FAITH SHARING SERIES                       #6

And you will know the truth,

And the very truth will make you free. (Jn 8:32) 

Chapter 1 (contd) 

Liturgy of Mar Thoma Nazranis of India

The great Suppression and painful Rebirth 
 

Historical Background (contd)  

Earliest history of the Mar Thoma Nazrani Church of India (Malabar) during the first few centuries are not found directly recorded anywhere. Adequate secondary evidence from writings of early Church Fathers (Mar Apraim, St. Jerome etc) and other documents (Ecclesiastical History by Eusebius, Acts of Thomas etc) do give us a very good picture of the evangelizing ministry of Mar Thoma in  India.  And it is very safe to assume that Mar Thoma, after establishing the Churches, did appoint bishop(s) and presbyters to take care of the flock, because that is exactly what all apostles did at new communities, to ensure apostolic succession. We find that from second century onwards, bishops appointed by the Patriarch of the Church of the East served the Indian Church. These bishop(s) were the only persons of Persian origin who served, in authority, in Malabar. The priests and all other ecclesial leaders (lay or otherwise) were all from within the local society itself. The Nazranis considered themselves as part of the Church presided over by the Patriarch of the Church of the East. We see that Church of the East was blessed with the great theological school at Edessa and also with many well known scholars, which helped the Church to grow to great heights in Nazrani faith and theology. The Malabar Church found it comfortable and convenient to accept the spiritual leadership of the Persians as well as to follow the most ancient and rich Liturgy that the Church of the East celebrated. During the early centuries of Christendom, while the Western Church in Roman Empire underwent great persecution during the pre-Constantine era, the Churches in the East suffered much harsher sufferings during its entire history. The Church of the East in Persia had to suffer a great deal also during the atrocious regimes of many Zoroastrian rulers and gave more martyrs to the faith than the Western Church, though this fact is not much circulated in the historical forums. Though the Church of the East was always a suffering Church, its sister, the Indian Nazrani Church had a relatively peaceful existence, right up to sixteenth century. No wonder we find several migrations that took place from Persia and surrounding areas to India, more particularly to Malabar, in early centuries, to escape persecution. Noteworthy amongst these migrations is the one by a group of Persian Nazranis who fled their country, to escape the most severe brutalities of the ruler Shapur II, in AD 341. (Please read “The Church of the East” by Mar Bawai Soro) This large group of refugees came to the peaceful shores of Malabar and was welcomed by the local Nazranis, and became part of the Malabar Church. We also find large groups of Armenian Christians too fleeing, much later, to escape Turkish genocide of Christians. (The largest group of Christians ever perished in a single persecution was in the Armenian Genocide, close to 2 million. (Please read “The Burning Tigris”, by Peter Balakian). The liturgy of the Armenians does have much in common with the “Anaphora of Addai and Mari”, which we will discuss in a later chapter comparing liturgies of different Churches. According to Armenian Archives at New Delhi (thanks to AGBU, New York) the Armenians have connections with Malabar Nazranis prior to 8^th century.     

The first liturgy that was formed in Jerusalem, has come down to the modern times, much enhanced and developed thru the efforts of great scholars and fathers of the Western and Eastern Churches. Also, there are Eucharistic liturgies, especially in the West, which got formed and developed in later centuries as well. We find that while Eucharistic liturgies developed in all Churches over the centuries, to enhance their celebrations and to make them more meaningful and expressive, in the Eastern Churches the theological aspects of the celebrations remained unaltered. But, in the West, we find that the Eucharistic theology too underwent many changes over the period, especially in the first half of the second millennium. (We shall be discussing more on this subject in later chapters.) In the Roman Church, Greek gave way to Latin as the liturgical language by 6^th century. From then on, Latin continued to be the sole liturgical language of the Roman Church until after the latest council of Vatican II. In the eastern half of the Empire, Greek was the prominent language of the people as well their liturgical language. With the passage of time, in the Eastern Churches, use of local (people’s) languages, along with Greek, became the language of worship by the first half of the second millennium. The Anteochean Churches used a mix of West Syriac and local language for their worship. Areas under Church of the East (Persian Church) and the Indian Nazrani Church, however, continued their use of Aramaic (East Syriac) for their liturgical celebrations. This was mainly because of the fact that the East Syriac Nazranis of both Persia and Malabar had great love and reverence for Aramaic, as it was the holy language spoken by our Lord, M’siha, by his parents and by all the apostles. Also, we find that the Malabar Nazranis had a good working knowledge of Aramaic right until sixteenth century. Till then, Aramaic was used for much of the commerce between Malabar and West Asia. Role of Jewish and Nazrani men were quite prominent in trade and business. Nazrani Cathnars (priests) were well versed in the Aramaic language, as they were trained under selected malpans (senior teacher-priests) in the required knowledge and skills to be a Nazrani Cathnar. After the arrival of the Europeans, the Western colonists took control of the commerce and lines of communications between the Indian harbors and the rest of the world. Once the control of the Nazrani Church was also wrested by them, one of their first actions was to put a stop to the Malpanates and to have all the candidates for priesthood to be trained in the Western manner, in the seminary system. Slowly, but surely, Aramaic language was given a short shrift. Even though Aramaic was getting more and more foreign to them, the Nazranis never sacrificed their ardent love for this holy language, a fact well known to the Phiringees. (We will discuss more of these later).

The main objective of the Portuguese Jesuits, and later of the Italian Carmelites, was to subjugate the Indian (Suriyani) Nazrani Church and make it a Latin subordinate Church.  Initially the Westerners were very appreciative of the faith practices and worshipping regime of the Nazranis. This is recorded by the many communications send by the early Jesuits to their Superior General and also to the Holy See. Noteworthy among them is a communication sent by (St.) Francis Xavier in great laudatory manner, about the religious practices and  faith life of the Nazranis, including their exclusive use of the term “Mother of Christ”, in preference to the Roman usage of “Mother of God”. This initial fraternal feelings between the visitors and the home church, soon gave way to a “Master-subordinate” relationship, as the visitors surreptitiously became invaders. The Firangees suddenly started finding that all practices of the Nazranis, other than those confirming to Latin spirituality and theology, to be heretic. They started taking steps to become absolute masters of the Nazrani church by whatever possible means. Note that at this time, the Nazrani Church was headed by Mar Abraham, a venerable holy bishop appointed by the Persian East Syriac (Chaldean) Patriarch, who was in communion with the See of Rome. After suffering much persecution, mentally and physically, at the hands of the Portuguese, the long reign of Mar Abraham, came to an end with his death in 1598. The Western colonists wasted no time to wrest full control of the Nazrani Church. They laid out their masterly moves in a very clever and surreptitious way. We will discuss the aftermath of the death of Mar Abraham, leading to the so called “Synod” of Udayamperoor in our next discussion in the Series,

A brief note. A relevant doubt has arisen as to the usefulness of this study of the unfortunate historical developments. “Will it not be injecting unnecessary animosity against some groups or Church? What purpose would it serve in this day and age in our journey to the future, by talking about the unfortunate wounds created in the past? All the persons concerned are dead and gone, for their rewards. Let us forget about them and accept what is present and carry on.”  

Yes, whatever has happened in history, however painful it might have been, is a thing of the past. It is impossible to undo history. Lots of wrongs, and some good things too, were done by many of these players of history. Such actions have made indelible marks on the body of the Nazrani Church, much of it quite painful at the time, the effects of which are being felt even to this day. Yes, most of the people who perpetrated such actions were motivated by intentions, which they thought were right at the time, though some of their actions cannot be justified by any stretch of Christian charity. The purpose of revisiting the historical background, as relevant to our study, is purely in accordance with the call of the Church Fathers of Vatican II, vide “ORIENTALIUM ECCLESIARUM” Para 6: “……All members of the Eastern Rite should know and be convinced ………….that they can and should know that if they have fallen away from …………..their liturgical rite and their established way of life,……… owing to contingencies of times and persons,………. they should attain to an ever greater knowledge and a more exact use of them, and they should take steps to return to their ancestral traditions.” How can we take steps to return to our ancestral tradition, unless we know where and how we went astray. We should hold no animosity or ill-will towards any person or Church for whatever historical wrongs have been committed either directly or indirectly. “May the souls of all the concerned people rest in Peace.”   

 (Ch 1  Liturgy-Historical Background: to continue: Faith Sharing Series #7)

FAITH SHARING SERIES                        #5

And you will know the truth,

and the very truth will make you free. (Jn 8:32)

 

 

Chapter 1 (contd) 

Liturgy of Mar Thoma Nazranis of India

The great Suppression and painful Rebirth 

Historical Background (contd) 

In obedience to the command of the Lord, the Nazranis assembled, in the evenings, in the Synagogues and in individual homes to remember the life, death and resurrection of Eeso M’siha. The Church was first formed in Jerusalem, the first “memorial service” or “Anamnesis”, (of the offering of our Lord), was also formed and celebrated in Jerusalem. And, as the first assemblies of the faithful Nazranis were all Jewish, their prayers also followed Jewish prayer pattern, especially their “Supper Prayer”. Also we find that Eeso M’siha was the first person to celebrate this offering, or “Qurbana” again, on the Resurrection Sunday, along with the disciples on their way to Emmaus. He also gives us a structure of how the Holy Qurbana ought to be formulated. “Is it not written that M’siha should suffer all this and then enter his glory? Then starting with Mosa and going thru the prophets, he explained to them everything in scripture concerning himself. ….When they were at table, he took the bread, said a blessing, broke it and gave each a piece. Then their eyes opened…..said to each other “Were not our hearts filled with awe when he was speaking to us...… They went back to the others and were greeted “Yes, it is true. The Lord is risen!” (Lk 24:26-35)  This is what we celebrate. It is the attitude we ought to have, an attitude of “awe experience”, during the celebration. And here is what we should  proclaim once we experience the M’siha. 

 

 

“On the Road to Emmaus”- Icon

 

“He is Truly Risen” 

It was this form of the “Remembrance of the Sacrificial Offering” as well as the “Divine Worship”, celebrated at Jerusalem, that the apostles and disciples carried with them to  different corners of the known world, wherever they went to spread the Good News. When gentiles and pagans also started embracing the way of the Nazarene Eeso, the Divine Worship which was entirely Jewish, started assimilating various Greek features amongst the Christian communities in the Roman Empire. Some centuries later, when Latin culture and language became prominent in the Western Roman Empire, Latin elements too found their way into the liturgy in the West. In Antioch, Alexandria and Rome in the Roman Empire, famous theological schools with great scholarship came into existence. We find that the Aramaic liturgy which originated in the first century in Jerusalem, developed under Greek and Latin influence, under the guidance of great Greek and Latin scholars.   So, what we find is that the Semitic Aramaic liturgy which originally got formed in Jewish Jerusalem, thru the long  years of its existence in the erstwhile Roman Empire has come down to the modern era as a liturgy, greatly developed under Greek and Latin influence.  Over the Semitic (absolute) faithfulness was added Hellenistic philosophy of the Greek; and additionally, Latin Scholasticism of the Romans,  and to that extant the Liturgy definitely got richer. Different Western and Eastern rite Churches in the Roman empire thus came to inherit different traditions of Eucharistic celebrations, all developed under Latin and/or Greek influence.   

But, for the Persian and the Indian Churches, the situation was quite different. The Semitic Aramaic liturgy which had its origin in Jerusalem was further developed by the great school of Edessa, where it blossomed further, strictly under Semitic and Aramaic language and influence, and handed over to the modern era in the same format, still in Aramaic language. The liturgy of the Holy Qurbana, thus formed in the Persian Church is known after their great fathers, Mar Addai and Mar Mari. Yes, the Aramaic language itself, of the first century, spoken by Eeso M’siha, the apostles and others did go thru much development over the centuries and at present has two divisions. (1) East Syriac or Kaldaya Syriac and (2) West Syriac or Antiochean Syriac. While West Syriac, followed by the Anteochean Churches really came into usage out of Aramaic,  only by the 7^th century, and has taken in much Greek elements in its development, the East Syriac was a natural progression of the original Aramaic, used by the Church of the East in Persia and Mar Thoma Nazranis in India, continuously without any break and without any influence of any outside elements. While East Syriac may not exactly the same Aramaic as it was during the time Eeso, it is still the best and closest to the original. While the Persian Churches and the Malabar Church use the ancient Liturgy (Anaphora) of Addai and Mari, the Anteochean Churches make use of St. James Anaphora (Liturgy), also a very ancient liturgy, now being celebrated in West Syriac. The St James Liturgy has greatly been influenced by the Greek elements and is considered, by scholars, to be the most beautiful Anaphora available now. It is also very important to take note that the East Syriac Anaphora of Addai and Mari has been generally accepted by scholars to be the most ancient Anaphora in the Christendom. Also it is the only Eucharistic prayer that was not only formed in Aramaic, but actually was developed in Aramaic as well as handed down in continuous usage to the modern times in Aramaic language itself. (Recommended reading: “The Church of the East” by Archbishop Mar Bawai Soro, “Eucharist” by Louis Bouyer, “The Eucharistic Epiclesis”, 2^nd Ed, by John H. McKenna) 

There was no theological school or any known ecclesial scholarship within the early Indian Nazrani Church. However, due to the close contact and association with the Church of the East in Persia, the Indian Nazrani Church was much benefited. Bishops appointed by the Catholicos Patriarch of the Church of the East used to provide spiritual leadership and guidance to the Indian Nazranis. There is record of Persian bishops guiding the Malabar Nazranis from 2^nd century onwards. The temporal affairs of the Indian Nazranis were handled by the local churches, without any interference from Persia. This close contact and association continued until the sixteenth century, when the colonial missionaries broke the line of communication, forcefully, between Malabar and Persia. We see that the Western Church, very cleverly, took over control of the Nazranis by a series of well calculated tactics. 

(Ch 1  Liturgy-Historical Background: to continue: Faith Sharing #6)  

 

 

 

 

FAITH SHARING SERIES                        #4 

And you will know the truth,

and the very truth will make you free. (Jn 8:32)

  

Chapter 1 

Liturgy of Mar Thoma Nazranis of India

The great Suppression and painful Rebirth 

Historical Background 

It is an accepted fact that the Nazrani Churches, both in Persia and in India were given birth by Mar Thoma, one of the twelve apostles of Eeso M’siha. Thoma did not spend a long time in Persia. It was on his way to India that Thoma passed thru Persia, the present day Iraq. After sowing seeds of the Gospel amongst the large population of Jewish people in Persia, Thoma continued on to India. It was Thoma’s companion and disciple, Addai, who was instrumental in the phenomenal growth of Christianity in Persia. The Persian Church holds Addai and his disciple Mari to be the two most prominent fathers, who nurtured and put the Persian Church on a great path of Nazrani ecclesial fellowship. Thoma is believed to have made two journeys to India. The first travel was around AD 42, when he traveled via land route, to the Kingdom of Gondaphor in Northwestern India (at present in Pakistan territory). Though Thoma’s journey to Gondaphor and many related stories are mentioned in the apocryphical “Acts of Thomas” as well as in stories handed down in the Indian Nazrani Church, there was no corraborative evidence of the existance of the kingdom of Gondaphor or of any King Gondaphares. As such these accounts were thought to be just stories of fantacy. But archeological excavations carried out by the British in early 20^th century in Northwest India, shed much light into existence of the Kingdom of Gondaphor and the kings known as Gondaphares who ruled during 1^st century AD. From Gondaphor, Thoma is believed to have journeyed back to Palestine before returning to India, this time to Malabar, taking the sea route.  

There is strong tradition and belief, both in the West as well as in the East that when Mariam, the Blessed Mother, passed away in Ephesus, Thoma was away in India. The other apostles buried her body in a grave in Ephesus. Thoma journeyed back from India and was stricken with uncontrolled grief on learning that her body was buried and that he could not see her earlier. On his obstinate insistence, those present there opened her grave. To everyone’s great dismay, the body of the Blessed Mother was not found in the grave. Only her girdle and burial sheets were in the grave. The great tradition of “Assumption of Mariam” started from this incident. Thoma was the first witness to her Assumption and was instrumental for the tradition of Mariam being taken to heaven body and soul.

 

Icon of the Assumption of Marth Mariam

 

   

Thoma (stands on right) with Mariam's girdle    

        

All the Eastern Churches immediately embraced this tradition, and soon the Western Church too followed in line. Now, all Christians believe in the Assumption of Mariam. It should give great joy to us, the children of Thoma, that it was our beloved Father in Faith who was also instrumental in the first public pronouncement of the Ressurection of our Lord, Eeso M’siha with the everlasting declaration of faith, “Mar Walah!” (My Lord and My God!) (Jn 20:28)   

Another fact about Mar Thoma may be of interest to the Mar Thoma Nazranis. During the public life of Eeso M’siha, an emissary of the king Abgar of Edessa, who was ill with serious skin diseace, approached Eeso requesting him to visit the king and cure him. Eeso replied that it was not the time for him to visit the king, but that in due time the visit would take place. Eeso wiped his face with a piece of cloth (Mandylion) and handed it over to Thoma with instructions to have it taken to king Abgar, in due course. After Pentecoast, Thoma went to Persia on his way to India. Before he left Persia, he entrusted his companion and disciple, Addai, to take the Mandylion to king Abgar, which he did. When king Abgar opened the Mandylion, what he saw was an image of Iso M’siha, clearly visible, on the cloth. He looked at it with graet reverence and was immediately cured of his illness. This image has come to be called “Acheiropoietos” meaning “not drawn by hand”. The Mandylion was safely kept at various places during the times of persecution of Nazranis and finally was taken by the crusaders to France and kept prominently in a church there. This church along with the Mandylion was burned down during the French Revolution. The story of the Mandylion and its being taken to king Abgar is recorded by Eusebeus in his famous book, “History of the Church”. Joseph Ratzinger (Mar Benedict XVI Papa) mentions about Acheiropoietos in his book “Spirit of the Liturgy”. Acheiropoietos is believed to be the foundation on which “iconography” was built upon later on. (We will discuss about iconography in a later chapter).    

 

An Icon made based on the

Acheiropoietos 

Thoma returned to India to continue his mission. This time he took the sea route to Malabar and landed in the ancient port of Muziris (now Kodungallore) in 52 AD. 

(During this voyage he is believed to have visited the Island of Socotra, in the north Arabian sea, and baptized the whole population there and brought them to the path of our Lord. The local tradition in Socotra confirm this belief. Socotra remained in the Nazrani fold till the beginning of second milleneum, according to many historical records. Socotra used to receive their bishops from Malabar. Right now, the inhabitants of Socotra are all Muslim, as they were all forcefully converted to Islam at the turn of the milleneum. The local Socotran tradition confirm their Thoma connection and subsequent conversion to Islam. Marco Polo, the Venetian explorer recorded that all Socotrans were Nazranis, belonging to the “Church of the East”.) 

We discussed earlier in the Introduction, about the apostles fanning out from Jerusalem to spread the good news of the arrival of M’siha to the Jewish settlements all over the Eastern world. The Jerusalem council took place sometime around 50 AD. It is possible that Thoma would have known the decision at the Council and the revelation received by Simeon Keppa, which led the three apostles in the council: Keppa (Peter) himself, Bishop Quiriakkos (or James)  of Jerusalem and Yohannan (or John), to declare that the message of Eeso M’siha was equally meant for the gentiles and pagans, as it was for the Jews. While the message of arrival of M’siha would have made much sense only to the Jews, the message of salvation promised by the Lord would have been appealing to non-Jews as well. We can be certain that the earliest Nazrani converts in Malabar, to be a mixture consisting mainly of Jews and also a cross section of the local population of Malabar. The local people were Tamil speaking Dravidians; Budhists, Jains and others following indegenous Dravidian beliefs and sects. There is a folklore-based tradition amongst the Malabar Nazranis that their original ancestors were all Hindus of higher castes. i.e. Brahmins and Nairs and who were converted by Mar Thoma. (This story is as fantastic as the mythological story about the formation of Kerala; that it popped out of the Arabian Sea by a battle-axe thrown by the Hindu Avathar and Brahmin warrior, Parasuraman.). Hinduism started making a foothold in Kerala only from the 6^th century onwards. The caste system came into existence with the immigration of the Aryan Brahmins (Nampoothiris) from 7^th century onwards, with the active support and help of the rulers. 

Wherever the apostles and diciples went and preached, communities of believers or Churches were organized, with a bishop at the head and also with presbyters and deacons, making up the local spiritual leadership. The believers gathered in the evenings in the synagogue, to pray and to “break bread” (Acts 2:46). On the Pesaha night, our Lord, Eeso had asked his diciples “Whenever you gather in my name, DO THIS IN MEMORY OF ME.” (Lk 22:19 and 1 Cor 11:24) Ever since the beginning of the Church, the believers have been gathering together to celebrate this  “Anamnesis”  or “memorial” of his passion, death, ressurrection and ascention, in the great expectation of his second coming. We find that Eeso M’siha himself has shown us a basic strucure of this remembrance, right on the “Ressurection Sunday”, on the way to Emmaus. (Lk 24:13-35) As we have already seen, the early Nazranis were all Jewish, and continued to be members of Jewish community following all Jewish customs. The night prayers that the Nazranis conducted also had strictly follwed Jewish Supper prayer. The main feature of their Supper prayer was a set of four “Birkat Priestly prayers”at its heart. No wonder that the earliest liturgy of the Nazranis was formed in this pattern.  

 (Ch 1  Liturgy-Historical Background: to continue Faith Sharing #5)   

 

 

.

FAITH SHARING SERIES                        #3

And you will know the truth,

and the very truth will make you free. (Jn 8:32)

 

General Introduction. (Contd) 

In modern times, much effort has been made by interested adversaries to make a case that the Indian Church was not started by Mar Thoma, but by someone else, many centuries later. They also claim that the Indian Church, whenever it was formed, was limited only to a small area within the present Kerala State and that this Church was a very weak and fledgling heretic Church. There is more than enough written and corroborative evidence, from both the western and eastern sources, to show that a vibrant, authentic, orthodox and catholic Nazrani community existed in Malabar, with an all India jurisdiction. Spreading of the Gospel by Mar Thoma, in India, has been an established tradition both in the West as well as in the East. Panthenus, the well known Alexandrian theologian, scholar and teacher is recorded to have visited India in the middle of 2^nd century and met the Nazranis, who had the Syriac Gospel written by Matthew in their possession. (This is recorded by Eusebius of Caesarea in his famous, first ever Christian historical book, Historia Ecclesiastica (Church History), written end of the 3^rd century AD. (Note that Eusebius is known as “Father of Christian History”.) Many early church fathers like St. Jerome (347-420), Mar Apraim (306-373) and many others make prominent references about the “spreading of the Gospel” by Mar Thoma in India. This Indian Nazrani church flourished, in the East Syriac (Aramaic) tradition with an all India jurisdiction for 15 centuries. The arrival of the colonial missioneries from the West turned the ecclesial life of the Nazranis upside down, slowly but surely. 

 The territory and administration of the Indian Nazrani Church of Mar Thoma (the present day Syro Malabar Church) got restricted by the colonizing missionaries to a tiny geographical area within the two small kingdoms of Travancore and Kochi, between the rivers of Pampa in the south and Bharathapuzha in the north. Any Catholic, including clergy, who found themselves outside this geographical area, for whatever reason,  automatically, came under western (Roman) jurisdiction. The clergy or the ministers could not take care of their flock or celebrate the liturgy and divine prayers according to their tradition, outside of their new territory, but had to strictly follow the Latin regime. While the Syro Malabar Church could not have an official existence outside of their restricted area, the Latin Church, and they alone, could set up and expand anywhere in India, even within the so called “Syro Malabar” area. A great majority of the Indian priests and missionaries who served in the Latin dioceses in India, were in fact children of the (Suriyani) Nazrani Church. (It remains so, even today). All the souls who came into the Christian fold due to the efforts of all the missionaries, everywhere, automatically became members of the Latin Church. (Vestiges of this imperial colonialism linger on even today, which we shall be seeing in later chapters).   

The followers of Jesus the Nazarene were called “Nazranis”. However, the term “Christian” (a Greek word meaning, followers of Christ) started in Antioch and this name soon spread throughout Roman empire, where Greek was the most common language. Note that the term “Christ” is the Greek translation of the original Hebrew/Aramaic term of “M’siha”. However, outside of the Roman Empire, the term “Nazrani” continued to be the name by which the followers of Easo the Nazarene were known. Within the Roman and Greek influenced areas, the followers of Jesus Christ, came to be called “Christians”, while outside the Greek influenced areas, especially in Persia and India, the followers of the Nazarene called themselves  “Nazranis”, right upto the colonial times. In this journey, we shall call ourselves as Nazranis, as far as possible. We will also find here, that at least some of the western-influenced terminologies have been replaced by their original “Nazrani” usages. Such usages were most common right upto the early living memories of the present-day elders, and only in recent times were replaced gradually by western imitations. It will be more appropriate for us to base our journey and studies  on authentic Nazrani foundations. It may be worthwhile to discuss just a few of these here, as they are closer to our hearts.  

1. Eeso: The name given to the divine Child, by his parents, Mariam and Yawsep, was an Aramaic name”Eeso”. Aramaic, (not Hebrew), was the language of Jews during that time and probably the only language spoken by the simple couple Mariam and Yawsep. It would, obviously, have been in Aramaic that the angel Gabriel spoke to the Virgin and to her betrothed; and that name was “Eeso”. That is how they named him:“Eeso”; no doubt. It was only a few centuries later that the Latin translation “Jesus” (pronounced “Yesu”) appeared. (Probably an adaptation of the Hebrew name “Yeshua”. Note that in Latin, the letter “J   is pronounced similar to the letter “Y”. The name “Jesus (Yesu)” became common usage amongst Christians of Latin tradition. When English language developed subsequently, as an offshoot from Latin, the name “Jesus” (pronounced also as “Jesus”), became the accepted and common name to call the son of God. But, still, the fact remains that it was the name “Eeso” that God the Father gave His son thru the angel, the name that Mariam and Yawsep gave him and the name by which he was called by his parents and people around him.  And it was the name “Eeso” that we inherited, being Nazranis of Aramaic tradition. The name “Yesu” came to be of common use among Syro Malabar Catholics only since 1980s. (We will discuss more details when we deal with “Peshitha” bible, later). Personal names do not get literally translated when being referred to in different languages. Just one example will illustrate this point. The Indian name “Priya” is very common among the Indian people. The literal meaning of this name is “dear or darling”. Should we address an Indian woman named Priya as “Dear or Darling” in English and as “Chere” in French? Yes, the names “Yesu” and “Jesus” have become absolutely legitimate in Latin and English traditions and context, as they have received those names as a part of their patrimony. But, not so for the East Syriac, Syro Malabar Nazranis. We have not received them as part of our heritage, but just as imitation or as copying the West.  

Similarly, we have retained many prominent biblical names, as far as practicable, in their original Aramaic usages. E.g.: Mariam (for Mary), Yawsep (for Joseph), Thoma (for Thomas) etc. 

2. M’siha. Again, for similar reasons, as give in (1) above, the Aramaic term “M’siha” would be more authentic and relevant to us than “Kristu/“Kristos” (Latin or (Greek) or Christ (English). This is not to suggest that use of the name “Christ” or “Kristhu” is wrong or inappropriate. They are usages which have become universally acceptable with its ancient origin and usages. The point that is being put forward is that the term “M’siha” is the term inherited by us, the Syro Malabar Nazranis, from apostolic times and which has been in most common usage till very recently. As such, the term is preferentially used in this study, wherever possible.
3. Nazrani. The preferential use of the term “Nazrani” is explained in an earlier paragraph.
4. Holy Qurbana. We have seen that the most important proclamation of our faith is seen in the way that we conduct the Eucharistic celebration. Each particular Church has its own Eucharistic theology. Each Church calls its Eucharistic celebration by a name which gives expression to their particular theology and, as such, the name is important. Churches of the Greek tradition call their Eucharist Celebration as “Divine Liturgy”, the term which is fully expressive of what they celebrate. Churches in the Aramaic or Syriac tradition call theirs “Holy Qurbana” or “Holy Qurbano”, which means “sacrifice” or “offering” to God. Our Qurbana is fully expressive of this “Offering” and the resultant fulfillment of the mission of the Son of God. The Armenians call theirs as “Badarak” which also means “Divine Liturgy” in Armenian language. The Latin Church, in the middle ages, began to call their Liturgy as “Mass” or “Misa”. This name is evolved out of their “Dismissal Prayer’ or “Missa prayer” which is prayed at the end of their celebration; to dismiss the congregation, calling them to go forth to the world and be true witnesses to the teaching of our Lord. The term “Mass” has no relevance to our celebration of the Eucharist. Roman documents make this point very clear that “Mass” is a term applicable only to Latin celebration” and that “to call “Mass” with reference to Syro Malabar Qurbana is most inappropriate” and that “the appropriate name for the Syro Malabar liturgy  is “Holy Qurbana”. Again, it is another Western imitation that many of our faithful cling onto. 

Our journey and study will be much beneficial to all of us if we embark on it and sustain with a prayerful and open mind and heart. May God the Father mercifully receive  our prayers thru His Son, our Lord and savior Easo M’siha. And may God send forth His eternal Spirit to open our hearts and enlighten us. Let us also pray that our blessed mother, Mariam, and the multitude of saints of our Church intercede for us and guide us on a correct path. May the Holy Spirit guide this compiler to put forth in these columns only what is true and authentic. May God be glorified now and forever. Amen

 

( To continue: Chapter 1   Faith Sharing Series #4  )    

Faith Sharing Series #2

FAITH SHARING SERIES                        #2

And you will know the truth, and the very truth will make you free. (Jn 8:32)

 

 

 

 

 

General Introduction.

The most essential faith that any Christian ought to possess is contained in the Nicene Creed. This creed was formulated by the Church in the two earliest universal Ecumenical Synods held at Nicea (325 AD) and at Constantinople (381 AD). The Nicene Creed remains the basic declaration of faith of all Christians. (Notwithstanding the later addition of the clause of “FILIOQUE”, by the Roman Church: this will be discussed in detail later on). For anyone who is being initiated into Christian faith, the Nicene Creed is the base on which the initiation can be built upon. Each clause of the Creed can be studied in detail to learn all essential aspects of Christian faith. While being baptized, the candidate professes his/her acceptance and faith in the Creed.

The purpose of this study is not to initiate a person into Christianity. A baptized Christian ought to practice and develop his/her faith in day to day life. In this process, the Christian becomes matured to grow in the understanding of the mysteries of Christian faith. Every Christian is called upon to bear witness to the Good News of Jesus Christ. The Church teaches that the “source and summit” of Christian faith is the celebration of the Holy Eucharist. (LG11, CCC 1324)  It is in the celebration of the Holy Eucharist, that a Christian has to delve deep into, in order to understand the magnificent mysteries of our faith. It is here that the Church gives its full expression of what it believes in. We find that the form and manner of celebration of this mystery varies widely amongst the different Churches, though the basic core is the same.   

In its two thousand year history, the Universal Christianity went thru many schisms and divisions. Many of these divisions took place due to theological differences and some were caused by clash of personalities among leading ecclesial figures and some splits occurred even due to regional politics. Presently, these churches can be grouped into three major categories: the Catholic Churches, the Orthodox Churches and the Protestant and Anglican Churches. There is still another category which considers itself not belonging to any of the above three groups, but still considers being true Christians. (We shall deal with these schisms and divisions, in detail, in later chapters.) The faith lives of all Catholic and Orthodox Churches are centered on the Eucharist. The Protestant and Anglican groups too have Eucharistic celebration with varying levels of importance. Though the essence of the Eucharistic celebration is the same in all the Catholic and Orthodox churches (and also in some Anglican churches), the expression of the celebration is as varied as there are as many different Churches. In the Catholic communion, there are 23 individual Churches, all in communion with one another and with the bishop of Rome. (Additionally, “Personal Ordinariates for Anglicans”, following Anglican traditions have been erected since 2009) Each of these Churches has its own administrative and canonical regime. They all profess the same faith in communion with the bishop of Rome. Each of these Churches also has its own Eucharistic theology as well as liturgical traditions. What binds them together is the common profession of faith and their communion with the bishop of Rome, who has, from the earliest times, been recognized as the successor of Simeon Keppa (or Simon Peter), or the Rock on which Jesus Christ established His Church (Mt 16:18).

Until about 75 years ago, not much details were known to most of the world about the existence of one of the oldest and most  vibrant Christian communities in the world; a faithful Nazrani community that existed in the south western coastal region of India for as long as Christianity existed. The world takes India as synonymous with Hinduism and thinks that everyone who comes from India has come out of a Hindu fold. But, the facts are quite different. It may surprise many; even shock a few, if it is revealed that Hinduism actually came later than Christianity in South India, more particularly in the present states of Kerala and Tamil Nadu. Hinduism established itself as a major religious community in Kerala only by the latter half of the first millennium. Whereas, the first Jewish settlements along the Malabar (Kerala) coast took place during the time of King Solomon, before 500 B.C. Around the time of Christ (50 B.C. to 50 A, D.) there was another wave of Jewish migration to the west coast of India. There were much larger number of Jews settled out side of the Palestinian and neighboring areas of the Roman Empire than within that area. Rather, there were only 2 Israeli tribes (Judah and Benjamin) settled in the Palestine and neighborhood, while 10 tribes had made their homes outside the Roman Empire. A majority of these Jews were in the Persian Empire and a large number of them found their abode in the peaceful environments of the South and Western India. After the destruction of the Temple in 70 A.D., even the Jews, (and also the Nazrani Jews), settled in Palestine immigrated en masse to Persia, to India and further east. (See Mar Bawai Soro “The Church of the East.”) It is also believed that a large number of Jews got dispersed amongst a wide cross section spread throughout the Eastern world mixing with the nations of the world. (Remember the promise that God made to Abraham Gen 26:4) (Also, please read the highly researched book “The Jewish background of Indian People” by Abraham Benhur)

It is quite clear that the earliest Christians were all of Jewish origin. The Apostles went to different parts of the world to spread the Good News of the arrival of M’siha, to the multitude of Jewish people spread throughout the known world. (See Mt 15:24 and Mt 10:5. It is clear that the disciples, at first, got the impression that the Gospel, (Good News), was meant for the Jews). No wonder that the great apostle Thoma came to India, precisely because of the existence of large Jewish colonies in Malabar and also in the east coast surrounding the port town of Chennai-Mylapore. We must note that the localities where Thoma established the earliest Nazrani communities were all Jewish centers. It was only after some decades later that there was a general agreement amongst the Apostles, that the Christian message was equally meant for gentiles and pagans as it was for the Jews. (See Acts of the Apostles ch. 15) Apart from Jews, the early converts to Christianity, in Malabar, were people of local ethnicity, who were mostly of the Dravidian stock who were Jains, Buddhists or of local pagan religions (not Hindus). There is evidence of the presence of early St Thomas Nazranis in other parts of  the west coast of India up along the Konkan coast right up to Goa and beyond, as also along the east coast of India. (Marco Polo, the famous Venetian seafarer records the presence of 1000 Nazrani families around the great shrine of Mar Thoma in Mylapore. (13^th century) 

Mar Thoma arrived in India, via Persia, to spread the Good News. This is evident from the active traditions and writings of the Persian Church; both the Assyrian Church of the East as well as the Chaldean Catholic Church. Persia was closely connected with the Malabar Coast, for commercial reasons, even long before the Christian era. Also the fact that there were significant Jewish settlements in both these areas was a factor of close relationship between these two distant geographical lands. Both the Persian Church and the Indian Church consider Mar Thoma as their “father in faith”. As such it was quite natural that these sister Churches had common ecclesial regime as well as the same “East Syriac (Aramaic)” liturgical and sacramental traditions.

 (General Introduction)  To continue: FSS #3

FAITH SHARING SERIES

And you will know the truth,

and the very truth will make you free. (Jn 8:32)

 

Dear brother/sister in our Lord Eeso M'siha,

http://marthomanazrani.blogspot.com
 

On this "Dukrana" day, I bring you greetings in remembrance of our father in faith: Mar Thoma. In thanksgiving to him and taking the spirit of the current "Year of faith", an effort is being made to begin a "Faith Sharing Series", to share the catechesis amongst Syro Malabar faithful. Periodic hand-outs will be published in this blog. Further sharing and discussion will, of course, be beneficial to all. The objective of this initiative is to make and share a journey thru the rich ecclesiology and theology of the Syro Malabar Church. It is hoped that all of us will become richer by this journey.

Each hand out is being submitted in advance to the Diocesan Curia, at St. Thomas Syro Malabar Catholic Diocese, Chicago for their perusal, prior to circulation.

Faith Sharing Series (FSS) #1 is herewith given below. You are free and welcome to re-circulate it amongst your contacts.

You are also invited to write responses, ask questions and further share on this subject. Please do not try to post anonymous and dis-respectful responses.

If you want to be taken out of this mailings, please  write to: tomkocherry@gmail.com

Mar Walah!

 

Thomas Kocherry

(201) 797 2549

FAITH SHARING SERIES                        #1

 

PRELIMINARY REMARKS

 

The Church has always considered catechesis as her primary task.  Various efforts have been made in the Christian communities spread throughout the world to promote adult catechesis, especially in keeping with “the new evangelization", so often called for by the Mar Papa of blessed memories, Bl. John Paul II. The call to catechize is not a modern invention of the Church, but proclaiming the Good News was a mandate from Jesus Christ himself. It is the basic, fundamental duty of every baptized Christian to listen to the Good News of Christ Jesus, who is “the Way, the Truth and the Life"(Jn 14, 6). Jesus is our only Master and we are all his brothers.  (Mt 23, 8). The parable of the mustard seed   (Mk 4, 30-32) demonstrates the extraordinarily positive impact that catechesis should have on adults and others.   

To catechize the faithful is a sacred duty of the Church and its pastors. It is certainly a duty springing from the command given by the Lord and resting above all on those who receive the call to the ministry of being pastors.  Similarly, to be adequately catechized is an inalienable right and duty of each baptized person. Precisely by reason of being baptized in a particular Church, one has the right to receive, from that particular Church, instruction and education enabling him or her to enter into and lead a truly Christian life, as a member of that Church. The more the Church gives catechesis priority over other works and undertakings, the more she finds a strengthening of her internal life as a community of believers and of her external activity as a missionary Church. The results of such prioritization would be spectacular in any particular community. The universal Church has time and again handed out directives and pastoral exhortations to meet this very essential task.  Church has always looked on catechesis as a sacred duty of the pastors and an inalienable right of the faithful and has not ceased to devote her energy to this task. 

It is a sad truth that efforts at “adult catechesis” have been on a back burner in most of our communities.  It is of course, commendable that our churches and groups are involved in many activities to help improve the quality of life of its members and of the community. The involvement of our youth and adults in social and cultural spheres are well appreciated. The organizational and leadership skills of our people are evidently visible in our parishes and missions. At the same time, we ought to examine ourselves if all these efforts without a proper ecclesial, catechetical, base wouldn’t be like a castle built on sand. Much storm and water, in the form of social and worldly pressures will lash at this building. Will it withstand such beatings or will this house succumb to the winds of the world.  (Mt 7: 26,27)  

 It is a scholarly accepted axiom that “what we celebrate is what we believe”. In other words “our celebration of worship demonstrates our faith”. The Syro Malabar Church is particularly blessed to have inherited a Divine Worship of the Holy Qurbana, which is the sum total of all that a catechized Christian ought to believe in. By analyzing and studying each part and prayer of the Holy Qurbana, we get a full picture of the origin, history, development, theology and spirituality of the Syro Malabar Church in its full richness and traditions. The Holy Qurbana gives us an active connection to the living Christ and the whole mystery of salvation. There is no other authentic ministry in the Church which takes us closer to the reality of the living Word of God. A systematic and structured study of the Holy Qurbana, is by far, the most effective, complete and authentic resource for adult catechesis.  

 In keeping with the wish of the Church and in obedience to the Magisterium, a humble effort is being initiated in the field of “Adult Catechesis” for (Syro Malabar) Catholics. The motivation for this effort in based fully and absolutely on the honest wish to share our faith, as has been handed down to us. As such, this effort would better be addressed as a “Faith Sharing” series. 

The material that will be presented are, gathered and consolidated, from various published documents; official teachings, writings of acknowledged scholars etc. The compiler does not claim any copyright, and the material may be further circulated (unaltered and unedited). 

Hand outs will be circulated on a regular basis. Responses, discussions, suggestions, explanations and feed backs are most welcome. Also it is encouraged to further circulate these faith sharing hand-outs amongst your brethren in faith.

 

Mar Walah! (Jn 20:28)

 

To continue:  FSS #2  Introduction