Sunday, December 6, 2009

On the Priesthood: Saint John Chrysostom

Introduction
Priesthood is an institution of Christianity for which a person is ordained a priest and held the post of minister of Church. And it is a body of priests who have special religious authority or function. Priesthood is more than celebrating Mass and telling people about God. It is about knowing the central call of life and giving all for this call. Priests are called to be forthright messengers of hope, strong community leaders and spiritual guides for both the lost and the faithful. About this topic many of the early church fathers wrote as well as how to live priest and how to do priestly life. John Chrysostom is the one of the main church father wrote about the priesthood. He wrote around six books which dealt with the Christian Priesthood. In this essay I am discussing about the John Cristostom’s writings on the Priesthood and its evaluation.

1. John Chrysostom : A brief biography.
John Chrysostom was Patriarch of Constantinople and is considered one of the greatest Christian preachers. In the 6th Century has been attributed to him the name Chrysostom (Greek for "golden mouth"), under which he is known today. He has also known as Ivanios. He was born around 347 (according to Western sources - approximately 349) of Antioch in Syria. He led an ascetic life. In 371 he left Antioch and went into the wilderness. After six years of being a hermit returned and was ordained a priest. He was revered as an ascetic and was known for his talent in public speaking as well known for his appearance against the misuse of church and state authority. Controversial are its massive negative statements about Jews in his earliest surviving sermons. During his life he was a fearless defender of morality, branding the abuse of the faithful, even the emperors - it was dragged to his persecution. He also practiced theology - dealt with Christology, issues of original sin, repentance and the priesthood, and above all the Eucharist.

3. His main works
John Chrysostom preached much, much writing. While many works formerly attributed to his patronage, have been restored to their rightful owner, the number of authentic works nonetheless considerable. It divides its messages in several groups:
3. 1. Main Homilies and speeches
Homilies were written down by the audience and subsequently circulated, revealing a style that tended to be direct and greatly personal, but was also formed by the rhetorical conventions of his time and place. [1] Homilies on the texts of the Bible (Genesis, Psalms, Isaiah, Matthew, John, Acts of the Apostles, Epistles to the Romans, Corinthians, Ephesians, Galatians, Philippians, Colossians, Thessalonians, Timothy, Titus, to Philemon, to the Hebrews); Homilies on the incomprehensibility of God; Finally, even if not directly to him, the usual Liturgy of the Orthodox Church bears his name. Also, read the homily at the Easter Vigil, is attributed to St. John Chrysostom. In every Easter, the greatest feast of the church year the Eastern Orthodox Churches also read his Catechetical Homily.
[2] Sermons on Jews are series of fourth homilies that have been circulated by many groups to foster anti- Semistism.

3.2.Treaties
Exhortations to Theodore; Treaty of priesthood; Apology of monastic life; comparison of solitary and King Treaty of compunction; Treaty of illicit cohabitation; Treaty of virginity; Treaties against the second marriage controversy Treaties. Other important treatises written by John include, Instructions to Catechumens, and On the Incomprehensibility of the Divine Nature. In addition, he wrote a series of letters to the deaconess Olypias, of which seventeen are extant.[3]

4. On the Priesthood
This Treaties’s content is his dialogue with St. Basil ‘ On the Priesthood. He was highly influenced by Gregory, and he built upon his ideas about the function of the priest as teacher and shepherd, describing in more detail the difficulties, perils and temptations he encounters in
his service. But he also added new themes that were not touched in Gregory’s treatise. [4] The first book of the treatise on the Priesthood opens with a description of his friendship with Basil; how they studied the same subjects together under the same teachers, and how entirely harmonious they were in all their tastes, and inclinations. The remaining books on the Priesthood treat of the pre-eminent dignity, and sanctity of the priestly office and the peculiar difficulties and perils which beset it. They abound with wise and weighty observations instructive for all times, but they are also interesting from the light which they throw upon the condition of the Church and of society in the age when Chrysostom lived.[5]
In discussing the responsibility of the priest for the souls of his flock and his liturgical and sacramental functions, Chrysostom found in them a reason to ascribe to him an awesome dignity, a high honour, and even a character which is different from human: “When one is required to preside over the Church, and to be entrusted with the care of so many souls, the whole female sex must retire before the magnitude of the task, and the majority of men also; and we must bring forward
those who to a large extent surpass all others, and soar as much above them in excellence of spirit as Saul overtopped the whole Hebrew nation in bodily stature: or rather far more. For in this case let me not take the height of shoulders as the standard of inquiry; but let the distinction between the pastor and his charge be as great as that between rational man and irrational creatures, not to say even greater, in as much as the risk is concerned with things of far greater importance.” (Book 2:2)[6]
‘For the priestly office is indeed discharged on earth, but it ranks amongst heavenly ordinances; and very naturally so: for neither man, nor angel, nor archangel, nor any other created power, but the Paraclete Himself, instituted this vocation, and persuaded men while still abiding in the flesh to represent the ministry of angels. Wherefore the consecrated priest ought to be as pure as if he were standing in the heavens themselves in the midst of those powers.” (Book 3:4)
Chrysostom sees that the role of priests in the sacraments of reconciliation, baptism and Eucharist makes our salvation dependent upon them! “For if any one will consider how great a thing it is for one, being a man, and compassed with flesh and blood, to be enabled to draw near to that blessed and pure nature, he will then clearly see what great honor the grace of the Spirit has vouchsafed to priests; since by their agency these rites are celebrated, and others nowise inferior to these both in respect of our dignity and our salvation. For they who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven, and have received an authority that God has not given to angels or archangels. For it has not been said to them, “Whatsoever ye shall bind on earth shall be bound in Heaven, and whatsoever ye shall loose on earth shall be loosed in Heaven.”.... this binding lays hold of the soul and penetrates the heavens; and what priests
do here below God ratifies above, and the Master confirms the sentence of his servants. For indeed what is it but all manner of heavenly authority which He has given them when He says, “Whose sins you remit they are remitted, and whose sins you retain they are retained?” What authority could be greater than this? “The Father has committed all judgment to the Son?” But I see it all put
into the hands of these men by the Son. For they have been conducted to this dignity as if they were already translated to Heaven, and had transcended human nature, and were released from the passions to which we are liable.”(Book 3:5)
“For transparent madness it is to despise so great a dignity, without which it is not possible to obtain either our own salvation, or the good things which have been promised to us. For if no one can enter into the kingdom of Heaven except he be regenerate through water and the Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will any one, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious?”(Book 3:5)
John Chrysostom reaches the conclusion that the authority of the priests over the Sacraments of Baptism, Reconciliation, and Anointing is a reason for them to be more feared and honored than kings and Jewish priests and to be more loved than parents: “These verily are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed
Head. Wherefore they might not only be more justly feared by us than rulers and kings, but also be more honored than parents; since these begat us of blood and the will of the flesh, but the others are the authors of our birth from God, even that blessed regeneration which is the true freedom and the sonship according to grace. The Jewish priests had authority to release the body from leprosy, or, rather, not to release it but only to examine those who were already released, and you know how much the office of priest was contended for at that time. But our priests have received authority to deal, not with bodily leprosy, but spiritual uncleanness--not to pronounce it removed after examination, but actually and absolutely to take it away. Wherefore they who despise these priests would be far more accursed than Dathan and his company, and deserve more severe punishment. ...God has bestowed a power on priests greater than that of our natural parents... For our natural parents generate us unto this life only, but the others unto that which is to come. And the former
would not be able to avert death from their offspring, or to repel the assaults of disease; but these others have often saved a sick soul, or one which was on the point of perishing, For not only at the time of regeneration, but afterwards also, they have authority to forgive sins. “Is any sick among you?” it is said, “let him call for the elders of the Church and let them pray over him, anointing
him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up: and if he have committed sins they shall be forgiven him.” Again: our natural parents, should their children come into conflict with any men of high rank and great power in the world, are unable to profit them: but priests have reconciled, not rulers and kings, but God Himself when His wrath has often been provoked against them.”(Book 3: 6)[7]
5. Chysostom’s Theology of Priesthood
John Chrysostom’s Six books on the Priesthood shows the influence of Gregory’s ‘’ Fight to Pontus’’, and, therefore, we see developing the great tradition in pastoral theology that nearly two hundred years later would extend into the West through Gregory the Great.
Chrysostom’s personal views of the role of the pastor and preacher can be best understood by examining his own articulation of them in his treatise, On the Priesthood. He wrote this work between 390 and 391 to defend himself from accusations that in his youth he had belittled the office of the priest (presbyter) by hiding from those who would ordain him. Chrysostom replies that he escaped ordination precisely because he had such high regard for the office and did not believe he was worthy of it.[8]
The mystical nature of the priestly office, in Chrysostom’s mind, also involved a mystical bond between the pastor and his congregation, reflecting the “mystery” of Christ’s union with the Church as the Husband with His bride (Eph 5.32).
In his work on the Priesthood, St John does occasionally speak in very high terms of the priest as the liturgical officiant, but his main concern is with the priestly ministry more generally, following the example of Christ, who came to serve rather than be served. As he puts it, while the priesthood is ranked among the heavenly ordinances, it is nevertheless is enacted on earth. And the tasks of the priest are numerous: he was the teacher and moral guide of the community; he was the liturgical leader, deciding which catechumens should be admitted to baptism, and he presided at the Eucharist; he was the spiritual guide for those who wanted to lead more ascetic lives; he received guests from other churches; he maintained an elaborate system of charity for the care of strangers, the support of widows, orphans and the poor, he cared for the women who were ranked in the order of “virgins,” ordained presbyters and deacons.[9]

Conclusion
The contribution provides the teaching of St. John Chrysostom on the Priesthood of Christ. John touched the descendants and ascendants of view of the priestly office to run. The soteriological aspect of the priestly ministry of St. John Chrysostom reflects. Through the Incarnation of the Son of God, a New Covenant between the Creator and the creature is bound. In it, the new priesthood is established, which is essential to the person bound by the God-man who brought the heavens and the divine world of grace close to the earth. Consubstantial with the Father, the eternal High Priest, brought about by his sacrifice, the redemption of the world. His priestly ministry continues through his mystical body, the church and spread to the whole created world. His unsurpassable, unique victim initiated a very nature of communication between God and man, which are connected to heaven and earth.
None of the early church Fathers’ works is more popular than On the Priesthood. John Chrysostoms’s unique gift for linking concrete observation and theological vision is nowhere more evident than in On the Pristhood. Its presence helps to account for the work’s power to inspire and challenge Christians in all ages.





Foot Notes


[1] LEWY YOHANAN, ‘John Chrysostom’ Encyclopedia Judaica (CD-ROM Edition Version 1.0), Ed. Cecil Roth, Keter Publishing House, 1997.
[2] JASON BARKER, ‘Pascal Homily', Be Transformed. Antiochian Orthodox Christian Archdiocese of North America, dept. of Youth Ministry. 2005.
[3] JOHANN PETER KIRSCH, ’St. Olympias’. Catholic Encyclopedia. Robert Appleton Company. http://www.newadvent.org/cathen/11248b.htm. Retrieved 2009
[4] RODOLPH YANNEY, Priesthood between St. Gregory the Theologian and St. John Chrysostom, CCR, New Jersey, 1999. p.137-139.
[5] w. r. w. stephens John Chrysostom: Treatise on the Priesthood, Books 1-6. Adapted from the translation of the
NPNF, first series, volume 9, 2005. p 2.
[6] Ibid. 33-83.
[7] RODOLPH YANNEY, Priesthood between St. Gregory the Theologian and St. John Chrysostom, CCR, New Jersey, 1999. p.139.
[8] J. N. D. KELLY, Golden Mouth: The Story of John Chrysostom-Ascetic, Preacher, Bishop, London, 1995. p. 25.
[9] JOHN BEHR, A lecture delivered at the parish of St John Chrysostom Orthodox Church, House Springs, Missouri, 2007.

Saturday, December 5, 2009

Apostolic Origin of the Malankara Church

Introduction
The mission of the Apostles planted the Church of Christ at various places. The Malankara[1] Church was blessed to have an apostolic foundation through the evangelization mission of St. Thomas, one of the Twelve Apostles of Jesus Christ. There are a number of testimonies regarding the labour of Apostle Thomas in India and the origin of Christianity.
Jerome says: “…cum Thoma in India, cum Petro in Romae, cum Paulo in Illyrico, cum Tito in Creta, cum Andrea in Achaia, cum singulis Apostolis et Apostolicis, in singulis cunctisque regionibus”.[2]
In this Essay an attempt is made to provide essential information concerning the apostolic origin of the Malankara Church
1. Geographical Sketch of Malankara
In the period of arrival of St.Thomas, the territory of Malankara was from Gokarnam (Ezhimala) to Cape Comorin from north to south; its western border is beaten by the waves of the Arabian Sea, and the eastern part bound by the districts of Coimbatore, Coorg and a part of Mylapore.[3] It now includes most of Kerala[4] state and the coastal region of Karnataka state.[5] Except on the borders of the sea, the major part of the land is beautified by chains of hills and ranges of mountains. Malabar[6] is blessed by streams and streamlets, backwaters, rivers and rivulets, and at intervals we can see the fields of verdure.[7]
2. Jewish Community in Malankara
Many historians agree that before arrival of St.Thomas, a strong Jewish community lived in Kerala[8]. However it is true that, there were Jews in Kerala before Christ. There were Jewish settlements and a synagogue in Cochin. Therefore all these references indicate the presence of Jewish community in Kerala before Christ.[9] After the destruction of Jerusalem temple, a lot of Jews arrived in Kerala and had joined to their brethren who were already living in Kerala.[10] That’s why the survival of Jewish communities in Kerala explains the possibilities of the coming of St. Thomas to Malankara and the spread of Christianity in these regions. Menachery’s St.Thomas Christian Encyclopaedia says:
It is important to take into account the fact that contacts between the West Syrians and West coast of India were geographically easy. The Kerala tradition that St. Thomas sailed from Syrian to Socotra and Malabar is not a fairy story. It is also possible that the nucleus of the Church in Kerala was formed out of a colony of Palestinian Jews in Cranganore who had migrated there the persecutions of Antiochus Epiphanies.[11]
3. Travel Route of St.Thomas
The Possible travel routes that he might have taken on his journey to India were from Alexandria to India.[12] The sea route from Alexandria to India started before the arrival of St.Thomas.[13] There were many Indians in Alexandria[14] and also more than one third of the Alexandrian population was Jews.[15]
According to Farquhar, The Apostle Thomas was attracted to Alexandria because of its Jewish community and was preaching there when he met Habban, who invited him to come to India.[16]
4. Arrival of St.Thomas to India
According to history, in A.D.52, during the time of Chera kings,[17] St.Thomas reached Maliankara, near Kodungaloor, the famous harbour in Kerala.[18] According to the living traditions of India, he came to Mazuris,[19] the famous port of Kerala, India in 52 AD and preached good news and martyred in the year 72 AD in Mylapore.[20] He got a royal reception in Kerala and also the families of Sampury, Pakalomattam, Kalinkavu, etc. converted to Christianity.[21]
Mundadan says:
St.Thomas came by sea, and first landed at Cranganore about the year 52AD.; converted high caste Hindu families in Cranganore, Palayur, Quilon and some other places; visited the Choromandel coast, making conversions;…”[22]
He had established seven Christian communities in Kerala. They are Kodungalloor (Muzaris), Palayur (Palur), Parur (Kottakavil), Kokkamangalam, Niranam, Nilakkal (Chayal), and Quilon. There are strong Christian communities in these places even today. Some of the churches here in these places are centuries old.[23]
5. Sources to the Arrival of the St.Thomas
The evangelisation of the St.Thomas in Kerala is still a question among the historians. But we have some limited sources. These sources are based on some traditions and Early Church Father’s writings.
5.1. The Malankara Tradition
Among the chief local sources we have some ancient songs like, Ramban Pattu (Thoma Parvam)[24], Margam Kali Pattu[25] and Veeradian Pattu.[26] These songs narrate the story that was prevalent that time, concerning the arrival of St. Thomas, foundation of the seven churches as well as about his death and burial.
5.2. Acts of Thomas
The ‘Acts of Thomas’ is an apocryphal New Testament writings, entrusted to the mission of St.Thomas the Apostle, probably written in Syriac in the first half of the third century Gnostic environment which we receive in various versions. The composition is dated from the first half of the third century and was probably composed at Edessa in Ancient Turkey.[27] It describes the St.Thomas’s ministry in India. Originally it was written in Syriac and it was translated a lot of times into Greek. The original text in Syriac was lost and the present one is a translation from Greek only.[28] The ‘Acts of Thomas’ and the Fathers of the Church speak of Jesus selling St.Thomas as a slave who was a carpenter to Habban, the merchant of the Indian King Gudnapher.[29] In this book we can see that St.Thomas came to India, and he had preached in three kingdoms. They are namely Sandruk Mahosa, the Kingdom of Gundaphoras (Gudnapher) and the Kingdom of Mazdai. At these places he worked many miracles and converted many people to Christianity. At last he was martyred in Mazdai.[30]
Vadakkekara writes,
…even though all these was a king with the name of Gondphorous in the North West part of India, there is an apocryphal book Acts of Thomas which speaks about the apostolate of St. Thomas in India. The question of historians is, Are they contemporaries that St.Thomas and king Gondaphoros. These things are still to be studies and find a proper answer. At the same time we can hold on the traditions that St.Thomas has come to India.[31]
5.3. Church Fathers
Some historians deny the arrival of St.Thomas in India.[32] But many early Church Fathers give emphasis to the arrival of St.Thomas in India. He came to India and preached the holy gospel and at last he died in India.[33] Roman Catholic documents issued at different times speak about the apostolicity of the Indian Church.[34]
5.4. Tomb of St. Thomas
Many historians agree that St. Thomas died as a martyr at Mylapore[35] near Madras in South India.[36]
Isidore of Seville writes:
...Hic Evangelium praedicavit Parthis, et Medis, et Persis, Hyrcanisque, ac Bactrianis, et Indis tenentibus Orientalem Plagam, et intima gentium penetrans, ibique praedicationem suam usque ad titulum suae passionis perducens; lanceis enim transfixus occubuit in Calamina civitate Indiae, ubi et sepultus est in honore[37]
Mundadan says about this topic that,
Then he moved to the Choromandel, and suffered martyrdom on or near the Little Mount. His body was brought to the town of Mylapore and was buried in a holy shrine he had erected. Christians, goes the tradition from Malabar, West Asia and even from China, used to go on pilgrimage to Mylapore and venerate the tomb.[38]
It is notable that, there is no other claim of tombs in the name of St.Thomas anywhere else in the world. The tomb at Mylapore was one of the most important pilgrim places of Indian Christians from the very early centuries.[39] Later the relics of St.Thomas were transferred to the church at Edessa, in Turkey.[40]
Conclusion
The history of the Malankara Church begins with the arrival of St.Thomas. As a result of the Apostle's mission, many natives other than the Jews also accepted Christianity. Most of the local converts were said to be from higher castes and this helped St. Thomas to preach the Holy Gospel without much opposition in a later stage.

[1] Malankara (Mal.: മലങ്കര) is another name of Kerala. Malankara is cognate of this name Maliankara. Malankara means the land of hills. So the Christianity of Kerala was also known to be Malankara Church. Many Churches added Malankara to their proper name. It is also known as Church of Malabar or Malabar Church. The words Malabar and Malankara refer to the same reality and place; ‘Malabar’ and ‘Malankara’ are ancient names for the region of modern India where the Syrian Churches lie. Politically most of the territory was contained in the rajahates of Travancore and Cochin. Today the area lies within the modern state of Kerala. Hence the Christians here are known as Malankara Nazarenes , Saint Thomas Christians, Malabar Christians and Malankara Christians. Cfr. JOHN FENWICK, ‘India Syrian Christianity in South’, BDEC, Blackwell Publishers, Oxford, 1999. p.251.
[2] ‘With Thomas in India, with peter at Rome, with Paul in Illyricum, with Titus in Crete, with Andrew in Achaia, with each apostolic man in each and all countries’. JEROME, Epistola LIX. Ad Marcellam, in PL 22, Paris, 1845. p. 586-589.
[3] G. T. K. PANIKKAR, Malabar and Its Flock. A systematic Description of the Social Customs and Institutions of Malabar, G.A Natesan & Co., Madras 1900. p.1-7.
[4] Kerala is a state located in southwestern India. Neighboring states include Karnataka to the north and Tamil Nadu to the south and east; to the west is the Arabian Sea.
[5] JACOB E SAFRA, (Ed.), ‘Malabar Coast’, NEB, Vol.7, 15th Edn. New York, 2002. p.720.
[6] The name is thought to be derived from the Malayalam word ‘Mala’ (Hill) and Persian word ‘Bar’ (Kingdom) or from the Arabic words Mal (rich or property) and Bar (port).
[7] G.T.K. PANIKKAR, Malabar and Its Flock. A systematic Description of the Social Customs and Institutions of Malabar, G.A Natesan & Co., Madras 1900. p. 3-6.
[8] S.S. KODER, Kerala and her Jews, Ernakulam, 1965. p. 2-6.
[9] P.M.JUSSAY, “ The Jews in Kerala”, in B.PUTHUR (ed.), St. Thomas Christians and Namubudiris Jews and Sangam Literature a Historical appraisal, Kochi, 2003. p. 126-137.
[10] P.A.S. MUHAMMAD, Kerala Charitra Veeshanam (Mal.), Kottayam, 1957. p. 29-31.
[11] PAUL VARGHESE, ‘The Church in Kerala at the coming of the Portuguese’, The St.Thomas Christian Encyclopaedia of India, Ed. By GEORGE MENACHERY, Vol.2, Trichur, 1973. p.35.
[12] GEORGE MILNE RAE, The Syrian Church in India, William Blackburn and Sons, Edinburgh, 1892. p.56.
[13] E.H. WARMINGTON, The Commerce Between the Roman Empire and India‎, Cambridge University Press, London, 1928. p.5-9.
[14] THOMAS MCEVILLEY, The shape of ancient thought: Comparative studies in Greek and Indian Philosophies, Allworth Press, New York, 2002. p. 382-384.
[15] J.C.I. GIESELER, Text- Book of Ecclesiastical History, Ed. FRANCIS CUNNINGHAM, Vol. I, Carey, Lea, and Blanchard, Philadelphia, 1836. p. 30.
[16] J.N. FARQUAHAR, “The Apostle Thomas in North India”, in J.Vellian, ed., The Apostle Thomas in India according to the Acts of Thomas ,Kottayam, 1972. p.13.
[17] The Chera Dynasty was a Tamil dynasty that ruled in Southern India from before the Sangam era (300 BC - 250 AD) until the twelfth century AD.
[18] G. VADAKKEKARA, Christianity in India Through the Ages, Kottayam, 1972. p.9.
[19] Mazuris is the old name of Cranganore in the Malabar cost of South India; it was one of the famous trade port of ancient time. This ancient city was known in different names such as Kodungalloor, Masulipattanam, Maliamkara, etc.
[20] G.VADAKKEKARA, Christianity in India Through the Ages, Kottayam, 1972. p. 9.
[21] P.A.S. MUHAMMAD, Kerala Charitra Veeshanam (Mal.), Kottayam, 1957. p. 20.
[22] A.M. MUNDADAN, History and Beyond, Jeevas Publications, Aluva, 1997. p.84.
[23] P. MALEKANDATHIL, “St. Thomas Christians: A Historical analysis of their origin and development up to 9th Century”, in B.PUTHUR (ed.), St. Thomas Christians and Namubudiris Jews and Sangam Literature a Historical appraisal, Kochi, 2003. p. 6-10.
[24] The text of Ramban Pattu(Thoma Parvam) is given by Fr. BERNAD in his book, Marthoma Kristianikal, p.98-109. It is written around 1601. Cfr. BERNAD THOMA ALENCHERY, Marthoma Kristianikal (Mal.), 2nd Edn., Kottayam, 1992. p.98. Through there are different opinions about the authenticity of this song, the strongest is about the installation of the bishops by St.Thomas. This argument appears for the first time in this song. Before 20th century no other historians mentioned St. Thomas ordained a Bishop. Some historians consider that this song had been formed after the 17th century. Cfr. Z .M. PARET, Malankara Nazranikal, Vol.1, Manorama Publishing House, Kottayam, 1965. p.219-222
[25] Margamkali is ancient and the most popular art dance performance prevalent among the Syrian Christians of Kerala. The subject of Margamkali pattu is the arrival of Mar Thoma (St. Thomas) and his life in Kerala. It is enacted by a group of 12 wearing sword and armor. It is a song in which acting and singing have equal importance and it is enacted among a Nilavilakku. It was a usual custom among the Christians to perform it during nights of marriage and festivals.
[26] Veeradian pattu is the song sung by the Hindu believers called veeradians in the Syrian Christian houses in special occasions. The content of this song is the arrival of St.Thomas in Kerala in 52 AD and the establishment of Christu Marga and the special reception of reorganizations from the King Cheraman Perumal. The Christians used to give presents to the Panars who sung these songs. The kings had given special welcome to the Panar to their palaces, because the Panars were blessed with special intellectual and cultural qualities.
[27] PAUL-HUBERT POIRIER , YVES TISSOT, Actes de Thomas in Écrits apocryphes chrétiens, edited by FRANCOIS BOVON et PIERRE GEOLTRAIN, Vol. I, La pLéiade, Gallimard, 1997. p. 1321-1470.
[28] BROWN, L,W., The Indian Christians of St.Thomas, An Account of the Ancient Syrian church of Malabar, University Press, Cambridge, 1956. p.39-45.
[29] L.M. ZALESKI, The apostle St.Thomas in India. History, Tradition and Legend, Mangalore,1912. p.105-189.
[30] A.F.J. KLIJN, The Acts of Thomas, Introduction- Text –Commentary, Leiden, 1962. p.4, 65-154.
[31] B. VADAKKEKARA, Origin of Christianity in India A historiographical Critique, Delhi, 2007. p.187-196.
[32] REGINALD HEBER, Narrative of a Journey through the Upper Provinces of India, From Calcutta to Bomby, 1824-1825 (With Note upon Ceylon), An account of a Journey to Madras and the southern provinces, 1826 And letters written in India, Vol.II, New Edn., John Murray, London, 1849. p.177.
[33] Church Fathers are St.Hippolytus, Bishop of Portus, Jerome, St.Ephraim etc. Cfr. E.M.PHILIP, The Indian Church of St.Thomas, E.P. MATHEW, 1908, Republished Mor Adai Study Centre, KURIAKOSE MOOLAYIL (Ed.) Cheeranchira, 2002. p.47-50.
[34] POPE PIUS XI, Romani Pontifices, 21 December 1992, AAS16, Rome, 1924. p.257-262; POPE JOHN PAUL II, Quae maiori, 16 December 1992, AAS 85, Rome, 1993. p.398-399.
[35] Mylapore is located a few kilometers to the south of Chennai city. It extends from Triplicane and Teynampet in the west up to the sea-coast. It is bounded by Royapettah and the river Coovum to the north. Its southern frontier corresponds roughly with that of River Adyar. It extends for around 4 kilometers from north to south and 2 kilometers from east to west.
[36] Madras’s new name is Chennai.
[37] ‘Therefore this Thomas preached to the Parthians and the Medes, up to the furthest eastern parts, and there preached the Gospel and suffered martyrdom. Indeed, being pierced with a lance, he died at Calamina, a town of India, and was honourably buried there on the twelfth before the Calends of January’; ISIDORE OF SEVILLE, De Ortu et Obitu Patrum LXXIV, in PL LXXXIII, Paris, 1850. p.152.
[38] A.M. MUNDADAN, Hisory and Beyond, Jeevas Publications, Aluva, 1997. p.85.
[39] B.VADAKKEKARA, Origin of Christianity in India A historiographical Critique, Delhi, 2007. p. 66-73, 131-137; A.M. MUNDADAN, History of Christianity in India, Vol. I, Theological Publications of India, Banglore,1984. p. 8-34.
[40] F.A. D’CRUZ, St.Thomas the Apostle in India, An Investigation Based on the Latest Researches in Connection with the Time-honoured Tradition Regarding St.Thomas in Southern India, Madras, 1929. p.33; A.E. MEDLYCOTT, India and Apostle Thomas an Inquiry. With a Critical Analysis of the Acta Thomae, First Edn., David Nutt, 57-59, Long Arce, London, 1905. p.71-72.

Matrimony: The Crowning in Byzantine Rite

1.Introduction
The joining of two souls in marriage is also considered to be a Holy mystery in the Orthodox Church. Marriage is a public celebration of the union of husband and wife. Spiritually, they become "one flesh," and by the Holy Spirit the couple is called to live out their eternal vocation together on this earth. They are to nurture and encourage each other in the spiritual life. Together, the husband and wife draw closer to God through the mutual submission of love. It is God joining a man and a woman into one flesh in a sense similar to the Church being joined to Christ . The success of marriage cannot depend only on mutual human promises, but on the promises and blessing of God. In the Orthodox marriage rite, the bride and groom offer their lives to Christ and to each other - literally as crowned martyrs. So marriage stands for the union of two human beings in God. This union has different purposes on the basis of the teachings and faith of the Church.

2. The Crowning in Byzantine Rite

Symbol of the Crowning: The ceremony of the crowning is a most expressive part of the Ritual of Marriage, for here the mutual commitment of the couple is now raised to share in the life of the Holy Trinity - "crowned in the name of the Father, and of the Son, and of the Holy Spirit.” The crowns are the sign of God's blessing on this couple, for it is truly God Who unites the husband and wife. The three hymns (troparia) that precede the removal of the crowns reveal the call of marriage:
Crowns of royalty: in marriage, the husband and wife become king and queen of a new unit of society, a new family, a little church. Crowns of martyrdom: the word martyr really means witness; and so man and wife should give witness of God's undying love for them as they journey through life growing and suffering, rejoicing and loving.Crowns of the Kingdom: marriage is a living relationship, one that grows continually and only finds its fulfillment in the Kingdom of God.
Having been led into the church and into a new relationship with Christ, and having been crowned into the Kingdom of God, the marriage is then sealed in the ultimate union in the celebration of the Eucharist. Now joined to each other as Christ is to the Church, the couple begins a new mission: they are sent forth to live as a reflection of God's love in this world.
When the bride and bridegroom enter the middle of the church in procession psalm 128 is sung. It is a processional palm of feast days in the temple of Jerusalem, which exalts the happiness of family life, and the prosperity and peace which it brings along as the highest forms of divine blessing.
“Blessed is very one who fears the lord, who walks in his ways. You shall eat the fruit of the labors of your hand, you shall be happy, your wife will be like a fruitful wine, within your house your children will be like olive shoots around your table. May the Lord bless you from Zion. May you see the prosperity of Jerusalem all the days of your life May you see your children’s children”.
The first long sacerdotal prayer reminds us of the couple of the Bible whom god abundantly blessed with children in view of realizing His sacred plan for mankind. Thus Adam and Eve, Abraham and Sarah, Isaac and Rebaca, Jacob and Rachael, Joseph and Aseneth, Zachariah and Elizabeth are recalled.
The second prayer seeks divine blessings on the couple so that “they may live according to God’s will:
Bless them as you did bless Abraham and Sarah, Bless them as you did bless Issac and Rebeca, Bless them as you blessed Jacob and al the patriarchs, Joseph and Aseneth, Moses and Zipporah…Joackim and Anna…. Zachariah and Elizabeth….preserve them as you Noah in the ark, Jonah in the belly of the whale….the three children from the fire.Let the gladness come upon them which the blessed Helen had when she found the precious cross. Remember them as you remembered Euoch, Shem and Elijah, as you remembered your forty martyrs sending down upon them crown from heaven”.
After a third prayer asking God to stretch out his hand on the bridegroom and the bride, they are crowned.
“Crowning in glory is a favorite theme of St. Paul. Every athlete in training submits to strict discipline. He does so in order to be crowned with a crown that will not last. But we do it for one that will last forever” (1 Cor. 9:25). Crown is seen as an eternal reward for righteousness. “I have fought a good fight, I finished my course, I have kept the faith; therefore there is laid for me a crown of righteousness” (2Them. 4:7-8). St. Peter speaks about a crown that will not fade away: “when the chief shepherded shall appear, you shall receive a crown of glory that does not fade away (1Pet. 5:4).
Hence the liturgical prayers refer to the martyrs who received the crown of glory “O Holy Martyrs, who forgot the good fight and have received your crowns, entreat the lord that he will have mercy on our souls”. While imposing the crown on the couple the priest says: the servant of God….is crowned in the hand maiden of God…..in the name of the Father and of the Son and of the Holy Spirit. Thrice he sings O lord our God crown them with glory and honor while he gives the solemn blessing.
Conclusion
The new spouses are called to become one in an indissoluble unity. They become dedicated as a Eucharistic community building a house of God. By depicting these as the constitutive values or norms, liturgy draws out the conjugal ethos envisaged by the Malankara Church. The liturgy also affirms the virtues of charity, humility and honesty as habits of married life. A life based on these values helps the couple possess the ethos depicted in the liturgy. It is this ethos that gives the couple the identity of the Malankara couple. The configurative function can be seen also in the forms of exhortation in the liturgy. In order to take up the task of Christian married life as visualized by the Church, the liturgy exhorts the new couple and the community. The Old Testament couples are presented as models through which the new couples are exhorted to aspire to the values which these models lived. The miracle at Cana reminds the couple of the central position of Christ in the life of the couple. The rites of crowning in the marriage liturgy exhort the new spouses to penetrate into the depth of the mystery of their life. The services of the crowns exhort the couple to a total dedication. Here we see how natural symbols take on divine significance and lead at the existential level toward a change of life. The liturgy also makes direct and indirect appeals which make the spouses conscious of their goals and help them to live accordingly. Thus, the Malankara Syrian Orthodox Church Marriage liturgy presents itself as a configurative principle showing how the present life of the couple has to be shaped.


Bibliography
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