theological reflections BooK

A COMPENDIUM OF THEOLOGICAL REFLECTIONS Mar Thoma Theological Institute, Mar Thoma Sleeha Cathedral, Bellwood, IL Reflections on Faith, Life, Death, and Resurrection By First Batch of Diploma in Theology Students 2019-2022 TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 1

A COMPENDIUM OF THEOLOGICAL REFLECTIONS (English) First Published February 2023 Copies : 1000 Published and Distributed by Mar Thoma Theological Institute 5000 St. Charles Rd., Bellwood, IL 60104 Printed at: St. Joseph’s Press, Trivandrum, India [email protected] 2 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

PREFACE Rev. Dr. Placid J. Podipara CMI, in his book ‘The Thomas Christians’ wrote about Nazrani Christians in Kerala that they are “Hindu (Indian) in Culture, Christian in Religion and oriental in Worship”. During the last two and half years, we, forty-six theology students belonging to the Cathedral Parish, were studying, reflecting and trying to discern the kernel of Christian faith. We were tested, we were challenged, and we were also empowered. After much study and reflection, many of us have come to the conclusion that it is easy to say: “I believe in Jesus”. But to be a disciple of Christ is far more difficult, and it demands laying down one’s pride and facing one’s nothingness, the fleetness and vanity of life. As Wisdom Book teaches us, when we truly encounter Christ as our Lord and Savior, we realize that “Fear of the Lord is the beginning of wisdom”. The challenge in front of us, and in front of every Christian, is what would be our response to Jesus’ question to his twelve disciples at Caesarea Philippi, “Who do you say that I am?” Peter, empowered by the Spirit replied: “You are the Messiah, the Son of the living God”. Our theology course ends today; we graduate today. However, our journey only begins. We now try to become a disciple, from being a believer. In the following pages, the reader can taste a glimpse of one essay out of twenty-four main essays every student of theology wrote during this 30-month period. Open your eyes and open your hearts and read through the following pages. Hopefully, it won’t be too long that you too start to experience the mystery of the Triune God, and His unfathomable love for humanity. Let us hold hands together, and venture into this journey of faith, trusting in our Lord, Jesus Christ. On behalf of all the theology students of the Mar Thoma Theological Institute, we dedicate this book! Saturday Editorial Board February 5th, 2022 TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 3

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CONTENTS 1. Hermeneutics: Interpretation and Inspiration from the Holy Scripture - Annie Manatt 2. Formation of the Bible We Use Today - Leela Joseph 3. The significance of Sanctuary veil, Lamp Lighting and Incensing - Philomina Augustine 4. Why Do We Need a Revealing God? - Viji Joseph 5. Learning Theology with Eastern Church Fathers - Reji Joseph 6. Christian Faithful : Rights and Responsibilities in the Church - Deepa Thoppil 7. Morality of Human Acts - Mary Thomas 8. Moral Theology & Moral Teachings of Jesus Christ - Saji Varghese 9. The Attributes of the Church - Cicily Varkey 10. The Synod of Diamper - Siby Joseph 11. Syrian Catholics in 19th Century Schisms, Verapoly Until 1887, Vicariates - Joy Paul 12. “The celebration of the Eucharist is the most important worship through which Jesus Christ reveals himself gradually in the Church” - Joe and Jolly Antony 13. Theology of the Laity vs. Theology for the Laity - George Illickan 14. Laity in Family:  The Domestic Church - Lisa Siby 15. The Confrontation Between the Lord and Job - Elisa Ponnezhan 16. The Wisdom Books of the Bible -John & Kochumol Nadackapadam 17. Jesus’ Journey to Jerusalem in the Gospel of St. Mark - Jolly Kuncheria TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 5

18. Passion, Death and Resurrection of Jesus - Roji Valiathara 19. A Christian Perceptive, Respect for Secrets and Towards Authorities - Regi Mannamcheril 20. Biblical Understanding of Justice - Reetha George  21. Liturgical Seasons of the Syro Malabar Church - Paul and Alama Vadakara 22. The uniqueness of East-Syriac Ecclesial tradition - Cherian K. Paily 23. Marriage and the Catholic Church - The dignity of the Sacrament - Mercy Kuriakose 24. Servant of Jesus Christ - Liji Mathew 25. St. Paul: A Man of the Word of God - Rosamma Joseph 26. Is Purgatory a Catholic Invention?  - Kunjumole Yesudasan 27. The Biblical Foundation of Purgatory and Prayers for the Dead - Luke & Shiji Chirayil 28. Three Sections of Jesus’ Prayer for Communion - Elizabeth Francis. 29. The Theological Meaning of the Death of Jesus - Joppan Joseph 30. Wandering in the Wilderness: A Time of Journey, Place of Covenant, Place of Testing, and Place of Presence - Bigimol Joseph 31. Is There a Contradiction Between Faith and Reason (Science)? - Luke Edamana 32. Magisterium or Teaching of the Church on Theology - Jophia George 33. Introduction to Prophetic Literature - Jasmine Emmanuel 34. Latinization of Malabar Qurbana - Nancy Shine George 35. Lamp Lighting and Incensing - Gigi and Gijo Joseph 36. What is Eucharist? - Zachariah Parayil 37. Origins of Eastern Rites & Uniqueness of Liturgy - Merly Chirayil 38. Jesus’ vision of the Kingdom of God - Tressy Kandakudy 6 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

Glory to God in the highest! Amen’ I am really pleased to share my joy at the pubiication of this book, “compendium of Theological Reflections,” authored by the graduates of Mar Thoma Theological Institute of Mar Thoma Sleeha Cathedral of St. Thomas Syro-Malabar Catholic Diocese of Chicago. The first batch graduation was held on February 5, 2022, at Cathedral Parish HaIl. 46 graduates came out in flyrng colors. This Institute is affiliated to Paurastya Vidyapitham of St. Thomas Apostolic Seminary, Vadavathoor, Kottayam, Kerala,India. This book is a collection of articles from our graduates on topics of their own choice. When collected and published together, it has become a “Treasury” ofjoined reflections of theology in the background of Syro- Malabar Catholic Church in USA. I take this moment to congratulate all 46 graduates for their earnestness in the program and for their theological reflections presented in this book. Essentials of Catholic Theology are summarized in these subjects selected by the authors. Sacred Scripture and Divine Tradition are the sources of Christian Theology. Two other source books in this reference are the “Catechism of the Catholic Church and the ‘Documents’ of II Vatican Council. Just as the world History is divided into two, namely, History before Christ and History after Christ, so the History of the Church is divided into two, namely, Church before Vatican II and Church after Vatican II. Post Vatican reflections are summarized in the given book of “Compendium of Theological Reflections.” Really it will be an eye opener for the laity with regard to the life of faith they are living every day. These reflections will shed light to the experience of the truth, the way and the life: The Living person of Jesus, Christ the Redeemer. May I wish you every blessing from the Lord first, to the authors of these theological reflections and then, to the readers of these insights presented in this compendium. Yours Sincerely in thg Lord. Mar Jacob Angadiath Bishop TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 7

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May 2,2022 Dear Friends I am sc delighted to know that a book combining the theological works of forty*ix diploma graduates from the cathedral parish is being released shortly in memory of z0tt graduation ceremony of Mar Thoma theological Institute, Bellwood. Programs like this, is a great achievement of a parish community and an exemplary innovatior for other parishes in the pursuit of their faith formation programmes. Many peuple have rpent years and years, as well as thousands of dollars, to obtain their secular education, while investing very little time and money in educating themselves in the fundamentals of their faith’ In order to fulfill our mission in the world today, €very christian need to be strongly rooted in their faith’ we live in a world where secular ideas and thoughts dominate and attract more and more people’ lt is in that tontext we value the effort take n by some of our friends to learn the fundamentals of their faith in a systematic theological track. Theology is about more than just vocational training. lt is about life, meaning, belief and christian identity at the deepest tevet. The peace that rome3 as we surrender to our creator through knowing and obeying Him, is unparalleled to anything the warld can give’ Through a deep knnwledge about God, the cfearer oxr purpose in life becornes. Knowing God, we can trust His will even when we do not understand, to rest in his goodness even when our life is ovenilhelmingly heavy to bear, and to gain immense freedom and strength to enjoy life, encounter suffering and worrhiping Good. It was a great attempt frorn the part of Cathedral parish that more and mora members have heen encouraged to come fonilard to study theology in a systematic way. The advice of st paul is clear to us. ‘5o, as you received Christ Jesus the lcrd, walk in him, rooted in him and built upon him and established in the faith as you wcre taught, ahounding in thanksgivinf {colo l: 6-7}. I congratulate all those who have worked hard to make this project a reality. May 6od bress you all. + Joy Alappatt Auxiliary Bishop St Thornas Syro Malabar Diocese, Chicago TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 9

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When I heard that the Mar Thoma Theological Institute theology graduates would be publishing a Compendium of Theological Reflections based on their theological learning, I was filled with gratitude and excitement. First and foremost, I would like to express my congratulations to everyone who took the initiative and made an effort to publish such a compendium. As St. John in his frrst epistle writes, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched-this we proclaim concerning the Word of life” (1 John 1: 1) here, the writers of these articles demonstrate and proclaim what they have heard, seen with their eyes, and learned in their theology program. This Compendium of Theological Reflections provides a primer on the basics of Christian theology as it is understood from the authors’ perspective. The work’s brevity gives a glance and, in summary, forms the mature theological experiences. The writers were thoughtful, constructive, and included diverse perspectives but also built upon a reliable foundation of information about the various theological subjects they studied and discussed. For those who desire a basic understanding of the tenets of the Christian faith, these articles offer and summarize the Didache participant’s understanding of their beliefs in Church, God the Father, Jesus Christ, the Bible and authority, sacraments, spiritual practices, and others. This work will inspire the other Didache theology program students in our diocese. Through this great work, I am sure each of you proclaims and testifies what you have learned through your classes. May God bless you abundantly for your efforts! Fr. George Danavelil Director, Mar Thoma Theological Institute TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 11

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Paurastya Vidyapitham aims at promoting learning the Catholic Theology in depth with a view to enable the students to transmit what they learn to the world around. Here is a batch of zealous and enthusiastic students of Theology from Mar Thoma Theological Institute of Mar Thoma Sleeha Cathedral of St. Thomas Syro-Malabar Catholic Diocese of Chicago, who after having successfully completed their Diploma in Theology course, prove that they really understood their mission. They are publishing the quintessence of what have learnt in the form of a book with the name, “Compendium of Theological Reflections”. Wholeheartedly I appreciate their initiative and congratulate them on this creative attempt. May the word of God made Flesh bless you all abundantly. Fr Andrews Mekkattukunnel President Paurastya Vidyapitham TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 13

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It is my joy to congratulate the 46 graduates from the first batch of the Mar Thoma Theological Institute of Mar Thoma Sleeha Cathedral. It is a proud moment to see this group of the laity take such initiative to leam more deeply about their faith. Their hard work, dedication and commitment arc a testament to their faith and their desire to grow closer to our Lord’s teachings in a palpable way. The Compendium of Theological Reflections tsthe capstone work of the graduates of this wonderful program. “And he said to them, “Go into all the world and proclaim the gospel to the whole creation (Mark 16:15). What better example of the 46 students, who are all of Kerala origin and many of whom were bom there, living out Jesus’ command by participating in this program in theUSA and compiling their writing in this compendium. Jesus testifies, “So everyone who achrowledges me before men, I also will aclcnowledge before my Father who is in heaven” (Matt 1032). This published work shares the reflections of the students and propels them into evangelists proclaiming the Good News of Jesus Christ in written form. The compendium is their testimony in acknowledging Jesus to the entire world. I wholeheartedly congratulate the graduates of this program fortheir perseverance despite the many challenges that arose during the course of their instruction, such as switching to online leaming due to the COVID-l9 pandemic. It is my sincere hope that the example of these 46 graduates lights a fire of inspiration to others to grow more deeply in their faith through this program. I wish all of you the blessings and graces of our Lord Jesus Christ. Rev. Fr. Thomas Kadukapillil Vicar Syro-Malabar Cathedral TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 15

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“we are writing this so that our joy may be complete.” I John l: I . While planning the graduation progtam of the first batch of Mar Thoma Theological Institute, Fr. Thomas Kadukapillil suggested publishing a book comprised of articles written by the students of this batch. I was excited aboutthis idea; becausetherestof the worldwouldbenefitfromreadingwhatthese forty- sixpeople learned from the diploma course in theology. Adding certain words to this publication and becoming part of it gives me a sense of contentment. The authors of “A Compendium of Theological Reflections” are ordinary people who have distilled significant parts of their lives to become professionals in the field of their preference. However, their decision to attend a theology program to deepen their faith and broaden their understanding of the Church’s teachings was a turning point in their faith journey. The particulan in this book are not new theolory developed by these writers. They leamed it from this theolory program and put them together in workable order. These are Catholic principles and teachings that you may already know, ffue to your heart. That is why the writings may seem so familiar, and you may have heard them on numerous occasions. Going through this book once may inspire you to reread it because it may contain something worth reflecting on. As the authors are ordinary people like many of us, what they have described here may be comprehensive to us as well. That may work in our lives too. The duration of their schoolwork was a precarious tirne for the entire world. The COVID 19 pandemic infringed on the initial plans of the course. By the grace of God, they could overtop the obstacles on their joumey to reach their objective. We offer our sincere gratitude to the devoted and prudent professors at the Pontifical Oriental Institute, paurastya Vidyapitham in Vadavathoor. Theyhave bestowed theirprecioustime to help these students reap this fruitful harvest. We are thankful to the professors who arranged their schedules to do in-person and remote classes. We acknowledge with gratitude the support of Rev. Dr. Andrews TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 17

Mekkattukunnel, Rev. Dr. James Thalachellor, Rev. Dr. Pauly Maniyathr, Rev. Dr. Mathew Kochadapallil, Rev. Fr. Aneesh Jacob Kizhakkeveedu, Dr. P.C. Aniyankunju, Rev. Dr. Sebastian Kuttianickal, Rev. Dr. J. Koodapuztr 4 Rev. Dr. Dominic Vechoor, Rev. Dr. Cyriac Valiyakunnumpurathe, Rev. Dr. Tom Kainikkara, Rev. Dr. Thomas Vadakkel, Rev. Dr. Sebastian Chakkalakkal, Rev. Fr. Dominic Muriyankavunkal, Rev. Dr. Georp Danavelil (Eparchy of Chicago), Rev. Dr. Bipin Tharayil (Eparchy of Chicago), and Rev. Fr. Kevin Mundackal (Eparchy of Chicago). You all have been instrumental in making this quest successful. The combined efforts, brilliance, thoughts, and planning of Rev. Fr. Thomas Kadukapillil and Rev. Dr. George Danavelil steered this group of devoted people in a truthful direction to reach this destination’ Congatulations and appreciation to the authors of this book for their arduous work, and a special thank you to the editorial board for taking the initiative in formatting and publishing this book’ We believe this book will help the readers sfrengthen their understanding of the Catholic Church, value the identity of Syto Malabar Church, recognize Liturgical services, and cherish the Holy Traditions. Thomas Moolayil Coordinator Mar Thoma Theological Institute. 18 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

Hermeneutics: Interpretation and Inspiration from the Holy Scripture Annie Mannat The Bible is the Word of God, written by humans with the help of God’s spirit.  It is a historical record of who God is, what He is like, and what He expects of us.  Moses, the Prophets, and the other authors of the Bible, through taking Divine Will and putting it into writing, were the original interpreters of God’s Will.  Unfortunately, today, we as readers are far removed from the original authors by time, geography, culture, and language.    As such, it is common that when different people read the Bible, they have different critical interpretations, also known as exegesis, of the message conveyed, despite all reading the same text.  However, every text in the Bible has but one message given to us by God.  The search of the true meaning of these texts, and how to do so, led to the development of Theological Hermeneutics.    Hermeneutics, which is the study and establishment of the principles by which interpretation occurs, originates from the Ancient Greek word hermēneutikos, which means “interpret.” This word, in turn, arises from the Ancient Greek God, Hermes.  In Greek Mythology, Hermes acted as a conductor of souls, and was the herald of the gods, carrying messages across divine boundaries from the Gods to mortals. Theological Hermeneutics, through specific methodology, aims to allow modern readers to read Jesus’s teachings, and unlock the true message of the Bible.   There are important steps that must be taken to interpret the Bible. One must first understand that the Scriptures are the revealed Will of God and there is but one true meaning.  The goal of a modern interpreter is not to find the “best” or the most unique answer, but to find the original meaning intended by God.  To do this, critical, scientific and objective methods are used to formulate Catholic Exegesis.   First, one must look carefully at the text itself.  It is important to recognize that every scripture is placed in a local context and does not stand alone.  Each verse has other verses around it, forming chapters.  These chapters together form a Book in one of the Testaments of the complete Bible.  Looking at the Testament, TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 19

the chapters, and other verses around the passage one is studying will help in understanding it.  Second, one must interpret a scripture passage by passage.  Some passages are clearer than others and can be used to understand those whose meaning are clouded.  Next, one must study the grammar and syntax of the language in which the Bible is written, looking at the relations between the verbs and nouns.  The relationship between words and phrases within the local language context will help with further understanding of the passage.  Additionally, one must look at the content of the passage through a historical and literary lens.  Literary context, as in what event or situation led up to the passage, as well as what has happened both before and after in the chapter, Book and Testament is crucial.  Lastly, one must also consider the nature and time period of the readers that were present when the passage was originally written.  As the Bible was written in a very different time, we must be careful not to bring modern century assumptions into an interpretation.   One must pay close attention to the rules and details to ask the right questions to get the answers intended by the Divine Author.  Although we may have our own personal biases, we should be careful to not let them confuse us when interpreting the Bible. Theological Hermeneutics, through its established methodology, allows the modern reader to better understand and search for the true meaning of the Bible.   References:- Mekkattukunnel, Rev. Dr. Andrews. Introduction to the Bible. Kottayam: The Pontifical Oriental Institute Bible Hermeneutics. Thalassery. Alpha Institute of Theology and Science.   Dulles, Avery. “Vatican II on the Interpretation of Scripture.” Letter & Spirit 2, 2006 “The critical study of biblical literature: exegesis and hermeneutics,” https://www. britannica.com/topic/biblical-literature/The-critical-study-of-biblical-literature- exegesis-and-hermeneutics “Hermes,” https://en.wikipedia.org/wiki/Hermes 20 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

Formation of the Bible We Use Today Leela Joseph The Bible was first translated into Malayalam in the early 1800s.  After much research, many revisions, hard work and dedication, the translation of the Bible into Malayalam was completed and is what is used today in the Syro Malabar Catholic Church.  This process has been repeated for every translation of the Bible. Taking a step back even further is what is most interesting. The canonization of the Bible, or the process in determining which books of the Bible God intended to include, is inspiring.  Most books are made up of a series of chapters that fit together, hold the story line, and maintain the main narrative of the story. The writer follows a detailed process of creation, editing, and many reviews before finally settling on the final version of the story.  Like so, the Bible is a collection of books, like chapters that are regarded as holding the faith and morals of Christians. This collection of books is referred to as the ‘canon of the Bible.’ The books were not chosen randomly. There were certain criteria used in the selection of these books that found them to be genuine. Criteria included if the book was written by a man of God, if it could be used in worship services, if it fell in line with the messages in other books, and importantly, if it inspired one towards God. Accordingly, these selected books comprise the Bible and are divided into two sections – the Old Testament and the New Testament. The Scripture of the Jews is what Christians refer to as the Old Testament. This Scripture has two different canons, one according to the Palestinian Jews and one according to the Jews living in Egypt. The Palestinian Jews believe there to be 24 books in what is known as the ‘Palestinian Canon’ also referred to as the ‘proto-canonical books,’ which were translated into Hebrew. When these books were translated from Hebrew to Greek for the Jews living in Egypt by 70 Jewish scholars in Alexandria, they believed there to be an additional 7 books in the list which they called ‘Septuagint.’  The Septuagint is known as the ‘Alexandria Canon’. The seven additional books are referred to as the ‘deutero-canonical books.’ The early Church followed the Alexandria Canon as their Holy Scripture. During the TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 21

Middle Ages, Luther and the Protestants chose to follow the Palestinian Canon instead.  Christians know these books of the Jewish Scripture to be true based on the testimony of Jesus in Luke 24:44, which confirms that these books belong in the Holy Scripture – “And he said unto them, these are the words which I spoke unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms concerning me.”  During the time of the apostles, there was no need for a canon to be made. However, after the first century, there were many who preached their version of the Bible. Heretics would begin spreading their views and creating their own canons.  For example, a man named Marcion, around 140 AD, believed the God of the Old Testament was harsh and vindictive, and felt that the God of the New Testament was more loving and kinder. So, with the various letters of St. Paul, he created his own canon. This is the first reference to a collection of books in the New Testament. Because of this, the church felt they needed to create a canon that contained the teachings of the church as a whole. In the same fashion, the list of New Testament books also follows certain criteria. To be included in the canon the book must be written in the first century by an apostle or a man of God with relation to an apostle; it must agree with what the apostles were teaching and revealed truth; and be accepted for worship and teaching in the Church. The first books of the New Testament consisted of the letters written by St. Paul to the various new churches. In these letters, his affirmation of the Gospel sought to renew and solidify their faith in Jesus Christ.  The first Apostolic Fathers of the Church often quoted these letters from St. Paul.  Various References:- to a collection of books in the New Testament were made and in time all Christian communities (Catholic, Orthodox and Protestant) agreed upon the same canon containing 27 books in the New Testament.  Even after this, there were many books claiming to be of the Bible or part of the canon of the New Testament which were under false names and notions. These books mimicked canonical books but were not in use by the Church or the people and often contained ideas that were against or contradicted the teachings of the Church. These books are referred to as ‘Apocrypha’ and were not authentic or said to be inspiring.   Early on in history, there have been many versions of the Scripture. Over time, the various religious authorities based on need derived a list of criteria from which the final list of books were chosen, making today’s version of the Bible. It is important to note that although the count of books in the Old Testament/Jewish Scripture may differ between the Hebrew, Catholic, Orthodox and Protestant beliefs, 22 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

in some instances with the Palestinian Canon, books were combined into one or ordered differently and that most of the Scripture/Old Testament across both canons contain the same set of books. When St. Jerome translated the books to Latin and included 73 books, St. Augustine pushed for the Churches founded by the Apostles to follow this canon. It was only until 1546 in the Council of Trent, that the final list of 73 books was judged to be wholly comprising the faith and moral code for Christians. Thus, forming our current version of the Bible with 46 books in the Old Testament and 27 books in the New Testament. TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 23

The Significance of Sanctuary Veil, Lamp Lighting and Incensing during the Liturgical Services Philomina Augustine The ancient custom of the cathedral lamp lighting services is mimicked during the lamp lighting in evening prayer. Light is the symbol of hope. Christ the everlasting light is approached to eradicate the fear of darkness as the symbol of death. The sanctuary veil emphasizes the sacredness of the sanctuary.  Incensing is an expression of honor and adoration The sanctuary veil emphasizes the mysterious dimension of Sanctuary and its sacredness. It also indicates the human incapability in comprehending the divine realities. Separating the sanctuary and veiling it from the other spaces of the Church is an act of respect to the sanctuary where God’s glory dwells. The drawing of the veil during Lakhu Mara symbolizes the opening of heaven at the time of Jesus’ baptism. The opening of the sanctuary veil and the illumination of the sanctuary lamps signifies the glorious opening of heaven for His second appearance to judge the world. Traditionally every liturgical celebration begins with the lighting of the lamp, indicating the presence of God during the celebration. Light is the symbol of divine presence in every religion. In Catholic Church, in accordance with the traditional custom, near the tabernacle a special lamp should be kept alighted to indicate and honor the presence of Christ. The lamps on the Bema represent the OT & NT. The lamp on the Altar represents the Cherubs, and the lamp in front of the tabernacle indicates the presence of Christ. Traditionally there is also a lamp hung in between the Altar and the sanctuary veil that represents everlasting light. Incensing is an expression of honor and adoration. Incensing manifests our obeisance to God and the priesthood of Christ. The Magi’s offering of gold, myrrh, and incense to baby Jesus in the manger manifested the messianic roles of kingship, prophecy, and priesthood. The incensing fulfills the role of priesthood entrusted with worshippers. 24 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

The fragrance of incense symbolizes salvation, submission to God, forgiveness of sins, and the symbol of prayer. Biblically incensing has various symbolism in the liturgical celebration. It is the symbol of our total submission to God. Incensing is an act of confessing Him as our Lord, knowing what we are and that we have the gift of God. It is a sign of forgiveness of sins. The incense rejects evilness and creates goodness in our life. Just as the burning incense produces a fragrance of good odor, the destruction of sins produces the fragrance of divine love. Hence, the worshipers must become the fragrance of the Lord to the world. The Church filled with incense during the celebration indicates the divine glory shown to the people. Incensing is also the symbol of prayer that rises to heaven from the faithful. The smoke of burning incense is interpreted by both the Western Catholic Church and the Eastern Catholic Church as a symbol of the prayer of the faithful rising to heaven.  The fragrance of incense symbolizes salvation, submission to God and forgiveness of sins, and the symbol of prayer. Biblically, incensing has various symbolism in the liturgical celebration. First of all, it is the symbol of our total submission to God. Knowing what we are and what we have the gift of God, incensing is an act of confessing Him as our Lord and our Saviour. Secondly, it is a sign of forgiveness of sins. The incense rejects evilness and creates goodness in our life. Just as the burning incense produces a fragrance of good odor, the destruction of sins produces the fragrance of divine love. Hence, the worshipers have to become the fragrance of the Lord to the world. The Church filled with incense during the celebration indicates the divine glory shown to the people. Incensing is also the symbol of prayer that rises to heaven from the faithful. The smoke of burning incense is interpreted by both the Western Catholic Church and the Eastern Catholic Church as a symbol of the prayer of the faithful rising to heaven.  The rite of incensing in the worship provides the five-sense experience of God. The eyes, watching the upward rising of the incense, witness the rising of prayers as our acceptable offering to the Lord. The nose, inhaling the fragrance of the incense, enjoys divine love and protection. The ears, listening to the song of praising, appreciate the greatness of the Lord. The tongue, singing the hymn of incense, tastes the sweetness of the Lord. The skin, feeling His dearness and nearness, enjoys being touched by Jesus. Thurible, which holds the incense, symbolizes the proclamation of the Word of God. The four chains represent the four Gospels, and the twelve bells represent the twelve Apostles. They are connected to each other by the Cross. The sound that is heard during incensing symbolizes the proclamation of the Word of God that reached the four corners of the world through the preaching of the Apostles.  TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 25

The sanctuary veil emphasizes the sacredness of the sanctuary. The presence of God and Everlasting Light are the symbol of Lamp Lighting. Light is the symbol of hope. Incensing is also the symbol of prayer that rises to heaven from the faithful.  References:- The Catholic Commentator: The Newspaper for the Diocese of Baton Rouge Since 1962: Sanctuary lamp symbol of Christ’s presence: thecatholiccommentator.org/ pages/?p=9743 Murphy Plays: 3: 1994: The Sanctuary Lamp  Rev. Dr. Thomas Karintholil, An Introduction to Liturgy: The Pontifical Oriental Institute, Paurastya Vidyapeedam,Vadavathoor, India 26 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

Foundations and Sources of Theology: Why Do We Need a Revealing God? Viji Joseph There are glimpses of God’s revelation throughout history. We can only know God if he chooses to reveal himself to us. In the Bible we can see God revealing himself to people in many instances. God did not break off his revelation even when our first parents disobeyed him, but instead he promised them a Savior and gave them the hope of salvation. There was a progression of Revelation throughout history. God revealed himself to Abraham and promised to make him the father of many nations. The most important and final revelation of God is the sending of his beloved son, Jesus Christ. The revelation is fulfilled with the coming of Jesus Christ.  Revelation and Faith are two foundations of Christian theology.  Faith is the response to the Divine Revelation and it is the greatest gift of God.  All human beings have a certain faith, whether they acknowledge it or not.  Our faith helps us to be obedient to God’s word and gives us a deeper sense of commitment to God’s call.  Faith is a gift from God and it leads us to salvation. To obey in faith is to submit freely to the word of God. Abraham became the father of all the faithful by his obedience to God’s word. The New Testament defines faith as the assurance of things hoped for, the conviction of things not seen (Hebrews 11:1). The Virgin Mary is the most perfect embodiment of faith since she obeyed the will of God and she never lost her faith even when her Son died on the cross.   Jesus Christ is the source of Christian revelation and faith. The whole person of Jesus Christ is the culmination of Divine Revelation. God wanted this revelation to reach the ends of the earth. Revelation is God’s self communication and it continues even today in the Church. Jesus commanded the apostles to preach the gospel and thus communicate the word of God to all men. The apostolic traditions were handed down by the apostles and later this teaching authority was given to their successors, the bishops. The Church will continue to share the Gospel until the end of time to sustain, nourish, and hand over the faith entrusted to it.  TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 27

Sacred Scripture, Sacred Tradition, and the Magisterium are three sources of Christian theology. The deposit of faith is to be found in Sacred Scripture which is the written word of God and Sacred Tradition which is the unwritten word of God.  The Magisterium, which is the teaching authority of the Church, interprets the Scripture and Sacred Tradition. The Magisterium of the Church is responsible for interpreting the word of God. We adhere to the faith and live more fully with the gift of Divine revelation.  God revealed Himself to us through His word. The Sacred Scripture is written with the inspiration of the Holy Spirit who strengthens us in faith and guides the Church through Sacred Traditions from generation to generation. With the guidance of the Holy Spirit, the magisterium safeguards the Word of God and explains it faithfully without any error. The entire body of the faithful possesses a supernatural sense of faith which is the work of the Holy Spirit. In short, our faith in God is deeply rooted in the Revelation of God which is found in Sacred Scripture, Sacred Tradition, and the Magisterium.  References:- Chalakkal, Fr. Sebastian, An Introduction to Theology (Kottayam, India:  The Pontifical Oriental Institute, 2021), pp. 11-21. 28 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

Learning theology with Eastern Church Fathers Reji Joseph Who are Church Fathers and why do we have to learn about them? The Church Fathers were influential theologians, bishops, pastors, and sometimes laypeople who ministered in the church from about A.D 100 to 750. Their writings explained key Biblical principles in the early Church. The early Church Fathers fall into three categories: Apostolic Fathers, ante-Nicene Church Fathers, and post-Nicene Church Fathers. The age of the Church Fathers begins with Apostolic fathers who are successors of Apostles. We should learn about them because they are the closest sources we have to the apostles and their writings help us understand the New Testament better.  There are four necessary qualifications associated with the selection of a church father. They are orthodoxy, holiness, ecclesiastical approval, and antiquity. The four fathers of the East who met all these qualifications are Athanasios, Basil the Great, Gregory of Nazianzus, and John Chrysostom. Athanasios (AD 293- AD 373), one of the great fathers of the East, was the Bishop of Alexandria. He fought against Arianism, the heresy that denies the divinity of Jesus Christ. He is also known as the defender of the Nicene faith. It was because of his activities; the Nicene Creed became the Creed of the church. Basil the Great (AD 329-AD 379) is one of the Cappadocian fathers who lived in the fourth century. He was born in a distinguished Christian family of saints and bishops. While studying, he became friends with Gregory of Nazianzus and together they started a monastery in Cappadocia. He was against Arianism, which denied the divinity of Jesus, and Macedonism, which denied the divinity of the Holy Spirit. His great work, “On the Holy Spirit” was against Macedonius, who denied the divinity of the Holy Spirit. He will always be remembered in church history for his victory against Arianism and Macedonianism. Gregory Nazianzus (AD 329-AD 390) is also known as Gregory the theologian because of his theological orations. He is one of the greatest orators of ancient Christianity and made a significant impact on the development of Trinitarian theology. He was a close friend of Basil the Great and together they created monastic rule and Philokalia. He became the bishop of Nazianzus in 374, left after 1 year, and entered into solitude. Later he became the bishop of Constantinople TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 29

and fought against Arianism and made five theological orations against them. He also presided over the second ecumenical council at Constantinople. After that, he resigned and entered into solitude and contemplation. John Chrysostom (AD 347- AD 407), perhaps the greatest preacher in Church history, is also known as “golden mouthed”, a name that was given to him since his sermons were so powerful. He was born in Antioch in 347 in a Christian family. After his education, he withdrew from the world and entered into monastic seclusion. He became ill due to the rigorous ascetic practices and was forced to return to public life. After that, he worked as a preacher for 12 years and later became the archbishop of Constantinople. He was a man of courage and inner strength and always stood for the poor and fought against social injustice which made him a popular figure among the laity but caused his exile to a desolate area along the Black Sea, where he died. In the modern period, he is known as the theologian of the Eucharist.  In conclusion, the early Church Fathers set the tone and framework for all Christian theology and they can help us to understand what it means to be a Christian.  Learning about the fathers of the church gives us a greater appreciation of them and also teaches us how we can be better people by loving God and making sacrifices in life.  References:- Kuzhuppil, Fr. Thomas. An introduction to Patrology: The Pontifical Oriental Institute, Kottayam, India, 2021. https://catholicnewsherald.com/faith/198-news/faith/faith-facts/497-the-fathers-of- the-church 30 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

Christian Faithful: Rights and Responsibilities in the Church Deepa Thoppil Canon Law is the ecclesiastical laws governing the Catholic Church.  The word canon roots from the Greek word ‘kanōn’, which simply means ‘rule’. The Latin Church follows Code of Canon Law originally promulgated in 1917 and then revised in 1983.  Since Eastern Catholic Churches differ from Latin Church in their theology, liturgy, spirituality, and discipline, a separate but parallel Code of Canons for the Eastern Churches (CCEO) was issued in 1990. The CCEO has six introductory canons followed by thirty Titles. Each Title is further divided into chapters, articles, and canons. Canons 7 to 26 under Title I of the CCEO explain the rights and obligations of the Christian faithful.  Let us see the meaning of being a Christian faithful as well as the rights and obligations of a Christian Faithful, as given in CCEO.  Christian Faithful Canon 7 explains that a Christian faithful is one who joined Christ through Baptism constituting the ‘People of God’ (para 1). All Christian faithful are equal by baptism; however, they practice their mission differently based on their call whether as a laity, cleric, or religious. Canon 8 reaffirms that Christian faithful in communion with the Catholic Church are those who joined the visible structure of the Church through baptism and bonded in profession of faith, sacraments, and ecclesiastical governance under the successor of Peter and the bishops in communion with him.  The Rights and Obligations of All the Christian Faithful There are certain closely interrelated rights and responsibilities applicable to all the Christian faithful. Canon 10 indicates that the most important right and obligation of a Christian faithful is to follow the Word of God and the Magisterium of the Church in order to: Maintain without contamination the faith that was preserved and handed over by the sacrifices of many, Profess that faith openly, and Do every effort to understand the faith deeper and to make it fruitful through works of charity.  TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 31

Other rights and obligations of all Christian faithful can be grouped into those at an individual level and those relating to the fellow faithful and the whole Church. The Rights and Obligation of all the Christian Faithful at the Individual Level By baptism, every Christian faithful share true equality in terms of dignity and activity in the building of the Body of Christ, although their conditions and functions differ (c11). All Christian faithful have the right to receive assistance from the spiritual goods of the Church through their pastors (c16). Each Christian faithful has the right to worship God according to the instructions of their Individual Church and follow their own spiritual life following the teaching of the Church (c17). Christian education is the right for every Christian faithful (c20). A Christian faithful who is engaged in sacred discipline enjoys the lawful freedom of inquiry and expression of their opinions in the matters of their expertise, while submitting to the Magisterium of the Church (c21). Choosing a state of life is a personal choice for any Christian faithful and no one should be pressured in doing so (c22). Canon 24 states that a Christian faithful can defend their rights before an approved ecclesiastical court and have the rights to be judged with equity and not to be punished with canonical penalties except in accordance with the norm of law. Each faithful must attempt to lead a holy life for the growth and continual sanctification of the Church (c13). The Rights and Obligation of the Christian Faithful towards the Universal Church and the Fellow Faithful All the Christian faithful are obliged to maintain communion with the Church (c12, Para 1) and they should fulfill their duties towards their individual church and universal church meticulously (c12 Para 2). Spreading the Gospel increasingly to all the people throughout the world is a responsibility of every Christian faithful (c14). All the Christian faithful are supposed to follow the declaration and determinations their pastors of the Church make as representatives of Christ (c15). Each Christian faithful is free to found and govern charitable and religious associations or hold their meetings for the promotion of Christian vocation (c18). Canon 19 states that all Christian faithful have the right to promote or sustain apostolic action by their own endeavors, however a competent ecclesiastical authority only can decide if such undertakings are ‘Catholic’.  Christian faithful are not supposed to damage unlawfully the good reputation of another person (c23). Canon 25 explains that all Christian faithful are obliged to assist with the financial needs of the Church for its functions. Above all, when exercising their rights, a Christian faithful must consider the common good of the Church and the rights of other faithful understanding that the ecclesiastical authority has the ability to regulate the exercise of the rights of the faithful (c 26). 32 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

Conclusion In short, every baptized person who belongs to an Eastern Catholic Church enjoys certain rights in the practice of Christian life and at the same time holds clear obligations, as distinctly explained in the CCEO. Most important obligation of a Christian faithful is to protect, profess, and practice the faith that was handed over to them through many generations. Common good of the Church and the rights of the fellow faithful should be the ultimate guiding principle that guides the exercising of the rights and obligations of a Christian faithful.  References:- The 1990 Code of Canons for Oriental Churches, “ Retrieved from http://www.jgray. org/codes/cceo90eng.html.  Rev. Dr. Thalachelloor, James, Introduction to Eastern Canon Law. The Pontifical Oriental Institute.  Paurastya Vidyapeetham, Vadavathoor, Kottayam, India. Pages 6-7. TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 33

Morality of Human Acts Mary Thomas Moral theology is a reflection that is involved with morality, either with the good and evil human acts and of the person who performs them. It is a science that accepts and examines divine revelation, and at the same time responds to the demands of human reasoning. A human act is a personal and responsible act of rational self-determination and is the fruit of the exercise of one’s intellect and will and can be both good and bad that is chosen freely by the guidance of one’s conscience.  Every living being, plants, animals, and human beings acts according to its nature and thus perfects itself. Man is a combination of body and soul, blessed with intellect and will. He perfects himself by acts that flow from his human nature, but the weak and fragile nature of man is liable to temptation and sin. Every act of man is not a human act, it could be natural, spontaneous biological and reflex actions like breathing, closing of eyelids, actions in semi wakefulness like snoring, dreaming, intoxicated people, first reactions of anger, love, and sympathy.  Human acts are divided into various types: Perfect and Imperfect human acts, direct and indirect human acts, human acts in effect and human acts in cause. Impediments are the factors that block our actions from being human. There are direct and indirect impediments, direct impediments are ignorance, passion, and violence while indirect impediments are habit, temperament, and psychopathology.   The human and moral acts express and determine the goodness or evil of the individual who performs them. The morality of human acts is determined by its relationship to the ultimate and authentic good established by divine wisdom, which orders every being to its ultimate end. This ultimate goodness or eternal law is made known to us both by man’s natural reason and by God’s supernatural revelation.  A human act is good if it corresponds to the objective norms of behavior and bad if it deviates from the norms of behavior while morality is the quality of action with regard to its correspondence to the objective norms of behavior. A human activity cannot be judged as morally good merely because it is a means for attaining one or another goal or simply because the subject’s intention is good. Activity is morally good when it attests and expresses the voluntary ordering of the 34 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

person to his ultimate end and the conformity of a concrete act with the human good. If the concrete action is not in conformity with the true good will of the person, the choice of that action is evil, putting ourselves in conflict with our ultimate end, God himself. What is it that ensures the ordering of human acts to God? It is here the source of morality becomes relevant. Sources of Morality of a Human Act The human act positively corresponds to the objective norms of behavior in the object of the act, intention of the agent and circumstances of the act. The constitutive elements of morality are object, intention and circumstances and the morality of an act depends on these dimensions. Object/end of the act: The object of an act is the effect towards which an act is directly and primarily ordained. The morality of the human act depends primarily on the object of the deliberate act, that is rationally chosen by the deliberate will. E.g., the object of the act of adoration to God is giving honor and glory due to God. An act that is bad by its object is called intrinsic evil; it is irreversibly bad.  The intention of the Agent: Refers to the purpose pursued in action. It is the purpose which a person has in mind when he does that act and is concerned with the goal of the activity intended by the agent. E.g., giving alms out of charity or to show to others. It helps to assess the morality of an act and the person., the intention need not always be good one may have good or bad intentions  Circumstances: They are secondary elements of moral act. The answers to who, where, when, by what means, the different contexts of life, etc. fall under circumstances. Circumstances can be positive or negative, depending on whether they indicate a better commitment or rejection for moral values. A positive circumstance makes a good act better, and a negative circumstance makes a good act less good. A morally good act requires the goodness of the object, of the intention and the circumstances, a defect in any of them makes the act bad.   According to traditional moral theology an act that is evil by its object cannot be made good by a good intention of the agent, intention can only bring some modifications. The Eastern moral theology concentrates on the human person as a whole more than the individual. Conclusion A human act is that which is done with rational knowledge and free consent. It is a personal as well as a responsible act. A human act does not simply become a TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 35

moral act, it must be morally evaluated. The morality of human acts is determined by its relationship to the ultimate and authentic good established by divine wisdom. Mathew 19:16 says “What good must I do to have eternal life.” Moral theology is a study of our life in Christ, it is a rich theology of our day-to-day Christian living in Christ.  Reference: Fundamental Moral Theology by Dr. Dominic Vechoor. Mar Thoma Theological Institute. 36 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

Moral Theology & Moral Teachings of Jesus Christ Saji & Jacqualine Harock Varghese Moral Theology is a study of our life in Christ. The source of Christian moral theology is divine revelation and it’s received in faith and handed over through the sacred Scripture, and Sacred Tradition. Knowing moral theology helps us to be more virtuous, holy, and happy.  Ultimately saying, moral theology shows a way to heaven.   There are several reasons we need Moral Theology. A tree with deep roots and a building having a good foundation will resist the storm and rain and will last for a long time. The contemporary world is also fast-changing, and diversity of opinions is a reality today.  Therefore, we need strong ethics in a diversified world.  The Newness of the Moral Teachings of Jesus Christ: Bible is the foundation, soul, and homeland of moral theology.  Biblical revelation presents Jesus Christ, a personal God, who is one, true and unique love, kindness, mercy, and holiness are his attributes.  Jesus’ teachings became the supreme moral law of the New Testament people of God.  It gives a new horizon and definitive direction for our Christian life.  Love of enemies, forgiving love, compassionate love, selfless service, obedience to the will of God, life of cross and suffering, and above all, self-sacrificing love are some of the important elements of the newness of the moral teachings of Jesus. Jesus gave the code of conduct to be the way for all Christians via Sermon on the Mount. Also, Jesus’s teaching did have the final focus as Kingdom of Heaven.  In order to reach the Kingdom of Heaven, we have the reach the Holiness.  And discipleship is the key to open the moral teaching of Jesus. When we become true disciples of Jesus, that creates the life of love and love fulfills all laws.  The Pauline Vision of Christian Life: St Paul is the first-rate moral theologian of all times. St Paul gave us a solid basis for Christian moral life through his 13 different epistles.  St. Paul also sees love TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 37

as the basic norm of Christian morality and he considers the mystery of salvation, fulfilled and realized in Jesus Christ.  In other words, St Paul view the Crucified and the Risen Lord, is the reason for a renewed Christian life. According to St Paul, A Christian is the one called to love his God by loving his brethren. In his epistles, St Paul deals with several moral issues, emerged from his own Christian communities like conscience and natural law (Rom. 2: 15; 13, 15; I Cor. 8, 10), freedom (2 Cor. 3: 17; Gal. 5, 13), dignity of human body, human sexuality, and marriage, virtue of celibacy, social justice, civic consciousness, church leadership, etc.   The Biblical Vision Continues to Nourish Moral Theology word: Bible is the foundation of moral theology.  In the OT, the moral code was a written code, whereas, in the NT, it is the living person of Jesus Christ, who is the fullness of all revelation.  Christian moral life, i.e., life in Christ, is to be daily nourished by the Word of God and the sacraments. Hence, we can say that the biblical vision of moral life and biblical core values are foundational to our life in Christ and the study of moral theology.  Biblical morality/Biblical Ethics is basically a revealed morality, passing through different stages and reaching its fulfillment in the person of Jesus Christ.  Biblical revelation presents Jesus Christ, who is full of Love, kindness, mercy, and holiness.  In the history, there is no comparison of morality like the way Jesus Christ.  Belief in the divine providence is a corollary to our faith in God.  God directs and guides the life of individuals and courses of history. Biblical morality is also a covenantal morality, revealed in the context of the covenant of Sinai.  The biblical vision of moral life is like a wide ocean from where we can collect the precious pearls of Christian morality.   38 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

The Attributes of the Church: One, Holy, Catholic and Apostolic Church. Cicily Varkey All of us who are baptized and believe in God are called by the Lord and we together from all nations form the church. Christ is the head of the church and we are the body. Church is not an institution but a living reality. “The church was instituted by our Lord Jesus Christ as a sacrament -a sign and instrument of communion with God and of unity among people,” (LG.1) In the Nicene Creed we profess, “We believe in one, holy, catholic, and apostolic Church”: these are the four marks of the church.                  The church is one; because of its source-the Holy Trinity, its founder-Jesus Christ, and its soul-the Holy Spirit. (CCC,813) The church is prepared by the Father. The highest source of unity is in the Trinity of persons of one God, the Father, the Son and the Holy Spirit. The church’s oneness or unity is not created by us, but it comes from God Himself. It is echoed in a recent statement of Pope Francis. So, the church is God’s wish to call all people to communion with him. The church is one because of its founder- the “Word was made flesh”-Jesus Christ was the prince of peace and reconciled all men to God by the cross and accomplished the Father’s plan of salvation. Jesus Christ ushered in the Kingdom of heaven to fulfill the Father’s will. The church is revealed by the Holy Spirit-the soul and so the church is one. The Holy Spirit brings about the communion of the faithful and joins them together in the church’s unity. The Catholic church is one in its faith(doctrine), in its worship(sacraments), and in its leadership (the Pope). There is diversity in our oneness because of the various vocations, cultures and traditions. In all, the members are bound together by the charity and work together in harmonious unity. The church is holy because its founder Jesus Christ who Himself is the source of all holiness, the mediator and the way of salvation. United with Him the Church is sanctified by him, through him and with him. The people within the church are not TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 39

perfect but are in need of God’s saving grace. The church provides them teaching, prayer and worship and good works as the means of salvation. It is a visible sign of holiness. By baptism we are freed from original sin and filled with sanctifying grace. By God’s grace we strive for holiness through liturgy and sacraments of the church. The church is indeed catholic in that Christ is universally present. According to St. Ignatius wherever the bishop shall appear, there let the multitude [of people] also be; even as, wherever Jesus Christ is, there is the catholic church. The church is for all people because we are all children of God. Because of the full deposits of faith, sacred scripture and sacred tradition, the Church is Catholic and she can fulfill the final command of Christ. The Church is apostolic because the apostles were given the authority from Christ to establish the church with the help of the Holy Spirit. He entrusted a special authority to St. Peter. He was the first Pope and Bishop to act as His vicar on earth. This authority was handed over through the sacrament of Holy Orders from bishop to bishop and by extension to priests and deacons. This apostolicity is clearly seen in sacred scripture. The deposit of faith in sacred scripture and sacred tradition was preserved, taught and handed on by the apostles. The Magisterium has the duty to preserve it and the Holy Spirit protects the Church from error in its teaching authority. These four marks of the church one, holy, catholic and apostolic are inseparable and intrinsically linked to each other. Only the Roman Catholic Church reflects the fullness of these marks. It is our duty to make these four marks visible in our daily life.   References: An introduction to Ecclesiology- Rev.Dr. Thomas Kochuparampil YOUCAT 40 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

The Synod of Diamper Joseph Siby The Synod of Diamper was held from June 20 to 26, 1599. It was convoked by Alexis Dom Menezes, the Archbishop of Goa. A total of 153 priests, 663 lay representatives, and a few Jesuits attended this synod. ¹   The Protestant Reformation and the Counter Reformation of the sixteenth century in Europe was the backdrop of the Portuguese presence in India. ²   The Mar Thoma Nasranies who were proud of their Thomistic apostolic heritage had a hierarchical relation with Seleucian Church that had communion with Rome. ³ Syrian liturgy and rites were practiced by the St. Thomas Christians then. They were also under the leadership of the native Archdeacon and maintained their indigenous identity by absorbing many native customs and traditions to bring it into conformity with their Christian faith.  The Portuguese missionaries observed the religious practices of the Thomas Christians as heretical and erroneous. Several themes including sacraments and sacramental were discussed and a number of decisions were imposed during the course of this synod.  There were discussions on themes such as baptism, confirmation, holy Qurbana, confession, anointing, holy orders, and marriage. ⁴ the synod also had extensive discussions on correction to be made in taksa, territorial division of boundaries of parishes, obligatory celibacy for priesthood, exorcism, blessing of holy water, and ashes.  The Synod of Diamper acknowledged the Syrian practice of beginning holy fast of Lent on Monday but it should be started on Wednesday to be in conformity with the universal Church. ⁵ Further, the synod dealt with theological themes such as Immaculate Conception, virgin birth, and assumption. During the course of this synod, Archbishop Menezes ordered that all Syriac books be brought to Francis Ros, a Jesuit missionary, who corrected heretical mistakes in some books for use and the rest were burned.  The Synod of Diamper had a special impact on the history of the St Thomas Church in India.  The post synod set up was ideal for the Portuguese Padroado to Latinize the Syrian Church. ⁶  Menezes ordered the translation of Latin pontifical into Syriac and Latin vestments were introduced in the St Thomas Church.  The whole church was divided into parishes and vicars were appointed by the archbishop TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 41

himself.  The Archbishop was also successful in eliminating the bishops sent by the Chaldean Patriarch of Babylon for the spiritual care of the St. Thomas Nazranies.⁷  Since there was no involvement of the Syrian Church in the affairs of the Malabar Church after the synod, Francis Ros gradually implemented liturgical changes according to Latin Missal.   The validity of the Synod of Diamper was always ambiguous because it was conducted by a Latin bishop who had no authority over the Malabar Christians.  They were terrified of excommunication and ignorantly gave assent to the decisions of the synod.  Realizing that Menezes’ methods were arbitrary and high handed, the Malabar Christians rejected the Diamper agreement as they were legitimately in communion with the See of Rome. ¹ Mathew Kochadapallil, Indian Church History, (The Pontifical Oriental Institute, Kottayam, 2021), 25. ² Jaisy Joseph, The Struggle for Identity among Syro-Malabar Catholics, (Virginia: Eastern Christian Publications, 2009). 47. ³ Kochadapallil, Indian Church History, 7 ⁴ Kochadapallil, Indian Church History, 25 ⁵ Kochadapallil, Indian Church History, 25 ⁶ Kochadapallil, Indian Church History, 25 ⁷ Udayamperoor Sunhados, Nasrani Foundaion, December 11, 2021, https://www.nasrani.org>articles>Udayamperoor References: Jaisy Joseph, The Struggle for Identity among Syro-Malabar Catholics, Virginia: Eastern Christian Publications, 2009. Kochadapallil, Mathew. Indian Church History, The Pontifical Oriental Institute, Kottayam, 2021. Udayamperoor Sunhados, Nasrani Foundaion, December 11, 2021, . 42 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

Syrian Catholics in 19th ;Century the schisms, arrangements for Verapoly until 1887, and Syro Malabar Vicariates Joy Paul Malabar Church witnessed the disunity, unsteadiness of governance and mainly four schism in early years of 19th century. Pandari and Goan Schisms Mar John Hormuz, administrator of Chaldean Patriarch, ordained Paul Pandari, one of the delegates sent by Thomas Christians, without permission from Rome. When Mar Pandari’s letter of profession of faith reached Rome, the Congregation replied that Mar John had no authority to consecrate a bishop to Malabar which was under Holy See, and Pandari was called back. Pope Gregory XVI, through multa praeclare abolished Padroado jurisdiction in India limiting it only to Goa on April 24th, 1838. All Syrians of Kodungalloor were brought under the jurisdiction of Verapoly. Fr. Antonio Carvalho, the archbishop- elect of Goa and Fr. Atnonio Teixeria, the bishop-elect of Madras opposed this move and started preaching against the Pope. This division in the Church under Goa was known as Goan Schism.  Rokkos Schism  Mar Thomas Rokkos was sent to Malabar in 1861 by Mar Audo, the Chaldean patriarch as per the request from the delegation for the Syrian Catholics under the former Padroado (Kodungalloor diocese). 80 parishes completely and 34 other parishes partially followed bishop Rokkos. Fr. Kuriakose Elias Chavara was appointed as vicar general for the Syrians in the diocese of Verapoly to defeat Rokkos Schism. Because of the efforts of Chavara Kuriakose Elias, Rokkos was recalled by Patriarch in 1862. Apostilic Commissary Archbishop Salvator Saba ended the Rokkos Schism in 1863.  Mellus Schism  A Chaldean bishop Mar Elia Mellus reached Malabar and around 44 parishes followed him. This schism had a severe impact on the Catholic church as the TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 43

churches were divided into Catholics and Mellusians. Mellusians failed in the cases when Madras High Court issued a verdict that Mellus didn’t have any legitimate authority as he got a letter of recall from the patriarch by that time.  Arrangements for Syrians in Verapoly until 1887  Syrians in Malabar demanded separation from the Latins. When Rome realized that the situation in Malabar was going out of control of Archbishop Mellano of Verapoly, Roman Apostolic See sent Leo Maurin, Vicar of Bombay, as an apostolic visitor to Malabar in 1874 and Ignatius Persico in 1877. They reported to Rome that the desire of Thomas Christians for a native bishop had been there for centuries. Msgr. Marcelline was appointed as the vicar general of Mellano. But the appointment didn’t realize the long-cherished desire of the ecclesiastical autonomy of Syrian Catholics.  Syro-Malabar Vicariates in 1887  Antony Agliardi, the first apostolic delegate in India, after his visit to Malabar in 1886, reported that Syrians should be separated from Latins in Malabar. On 20th December 1887, Propaganda Fide decided to separate the Syrians. Pope Leo XIII through Quod jampridem on 20th May 1887, separated Syrians and Latins of Verapoly and established two vicariates for the Syrians: Trichur and Kottayam. Adolph Medlycott and Charles Lavigne were appointed as the apostolic vicars of Trichur and Kottayam respectively.  Since Rome received the petitions from Syro Malabar Church to have native bishops and ecclesiastical heads, the General Assembly of Propaganda Fide on 7th January 1895 accepted the demand of the Syrians. Propaganda Fide erected three vicariates with autochthonous bishops and appointed Mathew Makil, Louis Pazheparambil, and John Menacherry respectively in the vicariates of Changanacherry, Ernakulam and Trichur and it came into effect through the Brief Quae rei sacrae on 28th July 1896.  Different schisms in a way helped Syrian Christians to have their own identity and forced Rome to establish separate vicariates with native bishops for Syrian Christians  Reference: Syro Malabar Qurbana, Rev. Dr. Pauly Maniyattu, Mar Thoma Theological Institute. 44 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

“The celebration of the Eucharist is the most important worship through which Jesus Christ reveals himself gradually in the Church”: Congregation for Divine Worship and the Discipline of the Sacraments. Joe and Jolly Antony Venmelil We write this to proclaim to the world that this fundamental teaching of the congregation is very relevant, authentic and real in our personal and family life.  What is Eucharist?  The word ‘Eucharist’ is derived from the Greek word eucharistia, ‘thanksgiving’ CCC 1346 teaches us that the” Liturgy of the Eucharist unfolds according to a fundamental structure which has been preserved throughout the centuries down to our own day. It displays two great parts that form a fundamental unity: i) the gathering, the liturgy of the Word, with readings, homily and general intercessions; ii) the liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion.  The liturgy of the Word and liturgy of the Eucharist together form “one single act of worship”; The Eucharistic table set for us is the table both of the Word of God and of the Body of the Lord.” “All gather together. Christians come together in one place for the Eucharistic assembly. At its head is Christ himself, the principal agent of the Eucharist. He is high priest of the New Covenant; it is he himself who presides invisibly over every Eucharistic celebration. It is in representing him that the bishop or priest acting in the person of Christ the head (in persona Christi capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer.” - CCC 1348  TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 45

“The bread and wine are brought to the altar; they will be offered by the priest in the name of Christ in the Eucharistic sacrifice in which they will become his body and blood. It is the very action of Christ at the Last Supper - “taking the bread and a cup.” “The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving.” The presentation of the offerings at the altar takes up the gesture of Melchizedek and commits the Creator’s gifts into the hands of Christ who, in his sacrifice, brings to perfection all human attempts to offer sacrifices. “ - CCC 1350  The medieval sacramental theology Sacramentum et res teaches us that the ecclesial effect in Eucharist is the real presence of Christ’s body and blood and if the recipient cooperates with it, he or she comes in full communion with the body and blood of Christ. We realise the experience this miracle happens in our personal and family life on a daily basis.  The most touching teaching on the Eucharist for us is the CCC 1331, which says that  “Holy Communion, because by this sacrament we unite ourselves to Christ, who makes us sharers in his Body and Blood to form a single body”. What a blessing we have. We can become a single body with the Lord if we receive it with sanctity.   There have been some days where we couldn’t receive the Eucharist, and we have experienced the spiritual dryness and emptiness in those days. We fix all our daily activities based on the time we go for the Eucharist celebration. Four out of our five of our children have received the Holy Communion and we don’t remember a day they missed receiving the Holy Eucharist. When we go for a long trip, we always would like to find a church near to the route so that we can attend the Eucheristic celebration.  As parents we need to build a passion for the Eucharist in our kids from an early age.  Sometimes we may think that, since our children are active in the parish, they are close to the Lord. But we have to make sure that they are close to the sacraments and Eucharist also. We need to prepare the kids for receiving the eucharist daily.  Sitting in front of the exposed Eucharist is a time we experience the peace and joy in our life. We have seen the transformation happen in our life during that time. “Come to me, all you who labor and are burdened,* and I will give you rest.” Matt 11:28  As parents, when we show this model, I am sure, our children will also take refuge in the Eucharist when they are burdened in their own life.  46 TAheCoOloMgPicEaNlDRIUefMlecOtiFons

As a concluding note, we would like to remind you of two paragraphs from the CCC, which says: “The command of Jesus to repeat his actions and words “until he comes” does not only ask us to remember Jesus and what he did. It is directed at the liturgical celebration, by the apostles and their successors, of the memorial of Christ, of his life, of his death, of his Resurrection, and of his intercession in the presence of the Father”, CCC 1341  and “Thus from celebration to celebration, as they proclaim the Paschal mystery of Jesus “until he comes,” the pilgrim People of God advances, “following the narrow way of the cross,” toward the heavenly banquet, when all the elect will be seated at the table of the kingdom” CCC 1344   May the good Lord bless all of us with the grace to receive the Eucharist daily in our life. TheAolCoOgiMcaPlERNDefIlUecMtioOnFs 47

Theology of the Laity vs. Theology for the Laity George Ellickal Laicology is the theology of the laity, and it is an integral part of ecclesiology. It covers the subjects specifically connected to the laity in the Church and the world. For many centuries, the Church got identified with the hierarchy of the clergy. There has only been an increased importance of the theology of the laity from the 1950s onward. The historical development was one of the traits of the background of the Second Vatican Council (1962-65). The main sources to understand the theology of the laity are the following: 1. Lumen Gentium (LG) - The Dogmatic Constitution on the Church (especially Chapter IV, ‘The Laity’) II Vatican Council, 1964. 2. Apostolicam  Actuositatem (AA)-Decree on Lay Apostolate, II Vatican Council, 1965. 3. Gaudium et Spes (GS)-Pastoral Constitution on the Church in the Modern World, II Vatican Council, 1965. 4. Christi Fideles Laci (CFL)-Post Synodal Apostolate Exhortation on Laity, Pope John Paul II, 1988. Theology of the laity focuses on the specific role of the laity in the Church and the world. However, the theology for the laity gives just a general understanding of the Church. The structure of the theology of the laity focuses on the specific role of the laity, which describes the study of ecclesiology underlining the specific status and importance of the laity both in the Church and the world.  It has a constructive value. In the case of the theology for the laity, the Church wants to continue teaching the laity theological values. In the light of these facts, what is needed is a collective approach that enables the laity to identify the irreplaceable role and participation in the Church’s mission. It is possible only through the authentic understanding of the Church, and will help to get a clear condemnation on the foundations of the apostolate of the laity. The formation aspect of the theological programs is more important than its academic aspect. They should get a sense of belonging and participate in the life and mission 48 TAheCoOloMgPicEaNlDRIUefMlecOtiFons