Marthomite Theology

Marthoma theology or Reformed Orthodox theology or Reformed Eastern theology is the understanding of Reformed Independent Oriental Orthodox doctrine or teachings, and results from the studies of theologians, clergy, laity, and bishops. It is based on canonical scripture and tradition, as interpreted by the Reformation movement of the Malankara Church. This article serves as an introduction to various topics in Marthomite theology. Reformed Orthodox theology is particular to the Reformed Orthodox Eastern Church of Malankara (officially the Malankara Marthoma Syrian Church). It is characterized by monotheistic Trinitarianism, belief in the incarnate Word of God, a balancing of Orthodox, Catholic, Anglican, Nestorian and Protestant theologies with a moralistic approach towards a common ecumenical or Christian theology.

Tradition and Faith

Ecclesiology

The Marthoma Church considers itself to be part of the one, holy, catholic and apostolic church established by Christ and led by his apostles. During the early years of the church, much of what was conveyed to its members was in the form of oral teachings thus lacking proper interpretation of certain matters. Over the period of time traditions were established to reinforce differing teachings. The Church claims to have been in preserving these traditions in their fullness. When questions of belief arise, the Church refers back to the original faith. The Church sees the Holy Bible as a collection of divinely inspired texts and the Bible has come to be a very important part of the spiritual life of the Church.

The Church has recognized the gradual development of false practices in the Church's teachings. It does not, however, believe that truth changes and therefore always based its beliefs to what it holds to be the direct teachings from the Apostles. The Church also understands that not everything is perfectly clear or understandable; therefore, it has accepted fair arguments and balanced views about certain points, as conflicts are always within the Church. This is shown by the Church's interest in ecumenism and dialogue with various faiths.

The Church Tradition includes the Nicene Creed, the decrees of the three Ecumenical Councils of Nicea, Ephesus and Constantinople, the teachings of the Church Fathers and liturgical books. In defense of tradition, the Church accepts only those which are or can be biblically interpreted or those which are mentioned definitively as acts of faith. The Church also believes that God weeds out falsehood and evil practices within the Church to make it pure.

Scripture

The Church sees the Bible and its interpretation as the sole authority for the establishment of its beliefs concerning the world and salvation. The Bible that was in use early was in Hebrew. Later when Syriac replaced Aramaic in eastern countries, and the arrival with the Knanaya people to malankara from Persia in AD 345, Malankara Church began using Syriac. The Bible used in Malankara Church is called the "Peshitta" and was in Estrangelo Syriac which included the Apocryphal Books. This was the Bible that was in use till Malayalam (language of Kerala) translation was available. The first printed Malayalam Bible, translated from Syriac was published in 1811 by Philipose Ramban with the provision of Claudius Buchanan, known as Ramban Bible it contained the four Gospels. (A copy of this Bible was later presented to Dr. Buchanan and is kept in Cambridge University Library.) By 1841, the whole Bible was translated, printed and released by missionary-scholar Benjamin Bailey with the help of Chandu Menon, a tahsildar in the Madras State service. Even though bishops from Syrian churches visited Kerala, they did not attempt to change the Bible into the newer forms of Syriac or to the native language.

The Marthoma Church is a strongly biblical church. A large portion of the religious services is made up of either direct portions of scripture (Psalms, lections) or allusions to scriptural passages or themes (such as liturgical hymns). The entire Scripture with the exception of Apocryphal books are read during the course of the year by a lectionary which is reviewed and accepted by the Church, and portions are read from the Bible during Vespers (Sandhya Namaskaram) and prayers at homes. The Word of God is considered to be life-giving. Marthomite Christians are encouraged to read, meditate, and study the Bible daily for guidance from God. People are encouraged to memorize by heart the Sacred verses of the Holy Bible

Books of the Peshitta Old Testament

Books of the Peshitta Old Testament, according to the United Bible Societies (UBS) 1979 edition (protocanonicalonly)
UBS Order	Syriac Name	English Name
1	ܣܦܪܐ ܕܒܪܝܫܝܬ	Genesis
2	ܣܦܪܐ ܕܡܦܩܢܐ	Exodus
3	ܣܦܪܐ ܕܟܗ̈ܢܐ	Leviticus
4	ܣܦܪܐ ܕܡܢ̇ܝܢܐ	Numbers
5	ܣܦܪܐ ܕܬܢ̇ܝܢ ܢܡܘܣܐ	Deuteronomy
6	ܣܦܪܐ ܕܐܝܘܒ	Job
7	ܣܦܪܐ ܕܝܫܘܥ ܒܪ ܢܘܢ	Joshua
8	ܣܦܪܐ ܕܕܝܢ̈ܐ ܕܒܢ̈ܝ ܐܝܣܪܐܝܠ	Judges
9	ܣܦܪܐ ܕܫܡܘܐܝܠ ܢܒܝܐ ܩܕܡܝܐ	1 Samuel
10	ܣܦܪܐ ܕܫܡܘܐܝܠ ܢܒܝܐ ܕܬܪܝܢ	2 Samuel
11	ܣܦܪܐ ܩܕܡ ܕܡܠܟ̈ܐ	1 Kings
12	ܣܦܪܐ ܬܪܝܢ ܕܡܠ̈ܟܐ	2 Kings
13	ܣܦܪܐ ܩܕܡܝܐ ܕܒܪܝܡܝܢ	1 Chronicles
14	ܣܦܪܐ ܬܪܝܢ ܕܒܪܝܡܝܢ	2 Chronicles
15	ܣܦܪܐ ܕܡܙܡܘܪ̈ܐ	Psalms
16	ܣܦܪܐ ܕܡ̈ܬܠܐ ܕܫܠܝܡܘܢ	Proverbs
17	ܣܦܪܐ ܕܩܘܗܠܬ	Ecclesiastes
18	ܣܦܪܐ ܕܪܥܘܬ ܡܘܐܒܝܬܐ	Ruth
19	ܣܦܪܐ ܕܬܫܒܚܬ ܬܫܒ̈ܚܬܐ	Song of Songs
20	ܣܦܪܐ ܕܐܣܬܝܪ	Esther
21	ܣܦܪܐ ܕܥܙܪܐ ܢܒܝܐ	Ezra
22	ܣܦܪܐ ܕܢܚܡܝܐ	Nehemiah
23	ܣܦܪܐ ܕܐܫܥܝܐ ܒܪ ܐܡܘܨ	Isaiah
24	ܣܦܪܐ ܕܗܘܫܥ ܢܒܝܐ	Hosea
25	ܣܦܪܐ ܕܝܘܝܠ ܢܒܝܐ	Joel
26	ܣܦܪܐ ܕܥܡܘܣ ܢܒܝܐ	Amos
27	ܣܦܪܐ ܕܥܘܒܕܝܐ ܢܒܝܐ	Obadiah
28	ܣܦܪܐ ܕܝܘܢܢ ܢܒܝܐ	Jonah
29	ܣܦܪܐ ܕܡܝܟܐ ܢܒܝܐ	Micah
30	ܣܦܪܐ ܕܢܚܘܡ ܢܒܝܐ	Nahum
31	ܣܦܪܐ ܕܚܒܩܘܩ ܢܒܝܐ	Habbakuk
32	ܣܦܪܐ ܕܨܦܢܝܐ ܢܒܝܐ	Zephaniah
33	ܣܦܪܐ ܕܚܓܝ ܢܒܝܐ	Haggai
34	ܣܦܪܐ ܕܙܟܪܝܐ ܢܒܝܐ	Zechariah
35	ܣܦܪܐ ܕܡܠܐܟܝ ܢܒܝܐ	Malachi
36	ܣܦܪܐ ܕܐܪܡܝܐ ܢܒܝܐ	Jeremiah
37	ܣܦܪܐ ܕܐܘ̈ܠܝܬܗ ܪܐܪܡܝܐ ܢܒܝܐ	Lamentations
38	ܣܦܪܐ ܕܚܙܩܝܐܠ ܢܒܝܐ	Ezekiel
39	ܣܦܪܐ ܕܕܢܝܐܠ ܢܒܝܐ	Daniel

Books of the Peshitta New Testament

Books of the Peshitta New Testament, according to the United Bible Societies (UBS) 1979 edition^[33]
UBS Order	Syriac Name	English Name
1	ܣܦܪܐ ܕܡܬܝ	Matthew
2	ܣܦܪܐ ܕܡܪܩܘܣ	Mark
3	ܣܦܪܐ ܕܠܘܩܘܣ	Luke
4	ܣܦܪܐ ܕܝܘܚܢܢ	John
5	ܦܪܟܣܣ ܕܫܠܝ̈ܚܐ	Acts
6	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܪ̈ܗܘܡܝܐ	Romans
7	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܩܘܪ̈ܝܢܬܝܐ ܩܕܡܝܬܐ	1 Corinthians
8	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܩܘܪ̈ܝܢܬܝܐ ܕܬܪܬܝܢ	2 Corinthians
9	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܓܠܛܝ̈ܐ	Galatians
10	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܐܦܣܝ̈ܐ	Ephesians
11	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܦܝܠܝܦܣܝ̈ܐ	Philippians
12	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܩܘܠ̈ܣܝܐ	Colossians
13	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܬܣܠ̈ܘܢܝܩܝܐ ܩܕܡܝܬܐ	1 Thessalonians
14	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܬܣܠ̈ܘܢܝܩܝܐ ܕܬܪܬܝܢ	2 Thessalonians
15	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܛܝܡܬܐܘܣ ܩܕܡܝܬܐ	1 Timothy
16	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܛܝܡܬܐܘܣ ܕܬܪܬܝܢ	2 Timothy
17	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܛܝܛܘܣ	Titus
18	ܐܓܪܬܐ ܕܦܘܠܘܣ ܕܠܘܬ ܦܝܠܝܡܘܢ	Philemon
19	ܐܓܪܬܐ ܕܠܘܬ ܥܒܪ̈ܝܐ	Hebrews
20	ܐܓܪܬܐ ܕܝܥܩܘܒ ܫܠܝܚܐ	James
21	ܐܓܪܬܐ ܕܦܛܪܘܣ ܫܠܝܚܐ	1 Peter
22	ܐܓܪܬܐ ܕܬܪܬܝܢ ܕܦܛܪܘܣ	2 Peter
23	ܐܓܪܬܐ ܕܝܘܚܢܢ ܫܠܝܚܐ	1 John
24	ܐܓܪܬܐ ܕܬܪܬܝܢ ܕܝܘܚܢܢ	2 John
25	ܐܓܪܬܐ ܕܬܠܬ ܕܝܘܚܢܢ	3 John
26	ܐܓܪܬܐ ܕܝܗܘܕܐ	Jude
27	ܓܠܝܢܐ ܕܝܘܚܢܢ	Revelation

Books of the Peshitta Deuterocanon, according to the United Bible Societies (UBS) 1979 edition^*[34]
UBS Order	Syriac Name	English Name
1	ܣܦܪܐ ܕܛܘܒܝܛ	Tobit
2	ܣܦܪܐ ܕܝܗܘܕܝܬ	Judith
3	ܣܦܪܐ ܕܐܣܬܝܪ	Additions to Esther
4	ܣܦܪܐ ܕܚܟܡܬܐ ܪܒܬܐ	Wisdom
5	ܣܦܪܐ ܕܝܫܘܥ ܒܪ ܐܣܝܪܐ	Sirach
6	ܐܓܪܬܐ ܕܐܪܡܝܐ	Letter of Jeremiah
7	ܐܓܪܬܐ ܕܒܪܘܟ ܣܦܪܐ	Baruch
8	ܐܓܪܬܐ ܕܬܪܬܝܢ ܕܒܪܘܟ ܣܦܪܐ	2 Baruch
9	ܣܦܪܐ ܕܕܢܝܐܝܠ (ܕܫܘܫܢ)	Additions to Daniel
10	ܣܦܪܐ ܕܡܩ̈ܒܝܐ: ܐ	1 Maccabees
11	ܣܦܪܐ ܕܡܩ̈ܒܝܐ: ܒ	2 Maccabees

*Apocryphal books are considered non-Canonical by many due to wide circulation of Anglican Bible .

God in Trinity

The Trinity refers to the belief in one God, in three distinct persons. These are referred to as 'the Father' (the creator and source of all life), 'the Son' (the word of the Father, who became incarnate as Jesus Christ), and 'the Holy Spirit' (the spirit of God). Together, these three persons form a single Godhead.^[65][66][67] The word trias, from which trinity is derived, is first seen in the works of Theophilus of Antioch. He wrote of "the Trinity of God (the Father), His Word (the Son) and His Wisdom (Holy Spirit)".^[68] The term may have been in use before this time. Afterwards it appears in Tertullian.^[69][70] In the following century the word was in general use. It is found in many passages of Origen.^[71]

According to this doctrine, God is not divided in the sense that each person has a third of the whole; rather, each person is considered to be fully God (see Perichoresis). The distinction lies in their relations, the Father being unbegotten; the Son being eternal yet begotten of the Father; and the Holy Spirit proceeding from the Father. Regardless of this apparent difference in their origins, the three 'persons' are each eternal and omnipotent. This is thought by Trinitarian Christians to be the revelation regarding God's nature which Jesus Christ came to deliver to the world, and is the foundation of their belief system.

God the Father

Main article: God the Father § Christianity

The central statement of Christian faith, the Nicene Creed, begins, "We believe in one God, the Father Almighty, maker of heaven and earth, of all things visible and invisible." Thus, Christians believe that God is not a part of nature, but that God created nature and all that exists. God is viewed as a loving and caring God who is active both in the world and in people's lives, and desires humankind to love one another.

God the Son

Main articles: God the Son, Son of God § Christianity, Divine filiation, Jesus in Christianity, and Jesus

The Church believes the incarnate Word of God who is fully God and fully human. Throughout the ages this has been a point of contention between schismatic Christian theological factions and the mainstream Christian believers. Christ had a human body and thus was he able to be tempted by the devil. And he suffered like us. In this way God is said to have suffered and died in the flesh although God is immortal.

Marthomite Christians believe in the birth, life, Baptism, ministry, teachings, commands, betrayal, trial, crucifixion, burial, the resurrection from the dead, Ascension into heaven and the seating of Christ at the right hand of God.

Marthomite Christians believe that Jesus is God incarnate, "true God and true man". Jesus, having become fully human, suffered our pain and temptations, but did not sin. As true God, he defeated death and rose to life again. According to the New Testament, "God raised him from the dead," he ascended to heaven, is "seated at the right hand of the Father" and will return again to fulfil the rest of Messianic prophecy, including the resurrection of the dead, the Last Judgment and final establishment of the Kingdom of God.

According to the gospels of Matthew and Luke, Jesus was incarnate by the Holy Spirit and born from the Virgin Mary. Little of Jesus' childhood is recorded in the canonical gospels, although infancy gospels were popular in antiquity. In comparison, his adulthood, especially the week before his death, are well documented in the gospels contained within the New Testament. The biblical accounts of Jesus' ministryinclude: his baptism, healings, teaching, and "going about doing good".

God the Holy Spirit

Jesus told his apostles that after his death and resurrection he would send them the "Advocate" (Greek: Παράκλητος, romanized: Paraclete; Latin: Paracletus), the Holy Spirit, who "will teach you everything and remind you of all that I told you". In the Gospel of Luke, Jesus tells his disciples "If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!" The Nicene Creed states that the Holy Spirit is one with God the Father and God the Son (Jesus); thus, receiving the Holy Spirit is receiving God, the source of all that is good. Marthomites receive the Holy Spirit through the sacrament of Confirmation (Chrismation). Confirmation is believed to bring an increase and deepening of the grace received at Baptism. Spiritual graces or gifts of the Holy Spirit can include wisdom to see and follow God's plan, right judgment, love for others, boldness in witnessing the faith, and rejoicing in the presence of God. The corresponding fruits of the Holy Spirit are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

Sin

The Church's approach to sin, and how it is dealt with, is contradictory to modern individualism and pleasurable life. Following commands without heart does not help a believer.

Original sin

In the Marthomite theology, God created man with free will and gave man a command. Man chose rather to disobey God by eating from the Tree of Knowledge of Good and Evil, thus causing Man to be fallen. This fallen nature and all that has come from it is a result of "original sin." All humanity participates in the sin of Adam because like him, they are human and follow in his ways. The sacrifice of Jesus Christ on the cross was for Man to be saved from sin and death, and be united to God. Original sin is cleansed in humans through baptism or, in the case of St.Mary, the moment Christ took form within her.

This view differs from the Roman Catholic doctrine. The difference stems from Augustine's interpretation of a Latin translation of Romans 5:12 to mean that through Adam all men sinned, whereas the Marthomites view it as meaning that all of humanity sins as part of the inheritance of fallen nature from Adam.

Hell

The Marthoma Church, as well as the Non-Chalcedonian Churches (Oriental Orthodox) and Nestorian (Assyrian Church of the East), and The Eastern Orthodox Church teach that both the saved and the lost enter into judgement after death, and that the saved experience this presence as heavenly rest (paradise), while the lost experience it as darkness and torment. The Church see this doctrine as supported by Scripture and by tradition. Hell as professed in the East is neither the absence of God, nor the separation of the soul from the presence of God, but rather the opposite where Heaven is experienced pleasantly as peace and joy while Hell unpleasantly as shame and anguish, depending upon one's spiritual state.

Salvation

Communion with God

The Marthoma Church holds that man was originally created in communion with God, but through sinning, he disrupted that communion and corruption and the sickness of sin whose consequence is death entered humankind. But when Jesus came into the world He united man with God and established communion enabling human beings through faith, incorporation into Jesus Christ.

Salvation, or "being saved," therefore, refers to this process of being saved from death and corruption and the fate of hell. The Church believes that its teachings and practices represent the true path to participation in the gifts of God. Marthomites believe that there is nothing anyone can do to earn salvation. It is rather a gift from God. However, this gift of relationship has to be accepted by the believer. Man is also free to reject the gift of salvation continually offered by God.

Incarnation of Christ

By disobeying God, humanity placed itself in a terrible position. God, however through Jesus Christ

saved humanity from eternal damnation. In other words, Christians must seek christ in all things in their lives; and strive to acquire divine virtue. God makes it possible for man to participate in salvation through Christ.

Jesus, believed to be both man and God, painting by Carl Heinrich Bloch

Resurrection of Christ

According to the Marthoma Church. The Resurrection of Christ is the central event in the liturgical year of the Church and is understood as a real historical event. Jesus Christ, the Son of God, was crucified and died, descended into Hades, rescued all the souls held through man's original sin; rose from the dead, thus saving all humanity so That each individual human may partake of this eternal life and not perish, which would have not happened without the Resurrection of Christ, is the main promise held out by God in his New Covenant with humanity.

Every day of the year relates to the Resurrection directly or indirectly. Every Sunday of the year is dedicated to celebrating the Resurrection; thus many believers fast on Sundays in observance. Even in the liturgical commemorations of the Passion of Christ during Holy Week, there are frequent references to the ultimate victory at its completion.

Eternal life

The ultimate goal of the Christian is to achieve an intimate union with God. Some of the saints have achieved this in life. The individual who achieves union, fellowship and Communion with God never boasts of his accomplishment, as his humility keeps him away from pride. Salvation therefore is not merely an escape from the eternal bondage of death, but an entrance to life in Christ here and now.

Holy Sacraments of the church

The seven Holy Sacraments (Koodashas) of Mar Thoma Syrian Church are:

Holy Chrismation (Smearing of Holy Muron)

Holy Baptism (Mamodisa)

Holy Confession (Kumbasaram)

Holy Communion(Qurbana)

Holy Matrimony (Marriage)

Holy Unction (Anointing of the Sick)

Holy Ordination

Liturgy

The word 'liturgy' is derived from the Greek word 'Leitourgia' (Leitos/Loas: people+Ergos: work) which means a service rendered to God and people. When the Bible was not available, the liturgy took the role of the Holy Bible, much of the scripture is formed in the liturgical context. The original liturgical language used by Malankara Church was Aramaic and Hebrew. After Mar Thoma Church had begun to use the liturgy in mother tongue Malayalam, other churches continued to follow the same for a deeper engagement with the laity. A revised version of the ancient and apostolic liturgy known as People's liturgy, The Liturgy of St James (Gal.1:18–19) was adopted in the Church, later the liturgy has been translated into various languages including English, Hindi, Tamil, Telugu and Kannada. The Mar Thoma church follows the West Syrian liturgical tradition, and is Eastern in the nature of its worship and ethos.

There are six other liturgies and the priest can exercise his freedom and comfort in using them, but should satisfy the requirement of 'joint congregation act/involvement' and permission from the respective diocese head. The six other liturgies are –

Mar Dionysius Liturgy

Patriarch Mar Christos Liturgy

Mar Peter Liturgy

Mar Juhanon Liturgy

Mar Thoma of Harkalia Liturgy

Mar Ivanios Liturgy

The basis of liturgies used by all Malankara Syrian Christian Churches of Eastern origin is the Liturgy of St. James the Just. St.James was the Bishop of Jerusalem soon after the formation of the Church. James was the brother (Step-brother or Cousin) of Jesus and to whom Jesus appeared after his resurrection. He evidently had been a scholar in the scripture and had a prestige as a rationalist and righteous man according to the law. We should assume that as time went on this liturgy had changed its form in accordance with the times, but the basic structure remained the same. The liturgy reflects St.James understanding of the majesty of God (his brother). The liturgy thus plays a double role.

Feasts and Fasts of the Mar Thoma Church

Mar Thoma Church's evolution from a reformation base only strengthened it to follow best practices of its Syriac traditions. Lents (Nombu) and other church festivals are the Church's structural and liturgical base. Feasts and fasts are the integral part of the traditions of a Christian community. However the way believers follow these fasts and feasts differs from church to church. Mar Thoma church being a part of Antiochian tradition churches, follows all the canonical feasts and fasts which are related to important events in life of Jesus Christ. The constitution of the church states that the feasts, fasts or lents are not to be removed or altered from church at any time. It Includes Observance of the Sunday as the day of the lord and other fast and feast days in church calendar. Each Sunday is dedicated to meditate on subjects prescribed in church lectionary.

Fasts of the Church

The church mainly observes the fifty days before the period of Easter and twenty-five days before Christmas as fast days. Mar Thoma church doesn't have a canonical instruction on how a believer should follow the Lents. However, as a matter of practice believers follow certain dietary restrictions with right spiritual diet as followed over generations. A person committed to lent, is in a spiritual training with introspection and renewal of their commitment to be an imitation of set principles by Jesus Christ. With the will for fellowship, each person anchors bio-psycho-spiritually with Jesus Christ through prayer. Lent is often considered as a refreshing practice for thoughts and soul for cultivating seven gifts of the Holy Spirit (Book of Isaiah 11:1–3). An amount of money that is saved by giving up certain types of luxuries during the lent period, is typically deposited in the offertory on Good Friday for Church's social services for the afflicted and hungry (Book of Isaiah 58:7–12). Post-modernistic view about lent is as an empowering practice that transforms a person for making social and interpersonal impact. Every weekday in Great Lent there are specific liturgical services which includes prostration or profound bows a number of times. The lents of the church are:

Great Fast: consists of 40 days from second week of February (Petrutha: Reconciliation) ending with 40th Friday, this symbolizes the forty days fast of Jesus Christ in the desert and extends with a ten days fast, that signifies the betrayal, passion and crucifixion of Jesus Christ (Passion week-Hasha) as per oriental tradition. It spreads to 7 weeks with a total of 50 days (Ambathu Nombu). Ash Wednesday is the first Wednesday of the lent, it is not observed with significance.

*Nativity Fast (Yeldo lent): 25 days prior to Christmas which includes annunciation to Zechariah and to Joseph.

*Dormition of Mary (Shunoyo Lent): 15 days, in August. To honour the life, death and Assumption of the Blessed Virgin Mary

*Fast of Nineveh (Lent of Yonah): 3 days in January.

*Apostles' Fast (Lent of Sleeha's): 13 specific days from second week of June.

Feasts of the Church

The main feast or festival days of the church are Feast of Nativity, Baptism of Jesus, Feast of Annunciation, Palm Sunday, Easter, Feast of the Ascension, Day of Pentecost, and Feast of the Transfiguration. The most important festivals of the church are that of in Holy Week (Hasha) and Christmas. The festivals of Mar Thoma Church can be divided into 4 categories, they are:

*Maranaya Festivals- Festivals That are based on events in the life of Jesus Christ. Mainly they are Danaha (Baptism of Christ/Epiphany), Mayaltho (Presentation of Jesus at the Temple), Suboro (Feast of the Annunciation), Hosanna (Palm Sunday), Easter (Resurrection Sunday or Kyomtho), Christmas (Feast of Nativity or Yaldo)

*Roohanaya Festivals- Festivals related to Holy Spirit. Mainly they are Suloko (Feast of the Ascension), Sunday of Pentecost or Trinity Sunday- It is fifty days after Easter Day (at times it is observed separately), it commemorates the descent of the holy spirit on to the Church, Day of Transfiguration- 10th week after the day of Pentecost, this is when traditionally vinification is started at homes for Christmas.

*Ethanaya Festivals- Festivals related to the church like Kudos Etho – The sanctification of the church and beginning of liturgical year, Hudos Etho – The dedication or renewal of the church, Reformation Day (August), Mar Thoma Church Day (In relation to Thomas the Apostle on 21 December)

*Dukrano Festivals- Church day separated for meditation on Memory and Martyrdom of the Apostles and the Saints without any intercession.

The Ethanaya Feasts Kudos Etho and Hudos Etho is in the second and third Sundays of November, it is also considered as the beginning of a liturgical year.

Passion week and Easter

*The Holy week or passion week (Hasha) is the week before Easter and the last week of Great Lent, this includes Palm Sunday (Hosanna- Commemorating princely entry of Christ into Jerusalem),

*Maundy Thursday (Pesach- Commemorating last meal or passover of Jesus Christ with his disciples and the Holy Communion was instituted on this day),

*Good Friday (Holy Friday- Commemorating crucifixion of Christ at Golgotha),

*Joyous Saturday, and Easter (Resurrection Sunday- Commemorating Resurrection of Christ).

Christmas

Christmas is celebrated by all members of the Church, to commemorate the birth of Jesus Christ. During this time, parishes will be involved in Christmas carols and the celebration of Christmas Day church services with Christmas cakes. Before 1850s, Mar Thoma church celebrated Christmas on 6 January, the day of Epiphany. [citation needed] By the end of last century, Christmas trees, Christmas Stars-an illuminative paper decoration made in the form of star or sunburst, Christmas lights, Sky lanterns, Nativity crib, Santa Claus' and other related festive traditions have appeared in the church.

Blessed Virgin Mary ,the Saints,Martyrs and the Departed

Doctrines Upheld

1.The Church accepts the Perpetual virginity, Divine motherhood and Assumption of Mary ,but regards that it has nothing to do with saintly intercession or a mediatrix role.

2.With regard to the title of Mary as Mother of God,the church has made no statement .The Church however recognises her as Blessed Mary,Mother of Christ the God,not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, which the Word of God became, was born from her, the Word is said to be born according to the flesh.(Gospel of St.John:1:14)

3.As to her titles 'Mother of the Church' and 'Mother of all true Christians', biblical interpretation is used (Revelation to St.John :12:17)

4.The Church calls St.Mary as Blessed and Holy as expressed in the liturgy.The Virginity of St.Mary must be emphasized by addressing her as 'Blessed Virgin Mary' as in the liturgy.

The 15 days lent in the month of August (Aug 1-15) is dedicated to the honour of St.Mary. Other feasts associated with St.Mary includes Annunciation,Christmas etc.

5.The Church endorses in the remembrance and respect of Saints,Martyrs etc. and acknowledgement of their feast days, constant remembrance of saints and Martyrs and their Communion in the liturgy,but prohibits veneration and intercession through them.

6.The lives of Saints and Martyrs are seen as exemplar and inspiring to the Christian Model of living.Church buildings and other organisations and institutions are generally named after Saints,Martyrs,Departed Bishops and clergy etc.

7.The Church does not declare anyone saint or sinner but people who have led exceptionally devout (saintly)lives are acknowledged; and therefoe people declared saints by all Christian denominations are addressed as Saints thereupon with respect.

8.Identifies Iconograohy(Icons,images and drawings) as Christian or religious art .They are seen as spirituality in art but they are not supposed to be used for worship.

9.Remembrance of dead loved ones is seen as natural and human but prayers for the departed were cancelled out to signify that salvation does not occur after death. There is no belief in purgatory.

Changes carried out during reformation:

1.Icons, pictures, statues, and drawings of saints were removed from churches, and places of worship.

2.Considered the practice of praying for the dead and of doing obeisance at their graves with lighted candles as abhorrent.

3.Intercession of saints and prayers for the dead were discarded. All prayers, worship and devotion to the Blessed Virgin Mary and the saints were omitted . All prayer requests to dead and prayers to uplift the dead from sin and suffering were omitted.

4.Intercession of Saints was replaced with prayers for Communion with Saints.

5.Belief that Saints participate with living believers during worship.

Ordained ministry: Bishops, Priests, and Deacons

.The Mar Thoma Syrian Church has a well-defined constitution and has a democratic pattern of administration. The central administrative setup consists of the Metropolitan, the Episcopal Synod (Consisting of all the Bishops of the Church), the Prathinithi Mandalam (House of Representatives) and the Sabha Council (Executive body of the house of representatives / Mandalam), and the Vaideeka Selection Committee (to select candidates for the ordained ministry of the church).

Clergy

Semmasan (deacons): The Sabha Prathinidhi Mandalam elects a Vaidika Selection board to select candidates for the ordained ministry of the church through recommendations (letters from bishops-clergy by the level of exposure in church or by personal sponsorships of bishops or written support pledged from bishops), exams (English, General knowledge and Bible) and pre- and post- theological training interviews (with theological-sociological aspects and scrutiny through psychological and health evaluations).

from diasporic influence, the church follows a compulsory twelve month (or 24 month with relocation, if failed in first attempt) unpaid missionary service to those who are inclined to be a priest, before selection process as a "Tithe of Youth" program for "evaluation purposes". Additionally this program was challenged in youth meets of the church at the time of its conception on the basis of non-guarantee in entry, fast changing world, career stagnation, and other economic factors and have arrived at a discussion level resolution of implementing this process after the pursual of their theological training and integrating the "Deacon" status during the time period under mentorship which enables the church to fill up ngo's, projects and mission fields with trained and theologically equipped individuals for staff duties and pastoring, thus avoid stress and negligence that would be otherwise imparted on the youth. During the intensive field trainings, when the inclined candidate is counted to be worthy for controlled influx in church duties, the trained and experienced Deacons can be nominated for ordinations as Kassessas, by each diocese as the allotment.

Kassessa (clergy): Persons receiving ordination as ministers shall be duly ordained deacons. They all have had their Bachelor of Divinity degree from the Mar Thoma Theological Seminary, Kottayam, Kerala, or from other recognized theological seminaries of India. The wife of a Kassissa is known as "Baskiamma".

Vicars general(Corepiscopo): From among the clergy who have completed 25 years of service in the ordained ministry and not less than sixty years of age are selected according to their contributions and ordained as vicars general. In the absence of the diocesan bishop, they may be appointed as deputy head of the bishopric.

Apostolic succession

The Metropolitan Primate of the Malankara Marthoma Syrian Church is the 21st successor to the Throne of St.Thomas the Apostle of Christ. All Bishops, Priests, Deacons and laymen (olmayo) are consecrated or ordained through this Apostolic succession. The Marthoma Church also traces its apostolic succession to St.Peter the Apostle of Christ through the laying of hands of Syrian Orthodox Patriarchs and also that is of St.James the Just through laying of hands of bishops from Jerusalem and the Malankara Independent Syrian Church Primates.

Social teachings

The social teaching of the Church is based on the teaching of Jesus Christ and commits believers to the welfare of all others. Although the Mar Thoma Church operates numerous social ministries throughout the world, individual members are supposed to practice spiritual and corporal works of mercy. Corporal works of mercy include feeding the hungry, welcoming strangers, immigrants or refugees, clothing the naked, taking care of the sick and visiting those in prison. Spiritual works require the believers to share their knowledge with others, comfort those who suffer, have patience, forgive those who hurt them, give advice and correction to those who need it, and pray for everyone.^[26][27]

Doctrines and Observations

Doctrines

1.The Church unequivocally hold the doctrine of the Trinity as interpreted by the creeds of Nicea, Constantinople and Ephesus.

2.The Church is neither Nestorian nor Monophysite.

3.The Clergy, is dedicated in avoiding benefices other than the regulated salary, as a part of the principle of simple life (a Christian ideal of being poor and humble with unclouded conscientious and to be guarded away from mortal greed) for self and thedult laity.

4.Child Baptism is upheld and given to children born in Christian families .Adult Baptism is given to new believers who come from other religions.

5.Syriac is acknowledged as the liturgical language of the Church and is used alongside the vernacular for all occasions.Worship services,including Holy Communion are conducted in the mother tongue, Malayalam along with Syriac.

6.Insisted that Sunday services are to be held in a reverent and spiritual way. During that time reading and expounding scriptures is to be done

7.The Mission of spreading of the Gospel is observed as the duty of the Church. The Church must work with an evangelical zeal .

8.Expounding of the Holy Scriptures and their interpretations are seen as vital to religious services.

9.The Holy Communion (Holy Qurbana),being a Dominical Sacrament and thus divinely instituted by Christ must be observed utmost spiritually and reverently and not just as a mere ritual.

10.Holy Communion was not celebrated when there were none to receive.

11.Mandated that communion under both kinds should be distributed

12.The Church gives freedom to the believers on the experience of the Holy Communion(on substantiation).It is understood as the grace of God to the individual.Nevertheless,the experience is viewed as a "Sacred Mystery".

13.Confession is General and is said through a prayer before the Holy Communion. The Faithful are supposed to confess their sins privately to God (at home,Church etc.) and to their brethren if they have sinned against them.(Epistle of St.James:5:16).

14.Auricular confession was discontinued.

15.Believed that those who come for confession should ask for forgiveness with fasting and prayer, instead of offering oil, incense and candles.

16.Insisted that bishops should ordain only candidates who have been examined by them and the malpans (Meaning:- Syriac scholars).

17.Repudiated the custom of smearing charcoal on the forehead on Ash Wednesday

Mysticism

Mysticism is a method of thought rather than a doctrine in the Church .Mystical elements are observed by the Church

Mystical Observations include:

1.Eastern(Orthodox) characteristics (liturgical worship, Symbolism, Lents,Fasts and Feasts,Christian giving/charity etc.)of the Church is always to be observed.

2.Syriac tradition as Historical,Biblical,Mystical and liturgical faith tradition must be owned.

3.Scripture reading and meditation with awe and wonder must be developed. Analytical and literal methodology of bible reading must be renounced.

4.Monastic life such as dayaras observed.

5.Art,Music,Dance,Drama,Sermons,traditions,History,Folklore,Stories,Scientific temper,Social living,etc.are encouraged by the Church to fulfill the multidimensional human form of life

"Orthodox and Reformed"

The distinction between Reformed and Orthodox, and the coherence of the two, is routinely a matter of debate both within local churches and throughout the Church by members themselves. Since the Reformation Movement of the Malankara Church in the mid-19th century,the Church has revived and extended doctrinal, liturgical, and pastoral practices similar to those of Orthodoxy. This extends beyond the ceremony of high-church services to even more theologically significant

territory,sacramental theology (see sacraments). While common Christian and more conservative practices, particularly traditional ones, have become more common within the tradition over the last century, there remain many places where practices and beliefs remain on the more Reformed or evangelical side principles

Principles

For Marthomites, doctrine is neither established by a magisterium, nor derived from the theology of an eponymous founder, nor summed up in a confession of faith beyond the ecumenical creeds. For them, the earliest theological documents are its liturgy, which they see as the products of profound theological reflection, compromise, and synthesis. They emphasise the Book of Common Prayer as a key expression of Anglican doctrine. The principle of looking to the prayer books as a guide to the parameters of belief and practice is called by the Latin name lex orandi, lex credendi ("the law of prayer is the law of belief").

Within the liturgy are the fundamentals of Marthoma doctrine: the Apostles' and Nicene creeds, the Athanasian Creed (now rarely used), the scriptures (via the lectionary), the sacraments, daily prayer, the catechism(Sunday school and theological studies), and apostolic succession in the context of the historic threefold ministry. For some more Reformed and evangelical Marthomites the Holy Bible alone forms the basis of doctrine.

Difference in belief

The Reformation played a significant role in doctrine and practice. Following the principles of Reformation was formally subscribed to the by members. Today, however, the changes of Reformation are are seen as a historical movement which has played a significant role in the shaping of Marthoma identity. The degree to which each of the reforms has remained influential varies.On the doctrine of substantiation, for example, there is a wide range of beliefs within the Marthoma Church with some arguing for a transubstantiation while others take the idea of receptionism.

Description of reformative ideas being derived primarily from scripture, informed by reason (the intellect and the experience of God) and tradition (the practices and beliefs of the historical church), has influenced Marthomite self-identity and doctrinal reflection perhaps more powerfully than any other formula of scripture.

Finally, the extension of Marthoma faith into non-Malayalam cultures, the growing diversity of practices, and the increasing interest in ecumenical dialogue have led to further reflection on the parameters of Marthomite identity.

Ecumenism

The Marthoma Church has an ecumenical outlook,The church defines itself as "Apostolic in origin, Universal in nature, Biblical in faith, Evangelical in principle, Ecumenical in outlook, Oriental in worship, Democratic in function, and Episcopal in character".^[6] The Mar Thoma Church keeps a multifaceted approach in these relationships by adapting to spiritual and cultural environment of the communions yet strongly abiding with the Mar Thoma Syrian identity. The Mar Thoma Church also keeps good ecumenical relations with other Christian churches around the world.

References

Constitution of Mar Thoma Syrian Church. (2008)
Juhanon Mar Thoma Metropolitan, The Most Rev. Dr. (1952). Christianity in India and a Brief History of the Mar Thoma Syrian Church. Pub: K.M. Cherian.
Heritage and development in the Mission of the Church (2011)pub:The Marthoma Syrian Church of Malabar
K. V. Mathew (1985) The Faith and Practice of The Mar Thoma Church.
George Menachery (1973) The St. Thomas Christian Encyclopaedia of India Vol. II.
Mathew N.M. (2003). St. Thomas Christians of Malabar Through Ages, C.S.S. Tiruvalla. ISBN 81-782-1008-8 and CN 80303
Pothen, S.G. (1963). The Syrian Christians of Kerala. Asia Publishing House, London.
Zac Varghese Dr. & Mathew A. Kallumpram. (2003). Glimpses of Mar Thoma Church History. London, England. ISBN 81-900854-4-1
Koshy Mathew Karinjapally (2005). Roots and Wings Bangalore, India. ISBN 81-85447-21-7
Cheriyan, Dr. C.V. Orthodox Christianity in India Kottayam 2003.
Chacko, T.C. (1936) Malankara Marthoma Sabha Charithra Samgraham. (Concise History of Mar Thoma Church), Pub: E.J. Institute, Kompady, Tiruvalla.
Daniel, K.N. (1924) Malankara Sabha Charitravum Upadesangalum, (History and Doctrines of Malankara Church). M.C.Chacko, R.V.Press, Tiruvalla.
Daniel, K.N. (1952). Udayamperoor Sunnahadosinte Canonukal. (Canons of Synod of Diamper) Pub: C.S.S., Tiruvalla.
Eapen, Prof. Dr. K.V. (2001). Malankara Marthoma Suryani Sabha Charitram. (History of Malankara Mar Thoma Syrian Church). Pub: Kallettu, Muttambalam, Kottayam.
George Alexander, Rev. (Ed). Maramon Convention Sathapdhi Valum-’95.
George Kassessa, Rev. M.C. (1919). Palakunnathu Abraham Malpan. (Biography in Malaylam), CLS, Tiruvalla.
Mathews Mar Athanasius Metropolitan. (1857). Mar Thoma Sleehayude Idavakayakunna Malankara Suryani Sabhaudai Canon. (Canon of the Malankara Syrian Church of Saint Thomas). Printed at Kottayam Syrian Seminary.
Mathew, N.M. (2007). Malankara Marthoma Sabha Charitram, (History of the Mar Thoma Church), Volume 1 (2006), Volume II (2007). Volume III (2008) Pub. E.J.Institute, Thiruvalla
Varughese, Rev. K.C., (1972). Malabar Swathantra Suryani Sabhyude Charitram (History of the Malankar Independednt Suryani Church)
Mar Thoma Sabha Directory. (1999) Pub. The Publication Board of The Mar Thoma church, Tiruvalla, Kerala, India.
P. V. Mathew. Nazrani Christians of Kerala Vol.2 Kochi, 1993.
Joseph Cheeran, Rev. Dr. Adv. P.C. Mathew (Pulikottil) and K.V. Mammen (Kottackal). Indian Orthodox Church History and Culture. Kottackal Publishers, Kottayam. 2002.
K.N.Daniel vs Most. Rev.Yuhanon Marthoma Judgement.
HAVE YOU TRULY BEEN BORN AGAIN OF WATER AND THE SPIRIT?Is theology biblical (ISBN : 8983140356)
www.dur.ac.uk/theology.religionTheology at Durham UK
Catechism of the Catholic Church (Originally published in 1992) : Catholic theology
Catholic theology wikipedia.
Eastern Orthodox theology
Anglicanism
Nicene Creed
St. Athanasius, On the Incarnation
St.Ignatius,On Nature of Christ

33.ܟܬܒܐ ܩܕܝ̈ܫܐ: ܟܬܒܐ ܕܕܝܬܩܐ ܥܛܝܼܩܬܐ ܘ ܚ̇ܕܬܐ. [London]: United Bible Societies. 1979. pp. Table of Contents. OCLC 38847449.

34.Erickson 1992, p. 490-508.

35.^ Pheidas 2005, p. 65-82.

Church History of Eusebius (AD 260–341) Book V, Chapter 10.)

2. ^ "Christians of St Thomas and their liturgies (Rev GB Howard 1868, Internet Archive BOOK)".

3. ^

Buchanan Rev. Claudius, Memoir of the Expediency of an Ecclesiastical Establishment for British India. Page 76.

1. "Ramban Bible Malayalam : Kayamkulam Philipose Ramban : Free Download & Streaming : Internet Archive". Internet Archive. Retrieved 5 March 2015.

2. ^

J.N.D. Kelly, Early Christian Doctrines, pp. 87–90

T. Desmond Alexander, New Dictionary of Biblical Theology, pp. 514–15

Alister E. McGrath, Historical Theology p. 61

Theophilus of Antioch Apologia ad Autolycum II 15

McManners, John. Oxford Illustrated History of Christianity. p. 50 Oxford University Press (1990) ISBN 0-19-822928-3.

1. Tertullian De Pudicitia chapter 21

2. ^ McManners, John. Oxford Illustrated History of Christianity. p. 53. Oxford University Press (1990) ISBN 0-19-822928-3.

3. Perseus under PhiloLogic

4. ^ a b c d Cross, F.L.; Livingstone, E.A., eds. (1974). "Circumincession". The Oxford Dictionary of the Christian Church (2 ed.). Oxford: Oxford University Press.

5. ^ Prestige, G.L. God in Patristic Thought SPCK (1964) p. 291

External links

Official Site of the Malankara Mar Thoma Syrian Church
Directory of Mar Thoma Churches Worldwide
Holy Communion Preparatory Notes for First-timers
Projector Slides for Mar Thoma Church Holy Communion
Projector Slides for Holy Communion – Prepared by Sehion Mar Thoma Church, Dallas
Mar Thoma TV
Heritage and history of the Mar Thoma Church
Mar Thoma Church Order of "Marriage Service"
Mar Thoma Church-Episcopal Church Agreement
Marthoma Sabha Thirumeni Delays Funeral by One Day
Marthoma Congregation Germany

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