the nature and spirit primal people under the impact of modernity. Today the
transformation is the self realization that they are in active subjects rather
than passive objects. Christianity, even Islam, intensify the search for
spiritual foundations of human responsibility for the future. Christianity
influences African nationalism, and then Christian consciousness which the
church has created is an integral part of the creativeness of African
Nationalism. Beyond movements in the church, there are movements of revival of
traditional tribal religion also. However if African Christianity is to become
indigenous to the modern Africa oriented to the Future, the traditional and new
humanism need to be reinterpreted in the light of centrality of New Man, Jesus
Christ.[13]
African
primal vision-human nature, culture and religion have been changing with
modernity towards humanism, nationalism, socialism and revivalism within
religions.
3.2. Hindu Renaissance, Spiritual
Liberation and the Goal of History
The
modern movements of Hinduism under different prominent leaders are being
studied and written in different fields of study. But this chapter deals with
the revival of some fundamental doctrines of Hinduism and the reinterpretation
to the stands of modern man. K.M. Panikkar cited that Hindu reformation helped
building the basis for India’s new life. Bhagavad Gita, a scripture became a
handbook of revolution as the dynamic doctrines were interpreted for the action
for the welfare of the world. The interpretation of Vedanta as a ‘social
gospel’, as the spiritual basis of an ideology of secular humanism is one of
the most radical transformation in Hindu doctrine and life. Vivekananda would
confirm that human realize himself as strong and self-reliant through this
Vedanta.[14]
The
inner dialogue between Hindu fundamental unitive vision and the self-aspiration
of modern man is culminated in Sri Aurobindo’s doctrine of integral Vedanta. It
is the integral vision of Brahman to interrelate between Being and becoming,
pure Existence and world existence, so that the creative and destructive aspect
of the cosmic process of nature and human history can be consciously
understood. In this process, human suffering is defined as the first element,
not as a punishment, of the work he/she has to fulfill. Gandhi contributed in
the Hindu spiritual tradition of sources of faith which could spiritualise and
humanize modern politics. He based his political and social struggle for
justice in the modern world in the Isopanishad. His idea of society is an extension
of the principles of self-renunciation and ahimsa to social organization. He
opposed western civilization and materialistic passion because he wanted to
promote a communitarian pattern which is self-sufficient and self governing
politically. Hinduism’s movement away from metaphysical and mystical to moral
and social realities is tremendous significant in relating with Christianity.[15]
With
the coming of modernity, there have been changes within Hinduism particularly
in the way of revivals in its fundamental doctrines. Scholars see the need of
changing the traditional concepts which would be meaningful and relevant in the
present context, in interrelating individual, social and world existence.
3.3. Buddhist Messianism and Essential
Suffering
The
Convocation of the 6th Buddhist Council in Rangoon expressed the
view about the coming of a new Buddha, the last Buddha. This Messianism in
Buddha will renew the Dharma and usher it in the Buddhist world order, to
realize the peace of the world through the teaching of the Buddha. Buddhist
leaders find the needs for reaffirmation of the fundamentals of Buddhism in
relation to the forces and spirit of modernity. Vijaya-vardhana speaks about the emergence of
life and human in terms of the evolution of nature. He imagines the problem of
human as the problem of knowledge of the world and self. The stream of
existence is continuity without permanence, a continuous flow which has neither
beginning nor end which can be called philosophy of creative evolution.
Meanwhile French Buddhist scholar Andre Migot confirms the idea that life in
the world is a complex process, and life and consciousness are cycle in which
nothing is eternal, but eternally changing. Buddha is in an intension to wipe
out the false notion of the metaphysical character of human. Thus human is
conditioned by his/her past and involves in a continual process of becoming, to
raise the self by the self, self in its higher sense.[16]
Nirvana,
the ultimate destiny of human in Buddhism is also the extinction of craving,
thirst, greed, hatred, illusion and all such defilements. Suzuki, in a System
of Being, points out that the individuals are not isolated existences, because
they acquire meaning only when they are in oneness in Dharmakaya. Therefore liberation from ignorance or suffering is not
the asceticism, but spiritual expansion of the ego, expressing itself in all
beings. Then the goal of realization is not arahatship
(becoming saint with selflessness, love and wisdom), but bodhisattvahood (who attain liberation, but refuse to enter Nirvana
due to seeking to identify him/herself to others to help them in their quest).
This doctrine of bodhisattva is
thought to have importance for developing doctrinal foundations for human
solidarity and social ethics.[17]
The
dimension of social ethics in Buddhism was historically associated with its
revolt against the metaphysics, rituals and social structure of religion, like
Brahminic priestly class, rituals on the basis of class. Social equality has been
the fundamental principle of Buddhism. Some Buddhist thinkers go more than
this, seeing Buddhism as a revolt against the gods and religions. To them, the
theistic belief in the ‘omniscient God whose will is omnipresent’ is the root
for dictatorship.[18]
Some
Buddhist scholars are in search for the reality of collective existence under
the influence of modernity. They see the need of changing or reaffirmation of
the fundamentals of Buddhism in relation to the forces and spirit of modernity.
3.4. The Unity of God, the Finality
of Prophethood and Modernity
Thomas
brings some crucial issues within Islamic theology in relation to the forces
and spirit of modernity. One is the religious perspective on evolving nature
and developing human history, and on their meaning and ultimate goal. Iqbal
speaks of Quranic concept of God as Ultimate Ego. In the creative evolution of
nature and human history, he, basing on the Quranic version of Creation,
affirms that Creation is animated and sustained internally by the divine purpose
of self revelation. Unlike Genesis, Quran omits the serpent in the doctrine of
Fall, but speaks of the purpose, that is to indicate human’s rise from a
primitive state to the conscious possession of a free self. The Fall does not
mean any moral depravity, but it is human’s transition from simple
consciousness to the flash of self consciousness.[19]
The
advocates of Islamic reform successfully accept, reform and change as necessary
and possible under the authority of the Quran and the revealed law. Syed Ahmed
Khan maintains that the door is opened for any application of the principles of
the Quran to the problems of their own time. Rashid Ridha is also known for his
revived doctrine of the Caliphate in relation to the modern community as the
focus on moral and spiritual authority.[20]
Traditionally
in Islam, Religion, Community and State had been an institutional and spiritual
unity under God. In Islamic states, Abduh says that there should be good relations
between different faiths by quoting the Quran. In another way, there is also a
basis for secular state and religious pluralism in Islam, that is, Islam is not
Mohammedanism, and rather it is the religion of different prophets with
Mohammed at last. Some leaders stand that Islam believes in the transcendent
God and the Creator of Universe, and all those who make common to this truth
can get equal recognition and rights in Islam.[21]
The
thoughts of Muslims have also been developing in the process of modernity.
Muslims scholars see the necessity of encountering issues in modern world under
the authority of Quran and revealed laws. One important aspect of development
is its openness towards ecumenism, allowing reinterpretation of the position of
Mohammed in Islam.
3.5. Marxist Atheism, Open Future
and the Question of Transcendence
The
inter-relation between human self awareness/self commitment and the divine
ultimate is also discernible in non-religious movements like Marxian Communism.
According to Roger Garaudy, Marxism represents the spirit of human
characteristic of modernity. Its proletariat movement expressed the
transformation of society, and the success of October Revolution under Lenin in
constructing Socialism also expressed the same.[22]
Marxism
is humanism in his urge of emancipation from alienation. In human alienation
state, human does not express as an active agent. But Marx saw Communism as the
abolition of this and led to self-realization. It is the solution of the
conflict between existence and essence, objectivisation and self-affirmation,
etc. This solution is thus the vision of human self realization. However, the
crudest form of human alienation may be abolished, the new thing appeared, that
is in connection of the creation of new centers of power. That power is no
longer based on economic wealth as in capitalism, but in unlimited political
authority. So it is impossible to have complete elimination of old human
degradation without introducing new conflicts and contradictions. It can be in
the form of technology, organizations and institutions. Maoism is thus one good
example which necessitates frequent revolutions to prevent any party from
becoming bureaucratic.[23]
Gardavsky
asked the question of personal identity and meaning of love in the context of
expanding objective world of science and social engineering which use humans as
means, and the problem of subjective identity. He further defines his idea of
open future in relation to person al identity, that the future is not absolute,
but open. That is why socialism and communism cannot be seen as an absolute
goal.[24]
According
to Van Leeuwen, Marxism and Christianity are both in the same theological
circle. Christian-Marxist dialogues have been taking place at different levels.
They co-exist together for the common good and common ends in the situation
where they are called to co-operate each other. Through this dialogue, a mutual
understanding has come regarding what is basic in Christianity and Marxism, how
each sees the meaning of transcendence in its relation to human creativity and
future. For Christians transcendence is the act of God who comes forward to
him/her, but for Marxist it is a dimension of human’s activity which goes out
beyond itself.[25]
3.6. Modern Man and the New
Humanity in Jesus
Thomas
brings some significance points at which the traditional theological formulations
of Christian faith have been challenged by its revision with relating the New
Man in Jesus Christ to the problems of modernity or modern human.
First
is about the creative process and the
redemptive history. Christian traditional myths of Creation, Fall and
Redemption have to be reinterpreted in new ways to make them tools of
discerning Christ’s presence at different times. A sense of self and freedom grew
in human in the creative process, as human encountered transcendent
spirituality. Sin has to do with human freedom in the Biblical story. Then sin
is primarily related to the spirit in human. Doctrines of Creation and Fall are
not to be considered as the accounts of the genesis of the world, but a working
backwards from the Christian vision and experience of the Redemption of
creation in Jesus Christ.[26]
Second
is the people of the Messiah. One
significant point in the Christian theology is the definition of the people of
God in the context of the universality of Christ and the unity of humankind.
Today, the nature of the mission needs to be restated in the context of modern
human and a pluralistic world community. According to Paul Lehman the church
and the world have the same centre-Jesus Christ, that the Church is inner and
the world is outer circle where Christ is the king. There is no difference in
believers and non-believers in God’s work to keep new humanity. From the people
who worship God to the people who seek the unknown God, even to the ones who
cultivate beautiful qualities of human spirit without knowing the source of
these qualities are all under the work of God in Jesus Christ, all of them are
in the koinonia in Christ, the people of the Messiah.[27]
Thirdly,
the significance is towards a secular
fellowship in Christ. The faith acknowledgement of the death and
resurrection of Jesus Christ is completed in human’s participation in the work
of Holy Spirit in building genuine human community, as sign of ultimate Kingdom
to come. Therefore, Christians’ task is
to manifest our unity in Christ by entering into full fellowship with other
people of different races, classes, ages, religions and political convictions
in our pluralistic world. This idea of Christ-centred ecumenism or of secular
fellowship in Christ has come to the forefront of Christian thinking today.[28]
Christian
traditional faiths have to be reinterpreted and reformulated along with the
modern world. Some concepts like the redemptive process, the people of God,
church in relation to the plurality of society are mentioned in which
developments have been made.
4. Towards a Theology
of Religious Pluralism:
In
the last part of this chapter, Thomas (as a Christian) gave his argument and
conclusion. It is recognized that there is too much religious communalism and
exclusivism which maintain religious and social distance from each others, and
which militate against human solidarity, reconciliation, unity, harmony among
all humans. Therefore Christians cannot escape grappling with the theology of
religion and religious pluralism in the context of common struggle for an open
modern secular human community. In search for religious inclusivism or
pluralism, many theologians considered other religions as the early stage of
religious development (Hegel), inhistoricisation of God’s agape in history
(John Hick), pre Christian situation (Roman Catholic theologians).[29]
There
is an opened path to relate other religions that is a theological
relativisation of all religions in the name of the Grace of God in Jesus
Christ. According to Paul Devanandan, among all human, there exists a common
universe of discourse based on our reaction to the totality of life, by
involving common social crisis with common interest. He sees the
anthropological questions like the nature and destiny of human, raised by
non-Christian world as an opening itself to the reality of the new man in
Christ. All religious traditions are in various stages in the struggle for
human community. In this framework, the church as the fellowship in Christ must
take shape in the transformation and conversion of people of other faiths in
integral relation to their religions to Jesus Christ as the Christ of God. In
the world-wide religious pluralism and secular faiths, cultures and ideologies,
Christ and His significance may be unveiled by recognizing the relativity and by
seeking elements in the beliefs and expression of the peoples of the world
which can serve as human starting point.[30]
In
the coming modern world, all peoples need to stand together for full
humanization and for making the world better. In that process all faiths must
work together in partnership. To build our partnership strong, we need to
rethink our theology and move towards theology of pluralism. Ecumenical
theologians propose dialogue for this.
5. Concluding Remarks
5.1. He
mentions three kinds of revolutions- science and technology, revolt of the
oppressed and the poor, and secularization, which were significant for the
development of humanity and human community towards the spirit of modernity. He
not only stands for the positive influences of these revolutions, but also the
possible negative developments brought by them. What about ideological
revolution that the Renaissance and Enlightenment brought to the world of
thinking?
5.2.
He sees the inappropriateness of Bonhoeffer’s interpretation of the person of
Jesus Christ as ‘Man for others.’ Rather, theological relativisation of all
religions in the name of the Grace of God in Jesus Christ may be the better
path. However the absolute claims of religions may not be released by theological
relativisation as long as the absoluteness of Christianity, the redemptive work
of God in Jesus Christ, is presented as the source of new humanity.
5.3.
Thomas always emphasis on secularization of faith in the secular history and
world. Secular Christian, Secular Christ, Secular society, etc, are to be seen
in his approach to the pluralistic of religion, culture and society. It can be
questioned that, is the essential meaning of Christianity and Christ not enough
to relate with the universe of faiths? Instead of secularizing Christian faith,
conservative evangelical may simply opt for the secular states under which all
faiths would receive equal respect and freedom.
[1] M.M. Thomas, Man and Universe of Faiths (Madras:
Christian Literature Society, 1975), 1-7.
[2] M.M. Thomas, Man and Universe of Faiths, 8-9.
[3] M.M. Thomas, Man and Universe of Faiths, 11-14.
[4] M.M. Thomas, Man and Universe of Faiths, 15-19.
[5] M.M. Thomas, Man and Universe of Faiths, 21-23.
[6] M.M. Thomas, Man and Universe of Faiths, 24-25.
[7] M.M. Thomas, Man and Universe of Faiths, 26-27.
[8] M.M. Thomas, Man and Universe of Faiths, 28-29.
[9] M.M. Thomas, Man and Universe of Faiths, 31-33.
[10] M.M. Thomas, Man and Universe of Faiths, 34-42.
[11] M.M. Thomas, Man and Universe of Faiths, 43-46.
[12] M.M. Thomas, Man and Universe of Faiths, 50-57.
[13] M.M. Thomas, Man and Universe of Faiths, 58-61.
[14] M.M. Thomas, Man and Universe of Faiths, 63-64.
[15] M.M. Thomas, Man and Universe of Faiths, 65-70.
[16] M.M. Thomas, Man and Universe of Faiths, 81-87.
[17] M.M. Thomas, Man and Universe of Faiths, 87-89.
[18] M.M. Thomas, Man and Universe of Faiths, 90-93.
[19] M.M. Thomas, Man and Universe of Faiths, 97-100.
[20] M.M. Thomas, Man and Universe of Faiths, 101-103.
[21] M.M. Thomas, Man and Universe of Faiths, 103-106.
[22] M.M. Thomas, Man and Universe of Faiths, 112-113.
[23] M.M. Thomas, Man and Universe of Faiths, 114-117.
[24] M.M. Thomas, Man and Universe of Faiths, 118-121.
[25] M.M. Thomas, Man and Universe of Faiths, 121-127.
[26] M.M. Thomas, Man and Universe of Faiths, 129-132.
[27] M.M. Thomas, Man and Universe of Faiths, 134-137.
[28] M.M. Thomas, Man and Universe of Faiths, 139-142.
[29] M.M. Thomas, Man and Universe of Faiths, 146-150.
[30] M.M. Thomas, Man and Universe of Faiths, 151-155.
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