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.
Sunday, December 6, 2009
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.
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
Brock S., Studies in Syriac Christianity, Variorum, Great Britain, 1992.
Chacko Aerath, Liturgy and Ethos,Marthoma Yogam,Rome,2000
Denzinger, Ritus Orientalium Coptorum, Syrorum et Armenorum, Tomus Secundus, Akademische druck und Verlagsanstalt, Graz-Austria,1961,.
Edakalathur L., The Theology of Marriage in the East Syrian Tradition, Mar Thoma Yogam, Rome, 1994.
Fonseca J.A., Marriage in India in a Christian Perspective, Academia Alfonsiana, Rome,1998
John Meyendorff, Marriage an Orthodox Perspective( New York: St. Valdimir’s Seminary Press, 1975
J. Vellian, Crown veil cross, in Syrian church series vol. 15 pune 14,1990.
Posner R., “Marriage” , in Encyclopaedia Judaica, Vol. XI, Keter Publishing House, Jerusalem, N.D., 1025-1042.
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
Brock S., Studies in Syriac Christianity, Variorum, Great Britain, 1992.
Chacko Aerath, Liturgy and Ethos,Marthoma Yogam,Rome,2000
Denzinger, Ritus Orientalium Coptorum, Syrorum et Armenorum, Tomus Secundus, Akademische druck und Verlagsanstalt, Graz-Austria,1961,.
Edakalathur L., The Theology of Marriage in the East Syrian Tradition, Mar Thoma Yogam, Rome, 1994.
Fonseca J.A., Marriage in India in a Christian Perspective, Academia Alfonsiana, Rome,1998
John Meyendorff, Marriage an Orthodox Perspective( New York: St. Valdimir’s Seminary Press, 1975
J. Vellian, Crown veil cross, in Syrian church series vol. 15 pune 14,1990.
Posner R., “Marriage” , in Encyclopaedia Judaica, Vol. XI, Keter Publishing House, Jerusalem, N.D., 1025-1042.
Sunday, November 29, 2009
Liturgy
What is the liturgy?
The term "liturgy"
1. Etymology and evolution of the meaning of "Liturgy"
The word "Liturgy" from the Greek leitourgía, letourgía, litourgía, now used almost exclusively to describe the Christian worship, is not born in a religious nor in world of AT. It rises instead in ancient Greece, as a word from the classical Greek language. It has its own story originally linked to its etymology.
"Liturgy" is a word made up of two root: leit (laós = people), which means "the public", "belonging to the people", and: érgon (ergázomai = act, act) that is, "action", "work" .
------------------
The word "Liturgy, from antiquity to the present, has suffered a significant evolution of meaning, that deserves our interest.
A) In classical Greece, namely, around the sixth century before Christ, the word "Liturgy" or a designated work done for the people, a public. Therefore, the verb leitourgía was used at that time with a sense of "public support tasks" in the Greek city.
Trattatasi therefore public services made by certain wealthy people who felt obliged to this from their social and economic position. We distinguish two types of "Liturgy" those "cyclical", composed almost always from games and parties, and those "extraordinary", which made it necessary in cases of public emergency: to provide a defensive military department or the a crew of the ship.
Aristotle (Policy 5.8) notes that "liturgies cyclical", while showing the power of the donor, were the cause of unnecessary loss of wealth for many families.
B) In Hellenistic III centuries BC, the term passes to indicate a mandatory work created by a community or certain categories of people, both as a penalty or any disobedience against the authority of the state, both as workers in exchange for special rights or honors received by the state.
In this era, in addition to this effect, the term "liturgy" also receives a large extent service generally, meaning a mandatory or a servant to his master, or for a friend. Thus the term "liturgy" loses its value "public", ie, service created for the community, which in its etymology.
In the same period the Hellenistic period begins to appear more and more sense religioso-cultuale, as a service to the gods, made by people that intended. That use is noticed especially in so-called "mysteries" of religions. And, with the loss of all references to the "public", this new sense of "liturgy" grow to the point that, after or switched to indicate only "a service provided to worship gods. Exactly in this technical sense find the word "Liturgy" is nell'AT (Greek translation of LXX) or, in some degree, in the nascent Christianity.
C) In Sacred Scripture, in the Greek translation of LXX (translation performed approximately 250-150 before Christ), the term "liturgy" appears in its various forms written about 170 times. And each time it appears, it means always worship supplied Jahve by priests and Levites in the Temple (tabernacle). Even when the lyrics refer to the cult supplied Jahve by the people, the word used is never leitourgía, but only: doulía, latría (= worship, honor). This clearly says that the translators of LXX have made a conscious choice, giving the word "Liturgy" technically precise sense of worship Journal intended to Jahve and realized by a particular category of persons appointed to this: the priests and Levites.
D) In the New Testament, the word "Liturgy" only appears 15 times in various ways: 1) as a term borrowed from the common language: Rom 13.6; 15.27; Phil 2,25.30; 2 Cor 9.12; Hb1, 7.14; 2) in the rituale-sacerdotale of AT: Luke 1.23; Hb 8,2.6; 9.21; 10.11; 3) in the sense of spiritual worship: Rm 15.16; Phil 2.17; 4 ), and only once in the sense of ritual worship of Christians: At 13.2: "While they were celebrating the cult of the Lord (liturgy) and fasting, the Holy Spirit said," a reservation for me Barnabas and Saul for the work to The reason abandonment of the term in NT seems due to the fact that "liturgy" recalls in a clear and direct the sacrifices made in the temple, which were harshly criticized by the prophets of Israel, not to be true expression of love and gratitude to God by the people for the benefits received. In these sacrifices, in general, did not appear hearts, and this hypocritical worship God not ever accept (cf. Ps 39.7-9; 49,14.23; 50.18-19, 68.31-32; 140.2 ; Is 1,10-20; Jr. 7,3-11; Os 6.6; 8,11-13; Am 5,21-25).
E) In the primitive Christianity word "Liturgy" is slow to appear. The early Christians, using the "cultural spiritualism", ie, the kind of worship in spirit and in truth, no longer tied to the priesthood or temple, the temple in Jerusalem, is to Garizim (cf. Jo 4,19-26), do not feel the need to use the word "liturgy." This, indeed, was served to identify explicitly nell'AT a cult official made the second rules, rich in appearance, but empty of spirit. Therefore, as we mentioned, was sentenced by the prophets. But, in the Apostolic Church, "Liturgy" is beginning to lose its negative aspect and distinguishes the rite of Christian worship, as is observed in some documents: Didache 15.1 and 1 ° Clemente Romano Letter to the Corinthians ...
F) Nell'Oriente Greek, the word "Liturgy" has always been used to describe the Christian religion in general. It shows, first of all, the Eucharist according to a particular rite. Es. "Liturgy of the 12 Apostles," "St. John Chrysostom, St. Basil", "San Marco", "St. James' etc..
G) Nell'Occidente Latin, that is, among us, the word "Liturgy" will be ignored for many centuries. In its place are used other terms, such as: Officia divine sancta, celebratio, ministeria sacred sacred ritus, ritus ecclesiastical agenda divine agenda opus, etc. sacramentum. Only in the sixteenth century, thanks to the Renaissance contacts with the ancient Greek sources, the West appears the word "Liturgy" in the sense of rituals and forms of worship Mass. But ecclesiastical official language in the Latin term appears only in the first half of the nineteenth century with Gregory XVI (1842) and Pius IX (1864), becoming usual starting from Pius X (Among the concerns, 1903), until the Second Vatican Council.
2. Current Concepts of liturgy
At the Liturgical Movement of the first part of the twentieth century, the word "Liturgy" was frequently used to describe the celebration of Christian worship. Indeed, the movement is called "liturgical", in reference to concern that central determine its development: the promotion of liturgical life in the Church. And the Second Vatican Council, as a legitimate child and directed, started by Liturgical Movement, consecrate the word "Liturgy" in its various documents, especially in the Constitution on the Sacred Liturgy Sacrosanctum Concilium.
SC defines "liturgy" as:
1) "banner (Standard, teaches or symbol) raised in the face of nations, under which the children of God can gather, as long as there is one flock and one shepherd" (SC 2);
2) "exercise of the priestly function of Jesus Christ. Sanctification is signified by means of sensitive and implemented in a way that each of them; full public worship is performed by the Mystical Body of Jesus Christ, namely the head and its members "(SC 7);
3) "the summit toward which the action of the Church and at the same time the source from which all her energy" (SC 10).
But, in a simple, direct and current can say that "Liturgy" is "the celebration, using symbols and rituals of the Paschal Mystery of Jesus Christ."
The term "liturgy"
1. Etymology and evolution of the meaning of "Liturgy"
The word "Liturgy" from the Greek leitourgía, letourgía, litourgía, now used almost exclusively to describe the Christian worship, is not born in a religious nor in world of AT. It rises instead in ancient Greece, as a word from the classical Greek language. It has its own story originally linked to its etymology.
"Liturgy" is a word made up of two root: leit (laós = people), which means "the public", "belonging to the people", and: érgon (ergázomai = act, act) that is, "action", "work" .
------------------
The word "Liturgy, from antiquity to the present, has suffered a significant evolution of meaning, that deserves our interest.
A) In classical Greece, namely, around the sixth century before Christ, the word "Liturgy" or a designated work done for the people, a public. Therefore, the verb leitourgía was used at that time with a sense of "public support tasks" in the Greek city.
Trattatasi therefore public services made by certain wealthy people who felt obliged to this from their social and economic position. We distinguish two types of "Liturgy" those "cyclical", composed almost always from games and parties, and those "extraordinary", which made it necessary in cases of public emergency: to provide a defensive military department or the a crew of the ship.
Aristotle (Policy 5.8) notes that "liturgies cyclical", while showing the power of the donor, were the cause of unnecessary loss of wealth for many families.
B) In Hellenistic III centuries BC, the term passes to indicate a mandatory work created by a community or certain categories of people, both as a penalty or any disobedience against the authority of the state, both as workers in exchange for special rights or honors received by the state.
In this era, in addition to this effect, the term "liturgy" also receives a large extent service generally, meaning a mandatory or a servant to his master, or for a friend. Thus the term "liturgy" loses its value "public", ie, service created for the community, which in its etymology.
In the same period the Hellenistic period begins to appear more and more sense religioso-cultuale, as a service to the gods, made by people that intended. That use is noticed especially in so-called "mysteries" of religions. And, with the loss of all references to the "public", this new sense of "liturgy" grow to the point that, after or switched to indicate only "a service provided to worship gods. Exactly in this technical sense find the word "Liturgy" is nell'AT (Greek translation of LXX) or, in some degree, in the nascent Christianity.
C) In Sacred Scripture, in the Greek translation of LXX (translation performed approximately 250-150 before Christ), the term "liturgy" appears in its various forms written about 170 times. And each time it appears, it means always worship supplied Jahve by priests and Levites in the Temple (tabernacle). Even when the lyrics refer to the cult supplied Jahve by the people, the word used is never leitourgía, but only: doulía, latría (= worship, honor). This clearly says that the translators of LXX have made a conscious choice, giving the word "Liturgy" technically precise sense of worship Journal intended to Jahve and realized by a particular category of persons appointed to this: the priests and Levites.
D) In the New Testament, the word "Liturgy" only appears 15 times in various ways: 1) as a term borrowed from the common language: Rom 13.6; 15.27; Phil 2,25.30; 2 Cor 9.12; Hb1, 7.14; 2) in the rituale-sacerdotale of AT: Luke 1.23; Hb 8,2.6; 9.21; 10.11; 3) in the sense of spiritual worship: Rm 15.16; Phil 2.17; 4 ), and only once in the sense of ritual worship of Christians: At 13.2: "While they were celebrating the cult of the Lord (liturgy) and fasting, the Holy Spirit said," a reservation for me Barnabas and Saul for the work to The reason abandonment of the term in NT seems due to the fact that "liturgy" recalls in a clear and direct the sacrifices made in the temple, which were harshly criticized by the prophets of Israel, not to be true expression of love and gratitude to God by the people for the benefits received. In these sacrifices, in general, did not appear hearts, and this hypocritical worship God not ever accept (cf. Ps 39.7-9; 49,14.23; 50.18-19, 68.31-32; 140.2 ; Is 1,10-20; Jr. 7,3-11; Os 6.6; 8,11-13; Am 5,21-25).
E) In the primitive Christianity word "Liturgy" is slow to appear. The early Christians, using the "cultural spiritualism", ie, the kind of worship in spirit and in truth, no longer tied to the priesthood or temple, the temple in Jerusalem, is to Garizim (cf. Jo 4,19-26), do not feel the need to use the word "liturgy." This, indeed, was served to identify explicitly nell'AT a cult official made the second rules, rich in appearance, but empty of spirit. Therefore, as we mentioned, was sentenced by the prophets. But, in the Apostolic Church, "Liturgy" is beginning to lose its negative aspect and distinguishes the rite of Christian worship, as is observed in some documents: Didache 15.1 and 1 ° Clemente Romano Letter to the Corinthians ...
F) Nell'Oriente Greek, the word "Liturgy" has always been used to describe the Christian religion in general. It shows, first of all, the Eucharist according to a particular rite. Es. "Liturgy of the 12 Apostles," "St. John Chrysostom, St. Basil", "San Marco", "St. James' etc..
G) Nell'Occidente Latin, that is, among us, the word "Liturgy" will be ignored for many centuries. In its place are used other terms, such as: Officia divine sancta, celebratio, ministeria sacred sacred ritus, ritus ecclesiastical agenda divine agenda opus, etc. sacramentum. Only in the sixteenth century, thanks to the Renaissance contacts with the ancient Greek sources, the West appears the word "Liturgy" in the sense of rituals and forms of worship Mass. But ecclesiastical official language in the Latin term appears only in the first half of the nineteenth century with Gregory XVI (1842) and Pius IX (1864), becoming usual starting from Pius X (Among the concerns, 1903), until the Second Vatican Council.
2. Current Concepts of liturgy
At the Liturgical Movement of the first part of the twentieth century, the word "Liturgy" was frequently used to describe the celebration of Christian worship. Indeed, the movement is called "liturgical", in reference to concern that central determine its development: the promotion of liturgical life in the Church. And the Second Vatican Council, as a legitimate child and directed, started by Liturgical Movement, consecrate the word "Liturgy" in its various documents, especially in the Constitution on the Sacred Liturgy Sacrosanctum Concilium.
SC defines "liturgy" as:
1) "banner (Standard, teaches or symbol) raised in the face of nations, under which the children of God can gather, as long as there is one flock and one shepherd" (SC 2);
2) "exercise of the priestly function of Jesus Christ. Sanctification is signified by means of sensitive and implemented in a way that each of them; full public worship is performed by the Mystical Body of Jesus Christ, namely the head and its members "(SC 7);
3) "the summit toward which the action of the Church and at the same time the source from which all her energy" (SC 10).
But, in a simple, direct and current can say that "Liturgy" is "the celebration, using symbols and rituals of the Paschal Mystery of Jesus Christ."
Ahathulla Bava
Ahathulla Bava is one of the Patriarch belonging to Mother Church (Antioch).
But nowadays the Roman Catholic historians ('His Storians') proved that His Grace was from Antioch, but he was a Roman Catholic bishop.
This argument is published only by some writers. [India constitution gives to the freedom of writing. So anyone can write their own opinion.]
Some Modern Roman Catholic writers’ argument is Ahathulla is a Catholic Bishop. They said that
'' Ahathulla , belonging to the Antioch, was born in Aleppo in Syria around 1590. He became a monk of the Order of St. Antony and later was appointed as the archbishop of Damascus. Due to the work of the Latin missionaries in Aleppo, Ahathulla became a Catholic. Finally he reached Cairo in Egypt. Then he reached India (Cfr. Pallath, Paul THE CATHOLIC CHURCH IN INDIA, Marthoma Yogam Publications, Rome, 2003, pp-94, Cfr.Fr.Bernad Thoma, Mathoma Christians, Vol.2, pp71-72)
Fr. Bernad Thoma says with Roman Document. Page 68 ...But this document is unbelievable, because It’s later made by Roman Catholic Historians.
Some Protestant and Nestorian Writers’ View is that Ahathulla is a Nestorian Bishop.
Nowadays Indian Orthodox Church 'His Storians' argument is Ahathulla was a Bishop of Syrian Orthodox Church, But the Patriarch excommunicated from the Church. Then he went to Alexandria Patriarch. Alexandrian Papa sent him to India. ( Cfr. Fr.Dr.Joseph Cheeran,K.V.Mamman,Advocate PC Mathew, Indian Orthodox Sabha Charithravum Samskaravum Kottakka Publications, Manganam ,2002 pp270-275)
It is an unbelievable argument.
Because according to some ancient catholic and protestant writers,
1) James Hough says in History of Christianity in India from the Commencement of the Christian Era,London,1839. Page299. Ahathalla is a Syrian Bishop from Antioch. But he lived in Cairo. And the Cairo was under the jurisdiction of Coptic Patriarch.
2) Raulin J.F. says in Historia Ecclesiae Malabaricae cum Diamperitana Synodo, Roma,1745, Ahathalla is Jacobite Bishop.
3) Assemani J.S., Bibliothecae Apostolice Vaticanae Codicum Manuscriptorum catalogus, pars1, tom.2.Romae 1758; Ahathalla is either Jacobite or Nestoian.
Our Church Historians argues that Ahathalla was a Patriarch of Antioch.
1) E. M Philip, The Indian Church of St.Thomas, Kottayam,pp133-135.
2) Pukadiyil Ittoop Writer, Malayalathulla Suriyani Christianikalude Sabha Charithram, Kottyam, pp 136
3) Kaniyamparambil Corepiscopa, The Syrian Orthodox Church in India and its Apostolic Faith.(English) pp 80-83
4) Paulose Aprem Ramban, Malankara Sabha Bharichittulla Seemakaraya Pithakkanmar,pp XI
But in Rome (Vatican Library states a strong evidence about Ahathalla. It was written by Alexander VII Papa (Cum Nobis) that Ahathalla was a non catholic Patriarch.
I found that document in Vatican Library but it was written in Latin Language. I am sorry ,I cant read latin.
One of My friend (He is a Catholic Priest, he asked me not to publish his name) said to me that there is a document in Lisbon(Capital of Portuguese) that clearly giving evidence about Ahathulla Bava. I wrote a letter to the archive authority with a recommendation letter from one of my University professor for verifying the fact. But there is no response from them. (3 years before one Indian Orthodox Priest went to Lisbon for collecting some documents ,but the authorities did not allowed him to check the details)
Above mentioned Friend said to me that Ahathulla is Patriarch Mor Ignatius Hadayat Allah (1597-1639). In 1639. He went to Cairo to meet Syrian Christians in Alexandria. That time the Malankara church was in a need of a bishop and they wrote letter to Antioch for getting one from Jacobite Patriarchate. But the letter reached in Alexandrian Patriarchate. During a visit to the Syrian Christians in Alexandria, Patriarch Mor Ignatius Hadayat Allah (Ahathulla) met with Alexandrian Patriarchate and he came to knew about the matter of the letter. Mor Ignatius Hadayat Allah (Ahathalla Bava) decided to go to Malankara. HE started his journey from Cairo.But he reached in the hands of Portuguese authorities in India(1642). We have no idea about the place where he was caught.(Near Karachi..?).The Holy Antiochian synod came into a wrong conclusion about this missing and thought Bava was died. At last Ignatius Simon (1640-1659) became the Patriarch of Antioch. Later Portuguese authorities brought to Mylapore (in 1652.) Ahathalla was a former Maphriyono of the East (1597-) as Mor Pathros V Ahadyatallah. And later he became the patriarch of Antioch.
This is not a wonderful story. Above mentioned friend showed me some Arabic documents. I tried to get a copy of that ancient hand written Arabic book. BUT NO CHANCE.
Above mentioned things are quiet convincing…But there are some doubts......
1) All the historians said Ahathalla reached in Mylapore...Why He reached in Mylapore .?
Geographically from Cairo to India, first Sea port is Karachi, Surath, Goa etc. He would have been reached one of these places. Then Portuguese authorities captured HIM.
2) Ahathalla was the former Maphriaya of the East. After his arrival (around 30 years ) Maphriyana Baselious Yeldho also reached in India.
Let me conclude
A lot of documents about our church are lost or hidden in different parts of the world. For example Life History of Yeldho Mor Baselius , we cannot prove them fully. But a strong document (about Yeldho Bava) in Berlin Library . It was said by Itteera Malpan from Kothamangalam to the Kottayam Magistrate during the time of Church case.
But nowadays the Roman Catholic historians ('His Storians') proved that His Grace was from Antioch, but he was a Roman Catholic bishop.
This argument is published only by some writers. [India constitution gives to the freedom of writing. So anyone can write their own opinion.]
Some Modern Roman Catholic writers’ argument is Ahathulla is a Catholic Bishop. They said that
'' Ahathulla , belonging to the Antioch, was born in Aleppo in Syria around 1590. He became a monk of the Order of St. Antony and later was appointed as the archbishop of Damascus. Due to the work of the Latin missionaries in Aleppo, Ahathulla became a Catholic. Finally he reached Cairo in Egypt. Then he reached India (Cfr. Pallath, Paul THE CATHOLIC CHURCH IN INDIA, Marthoma Yogam Publications, Rome, 2003, pp-94, Cfr.Fr.Bernad Thoma, Mathoma Christians, Vol.2, pp71-72)
Fr. Bernad Thoma says with Roman Document. Page 68 ...But this document is unbelievable, because It’s later made by Roman Catholic Historians.
Some Protestant and Nestorian Writers’ View is that Ahathulla is a Nestorian Bishop.
Nowadays Indian Orthodox Church 'His Storians' argument is Ahathulla was a Bishop of Syrian Orthodox Church, But the Patriarch excommunicated from the Church. Then he went to Alexandria Patriarch. Alexandrian Papa sent him to India. ( Cfr. Fr.Dr.Joseph Cheeran,K.V.Mamman,Advocate PC Mathew, Indian Orthodox Sabha Charithravum Samskaravum Kottakka Publications, Manganam ,2002 pp270-275)
It is an unbelievable argument.
Because according to some ancient catholic and protestant writers,
1) James Hough says in History of Christianity in India from the Commencement of the Christian Era,London,1839. Page299. Ahathalla is a Syrian Bishop from Antioch. But he lived in Cairo. And the Cairo was under the jurisdiction of Coptic Patriarch.
2) Raulin J.F. says in Historia Ecclesiae Malabaricae cum Diamperitana Synodo, Roma,1745, Ahathalla is Jacobite Bishop.
3) Assemani J.S., Bibliothecae Apostolice Vaticanae Codicum Manuscriptorum catalogus, pars1, tom.2.Romae 1758; Ahathalla is either Jacobite or Nestoian.
Our Church Historians argues that Ahathalla was a Patriarch of Antioch.
1) E. M Philip, The Indian Church of St.Thomas, Kottayam,pp133-135.
2) Pukadiyil Ittoop Writer, Malayalathulla Suriyani Christianikalude Sabha Charithram, Kottyam, pp 136
3) Kaniyamparambil Corepiscopa, The Syrian Orthodox Church in India and its Apostolic Faith.(English) pp 80-83
4) Paulose Aprem Ramban, Malankara Sabha Bharichittulla Seemakaraya Pithakkanmar,pp XI
But in Rome (Vatican Library states a strong evidence about Ahathalla. It was written by Alexander VII Papa (Cum Nobis) that Ahathalla was a non catholic Patriarch.
I found that document in Vatican Library but it was written in Latin Language. I am sorry ,I cant read latin.
One of My friend (He is a Catholic Priest, he asked me not to publish his name) said to me that there is a document in Lisbon(Capital of Portuguese) that clearly giving evidence about Ahathulla Bava. I wrote a letter to the archive authority with a recommendation letter from one of my University professor for verifying the fact. But there is no response from them. (3 years before one Indian Orthodox Priest went to Lisbon for collecting some documents ,but the authorities did not allowed him to check the details)
Above mentioned Friend said to me that Ahathulla is Patriarch Mor Ignatius Hadayat Allah (1597-1639). In 1639. He went to Cairo to meet Syrian Christians in Alexandria. That time the Malankara church was in a need of a bishop and they wrote letter to Antioch for getting one from Jacobite Patriarchate. But the letter reached in Alexandrian Patriarchate. During a visit to the Syrian Christians in Alexandria, Patriarch Mor Ignatius Hadayat Allah (Ahathulla) met with Alexandrian Patriarchate and he came to knew about the matter of the letter. Mor Ignatius Hadayat Allah (Ahathalla Bava) decided to go to Malankara. HE started his journey from Cairo.But he reached in the hands of Portuguese authorities in India(1642). We have no idea about the place where he was caught.(Near Karachi..?).The Holy Antiochian synod came into a wrong conclusion about this missing and thought Bava was died. At last Ignatius Simon (1640-1659) became the Patriarch of Antioch. Later Portuguese authorities brought to Mylapore (in 1652.) Ahathalla was a former Maphriyono of the East (1597-) as Mor Pathros V Ahadyatallah. And later he became the patriarch of Antioch.
This is not a wonderful story. Above mentioned friend showed me some Arabic documents. I tried to get a copy of that ancient hand written Arabic book. BUT NO CHANCE.
Above mentioned things are quiet convincing…But there are some doubts......
1) All the historians said Ahathalla reached in Mylapore...Why He reached in Mylapore .?
Geographically from Cairo to India, first Sea port is Karachi, Surath, Goa etc. He would have been reached one of these places. Then Portuguese authorities captured HIM.
2) Ahathalla was the former Maphriaya of the East. After his arrival (around 30 years ) Maphriyana Baselious Yeldho also reached in India.
Let me conclude
A lot of documents about our church are lost or hidden in different parts of the world. For example Life History of Yeldho Mor Baselius , we cannot prove them fully. But a strong document (about Yeldho Bava) in Berlin Library . It was said by Itteera Malpan from Kothamangalam to the Kottayam Magistrate during the time of Church case.
Sunday, June 7, 2009
The Historical Mission of Pantenus in South India
The Historical Mission of Pantenus in South India.
IntroductionThe origin of Christianity in Malankara is closely connected with the evangelization of India by St.Thomas. According to the Apostle Thomas landed on the Malabar Coast in A.D. 52, preached the Holy Gospel and he established Christian communities in India. Before the end of the second century, these Christians came into closer contacts with Alexandria1. The main after effects of this contact, the Alexandrian Church sent a missionary to India for Pastoral care and spiritual guidance. That missionary, Pantenus came to India and he gave the spiritual knowledge to the Malankara people. We have only a few historical documents to get information about the works of Pantenus.
1. Life historyPantenus was the master of a school in Alexandria. His parents belong to Sicily. He was born at Alexandria; in which he had his education, being seasoned in his younger years with all learned and philosophical studies; that being the place where there were all arts and sciences, and School of thoughts.
1.1.Head of Alexandrian SchoolHis philosophy was Stoicism and his literary interests were classical; considering the exegetical writings of his successors, this would account not only for their strong emphasis upon a divine literature, but also for their allegorical methodology in interpreting the same. He became head of the school in Alexandria around A.D.180.2 The foundation of the School of Alexandria is often traced back to St. Mark the Evangelist-though historical data is not about certification, but the school would become the first key development was in the time of Pantenus.
His learning and excellent manner of teaching raised the school’s reputation above all schools of the philosophers, whom he strove to win to Christianity.
1.2.He was a Bishop?
Pantenus was the head of Alexandrian School. Some scholars say that, he was an ordained person (Bishop).3 Most of the world church historians currently discussing this topic. The main possibility is, his successor, Clement was an ordained person in that time. When we consider this thing, we can say may be he was a bishop. What ever it may be, he must have been a magnetic personality and teacher, as testified by Clement of Alexandria, the student who succeeded him as head of the school.
3.Supplication of Malankara Christians to Alexandria
The Indian Church requested the Patriarchate of Alexandria in order to send a person, who is well-versed in church doctrines, for spiritual and pastoral guidance. That time St. Demetrius was the Patriarch of Alexandria.4 He was the 12th Patriarch of Alexandria. Most of the ancient historians opinion is Pantenus came to India for the request of Malankara Christians5.
It is a probable question: Why the Malankara Church approaches Alexandrian Patriarchate? There was a close relationship between India and Alexandria6. And these facilitate to approach the Indian Christians to the Alexandrian Patriarchate. It is believed that St.Thomas came from Alexandria to Malankara. There were many Indians at Alexandria in the first century A.D. Dion Chysostom writes (c.100 A.D.): “Ethiopians, Arabians, Bactrians, Sythians, Persians and Indians, were flocking to Alexandria7”.
All these things reflect the integral relationship between Alexandria and Malankara. We can understand clearly that it was at Patriarchate of the Alexandria where Malankara Church approached for at first time for its spiritual needs. It happened that some Indian ambassadors entreated Demetrius, then bishop of Alexandria, to send some worthy and excellent person along with them to preach the faith in India. 8
4. Arrival of Pantenus in Malankara.Pantenus’s journey to India must be reckoned as an established historical event.9 Being arrived in India, he set himself to plant the Christian faith in those parts, especially conversing with the native philosophers, whose principles and way of life seemed more immediately to dispose them for the entertainment of Christianity Eusebius writes: “About that time, Pantenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics. They say that he displayed such zeal for the divine Word that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word. Pantenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Mathew, which had anticipated his own arrival.”10 It is true that the account of Pantenus going to India was a tradition. According to historians Pantenus visited in Malankara.
4.1.Contradictions about the arrival of Pantenus
Most of the historians agreed Pantenus visited Malabar in last of 2nd Century. But some historians opposed arrival of Pantenus in Malabar.11 There opinion is Pantenus visited not present India. See how E.M. Philip rejects the opinions: “In the first place, we have to see if the above description of the country and people visited by the Alexandrian missionary applies to Malabar. If it does, there is no room to doubt the Syrian tradition of the apostolic origin of the Malankara Church. Had Clement and Jerome failed to refer to the Brahmin population of the country, our learned critic would have carried Pantenus to Abyssinia or Arabia Felix, defining India in its widest sense. The narrative, as recorded by the famous writers of Alexandria, leaves no room to suspect the genuineness of Pantenus visit to India proper”. 12
Another historian A. Mingana,13also same opinion of Rae. He rejects the Indian mission of Pantenus. His opinion is Pantenus never visited India. See how Stuart rejects the opinion of Mingana. “Notwithstanding the deservedly high reputation of Dr. Mingana and his well known erudition, one ventures to differ from him in the conclusion to which he has come. The statement by Clement, derived presumably from Pantenus, that the Brahmins were those who obey the commandments of Buddha whom they honour as a god is quite conclusive. Where else than in India proper could a traveler from the West have got information that would cause him to join Brahmins and Buddhists together in this way?... At the date when Pantenus is said to have visited India. Brahmins and Sramans, as the Buddhist ascetics were called, were working together in closest harmony… The fact that Pantenus associates Brahmins with Buddhists so correctly describes the condition of things then existing that it stamps his account as that of an eye witness”. 14 It is clearly evident that the Alexandrian-Malankara relationship was very strong during second and third centuries.
Conclusion
Pantenus always retained the title of The Stoic Philosopher. He returned to Alexandria, went on with his office (The office of the Catechetical School of Alexandria) till his death, which happened in the year of A.D.211.15 His memory is preserved in the Roman calendar. Roman Catholic Church is classified by the number of saints, and the festival celebrates its July 7, and the Coptic Church June 22. Pantenus might be identified as the second missionary evangelist to India. The mission of Pantenus represents a part of Christian missionary history of Malankara. The very possibility that Pantenus once set foot on land in India is sufficient for grounding a later Jacobite identity in Malankara Church. The main advantage of his visit is, the improvement of Christian faith in Malankara as well as the Church of Malankara started a new ecclesiastical relationship with an ancient Apostolic See.
1. 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
2. OSBORN ERIC FRANCIS, Coptic Encyclopaedia, Vol.6, New York,1991. p.1881
3. JOSEPH THOMAS, Universal Pronouncing Dictionary of Biography and Mythology,London, 1901. p.664.
4. JOHN MANSON NEALE, A History of the Holy Eastern Church, Patriarchate of Alexandria, Vol.1. London, 1847. p.16; ABU SALIH THE ARMENIAN, The Churches and Monasteries of Egypt and Some Neighbouring Countries , 2001. New Jersey. p.84.
5. WILLAM CAVE D.D., Lives of the Most Eminent Fathers of the Church..,Oxford,London, 1840. p. 291
6. M.RAE, The Syrian Church in India, Edinburg-London,1892,56.
7. J.GWYNN. “Panaenus”, W. Smith and H. Wace, ed., Dictionary Christian Biography. Vol. IV, New York, 1974. p.181.
8. WILLAM CAVE D.D., p. 291.
9. H.HOSTEN, “ Bartholomeo and Pantenus”, Works of Hosten, complete collection in the Library of Vidyajyoti, Vol. 17, fol.206., Delhi.
10. EUSEBIUS, Historia Ecclesistica V,10, Patrologia Grecca XX, col. 453-456; The translation from the Nicean and Post- Nicean Fathers, Second Series, vol.1, 224-225.
11. MILNE RAE, The Syrian Church in India, London, 1892.
12. E.M. PHILIP, The Indian Church of St. Thomas, Cheeramchira, 2002. p.53.
13. A. MINGANA, Early Spread of Christianity in India, BJRL,10,1926. p.449
14. J. STUWART, Nestorian Missionary Enterprise, Story of a Church on Fire, Edinburg, 1928. p.106-107 ; T. JAMES KURIKILAMKATT JOSEPH, The Apostle Thomas at Taxila... Pontificia Università Greogoriana, Facoltà di Storia Ecclesiastica,Rome, 2002.
15.William Smith, The History of the live, Arts and Martyrdoms of those Blessed Christians, Manchester,1785.p.141
IntroductionThe origin of Christianity in Malankara is closely connected with the evangelization of India by St.Thomas. According to the Apostle Thomas landed on the Malabar Coast in A.D. 52, preached the Holy Gospel and he established Christian communities in India. Before the end of the second century, these Christians came into closer contacts with Alexandria1. The main after effects of this contact, the Alexandrian Church sent a missionary to India for Pastoral care and spiritual guidance. That missionary, Pantenus came to India and he gave the spiritual knowledge to the Malankara people. We have only a few historical documents to get information about the works of Pantenus.
1. Life historyPantenus was the master of a school in Alexandria. His parents belong to Sicily. He was born at Alexandria; in which he had his education, being seasoned in his younger years with all learned and philosophical studies; that being the place where there were all arts and sciences, and School of thoughts.
1.1.Head of Alexandrian SchoolHis philosophy was Stoicism and his literary interests were classical; considering the exegetical writings of his successors, this would account not only for their strong emphasis upon a divine literature, but also for their allegorical methodology in interpreting the same. He became head of the school in Alexandria around A.D.180.2 The foundation of the School of Alexandria is often traced back to St. Mark the Evangelist-though historical data is not about certification, but the school would become the first key development was in the time of Pantenus.
His learning and excellent manner of teaching raised the school’s reputation above all schools of the philosophers, whom he strove to win to Christianity.
1.2.He was a Bishop?
Pantenus was the head of Alexandrian School. Some scholars say that, he was an ordained person (Bishop).3 Most of the world church historians currently discussing this topic. The main possibility is, his successor, Clement was an ordained person in that time. When we consider this thing, we can say may be he was a bishop. What ever it may be, he must have been a magnetic personality and teacher, as testified by Clement of Alexandria, the student who succeeded him as head of the school.
3.Supplication of Malankara Christians to Alexandria
The Indian Church requested the Patriarchate of Alexandria in order to send a person, who is well-versed in church doctrines, for spiritual and pastoral guidance. That time St. Demetrius was the Patriarch of Alexandria.4 He was the 12th Patriarch of Alexandria. Most of the ancient historians opinion is Pantenus came to India for the request of Malankara Christians5.
It is a probable question: Why the Malankara Church approaches Alexandrian Patriarchate? There was a close relationship between India and Alexandria6. And these facilitate to approach the Indian Christians to the Alexandrian Patriarchate. It is believed that St.Thomas came from Alexandria to Malankara. There were many Indians at Alexandria in the first century A.D. Dion Chysostom writes (c.100 A.D.): “Ethiopians, Arabians, Bactrians, Sythians, Persians and Indians, were flocking to Alexandria7”.
All these things reflect the integral relationship between Alexandria and Malankara. We can understand clearly that it was at Patriarchate of the Alexandria where Malankara Church approached for at first time for its spiritual needs. It happened that some Indian ambassadors entreated Demetrius, then bishop of Alexandria, to send some worthy and excellent person along with them to preach the faith in India. 8
4. Arrival of Pantenus in Malankara.Pantenus’s journey to India must be reckoned as an established historical event.9 Being arrived in India, he set himself to plant the Christian faith in those parts, especially conversing with the native philosophers, whose principles and way of life seemed more immediately to dispose them for the entertainment of Christianity Eusebius writes: “About that time, Pantenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics. They say that he displayed such zeal for the divine Word that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word. Pantenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Mathew, which had anticipated his own arrival.”10 It is true that the account of Pantenus going to India was a tradition. According to historians Pantenus visited in Malankara.
4.1.Contradictions about the arrival of Pantenus
Most of the historians agreed Pantenus visited Malabar in last of 2nd Century. But some historians opposed arrival of Pantenus in Malabar.11 There opinion is Pantenus visited not present India. See how E.M. Philip rejects the opinions: “In the first place, we have to see if the above description of the country and people visited by the Alexandrian missionary applies to Malabar. If it does, there is no room to doubt the Syrian tradition of the apostolic origin of the Malankara Church. Had Clement and Jerome failed to refer to the Brahmin population of the country, our learned critic would have carried Pantenus to Abyssinia or Arabia Felix, defining India in its widest sense. The narrative, as recorded by the famous writers of Alexandria, leaves no room to suspect the genuineness of Pantenus visit to India proper”. 12
Another historian A. Mingana,13also same opinion of Rae. He rejects the Indian mission of Pantenus. His opinion is Pantenus never visited India. See how Stuart rejects the opinion of Mingana. “Notwithstanding the deservedly high reputation of Dr. Mingana and his well known erudition, one ventures to differ from him in the conclusion to which he has come. The statement by Clement, derived presumably from Pantenus, that the Brahmins were those who obey the commandments of Buddha whom they honour as a god is quite conclusive. Where else than in India proper could a traveler from the West have got information that would cause him to join Brahmins and Buddhists together in this way?... At the date when Pantenus is said to have visited India. Brahmins and Sramans, as the Buddhist ascetics were called, were working together in closest harmony… The fact that Pantenus associates Brahmins with Buddhists so correctly describes the condition of things then existing that it stamps his account as that of an eye witness”. 14 It is clearly evident that the Alexandrian-Malankara relationship was very strong during second and third centuries.
Conclusion
Pantenus always retained the title of The Stoic Philosopher. He returned to Alexandria, went on with his office (The office of the Catechetical School of Alexandria) till his death, which happened in the year of A.D.211.15 His memory is preserved in the Roman calendar. Roman Catholic Church is classified by the number of saints, and the festival celebrates its July 7, and the Coptic Church June 22. Pantenus might be identified as the second missionary evangelist to India. The mission of Pantenus represents a part of Christian missionary history of Malankara. The very possibility that Pantenus once set foot on land in India is sufficient for grounding a later Jacobite identity in Malankara Church. The main advantage of his visit is, the improvement of Christian faith in Malankara as well as the Church of Malankara started a new ecclesiastical relationship with an ancient Apostolic See.
1. 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
2. OSBORN ERIC FRANCIS, Coptic Encyclopaedia, Vol.6, New York,1991. p.1881
3. JOSEPH THOMAS, Universal Pronouncing Dictionary of Biography and Mythology,London, 1901. p.664.
4. JOHN MANSON NEALE, A History of the Holy Eastern Church, Patriarchate of Alexandria, Vol.1. London, 1847. p.16; ABU SALIH THE ARMENIAN, The Churches and Monasteries of Egypt and Some Neighbouring Countries , 2001. New Jersey. p.84.
5. WILLAM CAVE D.D., Lives of the Most Eminent Fathers of the Church..,Oxford,London, 1840. p. 291
6. M.RAE, The Syrian Church in India, Edinburg-London,1892,56.
7. J.GWYNN. “Panaenus”, W. Smith and H. Wace, ed., Dictionary Christian Biography. Vol. IV, New York, 1974. p.181.
8. WILLAM CAVE D.D., p. 291.
9. H.HOSTEN, “ Bartholomeo and Pantenus”, Works of Hosten, complete collection in the Library of Vidyajyoti, Vol. 17, fol.206., Delhi.
10. EUSEBIUS, Historia Ecclesistica V,10, Patrologia Grecca XX, col. 453-456; The translation from the Nicean and Post- Nicean Fathers, Second Series, vol.1, 224-225.
11. MILNE RAE, The Syrian Church in India, London, 1892.
12. E.M. PHILIP, The Indian Church of St. Thomas, Cheeramchira, 2002. p.53.
13. A. MINGANA, Early Spread of Christianity in India, BJRL,10,1926. p.449
14. J. STUWART, Nestorian Missionary Enterprise, Story of a Church on Fire, Edinburg, 1928. p.106-107 ; T. JAMES KURIKILAMKATT JOSEPH, The Apostle Thomas at Taxila... Pontificia Università Greogoriana, Facoltà di Storia Ecclesiastica,Rome, 2002.
15.William Smith, The History of the live, Arts and Martyrdoms of those Blessed Christians, Manchester,1785.p.141
