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1.
Saint Thomas Cross
2. Liturgical Vestments
3.
The Spirituality of the Syro-Malabar Church
III
The Spirituality of the Syro-Malabar Church
Desire and Demand of Vatican II
“The Catholic
Church values highly the institutions of the Eastern Churches,
their liturgical rites, …part of the divinely revealed, undivided
heritage of the Universal Church….” (OE 1)
“…Church wishes the
traditions of each individual Church or Rite to remain whole and
entire…” (OE 2)
“…these Churches
(Eastern and Western) are of equal rank, so that none of them is
superior to the others because of its Rite…” (OE 3)
“Provision must be
made therefore everywhere in the world to protect and advance all
these individual Churches…” (OE 4)
“All members of the
Eastern Churches should be firmly convinced that they can and
ought to always preserve their own legitimate liturgical rites and
ways of life, and that changes are to be introduced only to
promote their own organic development. They themselves are to
carry out all these prescriptions with the greatest fidelity.
They are to aim always at a more perfect knowledge and practice of
their rites, and if they have fallen away due to circumstances of
times or persons, they are to strive to return to their ancestral
traditions” (OE 6).
Ecclesial Spirituality
The spirituality of
all Churches is centred on their authentic and proper Eucharistic
celebration. The celebration of the “Mysteries” (Sacraments and
Sacramentals) and the “Divine Praises” (Liturgy of the Hours)
substantially contribute to it. All these celebrations are
becomingly enriched by the arrangement of their own liturgical
cycle. The fasts observed and the feasts celebrated according to
the spirit of the proper liturgical cycle also have a prominent
role in the moulding of the ecclesial spirituality. The popular
and personal devotions of the faithful which also are helpful
ought to be intimately related to the above mentioned liturgical
and ecclesial celebrations.
The authentic
spirituality of the Syro-Malabar Church, namely, the Mar Toma
Nazrani Spirituality, is thus inseparably knit together with the
arrangement of her liturgical year. The nine liturgical periods
in this Church are beautifully and fruitfully arranged according
to the unfolding of the Mystery of Salvation in its relation to
history. The biblical readings for Sundays and Feast days are
assigned accordingly. As for the week-days the Church encourages
a creative freedom of selecting readings which are in some way
related to those of Sundays. Thus the special phase of the
mystery of salvation emphasised in each liturgical season is
considered very important for the organic and authentic
development of spirituality in this Church. Naturally anything
that mars or occults or diminishes this emphasis of the proper
liturgical season, however pleasing or familiar or traditional or
enthusiastically observed ought to be cut off from practice
without any compromise. If needed, can also make proper
rearrangement or restructuring or reordering of the existing
practices or even abrogate some and introduce new ones.
The message to the
Syro-Malabar Bishops and through them to the whole Church from the
S. Congregation for the Oriental Churches in its letter to Mar
Antony Padiyara, President, Syro-Malabar Bishops’ Conference on
July 24, 1985 appears to be very relevant in this connection. It
reads:
“It is evident that
the S. Congregation, in fulfilling its delicate task, and acting
within the limits of it official competency, in no way intended,
or intends, to depart from the well-established principles that
have constantly guided the Holy See in the all-important matter of
liturgical reform and renewal. It has always been the Church’s
ideal that the different Rites be preserved in their authenticity
and integrity and that they be cherished, observed and honoured
with the greatest fidelity. Nor has the Holy See seen fit to
accord authorization to reforms of lawful liturgical rites,
whether by undue reduction or amplification or by misplaced
imitation of other traditions, that are not consonant with the
nature and spirit of the Rite concerned and not compatible with
its appropriate and organic development. The relevant texts of
the Second Ecumenical Vatican Council are a confirmation and a
particularly authoritative declaration of the long-standing
position of the Holy See. It should be remembered in this
connection that the Conciliar Constitution on the Sacred Liturgy
is only in its most general principles applicable to all
liturgical traditions, not in its detailed prescriptions which
hold good for the Roman tradition. Appeals made to Vatican II to
justify certain changes in Oriental texts and usages are in not a
few cases simply renewed attempts at latinization”.
Fate of the Syro-Malabar Church
Even after four
decades, the above directions of Second Vatican Council are not
seriously taken into consideration in the Syro-Malabar Church in
her spiritual pursuit. It is true that in some quarters of the
Church, the faithful are engaged in some serious research study of
the authentic ecclesial and liturgical sources, and trying to
apply the results of their search and study to their practical
Christian life. But because of the strong resistance from the
other quarters, the process of restoration, renewal and organic
growth of the proper ecclesial heritage goes on always limping.
Although the Synod of the Syro-Malabar Church succeeded to publish
the liturgical texts for the celebration of Qurbana
(Eucharist), “Mysteries” (Sacraments) and the Pontifical, though
in a highly compromised manner, the Church as a whole stands
diffident to absorb and imbibe the authentic spirituality behind
all such celebrations. Moreover, most of those texts do not
really and duly respect the creative freedom for organic
development recognised and promoted in the Church.
As to the other
liturgical celebrations such as the “Divine Praises” (Liturgy of
the Hours), the Passion Week rites, Sacramentals, Feasts and Fasts
of the Liturgical Year, … and the popular devotions, very sorry to
state that this Church could in no way work out any change to the
pre-Vatican II situation. Almost all of them still go on
according to the rhythm, style, tune and even with literal
translations of texts from Latin Church, which mostly belong to
the middle ages and colonial period.
Divine Praises
The “Divine
Praises” (Liturgy of the Hours) is, in fact, the extension of the
life of Qurbana to the other hours of the day and which,
together with the Qurbana, really moulds the authentic
ecclesial spirituality of any Church. The Eastern emphasis of its
celebration was fully recognised and endorsed by Vatican II. It
is proclaimed “the Church’s school of prayer” (Instruction
of the Congregation for the Eastern Churches, January 06, 1996,
No. 96). According to the Fathers of the Church, “it is the real
contemplation of the Christian Mystery” (Instruction, No.
97). It inherits to us “the very rich and inalienable patrimony
of authentic spiritual life” (Instruction, No. 97). Hence
the Church affirms:
“wherever such
practice of celebrating the “Divine Praises” with the people has
diminished, if not completely disappeared, the ancient tradition
should be restored without delay, so as not to deprive the
faithful of a privileged source of prayer, nourished by treasures
of authentic doctrine”
(Instruction, No. 98). The Syro-Malabar Bishops’ Synod and
the Major Archbishop do not appear to have seen or given any
weight to this very important direction of the Church, which
directly pertains to the spiritual life of the faithful.
The
Code of Canons for Eastern Churches
(nn. 199; 346.3; 377; 473) strongly reminds all concerned about
the urgent need of popularising the Divine Praises. According to
the ancient custom of the Syro-Malabar Church, it has to become an
invariable part of the family prayer too. Such canonical
obligation too is conveniently ignored by even the specialists in
Canon Law who are leading this Church. One can only pray ardently
that the authorities in this Apostolic Church may awaken from
their deep slumber of ignoring very seriously such authentic
sources of ecclesial spirituality.
Very
healthy cases, of course, of
faithfully and fruitfully
encouraging
the “Divine Praises”, also as part of family prayer, in this
Church are not at all ignored here; and some bishops beginning
their pastoral visits in parishes with a solemn celebration of
Ramsa, the Evening Liturgy, is to be highly praised. May the
Lord inspire all the leaders of this Church to encourage solemn
celebration of the “Divine Praises” at least on Sundays and
important Feast days in all parish churches and chapels of
religious institutes.
Even
the religious
institutes
for men and women do not appear to have taken seriously the unique
role of “Divine Praises” in the moulding of authentic Christian
spirituality. Most of them are even today appear to be governed
by a kind of pre-Vatican II mediaeval concept of its obligatory
celebration. Since most of them stopped learning their liturgical
language Syriac, they also lost all touch with the authentic
sources of this celebration. They appear to be only on the look
out for the shortest text in the mother tongue for fulfilling
their canonical obligation and not at all concerned with its
relation to the authentic sources of the Church and thus their
incorporation to the proper ecclesial and authentic spiritual
treasury; they can also easily set it aside for accommodating even
some popular devotions! The emphasis given to this unique “school
of prayer” during the early formation stages in several of these
religious institutes is to be very seriously reconsidered. It is
amazing to note that the CMI religious congregation, the first and
the largest, and in some way the backbone of the Syro-Malabar
Church, hasn’t yet begun to mould its members in this “school of
prayer” during the initial years of aspirancy and postulancy. It
still continues with the mediaeval concept and practice of praying
the “Divine Office” from noviciate onwards. According to the
Vatican II insight and direction, all the religious houses of both
men and women must be centres where the “Divine Praises” are
always solemnly celebrated and to which the faithful can also
freely join.
Popular Devotions and Vatican II
“Popular devotions
of the Christian people, provided they conform to the laws and
norms of the Church, are to be highly recommended, especially
where they are ordered by the Apostolic See.
“Devotions proper
to individual Churches also have a special dignity if they are
undertaken by order of the bishops according to customs or books
lawfully approved.
“But such devotions should be so drawn up that they
harmonize with the liturgical seasons, accord with the sacred
liturgy, are in some way derived from it, and lead the people to
it, since in fact the liturgy by its very nature is far superior
to any of them”
(SC 13).
This Vatican II
direction to every faithful and each individual Church to
regularise their private and popular devotions, which are also
constituent ingredients of their authentic spirituality, according
to the genius of proper liturgical cycle and other liturgical
sources, is given only very little consideration in the
Syro-Malabar Church. Almost all popular and private devotions in
this Church still continue with the style and diction to which
they were forced in during the western colonial period; in some
cases even more vigorously.
Monthly Devotions
The Latin Church,
in and after the “dark ages”, when the faithful lost to have
direct liturgical experience due to several reasons, promoted the
monthly devotions and other popular activities of piety which were
very distantly in tune with the Latin liturgical cycle. Such
popular devotions and practices were forced upon the Syro-Malabar
Church from the 16th century onwards by the western
missionaries without duly understanding the spirit and nature of
her liturgy and liturgical cycle. For Oriental Churches, the
liturgical piety is the popular piety, not something else
extra-liturgical. The Syro-Malabar Church inherits a beautiful,
well-arranged liturgical cycle where the needed popular and
personal devotions could be very well imbedded. Anyway, the
monthly devotions are not at all fitting to the nature and
arrangement of Syro-Malabar liturgical year.
Marian Devotion
The Marian
devotion, in fact, most dear to the Syro-Malabarians, ought to be
expressed solemnly during the weeks of Annunciation and through
the excellently incultured practice of eight-day and fifteen-day
fasting before her nativity and assumption, the several feasts of
our Lady and Wednesday observation throughout the year. The
liturgical sources of this Church for these occasions beautifully
express her authentic and really very deep sense of Mary the
Mother of Jesus. The May, October devotions and Saturday
observation, having totally different background, are alien and
contrary to the genius of the Syro-Malabar liturgical heritage and
hence ought to be altered.
Rosary Devotion
The rosary
devotion, encouraged and recommended by several popes as a popular
activity of piety, of course in the context of the Latin Church,
is in fact very much in tune with the liturgical genius of the
Syro-Malabar Church, with regard to the points offered for
meditation. They are an unfolding of the Mystery of Salvation,
which is also the style of liturgical celebration in this Church.
But today, it appears that the meditative aspect of this devotion
is very little emphasised. So with a thorough restructuring of it
giving sufficient space and momentum for meditation and with a
re-arrangement of the meditation according to the genius of the
proper liturgical year in such a way as the glorious mysteries for
all Sundays, joyous mysteries for the weeks of Annunciation,
luminous mysteries for the weeks of Denha, sorrowful
mysteries for the weeks of Great Fast, glorious mysteries for the
weeks of Resurrection, and so on, it may be fruitfully adopted to
enrich the spiritual life of the faithful in this Church. In any
case it can never serve as a substitute for the “Divine Praises”,
also during family prayer.
Monthly Recollection
All
the bishops, priests, religious, seminarians, and so on in this
Church invariably observe a monthly recollection day as part of
their spiritual practices. Without any difficulty one can
understand it as a pet of the monthly devotion style of the Latin
Church. It is very strange to note that even those who are
seriously engaged in restoring the authentic liturgical genius of
this Church also practically ignore the negative influence of this
and similar activities of piety which really fill the daily
routine of the Syro-Malabar faithful. The religious institutes
are worst in this regard as most of them have formed their
religious rules in the pattern of such institutes in the Latin
West. To be sensitive and faithful to the Vatican II directives,
this very fruitful activity of piety must be arranged on the
last day of each
liturgical season,
emphasising on an evaluation also of the liturgical life of the
concluding period and a planning for the one to begin.
First Friday Devotion
In the case of this
vigorously observed devotion too the Syro-Malabar Church has to
make a conscious shift to the first Friday of each liturgical
season in order to be faithful to the directives of second Vatican
Council. Then the faithful in this Church will have “nine” first
Friday observations in one year! In the devotion itself one
has to concentrate more on the self-emptying love of God expressed
in the personality of Iso-M'siha, Jesus Christ.
Special Homage to the Departed Ones
November devotion is, as already
mentioned, alien and contrary to the liturgical genius of the
Syro-Malabar Church. The Latin Church has her own special reasons
and historical background for this devotion. The Syro-Malabar
Church is in a totally different context and background.
According to her liturgical genius, she celebrates the departed
ones on the last Friday of the liturgical period of Denha.
On the Fridays of this season this Church celebrates the Saints,
her golden crown, according to their relation to Denha, the
Divine Manifestation. The departed ones appear as the last in the
series and thus on last Friday. Moreover, such a celebration
helps every faithful to enter worthily the weeks of Great Fast
which emphasise very much the attitude of repentance and
reconciliation. Meditation on death is a very forceful motive for
repentance and reconciliation. Hence, this Church exhorts the
faithful to keep alive the memory of dear departed ones all
through the weeks of Great Fast. So there are seven weeks – the
whole period of Great Fast – to render special homage to the
departed ones in this Church.
Novena Devotion
Another pious activity,
originated in the West in relation to various circumstances is the
novena devotion. The Church always encourages devotion to the
Saints as they are excellent models for authentic Christian life;
but never at the expense of the centrality of Jesus in the faith
expressions or diminishing the uniqueness of authentic liturgical
life in the Church. What exactly is the magical effect of number
“nine” in this devotion is not clear! In most cases, the prayers
recited today for this purpose are literal translations of the
western texts and very rarely agreeing with the liturgical genius
of the Syro-Malabar Church. In this Church normally special
devotions are to be expressed incorporating them either to the
Qurbana celebration or to the various hours of the “Divine
Praises” (Liturgy of the Hours). This is done very beautifully
adding it to the Karozutha, the proclamation prayer. If
some want to have a number fixed for such expression, the best one
appears to be number “seven” which is a biblical number, and one
very closely related to the arrangement of the Syro-Malabar
liturgical year.
It is
indeed non-Christian and really deplorable that this devotion is
currently, in several cases, very much degraded in this Church,
practically exploiting the common faith of the ordinary faithful
and making it a means for amassing money. The proper authority in
the Church must be always vigilant to intervene immediately in all
such instances of deviation and corruption.
Authentic Study
Louis Bouyer, a
well-known western liturgiologist, wrote in his famous book,
Liturgical Piety:
“East Syriac Liturgy
is the most ancient and richest in the world”.
The Syro-Malabar Church is one of the real heirs of this
liturgical heritage. Only if one studies in depth the details of
this heritage, he/she shall reach at the truth of Bouyer’s
assertion. This Church is in fact blessed with many experts in
various levels of specialization. They are also in the forefront
in educational apostolate. Usually experts in one field give due
respect and consideration to experts in other fields and take
counsel when matters pertaining to other fields occur. But very
strange to note that experts in liturgical field are only rarely
considered for solving the liturgical questions in this Church.
That may be a valid reason that only very few people dare to make
researches in this field. It is amazing to see that those who
lead the Church also sometimes appear to show very little
familiarity with her very rich authentic liturgical heritage and
in a helpless situation to guide the faithful properly.
The East Syriac liturgical heritage
is, in fact, a gold mine
(A. Mikloshazy, East
Syriac Eucharistic Pneumatology, Roma 1968, pp.8-9)
and among the Christian heritages, it is the most akin to the
Indian situation, precisely because it was moulded partially
through the influence of ancient cultures in India. Of course,
isolated individuals have made several researches in this field;
but the Syro-Malabar Church as the responsible heir of this
heritage, is yet to dare it wholeheartedly and enthusiastically.
Compromised and accommodated solutions will have no lasting
effect. Opinions, suggestions and the like are good and needed;
but deeper and unbiased studies are essential and really needed.
To my limited experience, vast majority within the Syro-Malabar
Church and outside her lack such deeper study. We need not turn
to or accuse anybody for this special, and I dare to say, pathetic
situation of the Syro-Malabar Church. Through the long years of,
almost five centuries, western and Latin influence and over
domination, and especially of priestly and religious formation,
this Church has almost lost her “Oriental Ethos”. By trying to
find out some compromised solution for one or two problems, nobody
can contribute to lasting and organic growth of this Church. It
is the duty of the leaders of the Church to lead the faithful to
her genuine ‘ethos’. They must take serious effort to imbibe
fully the authentic ecclesial ethos, live it fully by themselves,
give proper and clear guidance to the faithful and encourage them
by all means to grow in that. This is, in fact, the desire and
request of second Vatican Council and this is a must, not an
option.
The
members of religious communities
in any Church are expected to display themselves as authentic
models of proper ecclesial spirituality. They are also supposed
to dive deeper to it through both knowledge and experience. In
short, they are to be the source and solution for every ecclesial
and liturgical activity of the Church. But today in the
Syro-Malabar Church, they appear to emulate each other in almost
all other fields except for this one. We wish and pray that they
make a u-turn to this their raison d’etre, if possible not
withdrawing themselves from other essential fields. In fact, all
other fields of their action must be infused and enriched with
this authentic ecclesial and liturgical spirituality.
Mystagogical and Liturgical Catechesis
An authentic ecclesial and mystagogical catechesis in
tune with the directives of second Vatican Council is a must for
the Syro-Malabar Church as she had been forcefully cut out of her
authentic ecclesial heritage for more than four centuries. The
Church has to stress more on the practical dimensions of Christian
living in contrast to mere dry doctrinal statements and
teachings. Catechesis is, in fact, the first stage or beginnings
of theology. Theology must return to its patristic form by
becoming a biblical and scientific interpretation of Christian
living, i.e., a symbolical and mystagogical explanation of
liturgical celebration. Catechesis must, therefore, begin with an
explanation of liturgical symbols and practices. Such a
catechesis is essential for everybody in the Church.
The Syro-Malabar Church has become a Major
Archiepiscopal Church in 1992. It is very strange that the Major
Archbishop or the Synod of Bishops could not yet take any serious
step to initiate an authentic ecclesial catechesis. They have to
start it from the seminaries, faculties and religious formation
centres. Definite syllabus ought to be prescribed, preferably
under the supervision of a special Commission of the Bishops, to
various levels of clerical and religious formation with this
particular intent and must see that it is strictly followed
everywhere so that the emerging leaders of the Church are
thoroughly filled and equipped with the proper ‘ecclesial ethos’.
The Synod should also make it sure that the Divine Liturgy,
especially the Holy Qurbana and the Divine Praises, be
celebrated in proper and integral form in all such formation
centres. Missions and Diaspora communities can in no way
be considered as exceptions. By all means, they are to be
definitely trained and built up in the proper ecclesial
atmosphere. Those who impart training in all clerical and
religious formation centres, in the missions and Diaspora
communities and those who do the ministry there ought to be given
clear guidance to this effect. Then only the emerging generation
of this Church will become fully capable of integrating themselves
to the various situations given to them in India or outside
without compromising or diluting their own ecclesial identity and
heritage as it is the case with almost all other Oriental
Churches. Nemo dat quod non habet = Nobody can give what
he/she hasn’t got!
Diaspora Communities
The
Diaspora communities are forced to be far away from their proper
ecclesial atmosphere and heritage due to several reasons. Second
Vatican Council has opened all the doors wide for the organic
growth of all such communities wherever they are. They are not to
plead for the generosity of anybody for this. This is a
fundamental right for protecting, developing and propagating the
proper ecclesial heritage of which the most crucial and essential
factor is the proper liturgy of the Church. It must never end as
a version of ethnic and linguistic politics. If there is no
earnest desire for imbibing and experiencing the proper authentic
spirituality of the Church, clamour for rights guaranteed by
Vatican II will naturally end in unwanted power politics and
inter-ecclesial conflicts. Hence the most urgent need for such
communities is to fill themselves with authentic ecclesial
awareness. This can be worked out only through proper
mystagogical and liturgical catechesis. The leaders of this
Church, therefore, must be always vigilant to have the various
forms of liturgy celebrated in those communities in perfect form
and sustain them through proper catechesis.
Ultimately Christians of all traditions ought to
have the humility to submit themselves to the mind and directions
of the Church in all matters liturgical. We know for sure that
the effectiveness and fruitfulness of all liturgical celebrations
depend fully in identifying ourselves to the mind of the Church.
Fr Varghese
Pathikulangara, CMI
II
The
Liturgical Vestments
Although
the liturgical vestments received various shapes and form in different
liturgical traditions, we see a kind of marvellous unity among the basic
vestments and their symbolism. In
reality they are all leading one to the personality of Jesus Christ.
The important liturgical vestments of the Chaldeo-Indian or
Syro-Malabar tradition are the Kottina, Zunara, Urara, Zande and Paina.
 |
ܟܘܿܬܿܝܼܢܵܐ
Kottina [Latin Tradition:
Alb]: It is a long tunic type garment of any colour, reaching from the
neck to the ankles (In the Latin tradition it is to be of white colour and
thus called Alb. "It symbolizes the purity consonant with the celebration
of Mass and resembles the white robe with which Herod, in derision,
ordered Christ to be covered"(Lk 23,11): J.P.LANG, Dictionary of the
Liturgy, New York 1989, p.20.). Kottina is the Syriac term used for
the outer garment of Jesus Christ, which according to tradition, was woven
as one whole by Blessed Virgin Mary and is said to have grown big with
Him. Anyhow, at His crucifixion, the soldiers cast lots for it without
allowing it to be torn asunder (Jn 19,23-24). According to Chaldeo-Indian
understanding, the one who wears Kottina, puts on Jesus Christ and
performs His ministry in His place. The prayer which the celebrant recites
while he officially vests the candidate with Kottina is also
significant: "Let our Lord and our God put on you the new man who is
renewed through the knowledge of the Truth by the grace of Jesus Christ" (Ktaba
d'Takse Kumraye [Pontifical of the East Syriac Churches], Rome 1957,
p.111). |
 |
ܙܘܼܢܵܪܵܐ
Zunara [Latin Tradition: Cincture or Girdle]: It is the belt
like strip of cloth worn over the Kottina at the waist. It is the
symbol of "Chastity" (Cincture or girdle in the Latin tradition is a
lengthy cord, usually of linen, tied at the waist. "It symbolizes chastity
and is usually white": J.P.LANG, Dictionary..., p.114). The holy
Qurbana and all other liturgical rites are to be performed with
perfect holiness, keeping oneself away from all kinds of worldly thoughts
and emotions. While it is given officially the bishop prays: "Gird your
servant, my Lord, with the thread of chastity that he persist in Your
ministry with wholeness and sanctity forever" (Ktaba d'Takse...,
p.111). |
 |
ܐܘܼܪܵܪܵܐ
Urara [Latin Tradition: Stole]: Urara is the special
humeral vestment worn by bishops and priests in the neck in such a way
that its both ends extend beyond the knees in front. The deacons wear on
the left shoulder in such a way that its ends fall to the back and front.
The sub-deacons wear it around their neck that its ends fall to the back
and front on the left shoulder. This sacred vestment is the symbol of
ministerial priesthood, namely, the divine authorization to act in the
name of God for the people (The Stole in the Latin tradition symbolizes
exactly the same: "It is a mark of authority that the bishops, priests,
and deacons wear in the exercise of these liturgical functions": J.P.LANG,
Dictionary..., p.600). When this vestment is given first the bishop prays
thus: "Our Lord and our God, illumine this Your servant with the light of
holiness and enlighten his soul with the glittering works of sanctity" (Ktaba
d'takse..., p.136). |
 |
ܙܲܢܕܹܐ
Zande
[Latin Tradition: Maniple (cf. J.P.LANG, Dictionary..., p.380)]: This
Syriac word means gloves or hand-cuffs. They are worn to keep the
handcuffs of the Kottina in order. Any particular symbolism is not
yet known. |
|
ܦܲܝܢܵܐ
Paina [Latin Tradition: Chasuble]:
|
 |
 |
|
Paina
[Latin Tradition: Chasuble]: Paina is the
outermost liturgical vestment that the priests put on. In
shape it is similar to the cope or choir dress in the
Latin tradition. Paina is a Greek term and the
corresponding Syriac word is
ܓܘܼܠܬܵܐ
Gulta. Paina
or Gulta is the garment of justice. The bishop
while giving it to the candidate prays thus: "Let our Lord
and our God put on you the garment of justice that you may
please Him all through your life on earth by serving Him
sincerely, nobly and holily. Amen" (Ktaba d'Takse...,
p.159). It proclaims the fact that a priest is the fount
and source of all kinds of virtues (Chasuble in the Latin
tradition is the "liturgical outer garment used primarily
for the celebration of Mass. ... This garment is the
distinctive sign of the priestly office, symbolizing
Christ's yoke", see J.P.LANG, Dictionary...,
pp.98-99). Historically Paina appears to be the
outer garment of shepherds. Thus it proclaims the
pastoral duty of a priest as well. |
 |
ܫܘܿܫܸܦܵܐ
Soseppa [Latin Tradition: Chalice Veil]
(cf. J.P.LANG, Dictionary..., p.96): Sosappa is a square shaped
linen vestment with a Mar Toma Sliba in the middle, made out of the same
stuff as that of the Paina. It is big enough to cover the paten and
chalice together. It is used in the liturgy as the symbol of the tombstone
of our Lord Jesus and as the kerchief with which His head was covered
during burial (Jn 20,7). |
We
were trying to explain a few of the symbols used in the liturgy of the
Syro-Malabar Church. Only when
the faithful are thoroughly familiar with the significance of the symbols, can
they have a real liturgical experience. The
Syro-Malabar Church as an Eastern one is far behind the expectations in this
regard.
Father
Varghese Pathikulangara CMI
I
|
Saint Thomas Cross (Mar Toma
Sliba)
Mar Toma Margam
(Thomas-Christian life-style in India) also has its own emblem
or symbol and it is the Mar Toma Sliba (Saint Thomas
Cross).
Ancient documents testify that this typical cross was
venerated in all the churches and chapels of the Saint Thomas
Christians. The original model of it is seen in the chapel on
Periyamala, Chennai (Madras). It is a cross, carved on
granite stone.
Tradition
According to an
ancient local tradition, Saint Thomas the apostle fell dead as
a martyr on this particular granite stone. The faithful kept
it sacred and at a later stage the typical cross was engraved
on it. Modern scholars, after scientific searches, fix the
date of engraving somewhere around 650 A. D. The stone,
according to them, comes from pre-Christian time. The scholars
haven’t yet succeeded to decipher conclusively the content of
the Sassanian-Pahlavi inscription around the Cross.
In the 16th
century
In the 16th
century, as the western missionaries were digging the ground
to reconstruct the chapel on Periyamala they happened to come
across this special Cross. When the construction of the
chapel was over, they fixed it to the rear wall of the main
altar at the eastern end. It remains there to the present
day.
Miracle
On the 18th of
December 1558 during the Gospel reading at the Holy Qurbana,
this Cross sweated blood and water. According to the
testimony of the missionaries, the miracle was repeated for
many years on the same date and in the same manner. They
informed the Pope, of this miracle and obtained permission
from him to celebrate December 18th as the feast of this
special Cross’s apparition.
December 18th is a big feast day for
the Mar Toma Nazranees. It is the feast of Mar Toma
Sliba, the unique Symbol of Mar Toma Margam, their
special Christian life-style. They ought to celebrate this
feast most solemnly wherever they are.
Symbolism
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Mar Toma Sliba
(Saint Thomas Cross) is the dynamic symbol of the death and
resurrection of Jesus in the Indian context. It proclaims the
Theological, Christological, Pneumatological, Eschatological
and Ecclesiological specifications of Christian faith as the
Thomas Christians practise it in India. |
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This CROSS is, in
fact, an invaluable HISTORICAL DATA of the living faith of
authentic Saint Thomas Christians in India. |
Empty Cross
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Mar Toma Sliba
is an empty Cross, namely, a Cross without the dying figure of
Jesus Christ. In imitation of the empty tomb, this empty
cross symbolizes the resurrection of Jesus. |
Blooming Buds
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The four tips of
the Mar Toma Sliba are designed like blooming buds.
Bud is a symbol of new life. New life is restored to
man in Jesus’ Resurrection. Thus the shape of this
cross itself proclaims the resurrection of Jesus. |
Descending Dove
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The Holy Spirit
that descends upon the Mar Toma Sliba is yet another
symbol of Resurrection. As Saint Paul teaches, Holy Spirit
transforms Jesus’ flesh-body into Spirit-body and thus
vivifies the dead Jesus Christ (Rom 8, 11). |
Lotus Symbolism
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According to most
of the scholars, this particular Cross is erected upon lotus.
A Chinese cross, erected on a lotus flower, coming from the
same era, is a very good substantiation for the assumption of
the scholars. Lotus, being the symbol of Buddhism, had turned
out to be India’s own symbol because of the influence of
Buddhism in India, during and immediately after the reign of
the great Emperor Asoka. Thus the Sliba erected on
lotus, is a living symbol of faith in the risen Jesus,
welcomed wholeheartedly and established firmly in India. |
Three Steps
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The lotus in the
Mar Toma Sliba remains over three steps. The symbolism
of steps is evolved in connection with liturgical tradition.
The three steps signify either heaven or Gagulta, the
Calvary. In our case the stress is on Gagulta and thus
they signify the death of Jesus. According to tradition, the
Syro-Malabar churches and chapels ought to have three steps
for Sanctuary, symbol of heaven and Bema that of Gagulta. |
Thus Mar Toma Sliba remains as
a unique symbol that proclaims the acceptance of Jesus Christ,
who accomplished the human salvation through his death and
resurrection, in
India, the home
of sages and religions.
Ancient Models
Ancient models of
Mar Toma Sliba are found in the Jacobite churches of
Kottayam and Kadamattam, and adjacent to the Syro-Malabar
churches of Muttuchira, Alangad, etc. in Kerala. Such
Crosses are seen also in some places of Tamil Nadu and Sri
Lanka. According to the famous Portuguese historian Antonio
de Gouvea (in 1606), this typical cross was venerated in all
the Thomas Christian churches and chapels before the arrival
of European missionaries in India. He wrote:
“The
old churches (in India) were all built in pagoda fashion, but
all with full of Crosses like those of Saint Thomas miracle
Cross… Hence one can see how much older than Portuguese time
is the veneration, love and shape of the Cross. For, the
ancient churches built before, long before the coming of the
Portuguese, were all ornamented with them, both painted and
graven”.
Self –
examination
Mar Toma Sliba,
being the unique and lofty symbol of Mar Toma Margam,
and being a perfect expression of one’s own commitment to
Jesus Christ, must have a solemn position in every family,
institution, church and chapel of the Mar Toma Nazranees.
Some Ancient Crosses
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Anuradhapuram Cross
Si-ngan-fou, China, Cross
Kottayam Cross
Ravenna, Italy, Cross
Sri Lanka, 3rd Century
9th Century
India, 12/13th Century
5th Century |
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Some other
ancient Christian crosses
 
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