Family
Traditions to be handed over ….
(A
guidelines for the Syro-Malabar Migrant Families)
Fr.
Francis Eluvathingal
This paper gives a
bird’s eye view on the spiritual, theological, liturgical and disciplinary traditions
observed in the Syro-Malabar families with a scope of giving clarity to the migrants
to uphold to the patrimony for a better ecclesial life. Thoma margam was the term
used for the typical traditions practiced by the St. Thomas Christians. By the
preaching of the Apostle Thomas the people received Jesus according to their
religious, linguistic, cultural background. In the early times
of the Church, faith was handed down, from one generation to the next, mainly
through family-centred catechesis and customary practices like ceremonies related to birth, marriage, death, etc. family prayer,
para-liturgical services in connection with feasts, the periods of annunciation
and lent, holy week, fast, abstinence, etc. Continues reception of the
sacraments especially the Holy Qurbana, daily family
prayer with their parents and other family members, Sunday school catechesis
and other spiritual practices have naturally helped their spiritual growth. In the traditional dressings and wearing ornaments
and life style they lived as their Hindu brethren but in faith as Christians.
Spirit of tolerance, friendly relations and peaceful co-existence with
other religions were important life styles of Marthoma Christians. In the early
centuries, living the faith in Jesus in the multi-cultural-religious-linguistic
situation of India would not have been an easy task. Apart from that, St. Thomas
Christians have adopted their own different ecclesial traditions in its history
and hence there is no uniformity with regard to the family traditions. Some of
the early century traditions are not at all practiced now and there are quite
different ones in practice now. On the other hand, in different places there
are different practices on the same occasion. Is it necessary to have
uniformity in the family traditions is a question yet to be answered. This article
is an attempt to pen down family traditions without claiming them to be
all-inclusive.
1.
Marriage
a.
Some of the Practices
seen in the History related to marriage
Fixing
the Marriage, engagement, and crowing ceremony were the three most important
steps in a marriage. At the residence of the woman in the presence of the
parish priest, the fixing of the marriage was done by holding the hands by the
fathers or guardians of the couples. The guests used to put rings in the
fingers of the couples and a virunnu
was given on that occasion. Fixing of the marriage was done sometimes in the
Church also. The share of the father to be given to the daughter was fixed at
this time.
The
engagement was celebrated almost equal to the marriage celebration. At the same
time the legal implications of the engagement and marriage were not the same.
Engagement was a function conducted in the Church. The boy used to entrust a
ring to the parish priest to be given to the girl. On a fixed day, the girl
used to come to the church, and four virgins take the ring and put it on the
figure of the girl saying this particular boy wants to marry you and has
entrusted the ring to be given to you. If the girl denies it, the marriage
remains cancelled and if she was to keep silence which is a sign of acceptance,
they proceed with the marriage ceremony.
Crowning
ceremony was the real marriage. In the chalice half filled with water, the ring
that was accepted by the woman was to be dipped. After long prayers, the
couples drink water from that chalice and then the groom puts the ring in the
fingers of the bride. Then took place the crowning ceremony and the crown was
made up of red, white and blue flowers. Sometimes both man and woman wore
crowns was made up of gold. The man used to wear a chain with golden cross. The
couple were welcomed at groom’s residence with nirapara and nilavilaku.
At certain places, the maternal uncle carried the bride to home. One the eve of
marriage, cultural programme such as margamkali,
parichamuttukali, rambanpāttu, etc. were conducted at the
residences. Andham chārtu, mailanchiyidal were conducted on the
previous day. Both before and after marriage, madhuram vekkal was conducted at the residences. Going to the
Church and coming back to the Church was accompanied by band and other
ceremonies.
The
marriage was usually on Sundays; but the celebrations lasted four days. Child
marriage was common till recent centuries. The male and female were not allowed
to walk or travel together. The wife never used to call her husband by name.
The daughters did not have right over the properties of her father. After the
death of one partner, the other was permitted to get married after a year.
Divorce was unheard among them.
b.
Arranged marriages
In an arranged marriage,
while the meeting of the spouses is arranged by family members, relatives or
friends, the spouses agree of their own free will to marry. Mostly arranged
marriage involves a matchmaker, matrimonial site, mutual friends
or a trusted third party. In an introduction for arranged marriage, the parents
or guardians introduce a potential spouse. From that point on, it is up to the
two individuals to develop the relationship and make a final choice. There is
no set time period. Arranged marriages were very common throughout the world
until the 18th century and this is increasingly common in the Syro-Malabar
tradition till today including in migrant families. Now-a-days we can qualify them neither a typical
arranged nor love marriage but an arranged love marriage.
c.
Bridal Processions
The wedding processions to the church and
from the church were royal and very important part of the marriage
ceremony. For this occasion, the Thomas Christians made use of the high
privileges of using palanquin (antoolam),
elephants to ride on (ambāri), royal
silk umbrellas (muthukuta), day lamps
(pakalvilakku), walking clothes (pāvāta), band (panjavādyam), people for shouting (natavili by men and kurava
by women), body guards, fore-runners to clear the way, carpets, ornaments,
slaves and many others. This procession is not practiced now-a-days.
In the recent
centuries, the bridegroom’s sister and brother-in-law used to
go the house of the bride and bring them to the Church together with the guests
of the bride. The bridegroom will be already waiting at the Church gates for
the bride. Relatives, friends and guests are obliged
to get to the church at the appointed time. As the offertory is kept in the
beginning of the Holy Qurbana, the groom and the bride enter into the Church
together with the parents and close relatives of both. When the
offertory procession reaches the altar, the bride and the groom hand over the
offer and the others follow. The couples’ parents and family members are to sit
both sides and then the others.
d. Tāli
The
most important rites found exclusively in the marriage celebration of Thomas
Christians are the rites of tying the tāli
and offering the Mantrakoti. These
two are found among the customs of the Hindus and indeed remain strong examples
of inculturation by the Christians in India. tāli, having the shape of the leaf of the bunyan tree (ālila), is made up of gold and worn by
the bride throughout her married life on her neck. The Christian tāli or minnu is made in gold, has 21 minute balls embossed on it in the
form of a tiny cross. It seems that 21 balls are calculated to be 3 persons in
Holy Trinity and 7 sacraments (3x7=21).
The
tāli proclaims the bride as a married
woman. No married woman ever parted with tāli.
For the Thomas Christians, the tāli,
is a sacred symbol of the strong bond and intimate union between the spouses.
In the case of matrimony there could not be separation, except at the death of
man or the wife, otherwise they must live together for better or worse. When
she died, the tāli was deposited in
the treasury box of the parish church.
There
are many interesting ceremonies related to the tāli. On the eve of the marriage the twine with which the tāli is tied is prepared in the house of
the bridegroom. Usually threads are taken from the wedding garment, the mantrakoti. Both Brahmins and St. Thomas
Christians shared the tradition on the formation of this thread. Three threads
were twisted into one and out of seven such composite strands the final cord
was prepared. For the Christians, three may represent the Holy Trinity,
and seven may stand for the seven sacraments.
e.
Mantrakoti
The mantrakoti is the nuptial vestment for
the bride presented by the bridegroom. Even though the East Syrian tradition
has the rite of the blessing of the nuptial vestment, the St. Thomas Christian
custom of mantrakoti seems to have
originated from a Hindu custom. Among the Hindus of Kerala, there is a marriage
ceremony called ‘pudava kodukkal’ (conferring of nuptial
vestment). The expression ‘pudava kodukkal’ is synonymous with
marriage. Thus the conferring of nuptial vestment to the bride by the
bridegroom is understood to be the vital part of marriage among Hindus. The
Christians do not give such a meaning. It is understood more as a rite
manifesting the communion between bride and bridegroom. Christian marriage
liturgy has the ceremony of the bridegroom adorning the bride with the mantrakoti. mantrakoti is the symbol of the intimate union of life between
bridegroom and bride. To vest someone shows the intimacy between the
persons. The groom adorns the bride with the mantrakoti as if it were clothing for both of them. Adorning the
bride with the mantrakoti is
understood as the couple putting on Christ.
f.
Wedding Ring (Vivaha mothiram)
Among the Eastern Catholics, the exchange
of rings is not technically part of the wedding service, but rather is
exchanged at the betrothal. It is always a
two-ring set given to the bride and bridegroom by the priest after the blessing
and the couples exchange the rings placing them into each other’s finger.
Though this was not part of the wedding ceremony, recently it was included into
the liturgy. Important to note that the husband and wife carry the wedding ring
throughout their life with the name of the other stating that we belong to each
other.
g.
Rosaries given
blessing with the cross at the Forehead
This tradition has a recent origin. Rosary is a prayer recited by the
families and hence a rosary is blessed and given to the couples at the time of
their wedding. In fact, the husband and wife are strengthened throughout their
life by the family prayer. Mary, the mother of Jesus is the ultimate role model
for the Catholic bride, as she will strive to mirror Mary's perfect love for
God and devotion to her family. St. Joseph, the perfect husband together with
his spouse remains the best intercessors for the new family. The couples often
wish to seek the guidance and blessings of the Lord, through a ceremony that
requests the intercession of the saints for their married life.
h.
Marriage Blessing
Marriage blessing as
the work of God is emphasized in the celebration of marriage. The East Syrian
tradition views the priest himself as the celebrant of the marriage whereas the
Latin tradition views the bride and the bridegroom as the celebrants. According
to Latin tradition, the spouses as ministers of Christ's grace mutually confer
upon each other the sacrament of Matrimony by expressing their consent before the
Church. The vital difference is that the Latin tradition stresses the human
endeavour in the rite of marriage whereas the East Syrian tradition stresses
the work of God that is the work of communion.
i.
Garlanding
In India, where flower
garlands have an important and traditional role in every festival especially in wedding the couple wears a wedding garland. In all Hindu marriages bride and
bridegroom exchange garlands. Taking this tradition, as part of inculturation,
it was traditionally adorned by the couple or by the parents of the couple on
the occasion of their wedding. But in the new liturgical text, garlanding is
kept as an optional thing during the liturgy itself though it is not practiced
in all places.
j. The Bride’s Bouquet
At its inception,
the bouquet formed part of the décor worn by both the bride and groom. It was
considered a symbol of happiness. Originally bridal bouquets were made of
herbs, which had magical and meaningful definitions for the couple's future
life. Ancient uses included herbs, not flowers, in bouquets because they felt
herbs -- especially garlic -- had the power to cast off evil spirits. Flower
girls carried sheaves of wheat, a symbol of growth, fertility, and renewal.
Later, flowers replaced herbs and took on meanings all their own. Most of the
flowers mean happiness, purity, beauty and fertility.
k.
Leading the bride to
the house of bridegroom
Receiving the bride
to the Groom’s house is a very meaningful ceremony practiced by the families. The
bridegroom’s mother in the traditional Kerala style with a bell metal lamp with
a metallic handle (nilavilakku or kuttuvilaku) and a bushel heaped up with
grain welcome the bride. The couple stand facing the entrance and are welcomed
with sprinkling of nellum nirum, which are symbols of light and
prosperity and fertility cum coronation rite. The couple especially the bride take
special care to place the right foot first which is taken from the hindu
tradition which expresses the good intention of the bride. After the prayer in
the house, the couple is escorted by the siblings and their partners to the
special elevated seats in the pavilion and all other guests are seated there. Once
everything is over, the parents and the relatives of the bride entrust their
prized possession to the Groom’s parents. The bride says her final goodbye to
her family.
l.
Wedding Banquet
A wedding reception is a party held after the completion of a marriage ceremony. It is held usually as hospitality for those who have attended
the wedding. This celebration was
attended by the relatives, well-wishers, neighbours and friends of the couple.
The couple were accepted as a new family into the society. A sumptuous feast
served on folded leaf which is symbolically of the royal way of eating out of
double leaf. Hosts provide their choice of food and drink,
although a wedding cake is popular. Entertaining guests after a wedding ceremony is traditional
in most societies. According to the convenience, separate wedding celebrations
were held for the bride's and groom's families.
m. Madhuram Vekkal
On
the occasion of the marriage, traditionally madhuram
vekkal was practiced two times. The first ceremony is held in the
respective homes of the bride and the groom, a day prior to the church wedding.
On the previous day of the marriage, where all the relatives, neighbours and
friends come together, they celebrate the single status of the person for the
last day and say good bye to the single status. The groom sits facing the east,
while a barber cuts his hair and shaves off his beard (Andham cārtu). The groom’s eldest sister or female cousin anoints
his hair with oil. The groom’s brother-in-law then escorts the groom for his
regular bath sheltered under an umbrella, held by the brother-in-law. On his
arrival, all the ladies clap their hands and cheer him. This is called the ‘korava’, traditionally considered very
auspicious throughout Kerala.
In
the bride’s home, the feet of the bride are anointed with (henna lawhomia alba) by a female cousin which is called mailanchiyidal. After her bath, the
bride dresses up will together with traditional jewellery. The bride enters
from the easterly direction, sheltered under an umbrella, held by her uncle.
After the ‘korava’ the bride and
groom in their respective homes, sit on a chair, which has been covered with a
white cloth and are blessed by the priest. A sweet called madhuram is brought and blessed. After the blessing, the sweet is
given to the bride and the groom by the mother, aunty or grandmother.
The
second madhuram vekkal is done at the
reception of the bride and groom which is given to both of them in a very
solemn way by the eldest person of the family. He asks loudly three times the
permission of the community gathered there if the madhram can be given to the couples or not. The community expresses
its joy in doing so and madhram is
given to both of them. In certain areas, before receiving madhram, the bride and the groom wash their mouths with water and
receive it as a holy thing. This ceremony reminds that the life they begin
together should become sweet as the madhram
they accept.
n.
Communion of Two
Families
Another important
aspect of the St. Thomas Christian marriage is the communion of two families:
this tradition puts great emphasis on the relation between the families of the
bride and bridegroom. Marriage is not just a communion of two individuals, rather
it is of two families and their relatives.
o. Nilavilakku Telikkal
Nilavilakku is a traditional lamp lit by the bride and
bridegroom and their family members. The light represents Christ and the new
family accepts Christ as the head of their family. The couple promises to be
the light of the family. Both of them together lit the lamp and the one flame
symbolizes that they can no longer be separated, so are the bride and groom
joined as one in marriage. The side flames represent to signify the continued
ties to the both their family members. Lighting the lamp is part of Indian
religious and social tradition and nilavilakku
symbolizes the Kerala tradition.
p.
Bridal Chamber (manavara)
It is the room set up
for the newly wedded couple. The bed is decorated well in order to indicate
that the physical union based not on lust, but rather upon the spiritual
blending of man and woman. The bridal chamber is the holy of holies hidden
behind the veil where male and female becomes one Perfect human person. The
ceremony of shutting and opening the bridal chamber (adaccuthura) seems to have been substituted by songs and solemn
bath of the bridegroom who came out of his apartment at the invitation of his
mother-in-law. But he would not come out until after she had promised (in
songs) to give him bronze vessels with a cow and calf. This promise would be
fulfilled after the birth of the first child which took place in the paternal
house of the girl.
q.
Other rituals
subsequent to the celebration of wedding
The Thomas Christians
followed the Brahmin custom of dowry given by the family of the bride to the
bridegroom. It was given on the day of engagement at the house of the bride and
often in the form of ornaments. A certain percentage (generally 10%) of the
dowry went to the parish church of the bride. This kind of tithe was called pasaram. After the exchange off the
contract with regard to dowry, the marriage consent was given by the parties,
often at the Church in the presence of a priest. A pavilion or pandal would be erected and elegantly
decorated in front of the house. There would be also elaborate designs inside
made by sprinkling rice flour (kalamezhuttu).
2.
Pius Customs related
to Child Birth and Sacraments of Initiation
a.
Some of the Practices
seen in the History
The word, Maraan Iso Misiha (Our Lord Jesus Christ) and the child’s name
were whispered into its ear (nāmakarama).
Corresponding
to the Jātakaranam of the Brahmins,
the father of the child used to mix a little honey or milk with gold and vayambu (an ayurvedic medicinal plant)
and put this mixture into the mouth of the child 36 hours after its birth. On 28th day, a black thread was
tied below the abdomen which was known as irupathettukettu.
A black thread often ornamented with panther toe-nails (pulinakham) or mongoose teeth (kēripallu)
enclosed in a golden locket was tied around the waist of the child on the 28th
day. The ladies were permitted in the church only after 40 days after the
delivery if the child is a boy and after 80 days if the child is a girl. After
6 months, the child was taken to the church, with fine dresses for giving hard
food, which was feeding the child with boiled rice (choruttu). The child was placed in the lap of the mother and the
priest used to give three times the blessed palchoru
in the mouth of the child. At the age of 4, the children were placed at the lap
of the teacher (āshan), who initiated
the children for writing the alphabets for the first time in a plate of rice (Ariyiliruttu or ezhuthininuthu). Though
the āshan was Hindu by religion, he
used to teach the Christian prayers writing in ola.
b.
Traditions during the
Pregnancy
May be as part of the
fertility culture, traditionally the Syro-Malabar Christians gave much
importance for the birth of the children and numerous children were part of the
culture though it is getting extinguished. Pregnancy care and preparation for
the birth of the child were linked with many traditions. The care and birth of
the first child was considered to be responsibility of the mother’s parents. As
soon as the mother is pregnant, the mother was taken to her parents for better
health care. At the 7th month, officially she was taken to her
parents’ house and the care was given from there till the birth of the child.
After the birth of the child, a special care is given for the mother. On a
fixed day, the father of the child together with his relatives officially takes
the child to their residence and a meaningful reception to the new child at
fathers’ residence is also organized. On all these occasions, a meaningful
prayer is recited giving importance to the mother or the child.
c.
Sacraments of
Initiation and God Parents and Names
In the early
centuries, the baptism was on the 8th day remembering the dedication
of Jesus in the temple. Now-a-days the children were baptised on or after the
40th day after the birth according to the East-Syrian formula. Close
relatives of the child such as the grant parents or uncles and aunties were the
God- parents. They were placed in high position. The children were given
biblical names with modifications suited to the Malabar tastes, in particular
those of the paternal and maternal grandparents for the first and second child
respectively. On this occasion, people used to
offer money to priests and to the church. Apart from the baptismal name, most
of the children were called with a pet name which either the short form or
derived form of the baptismal name. Together with baptism, the sacrament of Confirmation
was administered without any special anointing.
3.
Rituals to the dying
and Commemoration of the Dead
a.
Anointing the Sick
Tying palm leaves with biblical verses to the body of the sick, drinking
of water mixed with the soil taken from the tomb of St. Thomas at Mylapore by
the sick and the dying are some of the traditional practices performed by the
St. Thomas Christians. Ancient times, nothing is seen regarding the sacrament
with the holy oil but the parish priest uses to bless the sick placing the Holy
Bible on the body of the sick. At least for the last four centuries…………
b.
Death and Burial
When the signs of death appeared, the dying person
was laid on a bed facing the East according to the local custom. Till the
moment of death, the relatives and neighbours used to accompany the person, chanting
or reciting the prayers sometimes in the in the ears of the dying (chevittorma). As soon as the person
breathed his last, the toes and thumbs were tied with a piece of cloth. Usually, the dead body was placed facing the
East at home and also at the graveyard. Crucifix and candles were kept in the
head side of the dead. After a few hours of the death, his body was washed,
dressed with fresh cloth (kodithuni)
and anointed with perfumed oil and was exposed before the community to pay due
homage. During the time at home, puthenpāna,
thomaparvam, and other prayers were
recited by the relatives and neighbours. It seems that for many centuries, they
used to bury their dead in their own premises. Later it was buried in the
church cemeteries. Then the body used to be carried from home to the Church graveyard
which was done by children, grandchildren and close relatives.
c.
After Burial Ceremonies
Till the purification of the house after the
burial, no food was prepared or eaten in the house. After the burial service,
the members of the family would gather in the house in the presence of the
parish priest and say special prayers for the dead and sprinkle holy water to
purify the house. The priest used to bless a tender coconut (karikku) and drink from it and
distributed among the relatives. After the liturgical prayers of the occasion,
the priest would bless jirakam (cumin
seed). Then all people one after another would come and accept the peace (Kastuuri) from the extended hand of the
priest and take a few seeds of jirakam
to eat. Thus they break the fast after
burial. Later simple vegetarian food was given to all which was called pattinikanji. The poor would be given
food, clothes and money.
d.
Commemoration of the Dead
The commemoration of the dead was also given
special importance. There were also 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 eat together
at the house of the dead for a week and a 7th day special prayers
were conducted. Like high caste Hindus, the Thomas Christians also practised Pulakuli or ritual bath on the 11th
day after the burial, for the purification from the defilement due to the death
of a member of the family. Following the Hindu traditions, there were also
certain observances done on 16th and 28th day. 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 beard and all in the family wear white or black coloured dresses. 41st
day was typical to the Christians, remembering the ascension of Jesus on 40th
day after the resurrection and the 40 days of fasting of Jesus. The death
anniversary celebration was called sradham
or cattam. The parents would not
celebrate the cattam of their
deceased children. Liturgical prayers, memorial common meals, almsgiving, etc.,
were parts of the celebration. Some of these customs are preserved even today.
4.
Holy Week and Family
Traditions
Visudha vāram or the holy week was observed as the
most important week for spiritual growth, personal sanctification and holiness.
Almsgiving and conducting long prayers including in the nights were the
speciality of this season.
a.
Valiya Nombu
b.
Hosanna Sunday
Nalpatham velli (40th Friday), Friday
before the Hosanna Sunday used to be a reminder for the last ten days of lent. The
families started rigorous lent. The Saturday between the nalpatham velli and hosanna was specially celebrated with special
edibles such as kozhikotta and pichampodi those in round and rectangle
size. The gospel reading of that day indicates that these edibles are to remind
the hospitality of Martha and Marian in the house of Lazarus. These edibles
were made and distributed with the other families as well to remind about this
hospitability. In some areas the tradition is to remind of the different types
of stones, taken by the soldiers to throw Jesus. On hosanna Sunday, the tender
coconut leaves were brought to home and each member used to keep the leave in
his room, a symbol of protection from evil.
c.
Appam murickal
on Moundy Thursday
On Maundy
Thursday (Pesaha Vyazham), as a part
of the family celebration of the Passover Feast, a special unleavened broad was
made (Pesaha appam) which is also
called inri appam. INRI (Iesus Nazraenus Rex Iudeorum) appam is very much Biblical. It was
patterned after the Jewish mode of celebration of the Passover in the family
which was continued in the St. Thomas Christian tradition taking the spirit of
Exodus 12;
14-27. INRI appam
represented the bread used by Jesus during the Last Supper. Tender coconut
leaves, blessed on Hosana Sunday was
used to form the cross on the appam.
The eldest member of the family would lead the prayer together with the reading
of the biblical passage and would break this bread with hands and share it with
other members of the family from the eldest to the youngest. The bread was
received in the hands with the same respect as if receiving Holy Communion.
Together with
this, a special drink was also prepared with rice flour, coconut milk, and
jaggery which represented the wine of the Last Supper. All these things were
done with great respect and reverence. It is to be noted that Appam murickal in the
parish churches or family units is not a substitute to the Pesaha Appammurickal traditionally
observed in the family. When elder members of the family die, this appam murickal was not done for a year.
This bread and milk were not given to the non-Christians nor be kept for the
next day. During the breaking of bread, puthenpāna
was read out. Appammurickal in the
parish churches and the family unit meetings shall not be a substitute for this
holy tradition though many families do not have most of the family members to
celebrate this tradition.
d.
Holy Friday and Saturday
During the Holy Week, besides the liturgical celebrations in the church,
there were also family liturgical celebrations. On the Fridays of the great
fast and during the days of the Holy Week the family members would sit together
and read the Puthenpāna, the passion
narrative of the Lord. That day people used to avoid all types of entertainment
and just observed as the day of the Lord in fasting and prayer. On Friday and
Saturday, no entertainments were allowed and house hold works were minimized so
much so that even the cleaning the house was not permitted. On the Holy Friday,
a bitter drink (kaipunēr) from the
vegetable was prepared and drunk by the family members. Nagarikanickal is not a correct practice. Veneration
of the cross and mystery of the cross is the correct practice.
5.
Fasting and
Abstinence
The Thomas Christians had a rigorous discipline
with regard to fasts and abstinence. The foreign missionaries called the 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.
According to tradition, the Syro-Malabar Church had about 180 days of
abstinence. During the days of abstinence, the faithful abstained from meat,
fish, egg, milk, milk products, chewing of betel, smoking, alcohol, conjugal
relationship, etc. The days of abstinence are on all days of
Lent (49 days), period of Annunciation (24 days), all days of Moonnunombu (3 days), Ettunombu (7 days) and Pathinanjunombu (14 days) and previous day of
the transfiguration of our Lord. Such abstinence
was observed also on all Wednesdays and on all
Fridays except the Friday/s between Christmas and Denha and the Friday after
Easter of the year. Now also the period of annunciation and lent are observed avoiding solemn celebrations
in the families. Respecting our age-old tradition for penance the faithful
observes fasting, prayer, abstinence, mortification, almsgiving etc. It is
beneficial to participate in the Holy Qurbana and spend more time in prayer,
read the Bible and life history of saints, make the way of the cross etc.
All the 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 the Lent (vibhuthi -Ash Monday) and on Good Friday but also
recommended on all Fridays in Lent. On days of Fasting only one full meal may
be taken. Having a very solemn vegetarian lunch on the fasting day seems to be
a wrong custom.
6.
Feasts, Veneration to
the Saints and Festivals
Among the family traditions, the celebration of
Feasts also involved an important role in the transmission of the faith. They
usually celebrated in the family, the feasts of our Lord such as all the Sundays, the feast days of the Nativity of our Lord Jesus
Christ (Dec. 25), Denha (Jan. 6th), Easter, Ascension of our Lord, Dormition of the Holy
Mary Mother of God (Assumption, Aug. 15th), Sts. Peter and Paul (29th June) and
Dukhrana (Martyrdom) of St. Thomas the Apostle (July 3) the Annunciation, the Nativity, Palm Sunday, Maundy Thursday, Good
Friday, Easter, the Pentecost, the glorification of the Cross, etc. were given
greater importance. Of the feasts of the Saints, those of St. Mary, St. Thomas,
St. John Baptist and St. George were given special importance.
a.
Christmas and Easter
Making
the crib, decorating the house with lights are the family traditions for
Christmas in order to
make sure Christ remains the focus of our family's celebration.
According
to a custom, believers greet one another on Easter day with the words,
"Jesus Christ is risen from the dead!" repeated three times. Each
time, the other person replies, "He has risen indeed!"
b.
Denha or Baptism of Jesus
On Christmas night people
used to bless a bonfire of dry wood and to go around it in procession. There
used to be only the night Mass for Christmas. Among the important feasts was
Epiphany. This feast was known in various names such as epiphany, rākkuli, pindikuthi, etc. in different places. No
matter what was the name used, the feast was the remembrance of the baptism of
Jesus Christ. Rākkuli (night bath) was
more a ceremonial bath in the pond or river near to the houses remembering the
baptism of Jesus, which was more a symbol of personal purification. In North
Kerala it was called pindikuthi perunnal when feast torches were lighted
usually on pinti or plantain trunk during night and it was more a communitarian
proclamation of Jesus as the light of the world calling him ‘el paiya’ (God is bright) in Syriac
meant God is the light.
c.
Feasts of St. Thomas
The
feasts of St. Thomas were all dear to the Thomas Christians. The octave of
Easter, which they called the New Sunday was solemnly celebrated in honour of
St. Thomas who put his hands in the side and wounds of Christ and confessed
with conviction “My Lord and My God. Pilgrimage to Malayattoor where St. Thomas
is believed to have prayed, is even today made by many Christians on the
occasion.
The
feast of St. Thomas on 3rd of July has been always called Dukhrana. A Syriac word, Dukhrana means remembrance or
commemoration. Sradham or cattam, the
anniversary of the death of St. Thomas their father of faith, was celebrated very
solemnly among all St. Thomas Christians.
d. Special Devotion to Holy Mary, Mother of God
According to age-old oriental tradition, as special devotion to
Blessed Virgin Mary, the Mother of God, Ettunombu
was observed in preparation for the nativity
of Mother of God and pathinanjunombu in preparation of the Dormition (Assumption) of the Holy Mary
Mother of God. In a recent origin, the month of October is especially dedicated
for praying Rosary and the month of May is observed for special devotion
(vanankkamasam) in honour of Mother Mary.
e.
New Year's Day
In order to start the New
Year in prayer in the Church taking part in the adoration and liturgical
celebration is a recent tradition followed by Syro-Malabar families.
f.
Patron’s day (Patroness Day) and Birthday
In
Catholic homes the feast of the saint for whom a child is named (or whose name
a child shares) was once more important than the child's birthday. The
"Name Day" is celebrated by making confession and participating in Holy
Qurbana and other spiritual celebrations. Now-a-days, birthday is celebrated
with the spiritual preparations and prayers.
g.
Novena
The practice of saying
novenas is not explicitly derived from Holy Scripture nor it is an
oriental tradition, but was rather influenced by a Roman custom. The word
Novena comes from Latin word Novem, meaning nine. It is an institutional act of religious pious devotion, in belief of
obtaining special intercessory graces. The practice was later adopted by the
Catholics who associated the event in the Upper Room where they prayed for nine days until the Holy Spirit descended on the Feast of Pentecost.
h.
Vanakkamāsam
Vanakkamasam is a special prayer recited daily for a month in
the honour of our Lord or the saints. This is not an ancient prayer but our Community conducted vanakkamasam which has now become a strong
tradition. It is popular devotion conducted in the families in the month of
March of St. Joseph, in the month of May of Mother Mary. Such vanakkamasam is also done in honour of
the Sacred Heart of Jesus in the month of June.
i.
One time food for the
poor (oottu nercha)
Another act of
charity and prayer performed by the families especially related to the feast of
St. Joseph on 19th March. A poor family is invited to the Christian
families representing the Holy Family and they are given sumptuous food for one
time. This poor family is respected like honourable guest which is a sign of a
great spirituality and prayer.
j. Procession during the Parish Feasts
Procession is proudly practised by the St.
Thomas Christians. The family members together participated in this manifestation
of the faith, communion and fellowship of the parish community.
k.
Sponsors (prasudenthi)
Many families come forward to be sponsors (prasudenthi) for the
feast celebration in order to give a communitarian.
l.
Particular Feasts
The feasts of the patron saints of the Church
were celebrated with great solemnity by Thomas Christians.
m.
The Celebrations
The Thomas Christians counted the day from
sunset to sunset. Therefore the feast was begun on the eve with solemn vespers
and other prayers. Apart from the liturgy; offering (nercha) and processions were also integral parts. During the feast
day they abstained from work.
n.
Festivals
The Christians and hindus alike celebrated
many common or national feasts; for example, onam, visu. In connection
with their feasts – either Church feasts or social feasts (utsavas) there used to be processions with all kinds of pomp. Royal
umbrellas (muthukuda), musical
instruments (panjavādhyam) torches,
pop-guns and so forth were used on these festive occasions. Elephants decorated
with many ornaments were led in processions to add solemnity to the display.
The custom of borrowing and lending processional paraphernalia from and to the
Hindu temples was in vogue in the past among the Christians.
7.
Thērthadanam, Vazhipādu (Nercha), Kānikka and prasadam
a. Thērthadanam
From
the early centuries, the feast of St. Thomas was celebrated with due importance
among St. Thomas Christians. In the early centuries, the faithful used to go to
Mylapore either in groups or individually, to pray at his tomb. This pilgrimage
(thērthadanam) 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 his martyrdom of Apostle Thomas (Rambanpattu, 427-428). Apart from the Mylapore pilgrimage, the
Christians started the visit to Kodungaloor too. During the pilgrimage, they used
to sing the songs traditionally sung and make it a prayerful experience.
b. Vazhipādu (Nercha)
Thērthadanam was part of vazhipādu or nercha (Commitment). In order to gain some special blessings and
favours, the faithful with devotion made this commitment to God that they would
make a serious sacrifice in their life, doing that pilgrimage and as
preparation some abstinence and fasting. It seems that this vazhipādu or nercha to do the pilgrimage was scrupulously fulfilled by St.
Thomas Christians. In connection with the feasts and festivals of the church,
devotees used to make nercha. Sadya or agape services, offerings of edibles and other objects and noimbu (fasts and other acts of penance)
formed the important part of such nercha.
c. Kānikka and prasadam
Kanikka is the love offering
offered at the box kept in the pilgrim place. This kanikka was given as part of the sacrifice of the person, given as
money or kind. The collected kanikka
was later used only for spiritual purposes. And prasadam is that which given from the pilgrim centre to the devotee
which was an edible or something useable. When only one person from a family
made the thērthadanam, prasadam given from the centre was
brought to the family as a holy thing and was shared among the family members
and they believed that the merits of the pilgrimage is shared to the family
members as well.
8.
Family Prayers
a. Eesho mishihakku sthudhi āyirikkatte
It is a popular
saying among the St. Thomas Christians while they meet others especially the
priests and religious, praising God they say, Praise be to Jesus Christ. All
members of the family greet each other with this praise prayer daily. Soon
after the family prayer, all the members face the family altar and greet the almighty
God and then the younger ones approaches from the eldest family member to the
youngest to greet with this prayer. This greeting prayer was helpful to unite
the family members in love and communion. All the family issues, anger and
pains were melted out with this greeting daily before going to bed. This
greeting prayer has two parts: The first greeting prayer of Eesho mishihakku sthudhi āyirikkatte is
responded with eppozhum eppozhum sthudhi āyirikkatte.
This was more often said to the priests towards the end of every prayer
gatherings.
b.
Prayer Room/Family
Altar
The altar meant the
precious and gracious presence of God. It was there that the believer
presented to his Lord his sacrifices. From early times people have been making
altars where they live, turning their domestic place into a sacred
space. The altar also spoke of God's indispensable blessings. In some
families a room was set apart for the prayers and whereas in others a corner of
their main room was set apart for prayer. The pictures are placed in such a way
that the people turn to the East. In such cases, pictures of the sacred heart,
Blessed Virgin Mary, St. Joseph, Holy Family, and Saints related their parish
churches were placed at the altar together with candles and flowers. Those sacred objects
received from sacred places including the relics of saints were placed at this
family altar.
c.
Dedication of the
Bible
In each family, at
the centre of the family Altar, a Bible is placed with due respect. The height
should be planned in such a way that the children will not be able to take it
but the elders are able to read it at any time. The bible shall not be cover
with causal papers nor different household papers are not be kept in the
Bible.
d.
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 work and recite this prayer and then
continue to do their daily chorus. Holy Scripture
and the Cross were held in high veneration. Usually,
before or after the common prayer one reads a passage from the bible. In some
families they select the passage according to the liturgical calendar of the
Church.
After
the evening church bell, the family with all the members together started the
family prayer, begun with the Angelus and then the Rosary. In some families,
canonical prayer of the church (kanona
namaskaram) is recited as a family. Divine mercy chaplet has a recent
origin that is said in the afternoon at 3 pm. Along with the traditional prayers, each
family member may tell one thing from the day for which he or she is grateful
to God. Before having food, reciting the table graces is another beautiful
tradition kept up in the families. It is also a practice to pray at the family
altar
e.
Prayers for the Good Nature
St. Thomas Christians
depended for their livelihood much on the nature, the fields, the cattle, etc.
Natural calamities, unexpected attacks by the natural lives and sickness very
often caused for big loss for the agriculturists.
f.
Holy water
After
the blessing of the Holy Water on Holy Saturday, the families bring the holy
water home and place it near the entrance of their home. it is kept at the font beside the front door and each time those who go out and
come in, bless themselves with the Holy Water.
9.
Dress Code and
Ornaments
The
male 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 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. Some say that the males beyond sixty grow their beard, become
devout, spending their days in fasts and prayers.
Nobility,
decency and modesty were manifest in the dress of the Thomas Christian women which
indeed helped them to have a high moral stand in their life and practice. They
wore a white garment sever 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. When they went to the Church or wanted to meet the
priests, they covered with a long piece of white cloth with gold brocade, which
is drawn over the head and reaches to the ground leaving nothing but only the
face to be seen. The women used to hold an umbrella to avoid being seen by
males while they going out. They were very modest in work and behaviour and
were satisfied with their household work and the simple surroundings. 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. They used to grow
their hair as lengthy as possible. The earring was used by the girls from the
age of six. The widows did not use ornaments. The males and females did not use
shoes or sandals.
10.
Eating Habits
Apart from some
famous curries or dishes, 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, kozhikotta, 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. Pork and beef was not used at all. 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 had food with fingers. Supper was served after the family prayers. A
rather strict time table was followed for a healthy life. Eating together was
also not common. The women did not eat with the men; wives and husbands are not
exception to this.
11.
Construction of the
House and Various Blessings
St. Thomas
Christians considered construction of houses to be a holy ceremony. In the
villages, they constructed houses facing the east or north, having nearby a stable,
well, cattle, garden, farm, etc. Some of the non-Christians practices were
adapted by St. Thomas Christians such as finding the position for the house,
well, stable which was done by traditionally accepted experts in that field.
Laying the
foundation stone was a ceremony done by the head/s of the family but now it is
done very often in the presence of the parish priest. Jesus spoke about the
corner stone and the construction of the house. Reminding the words of Jesus, a
corner stone used to be prepared and blessed by the parish priest embossing a cross
in it. Medals of the saints are usually placed in the corner stone as well as in
different corners of the foundation of the house too. The close family members
used to be invited for the ceremony, including the neighbours and construction
workers. Short prayer services were conducted throughout the construction of
the house such as at the time of fixing the main door (kattila), the main wooden pillar or beam (utharam), the main roofing or concreting the roof (puramechil), etc.
Once
the construction of the house is over, it was a practice to dedicate the house
to the Lord, blessing the house by the Parish priest. During the preparation
for the blessing, near the family altar, a traditional para and nilavilakku are
kept on the floor. The family members including the 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 beginning the ceremony, the people used
to gather at the courtyard and the parish priest used to give the key of the
house to the head of the family who will open the main entrance of the house
and invite everyone to enter into the prayer hall. The prayer service starts by
lighting the nilavilakku. The parish
priest and then the eldest to the youngest of the family light the lamp. The
reading of the epistle and the prayer of the faithful are done by the family
members. The family dedication prayer (kudumba
prathishta) is led by the father or mother of the family. The priest
blesses not only the house but the whole area including the land, well, etc.
After the prayer, the parish priest light a candle from nilavilakku and reaches the kitchen and entrust it to the mother of
the family who light the stove. Milk is kept at the stove for the first time
and traditionally it is understood that the milk has to boil and overflow as a
symbol of prosperity. Everyone present there is given from that milk and sweet
edibles.
12.
House Blessing and
Dedication to the Sacred Heart
House
blessing is an ancient tradition practiced by the Syro-Malabar families and the
priests whenever visited the house used to bless it. Now-a-days the house
blessing is done once in a year or two. It is usually performed by the parish priest who while praying for the occupants, sprinkles holy water as he walks through every room of the house, accompanied by the head of
the family or other occupants of the house. Blessings, employed by Catholics
usually incorporate a picture of Sacred Heart of Jesus, Christ's crucifixion
and other related pictures.
The
Church celebrates the Solemnity of the Sacred Heart of Jesus on the Friday
following the second Sunday after Pentecost. The Month of June is dedicated to
the Sacred Heart. The enthronement will restore the family to Christ because the family is
putting Our Lord and His interest first. In return the Sacred Heart takes over
the interests of the family.
Now a days we have a solemn celebration of
First Friday of every month, specially dedicated to the Sacred Heart of Jesus
with occasion for confession, adoration to the Blessed Sacrament, special
prayers etc. The other family members make it a point to make the arrangements
for their sick family members who are unable to go to the church for confession
and the Holy Communion on the First Friday.
13.
Family-Centred Catechetical
Formation
The family is the cradle of catechesis by which
faith was handed down from generation to generation. There is no comprehensive
and chronological exposition of the history of catechesis done in the families.
Hence, many things have to be traced from the historical documents and living
traditions of the Church. The basic catechism and prayers were taught by the
grandparents and parents in the families. The Kathanars (priests) who had their training from the Malpans were
the main catechists among the St. Thomas Christians. The Aashan Kalaries were also centres for the catechetical instruction
for children. Here, the children were taught the fundamental prayers and
principles of faith, even by non-Christian Aashans.
In the early times of the Church, faith was handed
down from one generation to the next mainly through community and
family-centred catechesis by means of reciting the prayers and customary
practices. The catechesis of the St. Thomas Christians was not formal and
systematic; it was traditionally but informally handed over. The customary and
traditional practices of the St. Thomas Christians both in the family and
community were the best places of catechesis.
14.
Family Values
The family of St. Thomas Christians replicated it as the original cell of the natural society
in which husband and wife were called to give themselves in love and in the
gift of life. Authority, stability, and a life of relationships within the
family constituted the foundations for freedom, security, and fraternity within
society. The family is the community in which, from childhood, one can learn
moral values, begin to honor God, and make good use of freedom. Family life is
an initiation into life in society. The family should live in
such a way that its members learn to care and take responsibility for the
young, the old, the sick, the handicapped, the poor, the widows, etc. (CCC No.
2207, 2208). The manners, appearances and the behaviour patterns of a person
tell us who he is and what his faith is. The Syrian Christians are a fine race
of people whose manners were rather ceremonious, but full of simplicity, honest
race with deepest truthfulness.
St. Thomas Christians led a life in joint-families. The grant
father, if absent, the father was the head of the family. The parents and
elders (teachers, governors and spiritual leaders) were respected to its core
and very courteous towards the strangers and foreigners. 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. These
courteous manners and respect towards the authorities helped them to keep peace
and unity in the land.
All the relatives of both father and mother were respected and
invited to be part of any family celebration. 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. Once the guests came, even without informing, they were treated with
great hospitability, and shared with them whatever was available.
The
head of family was given the primary importance in the family and his decisions
always prevailed. The other family members always spoke to him with great
respect and fear and did not dare to fool around with him. Equal to the respect
given to him, he was to act according to the principles of justice, equity, and
lead the family, in most of the cases joint-family, to a proper direction. He
divided the property with justice and equity rather than the principle of
equality. He helped the poor and needy with generosity and compassion. The head
of the family distributed money and small financial assistance to all his close
relatives who attended the special occasions.
15. Role of the Family Members
In order to
live together in peace and harmony, each member of the family is to do the
duties and responsibilities well. St. Thomas Christians had certain traditions
in this regard as well. The distribution of household chores depends on the
age, sex, and health of every member. The father, traditionally the head of family, is the breadwinner and chief provider of the family. He
makes the major family decisions together with mother and with the help of
other members. All the external affairs are done
by the father who involves also his male children as per their age and ability.
The mother is
the manager of the family affairs inside the family. She supervises and
coordinates the household tasks, fetching water, takes care of the children,
plans and prepares the family meals. Today, mothers also help earn a living to
increase the family income. The management of the family finances including the
budgeting was the primary duty of the father but the mother constantly involved
with the same, giving opinions to the father. The girls help the
mother in doing the household chores. These include dusting and sweeping,
preparing the meals, setting and clearing the table. The older girls attend to
washing, ironing clothes and taking care of younger brothers and sisters. The boys are usually assigned the heavy work in the house. This
includes going to the market with the father or alone, planting and watering
the plants, cleaning the yard. Carpentry work is assigned to older boys who can
help father in making repairs in the house. Nowadays, father and mother, as well
as girls and boys in the family, share in almost all the house works. There are
times the home activities of one family may differ from those of other
families. The difference may depend on the size and income of the family.
Families with big income can afford to hire outside help who can do most of the
household task. Families with small income have to distribute the household
task among members.
16. Kudumba Koottayma
Taking Family units
called Kudumbakoottayma if
effectively conducted can serve as a powerful link between families and the
parish unit. Strong ties with the neibhouring families and the way they helped
each other and formed a communion is an amazing factor among St. Thomas
Christians. Kudumba koottayma brought
the neighbouring families together and with the spirit of the first Christian
community, the people prayed together and learnt the Bible. They discussed the
issues of the locality, of the society, of the parish, of the diocese and of
the Church at large during these family unit gatherings.
17.
Family as the “Domestic Church”.
Home
became the place where the early Christians met to pray and celebrated the
Eucharist before they moved into Churches. In the family parents, by their word and example, are the first
messengers of God and the first
preachers of the faith to their children. Jesus learnt the formulas of
prayer from his mother (CCC 2599). Church defends the right of parents as the
first and primary educators of the faith. The whole family lead a pro-sacramental life.
They received sacraments at proper time as per the traditions. A big number of
people attended the daily mass. All the family members except those sick,
physically handicap, and hindered by job did not attend the Sunday Holy
Qurbana. They had a great respect for the Bishops, Priests, Religious, and seminarians.
From the good things of the family, the family members were always ready to
share things with the parish priests and the religious. Nurturing vocation
to priestly and religious life was taken very seriously by the families. They
not only took proud in promoting vocation but also avoided everything which may
harm the vocations. An atmosphere was created by the families where the
children could convincingly respond to the divine call. During the malpanate
system, the families contributed the needs of the study of the seminarians.
18.
Family Migration: Agent
of Evangelization
The history of
humankind is a history of migration. History teaches us that migration is a
great means of evangelization. Migrants are the ambassadors of Christ and the
Church. St. Thomas Christians were courageous and bold people who got migrated
to different parts of the world. Migration
has great missionary and pastoral implications. Migrants, with certain formation
in the family traditions, impart those traditions in the migrant places. Each migrant family has to preserve and hand down to
others, for the benefit of the believers and the whole world, what it has
inherited. The Individual family witnesses Jesus not in his or her individual
capacity but as the part of the Church as evangelization is an ecclesial act.
If it is an ecclesial act, it should be done by individuals or groups in
communion with the Church, in accordance with the Individual ecclesial and
spiritual traditions of the Church.
19.
Family Name
20. Family Traditions for a stable Society
One
can admire at the stability of the families of St. Thomas Christians. In fact
the families with the strongest ties tend to have the most traditions because
such traditions create and reinforce a sense of security among the family
members. When we do something again and again over the years and through the
generations, we tie together our past and our present. We link year to year,
childhood to adulthood, grandparent to child to grandchild, with shared
experiences, values and memories. Consistent family customs provide regular,
familiar patterns for a rhythm of life together. They add an element of
predictability to the cycle of family life that's both comfortable and
comforting. Customs that contribute to a family's uniqueness can give its
members a sense of who they are and where they belong. It gives us 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 identify with their peers
instead of their families. Meaningful customs build a sense of closeness that
endures even long after children are grown and gone. Observing special days and
events gives us a chance to pause and reflect on our lives, to think about
what's most important and to share that with our children. Family customs
related to spirituality are much more than simple words or acts. The stable
families are the foundation stones and pillars of a stable society.
Books
referred:
1. Thazhath Andrews, The
Juridical Sources of the Syro-Malabar Church (A Historico-Juridical Study), No.
106, OIRSI, Kottayam, 1987.
2. Pathikulangara Varghese, Thomayude Margam, No. 24, Denha Services,
Kottayam 1988.
3. Menachery George, Glimpses of Nazraney Heritage, Saras, Thrissur,
2005.
4. Manakatt Mathew and Puthenveettil Jose (Eds.), Syro-Malabar Theology
in Context, No. 292, OIRST, Kottayam, 2007.
5. Thottakkara Augustine, East Syrian Spirituality, CIIS, Kerala 1990.
6. Koodapuzha Xavier, The
Canonical Sources of the Syro-Malabar Church, No. 104, OIRSI, Kottayam, 1986.
7. Thadikkattu Geo, Marthoma
Christyanikalude Parambaryangal, No. 113, ORISI, Kottayam, 1988.
8. Eranattu Jacob, Kudumba
Liturgy, Mar Louis Book Centre, Cochin 1999.
9. Mathoth Kurian, Marthomma christianikalude
Sabha Noottandukalilude, Deepanalam Publications, Pala 2008.
10. Mukkadan Antony,
Marthommaslihayum Malankarayum, Mar Louis Memorial Press, Alwaye 1949.
