FAMILY TRADITIONS AND IDENTITY OF
ST. THOMAS CATHOLICS
Paper Prepared for the Eparchial
Assembly, Kalyan
Dr. Francis Eluvathingal
“Train a child in the way he should go, and even when he is old he
will not turn away from it” (Prov 22:6).
General
Information
1.
The title Family Traditions and Identity of St. Thomas Catholics is a
complex one. This humble study is delimited to the family the traditions and identity of the family
alone.
2.
This
is not an exhaustive study and it does not attempt to make comparisons with
other Catholic and Non-Catholic family traditions. It is possible that we notice
same traditions in other churches as well. Hence, these traditions need not be
exclusive for the Thomas Catholic Families alone. A lot more studies are to be
done on this subject like Symposium or Seminars or doctoral thesis. This study
gives only a list of the traditions practiced in the history and those are in
practice even now in most of the places. Due to historical reasons, there are
different traditional practices in different areas.
3.
The
Eparchy of Kalyan, being the first one to be erected for the Migrants of the
Syro-Malabar Church, happily takes its lead to study our family traditions and identity.[1] This is a crucial subject in
far as the family traditions and identity are concerned for all the migrants across
the globe as the migrants face the predicament of either exist or extinct.
Introduction:
4.
The identity of a community springs
from its way of life; the stronger it lives its identity, the better the
commitment of the community towards its future. The older one grows, the deeper
one feels nostalgic about one’s past, family traditions and identity. When one
is far from home town, one becomes more aware of one’s identity. The more one
struggles to lead a perfect life the closer one grows in identity. Those
families observe most of their traditions tend to have the strongest ties.
5.
Taking the mission command “go and
preach the Gospel”, the apostles went around the whole world and preached the
Gospel. Though the apostles were from Jewish background, the people who heard
the Gospel received Jesus according to their religious, cultural and linguistic
mind set up. When they began living their faith, they started the rituals,
customs, and many practices for living their faith in their context. This paved
the way to have different traditions and rituals in the world and hence the
formation of different individual Churches. Therefore we are talking about a Christian identity
which got developed in Kerala, in the southern part of India in the first century;
the community founded by Apostle Thomas, who preached in a new soil which had
different religious, cultural and linguistic background. We are talking about a
Syrian Christian identity that depended on the Syrian Church for its liturgical
celebrations from 4th to 15th Centauries. We are talking
about a Latinized identity imposed by European colonisation from 16th
to 19th centuries. We are talking about a St. Thomas Catholic Church
that passionately struggles to identify its identity since 1887 AD. We are
talking a migrant Church that is spreading in the world scenario in 20th
and 21st centuries with a clear vision of preserving its identity
and missio ad gentes. As we go ahead with
this topic, let us keep in mind the simplest idiom about the identity of Thomas
Christians: “Hindu in Culture; Christian in Faith; Oriental in Worship”.[2]
6.
God created things diverse and varied.
The variety and diversity found in creation adds to its beauty & splendour.
“The Variety within the Church in no way harms its unity rather manifests it”.
(II Vat, OE 2). The II Vatican Council and the Sacred Canons insist that the
real search for identity consists in going back to the roots. The rites should
be preserved to its core. The Oriental Law defines what a rite is. “A
rite is the liturgical, theological, spiritual and disciplinary patrimony,
culture and circumstances of history of a distinct people, by which its own
manner of living the faith is manifested in each Church sui iuris” (CCEO Canon 28 - §1).
Drawing from the spirit of this canon, family traditions which are
part of the rituals should be preserved as far as possible. If the changes are
permitted, it should be only for the organic improvement of the community (Ref.
OE. 6).
7.
In Catholic Theology,
“Sacred Tradition” refers to the Deposit of
Faith or Revelation shared by Jesus Christ which was handed down through oral
transmission.[3] There was a gap between Jesus’ preaching and the
formation of the Gospels. The apostles proclaimed the Gospel orally or by word
of mouth what they had heard from Jesus. The liturgies of early
period also were part of the same Sacred or Holy or Apostolic Tradition which
is considered to be THE TRADITION as far as the Catholic Church is concerned. However, traditions which are accumulated
during the centuries need not be part of the Sacred Tradition.
8.
More
than ever before, the institution of family is under threats of deformation and
destruction in the modern secularized society. The social media-driven society
offers substitutions that facilitate the commercial and utilitarian interests for
traditional family. The decisive and guiding voice of the Church regarding the
formation and of living in the Catholic family is to be audible enough to the
faithful, that they truly experience the joy and fulfilment of the family life
for which it is created. Family is the cradle of life in the society. Just as
strong foundation is the key to the strength and durability of a building,
Christian faith, human values, cultural and ritual catholic practices in family
will prepare ideal members for both the society and the Church through many
well-formed generations; such a family is Christo-centric family.
9.
A German Lady theologian, in a personal
conversation suggested: Europe has experimented the society without a value
system, without cultural and ritual practices. The result of it is only chaos
and confusion. Why should you repeat the same mistakes we have experimented and
committed. Is it not better to learn from our mistakes?
10.
On 07th October 2015, during the Synod
on Family, Pope Francis’ worded that the lives of today’s family shows that
they need an “injection of family spirit.” In today’s world, support for
the family has been diminished and that the virtues of family life have not
been incorporated in modern society. The family introduces to this need the
bonds of fidelity, sincerity, trust, cooperation, respect; it encourages to
project a habitable world and to believe in relations of trust, even in
difficult conditions; it teaches to honor the word given, respect of individual
persons, the sharing of personal and other limitations.”[4]
I
would like to divide the Family traditions and identity of St. Thomas
Christians to three categories.
1.
Cultural
Identity and Family Traditions
1.1.
Equality, Dignity and Roles in the
Family
Gender
equality, human dignity and different roles for each member of the family were
considered as the plan of God regarding the family. Therefore the male and
female respected the human dignity giving them equal rights and obligations. Hence
generally no one claimed superiority over the other and no one felt inferior
too. They understood that for the healthy living, God has designed the family
in such a way that they share different roles, which are complementary.[5]
1.2.
Head of the Family
St.
Thomas Christians having followed the patriarchal system of the family, enjoyed
the system of having a male person as the head of the family. Being head of the
family was a role of responsibility than a privilege. The father was the head
of the family. If the grandfather was present then he was the head. If both the
father and the grandfather were absent, then the eldest son who has reached the
age of maturity was considered to be the head of the family. This role was to
be fulfilled with the cooperation and complementarily with the other male and
female members of the family. Headship was understood of having the
characteristics of spirituality and morality, well-mannered dealings,
sufficient earnings for family, sharing the responsibility of bringing up the
children and the ability to make correct decisions in consultation with others,
in one word, to be the role model. Being head of the family was related to the
juridical status as well as social status. The chair of the head of the family
was considered to be seat of authority and generally no elders occupied that
chair of the head.[6]
1.3.
Numerous Children as the Symbol of
Prosperity
Having
more children was considered to be a matter of pride, God’s blessing and sign
of prosperity. Financial or material stability of the family were not
considered to be the crucial point for having more children. Botheration about sustainability
of the children purely depended on the providence of God.
1.4.
Joint Family System
St. Thomas
Christians lived in joint families. Giving and taking, sharing and correcting
in the joint families have definitely contributed for the mature growth and
development of the persons. As there were many children, the younger children
received the dress, books and other usable things from the elder ones. The
elder members took the responsibility for the growth of the younger members and
were ready to sacrifice their future for the younger ones. Possessions owned by
the individuals were not encouraged and everything and everyone belonged to the
family.
1.5.
Patriarchal System of the Family
Since
St. Thomas Christians opted to follow patriarchal (makkathayam) system, the sons inherited the property of the father.
The female children were given sthridhanam
(dowry) at the time of marriage which was a fair consideration in money or gold
but not an equal division among all children.[7]
The house of the parents would be inherited by the youngest son in the family
and other sons would get fair portions of land or other properties. For the
children, it was a sacred duty to help their aged parents. Therefore the
parents lived in their ancestral house and they were to be taken care of by the
married youngest son till their death.
1.6.
Actual
Name and Family Name (surname)
The use of
biblical names for the new-born and the naming-ceremony of children are popular
among St. Thomas Christian Community. The first male and female children
respectively were given the names of the paternal grandfather and grandmother;
the second pair those of the maternal grandfather and grandmother. The family
is traditionally having a family name which is also considered as surname.[8]
1.7.
Dress
Code:
Nobility, decency and modesty were visible
in the dress of the Thomas Christian which indeed helped them to have a high
moral stand in their life and practice.[9] Men
and women used white coloured dresses both for the Church and other occasions
including at home. When the women went to the Church or went to meet the
priests, they covered their head. The women were very modest in work and
behaviour and were satisfied with their household work and the simple
surroundings.
1.8.
Ornaments
The males and the females used ornaments.
Most of the males beyond sixty grow their beard, become devout, spending their
days in fasting and prayers. The females used to grow their hair as lengthy as
possible. The widows did not use ornaments. The males and females did not use
shoes or sandals.[10]
1.9.
Eating
Habits
Apart from some famous curries or
dishes, including “Pidiyum Kozhiyum”
those edibles made up of rice and coconut oil were the most favourite edibles (palaharam) among the St. Thomas
Christians. Achappam, kuzhalappam, unniyappam, vatteppam, palappam, kozhukatta, neyyappam, ayani etc. were some of them either
fried in coconut oil or prepared in steam. Ordinary food was rice and
vegetarian curry. Meat and fish was used only on special occasion like Sundays
and feast days.[11]
Consuming alcohol was considered to be degradation for the family status. On
special occasions, the food was served in banana leafs and the people sat on
the floor squatting. People ate food with fingers. Supper was served after the
family prayers.
1.10.
Language
The liturgy was celebrated in Syriac
and the other prayers were taught in the mother tongue. It seems that though
St. Thomas Catholic attended liturgical services in Syriac, only Malayalam was
known to them as language. In the middle of 20th century, it was
permitted to use vernacular for the liturgical services. The Bible, the
prayers, its meanings are to be understood properly by the faithful and hence
the megisterium says that instead of
divinizing the language, Bible, liturgy, prayers should be in the language that
is understood by the people.
2.
Value
System as Identity and Family Traditions
2.1.
The parents, teachers, spiritual and
political leaders and elders were highly respected. Showing respect to others
is so common that they are particular not to sit in the presence of their
parents, seniors, elder brothers and superiors of any kind.
2.2.
All the relatives of the grandparents,
parents, close relatives, neighbours and friends were invited to be part of any
family celebrations. It was customary to invite all paternal and maternal
relatives for parish feasts, marriages and commemoration of the dead and other
functions. Any time of the day the relatives were welcome. No previous appointments
were needed for such visits. During the unexpected visits also whatever food or
drink available would be shared with them.
2.3.
All were very courteous towards
strangers and foreigners. Guests of any kind were welcome in the families even
for overnight stay.
2.4.
Discipline was the most important part
of life. A perfect time table was followed for the daily chores. The time table
insisted the system of early to bed and early to Church/work. Timings for
prayer, food, drinks, bath, etc were also strictly followed.
2.5.
For doing anything apart from the daily
chores, explicit permission is to be sort from the head of the family. Without
proper information, nothing was to be done. Even going out for any purpose and
time of returning etc. were to be clearly communicated.
2.6.
Prayer and Dining were considered to be
occasions of coming together. Dining was also the occasion for sharing. Sharing
of different issues related to the family and community in general were the
occasion of great learning for younger members of the family. Anything and
everything related to the children and grandchildren were brought to this
session which was used as the time of corrections.
2.7.
The head of the family was responsible
for the discipline and decisions of the house where the females were free to
express their opinion and be part of the decision making process.
2.8.
When there were many members, the male
members had food first then the females. The male members were respected and
always enjoyed the priority.
2.9.
Honesty, sincerity, openness,
accountability, transparency were considered to be great values in the family.
Enjoyments, entertainments and vacations were unimportant or uncommon. Values
such as, family bond, spirituality, alms giving, helping the poorer family
members, bringing up the numerous children with lots of sacrifices, etc were
placed as of primary importance.
2.10.
Moral life was placed in high esteem. It
was the responsibility of the parents and the uncles and aunties to find a
proper partner for their children. They got marriage already at the age of
puberty. This was to make sure that the person is free from any kind of
deviation. The virginity was placed in great importance. Love marriages were
not tolerated. If at all love marriages happen, they were not accepted in the
family. Masturbation, Pre-marital sex, adultery, etc. were considered as most
serious sins. Mixed marriages or divorce was unheard.
3.
Practices
of Rituals as Identity and Family Traditions
There are many
ritual practices observed in the St. Thomas Catholic families. A lot of these
traditions have been handed down from generation to generation right from the
ancient times.
3.1.
Family
Prayers and Customs
3.1.1.
Observance of Sunday and Days of
Obligation
Sunday
obligation and the observance of the days of obligation, being very important
for the Thomas Christians, all the family activities of the day planned in such
a way that all the members of the family attend Holy Qurbana that day. During
those days, they were particular to abstain from any manual labour. The
children are to attend faith formation classes in the Church either before or
after the Holy Qurbana.
3.1.2. Daily
Family Prayer
Hearing the
Church bells chiming, thrice a day, the angelus prayer was recited in the
family. The people used to stop their daily chores and recite the angelus and
then continue to do their daily chores. After the evening church bell, the
family with all the members together recited the angelus and then the children continued
with the prayers and part of catechism which was followed by the Rosary. In
some families, liturgy of the hours (yamaprarthanakal)
was recited. The family prayer also included the dedication of the family
prayer (Dedication to Sacred Heart (Kudumba
pradhista), reading a chapter of passage from the Bible, prayer of the
faithful, prayer for the priests, and other prayers given by the Church to
recite.
3.1.3. Customary
Greeting (Eeshomishihakku
sthudhiaairikkatte, Umma)
St. Thomas
Christians while meeting fellow Christians especially priests and the
religious, praised God saying “Praise be to Jesus Christ” or Eesho mishihakku sthudhiaairikkatte.
Soon after the family Prayer, all the members greet the almighty God facing the
family altar. And then the younger ones greet the eldest family member to the
youngest with this prayerful greeting. This greeting prayer unites the family
members in love and communion. This greeting prayer has two parts: the first
part of the greeting is “Eeshomishihakku
sthudhiaairikkatte” the response to the first part is “ippozhum eppozhum sthudhiaairikkatte” which means “let him be
praised now and forever”. After the family prayer the children greeted the
elders attached with an umma (kiss). This greeting is often said to the priests
and nuns.
3.1.4. Prayer
Room / Family Altar
From early
times people have been making special places for prayer. In some families a room
was set apart for prayers or at least a part of the main room was modelled as
family Altar for prayers. The Pictures were placed such that the people turn to
the East. Pictures of the Sacred Heart, Blessed Virgin Mary, St. Joseph, Holy
Family, relics of saints and sacred objects received from sacred places were
placed at the altar together with candles, lights and flowers.
3.1.5. Dedication
of the Bible
At the centre
of the family Altar, a Bible is placed with due respect. It was kept in such a
way that the small kids will not be able to take it but the elders can read it
at any time. Nothing else usually placed on the Bible. It is naturally wrong to
keep the household papers inside the Bible.
3.1.6. Holy
Water
After the
blessings of the Holy Saturday, the families bring the Holy Water home and
place it near the entrance which can be used for making the sign of the cross
when somebody enters and exits the house. Holy water is also preserved near the
family altar which is used for blessing any object before using it in the
family context.
3.2.
Family
Centered Catechetical Formation
The family is
the cradle of catechesis by which faith is handed down from generation to
generation. The grand children are initiated in faith and formed in good
character by the grandparents. The basic catechism and prayers were taught by
the grandparents or parents or elder children of the family. It was a practice
in the families that the children recite all the important prayers and
principles of Catholic faith daily (33 koottam
namascarangal). Hence all the children know all the prayers from the family
itself and hence it was never difficult for the youngsters to recite the
prayers before the marriage (namascarm
cholli kelpikkal).
3.3.
Fasting and Abstinence
St. Thomas
Catholics have a rigorous discipline with regard to fasts and abstinence. The
early foreign missionaries called the early St. Thomas Christians as “the
Church of those who Fast” (upavasikalude
sabha). For any important feast celebration, the faithful prepared
themselves with disciplined abstinence, fasting and prayer. The days popularly
observed are all days of Lent from Ash Monday to Easter (ambathu nombu), period of Annunciation (irupathanchu nombu), preparation for of Assumption of the Blessed Virgin Mary (Pathinanjunombu nombu), preparation for
the feast of Nativity of Mother Mary (Ettu
nombu), the experience of Jonah inside the fish (Moonu nombu). The faithful abstained from Meat, fish, Egg, Milk,
Milk Products, chewing of Betel, smoking, Alcohol, conjugal relationship etc. Such
abstinence was also observed on all Fridays and some of them also on Wednesdays.
Respecting the solemnity of the season, the Fridays between Christmas and Denha
and the first Friday after Easter are exempted from the abstinence.
All Family
Members who have completed the age of fourteen and those who enjoy normal
health are obliged to observe fast and abstinence. Fasting is obligatory on the
first day of lent (Vibuthi-Ash
Monday) and Good Friday. On days of fasting only one full meal is taken.
3.4.
Lent
Period and Holy week Celebrations
3.4.1. Pethratha
Pethratha is the day before starting the lent. On
this day, special preparation of Pidiyum
Kozhiyum is a speciality of the St. Thomas Catholic families. Another food
rooted in the biblical tradition of manna (pidi)
and quail (kozhi) provided to the
Israel in the Sinai desert (Ex. 16: 13-14; Num: 11, 7-9). Pidiyum Kozhiyum resembles the manna (pidi) and quail (kozhi)
and reminds that lent offers the same desert experience for 40 years
experienced by the Israelites.
3.4.2.
Ambathu
nombu
In the Oriental Churches like the Syro-Malabar Church
the lent begins on the seventh Monday before Easter. We do not skip Sundays
when the length for Lent is calculated. It is a matter of tradition and good
faith that most St. Thomas Christians eat only vegetarian meals for 50 full
days abstaining from meat, fish and alcohol throughout Lent voluntarily even
though the Church laws do not stipulate on all days of Lent, especially on
Sundays. It is one of the finest spiritual offerings. The practice is the same
for other Christian groups that claim St. Thomas´ patrimony, such as Orthodox
Christians.
3.4.3.
Paadinombu
In some
parts of Kerala, 25th day of the lent is remembered as the day of pathinombu and on that they prepare inriappam.
3.4.4.
Nalpathamvelli
(40th Friday)
Friday
before the Hosanna Sunday used to be a reminder for the last ten days of lent.
The families started rigorous lent.
3.4.5.
Kozhukatta
Perunnal
The Saturday
between the nalpathamveli and Hosanna
is specially celebrated as Kozhukatta
Perunnal. Kozhukatta and Peechampidy are prepared in round and
rectangle size. The gospel reading of that day indicates that these edibles
have direct biblical symbolism in it (John 12: 1-8). It is naturally a reminder
of the hospitality of Martha and Mariam in the house of Lazures. Mary anointed
Jesus feet with the perfume of pure nard from the expensive alabaster jar. Kozhukatta resembles the alabaster jar
of Mary and when it is steamed hot, it would be broken and fills the home with
a sweet perfume of rice flour, jaggery and coconut and other spices. Peechampidy does not taste much and
resembles the silver coin purse of Judas who argued for selling the perfume to
filling his purse. These edibles are prepared only that day of the year and
shared with the neighbours in order to foster unity and brotherhood.
Interpreting these edibles to stones which the people picked up to throw at
Jesus is incorrect.
3.4.6.
Hosanna
Sunday
On Hosanna
Sunday, Palm leaves are brought Home from the Church by each and every member
of the house and kept in his or her room, a symbol of protection from evil.
3.4.7.
Maundy
Thursday (Pesaha Vyazham)
On Maundy
Thursday, as a part of the family celebration of the Passover feast, special
unleavened bread (Pesahappam) was
prepared. It was patterned in the Jewish mode of celebration of the Passover in
the family which was continued in the St. Thomas tradition taking the spirit of
Exodus 12:14-27. Tender coconut leaves blessed on Hosanna Sunday is used to
make small cross on the top of the bread which was also called as Kurisappam which represented the bread
used by Jesus in the last Supper. In the evening all the members of the family,
including the extended family used to gather in the ancestral house. The eldest
male member of the family would lead the prayer and would read the biblical
passage, after removing the palm leaf cross, broke the Kurisappam with hands and would distribute it with other members of
the family from the eldest member to the youngest. The bread is received with
respect in the palm with both the hands akin to receiving the Holy Communion.
Bread called
inriappam is also prepared along with
Kurisappam. INRI appam reminds us of
the crucifixion of Jesus on the following day (Iesus Nazraene Rex Iudeorum) and hence is also very much biblical.
The preparation is almost the same as Kuriasappam
but is prepared in banana leaves and steamed and does not the palm leaf cross
in it.
Together
with this a special drink was also prepared with rice flour, coconut milk and jaggery
which represented the wine at the Last Supper. The Kuriasappam and pal (milk) is not given to non-Christians nor is it
kept for the next day whereas inriappam
can be distributed among the non-Christians. During the breaking of the bread, Puthenpana is read out. When the elder
in the family dies, the pesahaappam
is not prepared for a year in the ancestral house. It was the responsibility of
the neighbouring family to prepare it for them. Kurisappam seems have its origin during the Chaldean period where
as inriappam may be of Portuguese
period which has a Latin origin.
In the
method of preparation of the appam
and pal, it varies from region to
region.
3.4.8.
Good Friday
(Holy Friday)
On Good
Friday, the Syro-Malabar Church celebrates the Passion of the Christ by holding
commemorative ‘Stations of the Cross”, reading related passages from the Bible
etc. On Good Friday, a bitter drink (Kaipuneer)
from bitter gourd was prepared and drunk by the family/Church members. It was a
strong tradition to read puthenpana
during the day by somebody and others listened to it.
3.4.9.
On Holy
Saturday (Valiya Shani)
In the
middle ages, beginning roughly in the eighth century, the ceremonies of the
Easter Vigil, especially the blessing of new fire and the lighting of the
Easter candle, began to be performed earlier. Eventually, these ceremonies were
performed on Holy Saturday morning. The Syro-Malabar Church follows this
tradition very piously. The whole of Holy Saturday, originally a day of
mourning for the crucified Christ and of expectation of His Resurrection, now
became little more than an anticipation of the Easter Vigil. Strict fasting and
abstinence continued to be practiced on the morning of Holy Saturday, thus
reminding the faithful of the sorrowful nature of the day and preparing them for
the joy of Easter feast. While fasting and abstinence are no longer required on
Holy Saturday morning, practicing these Lenten disciplines is still a good way
to observe this sacred day before the Easter Vigil Services start closer to
midnight in anticipation and celebration of the Resurrection of our Lord Jesus
Christ. After the blessing of the Holy water in the church, now there is a
practice of bringing a portion of the water at home and used for blessing the
house or things.
3.5.
House
Building and Blessing Rituals:
St. Thomas
Christians considered the construction of houses to be a holy ceremony. In the
villages the houses are constructed facing towards the East or the north with a
cowshed, well, garden and vegetable farm nearby. Some of the non-Christian
practices were adopted by St. Thomas Christians such as finding the position
for the house, for the well, for a stable by seeking opinion of traditionally
accepted experts “Asharis” in the
field.
Boiling
the milk (Pal Kachal) or Grihapravesh is again an important
ritual as once the construction is over, it was a practice to dedicate the
house to the Lord, blessing of the house is done by the Parish Priest. During
the preparation for the blessing, near the family altar, a traditional ‘Para’ and ‘Nilavalakku’ are kept on the floor. The family members and extended
family members fill the Para with a handful of paddy. Towards the end the Head
of the family fills the Para above its brim. Before the rituals begin, the
people gather in the courtyard and witness the parish priest giving the key of
the house to the Head of the family who will then open the main door and invite
everyone to enter into the house for prayer.
Most
families also boil a pot of milk and allow it to overflow on boiling to
symbolize the overflow of prosperity to the new House and its members.
3.6.
Special
Celebrations
3.6.1.
Christmas
As
a preparation for Christmas, 25 days of abstinence was practised by St. Thomas
Christians. In the recent times, Christmas cribs are prepared in the garden in
order to give the message of Christmas to all the people. Special edibles like vatteppam was the special for Christmas
which is also shared with the neighbouring Hindu families.
3.6.2.
Epiphany or Denha
The
festival of Epiphany marks the baptism of Jesus and was known in various names
such as rakkuli, pindikuthi etc in
different places. Rakkuli (night
Bath) was a ceremonial bath in the pond or river near to the houses remembering
the baptism of Jesus, which was a symbol of personal purification. In North
Kerala it was called pindikuthi perunnal
when feast torches were lighted on pindi
(Plantain trunk) in the night in front of every house and it was a
communitarian proclamation of Jesus as the light of the world, calling out ‘el-paiya’ (God is Light) in Syriac.
3.6.3.
Feast of St. Thomas (Dukrana and
Puthunjayar)
The
Feast of St. Thomas on 3rd July has always been called Dukrana (In
Syriac), means remembrance or commemoration. It was celebrated as Sradham or Chattam, the death anniversary of St. Thomas. The other feast was on
the octave of Easter, which was called the new Sunday (puthunjayar), celebrated solemnly in the Honour of St. Thomas who was
invited to place the hands in the wound of Christ when Thomas confessed with
Conviction “My lord, My God”. After long days of abstinence and fasting, pilgrimage
to Malayatoor where St. Thomas is believed to have prayed, is made by many
Christians on this occasion.
3.7.
Special
Devotions
3.7.1.
Veneration of the Mar Sliba (Holy
Cross)
Cross (Marthoma
Kurishu) was venerated as religious symbol in the house and used as the sign of
protection in the body. Everything related to life was begun with a sign of the
cross.
3.7.2.
Devotion to Mother Mary and St. Joseph
According to
age-old oriental tradition, Ettunombu
(from 1st Sept) was observed in preparation for the Nativity of
Mother of God on 8th September and pathinanjunombu (14 days from 1st August) was observed
in preparation of the Dormition (Assumption – 15th August) of the Holy Mary
Mother of God. In recent origins, the month of October is especially dedicated
for praying the Rosary and the month of May is observed for special devotion (vanankamasam) in honour of Mother Mary.
In the month of March vanankamasam is
conducted in honour of St. Joseph and in June in honour of Sacred Heart of
Jesus.
3.8.
Vow of
Food (Nercha Baskhanam)
All
different vows related to food, taken by St. Thomas Christians, have reference
to Jesus who was concerned to feed the hungry. Food, both physical and
spiritual, is a great symbol in the life of Jesus. In the end, Jesus gave
himself as food for many so that they may live eternally. Most of these nerchas
have imbibed this spirit and were prepared in the families.
3.8.1.
Oottu
nercha:
Nercha is
part of a vow which a person decides to do in order to receive a favour or a
gesture of thanksgiving to the Lord. Oottu
nercha or muthiyuttu is a meal served as an act of charity commonly
performed by the families especially on the feast of St. Joseph – on 19th
March. A poor family is invited representing the Holy Family and they are given
a sumptuous meal. This poor family is respectfully seated as honourable guests
and served solemn meal. They will be given also clothes. This nercha is a great sign of spirituality
and humility.
3.8.2. Pachor
Pachor is
a meal or edible offering as part of a vow, mostly as gratitude for the grace
received or to receive a favour for a prayer intention. This is brought to the
church in a vessel. The priest blesses it and the pieces of it are distributed
among the people.
3.8.3. Perunnal Nercha
Feasts of the
parish or chapels are celebrated with special nercha prepared in the families. After the blessing, it is given either
after the liturgical ceremonies or near the roopakoodu
where the statues of the saints, exposed in a decorated frame. These traditions
seem to be mere imitation of the hindu prasatha
from the temples. The housewives took pride in preparing this nercha which is also as a thanksgiving
to the plentiful harvest or for the intentions of the agriculture.
3.8.4.
Slihanmarude Nercha
The concept of
it is similar to oottunercha but this
vow is to invite 12 men representing 12 apostles. On this occasion also pidiyum kozhiyum are served.
3.8.5.
Puzhukku and Thamukku Nerchas
These nercha is
attcched some places and unique to them only. Puzhukku nercha is prepared with different vegetables, which is
given by Ramapuram church. Thamukku
nercha is tasty and sweet rice preparation, a nercha given at Alangad, Kuravilangad,
etc. in the churches named after the Infant Jesus. Now-a-days these are
prepared in big quantity and hence the cooking itself is done in the Churches
itself.
3.8.6.
Pashni
Kanji
Rich Catholics
were concerned about the poor and Pashni Kanji was a meal to feed many poor
people of the locality. At the lunch time, many poor people would gather to
have this meal. They would be seated at the courtyard and Kanji and vegetables
would be given to them.
3.9.
Pilgrimages
3.9.1.
Vow (Vazhipadu)
Pilgrimage was
part of a Vow. In order to seek some special blessings and favours, the
faithful with devotion made this vow to God that they would make a rigorous
sacrifice by going on pilgrimage preparing themselves with abstinence and
fasting. It seems that this vow (vazhipadu)
in the form of pilgrimage was meticulously fulfilled by St. Thomas
Christians. This vow was not just to make a pilgrimage trip but to prepare with
fasting and abstinence (Nombu) and mostly done by walking with barefoot.
3.9.2.
Pilgrim Places of St. Thomas
In the early
centuries, the faithful used to go to Mylapore either in groups or
individually, to pray at the tomb of St. Thomas. This pilgrimage (therthadanam) reminds us about the first
visit of St. Thomas Christians along with Keppa (supposed to be the first
Bishop of St. Thomas Christians ordained by the Apostle Thomas) at Mylapore as
soon as they heard about the martyrdom of Apostle Thomas. Apart from Mylapore
pilgrimage, the Christians started the visit to Malayatoor, Kodungaloor,
Paalayoor and other places related to St. Thomas. During the pilgrimage, they
used to sing the songs traditionally sung and make it a prayerful experience.
3.9.3.
Other Pilgrim Places
Places like
Kurivilangad, Alangad, Athirampuzha, Edapally, Bharananganam, Mannanam, Ollur,
Ramapuram, Kuzhikattussery and many other places are the old and new pilgrim
centres where a massive number of Christians visit during the year.
3.9.4.
Kanikka and
Nercha (Prasadam):
Kanikka is
the love offering placed in the box kept at the pilgrim centre. This kanikka was given as money or kind by
way of sacrifice of the person, which was used only for spiritual purposes. And
nercha (Prasadam) is an edible given to the devotees at the pilgrim centre.
When only one person from a family made the therthadanam
(pilgrimage), nercha (prasadam) given from the centre was
brought to the family as a holy object and shared among the family members and
they believed that the merits of the pilgrimage is gained by the other family
members as well.
3.10.
Pious
Customs related to Birth and Sacraments of Initiation
There are
customs and practices from the very beginning of pregnancy and at the time of
the birth and growth of the child. The birth of the first two children, pre-natal
and post-natal care were considered to be the responsibility of the parents of
the would-be mother.
3.10.1.
7th Month Ceremony of taking
for Delivery
A
gathering of close relatives is arranged at the would-be father’s place and the
pregnant mother to be is taken officially by the her parents to her maternal
home and special care is given not only till the child is born but till the new
born child is taken to the child’s father place. It was considered to be a
celebration of the family with relatives and neighbours distributing homemade
sweets, for the gift of fertility.
3.10.2.
After Delivery Rituals
Soon after a child was born,
priest or male member of the family would whisper in the child’s ear Maron Yesu Mishiha (Jesus Christ is
Lord) and the child would be given with three drops of honey in which a little
gold had been rubbed.
3.10.3.
28th day Thread ceremony:
On
the 28th day, a black thread is tied to the waist of the new born
child which was known as irupathettukettu.
This black thread was often ornamented with toe-nails of the tiger (pulinakham) or mongoose teeth (keripallu).
3.10.4.
Permission to enter the Church for the
new Mother:
The
new mother is permitted to enter the church only after 40 days if the child is
a boy or 80 (56?) days if the child is a girl.
3.10.5.
Baptism of the child
The
Baptism of the Child was earlier done within 8 days, and in more recent times
after the 40th day. Grandparents or paternal / maternal uncles and aunties or
very close relatives were given the status of God Parents. The child is also
given names of the Grand Parents or Biblical names particularly for the first
and second child.
3.10.6. Choruttal
One
the day of completing 11 months, the child was given pachoru, prepared with rice.
3.10.7.
Ezhuthiniruthu:
At
the age of 4 the child is symbolically taken for initiation into alphabets to a
teacher (aashan) or to a priest for
the first writing of the child.
3.11.
Practices
related to Marriage:
When the children
become matured, the parents took initiative to get them married and settled in
life. Giving children in marriage was very ceremonial. Related to marriage, St.
Thomas Christians have taken many important aspects from the Indian cultural.
3.11.1.
Arranged Marriages:
In
arranged marriages, the meeting of prospective spouses is arranged by family
members, relatives or friends, the spouses have to express free will to marry.
Arranged marriages were common all round the world till the18th Century, more
so in Syro-Malabar tradition it continues till today in most families.
3.11.2.
Fixing Ceremony:
Urappickal was
traditionally done by the elders of the family along with the parish Priest in
the girl’s residence, nowadays increasingly it is done at the boy’s residence.
Fixing the share of the Father’s property to be given to the daughter is also
fixed at this time.
3.11.3.
Engagement Ceremony:
The
engagement ceremony is celebrated almost equal to a marriage celebration
although the legal implications are not the same. The engagement is celebrated
in the Church by exchange of rings in presence of witnesses.
3.11.4.
Going to the Church for Wedding
Before going to
the Church for wedding even for engagement, the whole family came together to
pray before the family altar. The prayer at the house of the bride was very
intense as she steps down from her home to be part of another home. After the
prayer by the priest or elder, the candidates greet their parents and other
close relatives saying eesho misihahkku
sthuthiyayirikkatte. The parents wish them back all God’s blessings.
3.11.5.
Wedding Processions
Wedding
Processions were considered to be very important part of the marriage ceremony.[12]
But this tradition is not practiced now even though there exists one or other
tradition in order to add the solemnity.
3.11.6.
Wedding Dress, Tali and Mantrakoti
The
most important rites found exclusively in the marriage celebration of Thomas Christians
are the tying of the tali and
offering of the Mantrakoti. These two
are found among the customs of the Hindus and indeed remain strong examples of
inculturation by the Christians in India.
3.11.6.1.
Wedding Dress
The
bride comes to the Church adorned in a saree
which has got similarities with the traditional saree of Kerala Tradition (either white or a cream coloured like
the set saree used for onam). The groom comes to the wedding
wearing traditional mundu or shirt or
kurta and paijama. The recent tendency of adapting the western wedding gowns
and suits seem to be a blind adaptation of western style even though some of
them claim that they are cuter in the albums.
3.11.6.2.
Tali:
Tali
having the shape of a leaf of the Bunyan tree (alila), is made up of gold and
worn by the bride throughout her married life around her neck. The Christian tali or minnu is made in Gold and there is a cross on it. And this Cross is
made of 21 tiny balls embossed; it seems the 21 balls are calculated to be 3x7=21.
Number 3 is easily understood as three persons of the Holy Trinity. In the
biblical understanding 7 is a perfect number as stated in the book of
Revelation, 7 angles and trumpets, etc. In the Church there are 7 sacraments.
There are many interesting ceremonies related to the tali, on eve of the marriage the twine
with which the tali is tied is
prepared in the house of the bridegroom, usually from the threads taken from
the wedding garment, the mantrakoti. Three
threads are twisted into one composite thread and then out of seven such
composite threads the final chord is prepared. The tali proclaims the bride as a married woman. When she dies, the tali is deposited in the treasury box of
the parish Church.
3.11.6.3.
Mantrakoti:
The
Mantrakoti is the nuptial vestment
for the bride presented in the church by the Bridegroom which is very biblical.
Jesus in his parables insisted on the wedding dress for entering in God’s
kingdom. St. Paul reiterates on several occasions that Christ is the groom and
the Church is its bride. The husband is to protect the wife as Christ protects
the Church. East Syrian tradition has
the rite of blessing of nuptial vestment indicating that the bride is adorned
with her bridal robes of grace and blessing. St. Thomas Christian tradition also
seems to have adapted the Hindu custom of “Pudavakodukkal”
(Conferring of Nuptial vestment).
3.11.7.
Intercession for a Successful Married
Life
Once the
wedding is over, the first act the couple together does is to pray together in
front of the patron saint of the parish church. This is also followed by
placing an offering in the box (nerch petty)
placed near the statue. This intercessory prayer is also done in the parish
church of the other partner when they go there on the following days for “marupally kumbidil.”
3.11.8.
Madhuram
Vekkal:
Traditionally Madhuram vekkal was practiced twice,
once on the eve of the wedding in the respective houses of the Groom and the
bride in the presence of the relatives, Neighbours and friends. After the
prayers and blessing by the priest if possible, the madhuram is given after blessing by the eldest Aunt/Grandmother or
senior relative. The second madhuram
vekkal is done at the reception of the bride and the groom and given by the
eldest person of the family. He asks loudly thrice the permission of the
community gathered if the madhuram
can be given or not, the community expresses its joy in doing so and then madhuram is given to both. This ceremony
reminds the Bride and the groom that the life that they begin together should
be as sweet as the madhuram they
accept.
3.11.9.
Wedding Ring, Garlands and Bride’s
Bouquet
3.11.9.1.
Wedding Ring (Vivahamothiram)
Among
the Syrian Catholics the exchange of rings was only part of the Betrothal ceremony
but not part of the wedding. Now it has become an accepted custom to exchange
rings during the wedding ceremony which both of them are supposed to wear it
throughout their life.
3.11.9.2.
Garlands and Bride’s Bouquet
In
India where Flower Garlands have an important and traditional role in every
festival and especially in wedding. The couple exchange and wear a wedding
Garland during the ceremony. It was considered a symbol of happiness, originally
bridal garlands and bouquets were made of Herbs which had magical and
meaningful properties, later the flowers replaced the herbs.
3.11.10.
Wedding Feast
A
sumptuous feast is served for relatives, well wishers, neighbours and friends
on folded banana leaf which was considered a royal practice and a sign of great
hospitality.
3.11.11.
Receiving the bride in the Groom’s
House
Receiving the
bride in the Groom’s House is a very meaningful ceremony practiced by families.
The groom’s Mother in traditional Kerala style with a bell metal lamp with a
metalic handle (Kuttuvilaku or
Nilavalikku) and a bushel heaped up with grain welcomes the bride. The
couple stand facing the entrance and they are welcomed by sprinkling water in
which paddy was dipped (nellum nirum)
which symbolizes light, prosperity and fertility. The bride is received to
groom’s house religiously by the mother-in-law making a sign of the cross on
the bride’s forehead at the front steps of the house and hands a traditional
lamp (nilavilakku) in her hand.
Groom’s sisters lead the bride into the house. While entering the groom’s
house, the couple especially the bride takes special pride to place the right
foot first which is taken from the Hindu tradition which is considered as an
auspicious sign. There are also other customs followed in different places
differently.
3.11.12.
Entrusting the Bride to the Family of
the Bridegroom:
After all the
celebrations before leaving, the parents and relatives of the bride entrust her
to the Groom’s parents.
3.12.
Rituals
for the Dying and the Commemoration of the Dead
3.12.1.
The care of the Dying
Tying
palm leaves with biblical verse written on it to the body of the sick, giving
the sick and the dying water mixed with soil taken from the tomb of St. Thomas
at Mylapore are some traditional practices. When the signs of Death appear, the
dying person is laid on a bed facing East according to local custom. Till
the moment of death, the relatives and
neighbours chant prayers in the ears of
the dying (Chevittorma), As soon as
person breathes his or her last, the toes and thumbs are tied together with a
piece of cloth. Usually the dead body is kept facing the East at home and the
graveyard also. Crucifix and Lighted candles are kept at the Head of the bed or
Coffin.
3.12.2.
Preparing the body for burial:
After
a few hours of the death, the body of the dead is washed, dressed with fresh
cloth (Kodithuni), anointed with
perfumed oil and placed before the community to pay last respect.
3.12.3.
Prayers before and during the Burial
Usually
a period of not less than a day, the dead body would be placed at the house of
the deceased. During this time at home, Puthenpana, thomaparvam and other
prayers are recited by friends, relatives and neighbours. The Rituals of the
burial have three stations. The first station starts from the house of the
deceased. This is the lengthiest station which includes two readings from the
Bible, sermon and the prayer of the faithful. There are very meaning prayers
and the hymns are very meaningful and touching.
3.12.4.
Kacha
idil (Laying of the Silk Cloth).
The
last station of the burial is at the cemetery. Earlier the dead were buried in
their own premises but now since a few centuries, the burial is always in the
church cemeteries. One of the most important family traditions during the
burial is kacha idil. This Kacha (another form of soshappa that we use for the Holy
Qurbana) resembles the shroud of cloth which Jesus was wrapped in. In some area
only one kacha is put on the face of
the dead by the eldest son or the closest relative. In other area, all the
close relatives place a kacha on the
dead body. However kacha idil shall
not be replaced with floral wreaths.
3.12.5.
Post Burial Rituals:
After
the burial service, the members of the family would gather in the house.
Sometimes priest is also present. After the prayer all would come and accept
the peace (kasturi) from the priest
and take a few seeds of jeera (cumin seed) to eat. The priest or an elder used
to bless a tender coconut (karikku)
and drink from it and distribute it among the close relatives. Thus break the
fast after the burial. After the death of the person, no food was prepared in
the house of the deceased. Even if the food is to be given it was prepared by a
neighbour and distributed in that house.
3.12.6.
Ritual Meal (Pula veedal)
There
were special observances for the commemoration of the dead on the 7th,
11th, 16th, 28th and 41st day after
the demise. The relatives and friends of the deceased used to pray and spend
time together at the house of the dead for a week. Like high caste Hindus, St.
Thomas Christians also practiced Pulakuli
or ritual bath on the 11th day after the burial, for the
purification from the defilement due to the death of a family member. This
practice is observed now-a-days as per the convenience of the people on the 3rd
or 5th or 7th or 9th day as well. The rituals
of Pula are meant for the remission
of the debts and the sins of the deceased and hence it is observed after the
death of the elders only. One this day, the family members gather in the house
of the deceased after the Holy Qurbana and prayers. The priest conducts a
special prayer for the dead coupled with the sprinkling of the holy water on
the people and the house. This is considered to be purification of the persons
and the house where the deceased was placed. Then everybody comes forward and kisses
the cross on Urara worn by the priest, takes jeera (cumin seed) placed on the table and deposit some offering
(money) in the plate placed on the table. This offering is later used for
celebrating Holy Qurbana in the intentions of the deceased. This has a
reference to the biblical tradition from 2 Meccabeus 12, 43-45 where Judas
Maccabeus making a collection from the people and sends the money to Jerusalem
Temple for sacrifices for the remission of sins of the dead.
Then all are given a ritual meal which begins with a
plantain and unniappam which is
generally brought from the family of the married daughters if there are any or
of other close relatives. This ritual meal is a simple vegetarian meal mostly
with palappam and vegetable stew.
Here pazham resembles the sin
originated by Adam eating of the fruit and the unniappam, eating of the bread
which Jesus instituted as Eucharist for the forgiveness of sins. On this
occasion of the ritual meal all those who collaborated on the occasion of the
death are remembered thankfully inviting them to partake in the meal.
3.12.7.
Ritual Meal (Pulayadiamtharam)
Till
the commemoration on the 41st day, the family members remained in
fasting and abstinence and only vegetarian meals were served in the house. The
male used to grow the beard and all family members wear black or white dresses
till the 40th day. For the purification of the deceased soul, the
relatives observe 40 days of fasting reminding the fasting of Jesus for 40
days. Because Jesus ascended into heaven on 40th day, the Thomas Christians
celebrate the 41st day with the firm faith that the soul of the
deceased is also taken to heaven. As this used to be a special occasion of
prayer for the deceased, after Holy Qurbana and prayers in the cemetery, a meal
is given to the relatives and friends. In some parts of Kerala, non-vegetarian
food is also given as it is after 40 days of abstinence. Liturgical prayers,
memorial common meals, alms giving were parts of the celebrations.
3.12.8.
Sradham or Chatham
The death
anniversary of the deceased is called sradham
or chattam. Most of the close
relatives like the partner or the children observe for one year long valayma and on the day of anniversary Sradham is celebrated with a
non-vegetarian meal. It is also customary that they remember the deceased on
the death anniversary for some decades. It is also an occasion for the family
close relatives to come together with their children and grandchildren.
General
Conclusions
1.
Syro-Malabar Church is proud of its
rich heritage and family traditions that serve in the foundation for gratified
identity. I firmly believe that this community is ‘chosen people’ by God with a
purpose as in the case of Old Testament ‘Israel’, which has been going through a
desert experience. When we deeply reflect about the treasure that is entrusted
to us in the form of these family traditions, we would ask the Lord about his
plan with humility. In the context of the migration of Thomas Christians across
the globe in 20th and 21st centuries, if it is God’s will
that we become models and witness of faith transmission through the family
traditions, we should be ready to fulfil the divine will in preserving and
practicing our family traditions, in spite of the sacrifices; even if we have
to pay a higher prize.
2.
In the
early centuries, even when the liturgical language was Syriac
(the liturgical celebrations were made available in vernacular from 1962), which the faithful could not follow fully,
our faith-content was intact and Christian faith was handed down through
domestic customary practices and ceremonies related to birth, marriage, death,
etc.
Daily family prayer, Bible
reading at home and para-liturgical services on the occasions of feasts, the
periods of annunciation and lent, holy week, fast and abstinence are media of
authentic transmission of faith. This gives a clear indication that the
St. Thomas Catholics were blessed to have not only the Church centred Christian
life but also family centred traditions as part of their common identity. It
seems that this community can survive anywhere in the world without getting
diluted if the family identity and the traditions are kept intact. I mean to
say that in those places where Christianity is forbidden or the Syro-Malabar
Church is not officially recognized with proper jurisdiction, if the faithful
are ready to practice their family traditions, they can survive and remain as St.
Thomas Catholics.
3.
Family practices related to rituals are
precious and these customs make families stable and serve as the foundation
stones and pillars of a stable society. Customs that contribute to a family’s
uniqueness can give its members a sense of who they are and where they belong
to. It gives a chance to say “this is the way our family does it”. Thus
traditions serve as a counterbalance to the intense pressure on youth to
conform to their peers instead of their families. I strongly feel that multi
religious, cultural and linguistic background of the cities enrich our youth
without doubt but unfortunately getting exposed to all different varieties have
weakened their sense identity and practicing one set of family traditions
seriously. Meaningful customs build a sense of closeness that endures even long
after children are grown up and gone their own way. Observing special days and
events gives us a chance to pause and reflect on our lives, to think about
what’s most important to us and to share that with our children.
4.
We can be proud of the familial
stability of St. Thomas Christians. The family traditions create and reinforce
a sense of security among the family members. When we do something again and
again over the years and through generations, we tie our past together with our
present. We link year to year, childhood to adulthood, grandparent to child and
to grandchild, with shared experiences, values and memories. Consistent and
meaningful family customs provide regular, familiar patterns in a rhythmic
life. They add an element of predictability to the cycle of family life that’s
both comforting and comfortable.
5.
Faith is more important for a
Christian. It is an interior disposition. If so what sense does it make to
observe the family traditions? This is a question generally asked. The answer
should convince a Christian. Our community itself is a witness to it. We can realistically
say that preserving and practicing these traditions and identity in our families
has been instrumental in deepening our faith, growing in our spirituality, developing
in divine and human values, forming a better religious life, progressing in
social and moral life, etc. We can further affirm that it is important to keep
the traditional form of family intact so that the future generations are
assisted in their life as St. Thomas Catholics. At the same time, the
traditions and customs of St. Thomas Catholic Family is not a part of the Sacred
Tradition which cannot be changed at all as these traditions got accumulated
from the history of 20 centuries such as that of St. Thomas era, Chaldean
period and the Portuguese rule. Instead of struggling to keep all the
traditions intact, it is better to keep all the meaningful, fruitful and effective
traditions in its integrity. If we are able to take some sincere effort, it
will not be very difficult to understand the theology or spirituality of the ritualistic
practices. Knowing the reasons behind those traditions and passionate approach
to practice them will surely enrich the community. But openness is needed to do
away with those outdated rituals.
6.
The
identity of St. Thomas Christian families was evident in social, moral and
religious realms of the society.[13] The value system it
followed, the culture it projected and the ritual expressions it practiced were
attractive and acceptable for the local kings, government and the society. The
interwoven living style of Christians with the people of other religion was a
vehicle of trust to the next generation. Hence the value system
practised by St. Thomas Christians need not be changed as such but we should be
open to accept other higher values and be ready to share our value system with
others. This will make a fusion of values which will enrich the people to lead
a higher value system in the families (Eg. Touching the feet with hand in order
receive the blessing and to show deep respect).
7.
Rituals are part of the culture. Hence
one cannot make a total separation of the ritual and the culture. St. Thomas
Catholics are very much inculturated in the Indian soil so much so that all
most all the family traditions are interlinked with the Indian culture. Hence the
Indian soul would understand and accept our family traditions very easily. One
should notice that the Christians did not just copy the Indian customs but
Christianized them with the signs and symbols and prayers and used them as
Christian customs. Now also, spreading the Gospel in the Indian soil becomes the
most important duty and responsibility of inculturated St. Thomas Catholics. But
when an inculterated community gets transplanted to another culture, a multi
cultural context is created. Here, one needs to be open for inter-cultural
adaptation[14]
especially in the new context of migration or evangelization. The principle of inter-cultural
adaptability is mainly related to the Kingdom of God: whether the faith is
meaningfully proclaimed and whether it is rightly understood and accepted. To evangelize supposes “a long and courageous
process of inculturation so that the Gospel may penetrate the soul of living
cultures...”[15]
8.
The topics of inculturation and
inter-cultural adaptability raise multi faceted issues: (1) regarding the
identity of the migrants of the first generation (2) regarding the identity of
the second and further generations of migrants (3) regarding the identity of
newly converted through the evangelisation. It is to be noted that all these
three groups have some difference in their religious, linguistic and cultural
background. Hence as far the identity and traditions are concerned all these
groups will have to be handled with sensitivity but without losing the original
identity and traditions. This is not a small title of this theme but a big
theme in itself. We need to engage in a lot more study and discussions on this in
the future.
9.
Among the discussion forums, an
observation is expressed over and again that some of the family traditions are
now-a-days taken away from the families and they reserved and practiced in the
Church level only. Relaying on the principle of subsidiarity, the Church has
the responsibility to give it back to the families and empower the families to
follow those traditions, however, facilitating and making sure that such practices
are correctly done by the families. In this regard, frequently heard common
examples are Appam murickal and Onam celebrations.
10.
On 07th October, recalling Jesus’
calling of Peter to be a “fisher of men”, the Pope said that “today, families
are one of the most important nets for the mission of Peter and of the Church.
This is not a net that makes us prisoners. On the contrary, it frees from the
evil waters of abandonment and indifference, which drown many human beings in
the sea of loneliness and indifference. Families know well the dignity, of
feeling themselves children and not slaves or strangers, or just a number of an
identity card”. Following Pope’s words, today the Syro-Malabar church invites
us to take the net in our hands, fish the families, free them from the evil
waters of modernity and relativism, in which many of our youngsters are
disappeared. Let every human person in this world be part of a great family of
identity and traditions.
Conclusions
Given in Instrumentum Laboris :
Revisited
1.
Some of family traditions that have
helped the effective preservation and transmission of faith among its members
are to be identified and efforts should be taken to follow them faithfully.
Some of those are listed below:
a.
The spirituality of daily Family prayer
should be brought back at a fixed time by all the members of the family. This
prayer could be reciting the rosary or yamaprarthanakal
or some other prayers recognized by the ecclesiastical authority. Bible
reading, dedication prayers, prayer of the faithful, etc. are to be also made
part of this prayer.
b.
Apart from attending the Holy Qurbana,
the Sunday Observance, through Catechism and other spiritual nourishment are to
be encouraged.
c.
Fasting and abstinence are very dear to
our family tradition. The practice of abstinence (nombu for 50, 25, 15,
8 and 3 days and all Fridays) is to be observed besides the days of fasting.
The observance of Friday abstinence is to be promoted intensely.
d.
The domestic practice of making of Pesaha
– Appam and the solemn practice of Head of the family leading the family in
prayer and in cutting and distributing appam
in ‘appam murickal ceremony’ and sharing with neighbours are to be
followed.
e.
Giving Christian names especially the
names of grandparents are to be revived. The tradition of family name as
surname is to be reinstated. One should select grandparents and close relatives
as the godparents for baptism. This will strengthen the family ties
significantly and also the faith formation of the children.
f.
Theerthadanavum
vazhippadum (Pilgrimages and vows) to religious and holy places are to
be promoted and families to be helped to fulfil this religious practice.
g.
The love and respect in remembering and
praying for the dead people of the family in the observance of celebrating Holy
Qurbana, oppise, pulakuli, pulaveedal,
pulayadiyantharam, death
anniversary (shradahm), etc. are to be practiced.
h.
The practices of fixing marriages
should follow the opinion of the family members after the parties to be married
and there should be many opportunities and time to get to know each other before
Marriage. The girls should be permitted to see the place where they stay, sets
us apart from others in society.
i.
The respect paid to the elders and the
blessing imparted by them during madhuram vaikkal has to continue in all
marriage ceremony.
j.
The solemn and prayerful entry of the
bride to the house of the bridegroom shows her importance in the new house.
Therefore, the traditions related to that will help to continue that spirit.
k.
The practice of manthrakodi and tali in a marriage are to be sacred symbols
in the marriage. Weddding dresses also should show our culture and values.
l.
The spirit of Milk Boiling ceremony in
house blessing shows the sacredness of kitchen just important as the prayer
place at home, prosperity and abundance.
2.
There are some traditions of which we
need to imbibe their spirit into our present day. Some of which are the
following:
a.
The spirit of modesty in our
traditional dressings should be followed.
3.
The major challenge to the preservation
of the traditional form of family is the scarcity of the desired and compatible
spouses from within the Syro-Malabar community, especially for girls. For this
reason and for many other, marriages with persons from other religious and
ethnic groups are incidental and common. The solutions to this problem need to
be sought from all available sources and through aforethought measures.
4.
The role and significance of fatherhood
needs to be emphasized and empowered institutionally and individually. The boys
should be formed, the youth should be trained in the skills and the newly
married should be empowered and encouraged to take up the role of responsible
fathers.
5.
These
traditions continue to serve a vehicle of catechesis, transmittal of values and
expression of the identity of St. Thomas Christians, when their spirit and
values are imbibed into our families while practicing and celebrating Christian
faith.
Reference
Books
1.
Thazhath
Andrews, The Juridical Sources of the Syro-Malabar Church (A
Historico-Juridical Study), No. 106, OIRSI, Kottayam, 1987.
2.
Karyil
Thomas CMI, Collected Works of Rev. Fr. Placid J. Podippara CMI, Vol. I-V,
Sanjos Publications of Mannanam, Kerala, 2007.
3.
Pathikulangara
Varghese, Thomayude Margam, No. 24, Denha Services, Kottayam 1988.
4.
Menachery
George, Glimpses of Nazraney Heritage, Saras, Thrissur, 2005.
5.
Manakatt
Mathew and Puthenveettil Jose (Eds.), Syro-Malabar Theology in Context, No.
292, OIRST, Kottayam, 2007.
6.
Thottakkara
Augustine, East Syrian Spirituality, CIIS, Kerala 1990.
7.
Koodapuzha
Xavier, The Canonical Sources of the Syro-Malabar Church, No. 104, OIRSI,
Kottayam, 1986.
8.
Thadikkattu
Geo, Marthoma ChristyanikaludeParambaryangal, No. 113, ORISI, Kottayam, 1988.
9.
Eranattu
Jacob, Kudumba Liturgy, Mar Louis Book Centre, Cochin 1999.
10.
Mathoth
Kurian, Marthommachristianikalude Sabha Noottandukalilude, Deepanalam
Publications, Pala 2008.
11.
Mukkadan
Antony, MarthommaslihayumMalankarayum, Mar Louis Memorial Press, Alwaye 1949.
12.
Eluvathingal
Francis, Family Traditions, website: http://www.smc-el.blogspot.in
[1] Kalyan Lantern Published an Article on the same
topic in June 2014 and later it was discussed in Pastoral Council.
[2] By
Late Rev. Fr. Placid Podippara CMI.
[3] The word
"tradition" is taken from Latin trado, tradere meaning to hand over, to deliver,
or to bequeath. The teachings of Jesus and his
Apostles are preserved in writing in the Bible as well as by word of mouth and
are handed on. This perpetual handing over of the Tradition is called a living
Tradition; it is the transmission of the teachings of the Apostles from one
generation to the next. The term "deposit of faith" refers to the
entirety of Jesus Christ's revelation, and is passed to successive
generations in two different forms, Sacred Scripture (the Bible) and Sacred Tradition
(through apostolic
succession).
[5] When God created humankind in His image, He created them male and
female and called them to share equally in His likeness (Gen 1: 27). The
equality shared between man and woman is further adorned by God's original plan
for family through the complementary roles of man and woman as husband and
wife. God reveals this plan in the creation story of Genesis, where He
completed creation of the universe only at the creation of woman from the rib
of man and by uniting them to prosper in the universe (Gen 2: 20-25). Jesus raises
the institution of family into perfection first by being the member of an ideal
family, then by resolving any issues that would come on any family just as at
the miracle of Cana (Jn 2: 1-12) and finally by reinstating the original plan
of God for family (Mt 19: 3-9). The indissolubility of marriage asserted by
Jesus (Mt 19:6), is not a “yoke” imposed upon couples but is the expression of
the stability and mutuality of the “self-gifting” by husband and wife united in
marriage. Hence, through their personal and irrevocable consent in the
marriage, man and woman enter into a covenant for their whole life. This
lifetime covenant is a call to the ‘true love between husband and wife’ (GS 49)
which implies a mutual gift of self and includes and integrates the sexual and
affective aspects, according to the divine plan (GS 48-49). To the fulfilment
of this divine vocation of building up the Body of Christ, the bride and groom
are consecrated through God’s grace; therefore every family is a ‘domestic
church’ (LG 11). This domestic church gives every person initial experience of
ecclesial communion to which one will be fully integrated through various
points of life.
[6] St. Paul teaches: “wives, be subject to your husbands, as to the
Lord. For the husband is the head of the wife as Christ is the head of the
church, his body, and is himself its Saviour. As the church is subject to
Christ, so let wives also be subject in everything to their husbands” (Eph
5:22-24). In the absence of proper understanding of the concepts of Christ-Church
and head-body relationships, one part of the ecclesial community will be
considered as subjects of the other. While “Head” figuratively means the
authority in a given situation or structure, St. Paul often used the head-body
metaphor to describe the unity of Christ and His Church. As parts of a single
physical structure, head and body are dependent on each other for their
survival and fullness. This interdependence is evident in their functions:
“Christ loved the church and gave himself up for her, that he might sanctify
her . . . that he might present the church to himself in splendour . . . that
she might be holy and without blemish”(Eph 5:26). Christ became the head of His
spouse Church by his selfless sacrifice for her and by making her worthy of eternal
salvation. Husband assumes as the head of wife and the family first by his
sanctifying role in their life, then by his ever emptying self-giving for their
care and protection. This vocation of husband can be fulfilled only with the
dutiful cooperation of wife as St. Paul enumerates his teaching on spousal
relationship by stating that, while wife is to subject herself to husband, the
husband is to love wife, as Christ loved the church and gave himself up for
her” (Eph. 5:25-27). “Head” according to Sacred Scripture is neither physical
nor intellectual nor consensual domination, but sensitive and intelligent
leadership, based on loving consultation between the spouses, resulting in the
care for his wife and children. As the Father chose to the head of the Church,
He chose husbands to be the head of family. “The head of every man is Christ,
the head of a woman is her husband, and the head of Christ is God” (1Cor.
11:3). Therefore, husband truly serves his wife and children as head by first
subjecting himself to Jesus Christ, the true head, then by taking up primary
responsibility for the family and finally, by his leadership for discerning and
fulfilling the roles of each member in the family. When the headship of the
family is fulfilled in an atmosphere of prayer, it leads husbands to
sacrificing service.
[7] Now
there are the court verdicts ensuring the female children having equal share
from the ancestral property if the will is not written by the father.
[8] It has become a fashion that some people give a name to their house
and write it down in front of the gate. This is not the surname. The family
name is supposed to be surname which is the same for the whole family. In the
modern times, St. Thomas Catholics, because their names are complicated outside
Kerala, give their father’s name as surname. This endangers the future of the
family because each generation will have a new surname if this situation
continues to exist.
[9] The men used to wear an ornamented
piece of cloth called mundu, tied
round the waist downwards to the knees. Usually they did not cover their chest
side except for solemn occasions where they used a decorated white cloth thrown
over the shoulders. The women wore a white garment seven yards long, and one
and a quarter yard broad. A number of fringes forming a fan like appendage
behind rendered their dress artistically elegant. The upper garment was called kuppāyam. The women used to hold an
umbrella to avoid being seen by males while they going out.
[10] The males also used ornaments at their
ears, arms and neck. They used to grow their hair fully and tie up and arrange
it in such a manner that it is very beautiful and they fixed a golden cross in
it. Carrying a spear and other instruments in the hands was normal for the
males. The females used ornaments which they wore in hands (vala or bracelets), legs(tala or anklets), ears (mekkāmotiram and kammal), and neck (patakkamaala)
but never at the nose. Apart from this they used also loin ornaments (ealas), girdle (aranjānam) and rings. The earring was used by the girls from the
age of six. The widows did not use ornaments.
[11] In the history it seems that pork and
beef were not used by St. Thomas Christians.
[12] In
the past high privileges were used by St.Thomas Christians like using palanquin
(antoolam), elephants to ride on (Ambari), Royal Silk Umbrellas (Muthukuda),
day Lamps (Pakalvilakku), walking Clothes (Pavata), Traditional Drums
(Panjavadyam), Shouts of Joy (Natavli by Men and Kurava by women), Body Guards,
Fore-runners to clear the way, carpets, ornaments, slaves and many Others.
[13] Intervention of Apb Andrews Thazhath, on 9th Oct.
2015 during the Synod in Rome. ‘Family Liturgy’
played a great role in the life and formation of our Syro-Malabar Church. In
order to promote true Christian family life and values, we have to give more
importance to ‘Family Liturgy’ of the ‘Domestic Church’. I propose that
as an outcome of the present Synod, dioceses publish texts / books of family
liturgy and popularize them.
[14] Outside India, in the context of a newly converted community
through evangelization, those cultural traditions practiced by the St. Thomas
Catholics in India need not be as such copied by the migrants. The
inter-cultural adaptability opens the doors for the family traditions which can
evolve in a different manner if it is a predominately Christian or Muslim
country.
[15] The inculturation of the Gospel in modern societies
will demand a methodical effort of concerted research and action. This effort
will assure on the part of those responsible for evangelization: (1) an
attitude of openness and a critical eye; (2) the capacity to perceive the
spiritual expectations and human aspirations of the new cultures; (3) the
aptitude for cultural analysis, having in mind an effective encounter with the
modern world. Extracts from the Vatican Document
- Faith And Inculturation, International Theological Commission,1988,
nr. 23.
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