ORTHODOX SYRIAN

SUNDAY SCHOOL ASSOCIATION

OF THE EAST

JERUSALEM DIVISION
Class X
(English)

PART I

Sunday School Central Office

Devalokom, Kottayam-4
Ph: 2572890
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 AN OSSAE PUBLICATION
Sunday School Padavali - X
First Edition: June 2015
Copies: 6000
Price: ` 60.00
Printed at Alois Graphics, Kottayam
aloisgraphics@gmail.com
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 Preface

Education is a continuing and refreshing endeavour which attempts to train

and equip kids and the young people for a spiritual, active and successful life; and
hence it is an ‘investment’ for today and tomorrow. The myriad possibilities of
education have encouraged religion, countries and ideologies to adapt it for furthering
their objectives and long term aims. In the Christian tradition “Christian education’
is a ministry of the Church.
Secular education programme in every situation and country has undergone
enormous transformation through the years. More and more study and research is
going into the philosophical base, content, techniques of teaching and learning,
learners’ participation, technique of evaluation etc. So it is only natural that ‘revisions’
happen from time to time.
“Christian Education”, for which the Sunday School lays the foundation and
prods nurture, is never intended to be a carbon copy of what happens in the world
of secular education. Christian education has its unique aim and objectives,
philosophy, ethics and vision. However, it is not irrelevant to learn from the relevant
and succesful ‘techniques’ available and adopted in the secular front. But we must
be constantly careful, never to slip away from our firm Orthodox foundations!
It is highly commendable that the Orthodox Syrian Sundayschool Association
has taken the bold step to completely revise the whole curriculum, trusting in God,
who loves children. Every lesson and every detail is prepared after a pretty long
stretch of study, discussion, correction and revisits by a team of people who have
the interest and expertise to engage in this exacting and time-consuming exercise.
Provisions are made to give proper guidelines and direction to teachers. All this
study materials are being prepared in Malayalam and English simultaneously. The
regional schools, especially, those outside India, shall adapt these basic materials to
suit local situations, linguistic and cultural variances; and aptitudes of children but
keeping the broad structure and basics intact.
These revised study materials are dedicated to the Church, with the fervent
expectation that all those who love the Church, and our children who are dear to
our Lord Jesus Christ, shall certainly welcome this venture.

Devalokam Yakob Mar Irenious Metropolitan

01-05-2015 President, OSSAE
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Preparation of lessons

Fr. Dr. T. J. Joshua

Fr. Dr. O. Thomas
Fr. K. V. Elias
Prof. Cherian Thomas

Translated into English by

Prof. Jose K. Philip
Prof. Jose K. Philip

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 Introduction

I am happy to present before you the English version of the first

part of the text book of Class X of Jerusalem section. The new curriculum
developed by the OSSAE is designed as per the new innovations
happened in the field of educational psychology as well as on the basis
of a good analysis of our old text books. It gives more importance to the
Bible, worship and faith matters of Malankara Orthodox Syrian Church.
The lessons of the history of Christianity are drafted in a student friendly
and easy to learn method. More importance is given to the Holy Qurbana
and the Fathers of our Church in India. A value based life of a child is
also envisioned in our new syllabus.
The present text may be a good example for the things mentioned
above. I am grateful to the people who worked hard for producing this
wonderful book in spite of their heavy schedule. I hope this will make
our students learn much about our Church, its faith, its history and its
traditions. We are extremely thankful to Prof. Jose K. Philip for preparing
the English translation.

Devalokam Fr. Dr. Reji Mathew

01-06-2015 Director General

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Dear students,
We are undertaking a comprehensive revision of the Sunday School
Curriculum. Relevant changes have been brought about in the content
and structure of the lessons. We are preparing a teachers’ Handbook
along with the textbook for students. We expect that this arrangement
will be more helpful to teachers and students alike.
The period of learning from Pre-School to Class XII is divided into
5 stages

1. Bethlahem Preschool class Upto Age 5

2. Nazreth Class I to III Age 5-7
3. Galilee Class IV to VII Age 8-11
4. Jerusalem Class VIII to X Age 12-14
5. Tabor Class XI and XII Age 15-16

This is the textbook for Class X in the Jerusalem category. Let us

look into the structure of the lessons given in the textbook.
1. Theme: The central idea that should be sensitised through each
lesson is given here. We should give special emphasis to this idea while
transacting a lesson.
2. Verse to be memorized: A biblical verse related to the central
theme of the lesson is given for memorizing. The teacher shuold read
out this verse from the Holy Bible at the end of the class and the students
should say it aloud several times. Prompt the students to learn the verse,
including its reference, by heart.
3. Learning aids: Take care to provide pictures and books, connected
to the central theme as well as the Holy Bible in the classroom.
4. Introduction: This section helps in making the presentation of
the lesson attractive and enjoyable. Simple questions, ancedotes
connected with the life-experience of children and the things we see
around are given here.
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 A simple and enjoyable introduction alone ensures easy learning
further. Hence read and present the ideas given here with diligence.
5. Reading Passage or text: This is the content of the lesson. We
have tried our best to make it student-centred. The ideas should be
presented in a participatory manner. There should be good student
involvement. The teacher should take the Holy Bible to class. He should
readout the biblical passages. The descriptions made should have the
quality of a narration. The students should be encouraged through
interaction questions. When important ideas come let the students recite
them in Chorus. Questions given in the ‘Pause and reflect’ section must
be posed before the students. Song or hymns, picture stories, short plays
etc. are given in the lesson.
Students shall be made to sing songs and enact small plays. Stories
should be read out to them. There are separate units of Prayer, Hymns
of Worship, My Church, Good habits etc. The unit ‘Prayer’ aims at
making the students say prayers in the evening and in the morning
regularly. Students should be encouraged to do that. Directions for this
are given in each lesson.
6. Let us think: These are evaluation questions given to examine how
for the students have grasped the ideas in the text. The teacher should
ask these questions in the class. Space for writing the answers are also
provided. Either teacher or parents can write answers for the students.
7. Activities: Most of the tasks given in the section are for enacting,
drawing, physical action or narration. Take care to make children do
these tasks. The number of lessons have been reduced. Hence we think
that there will be ample time for these activities as well.
8. Song or Hymns: A song or hymn connected with the lesson is
given here. The teacher should sing it aloud and the students should
recite it in chorus. Many songs a quite simple and familiar. So the
students can sing them easily. Songs of OVBS classes are also included.
So most of the songs will be familiar to students. The teacher seek the
help of others who have musical aptitude. It will be better if the teacher
can supplement suitable actions while reciting the songs.
9. Let us Pray: A simple prayer connected with the thme of the lesson
is given here. The teacher and the students can say this prayer in the class
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together. All should stand up and cross themselves before the prayer. The
teacher can recite it aloud and the student can repeat the prayer.
10. Our Our Decision: An idea that can touch the students’ mind
like a Our Decision and that can be implemented in their lives is given
in this section. Make the students say aloud this concept.
11. Further Reading: Various biblical passages connected with the
lesson are given for reading in the evening and in the morning of all
days of a week. If the students are unable to read them on their own,
elders should read it aloud for them. The biblical passages are arranged
in such a manner that a student can read it form one Sunday evening
till the next Sunday morning. Parents should encourage their words to
read the prescribed passages along with the prayers at home. We hope
that this practice will prompt regular family prayers and meditation of
biblical verses.
The service rendered by our Sunday School teachers in imparting
spiritual training to the growing generation and confirming them in
right faith and right worship is invaluable. Full co-operation of all
students and teachers is essential for the successful implementation of
the New Curriculum. Since the new system is different to a great extend
from the old, teachers should handle the new curriculum and methods
of learning carefully and diligently. Be kind enough to let your valuable
suggestions and encouragement known to us. Let there be abundant
blessings of the benevolent God on this righteous endeavour of Sunday
School teachers and other authorities for the sake of the Holy Church.

Dr. Sam V. Daniel

Executive Editor
Ph. 9495300773

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 Contents

Unit I: Bible Studies

Chapter 1: Inter Testament History .................................................................. 11
Chapter 2: Worship of God during the Old Testament times ......................... 17
Chapter 3: Priesthood during the Old Testament Period ................................ 23
Chapter 4: Jewish Festivals ................................................................................. 29
Chapter 5: The Holy Bible: A General Outline ................................................ 35
Chapter 6: The Epistles of St. Paul ..................................................................... 41
Chapter 7: The theological Vision of St. Paul ................................................... 46
Chapter 8: The General Epistles ........................................................................ 51
Chapter 9: The book of revelation .................................................................... 56
Chapter 10: Canon of the Holy Bible ................................................................. 61

Unit 2: Prayer
Chapter 11: The Kauma prayers of Passion week ............................................... 66
Chapter 12: Observing the Passion Week ............................................................ 69
Chapter 13: Special characteristics of the Holy Eucharist on
Maundy, Thursday and Holy Saturday ......................................... 73

Unit 3: Hymns of Eucharistic Devotion

Chapter 14: The evening of Sleeba ...................................................................... 77
Chapter 15: The Kukileyon adoring the Holy Cross ......................................... 82

Saint Gregorios of Parumala ................................................................................. 87

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10
 Unit I
Bible Studies

Chapter 1
Inter Testament History
(between the Old and the New Testaments)

Learning Objectives: The history of Incarnation is given in the gospels. However,

we need more materials to get a total picture of the references made in the
gospels. There is a long period of history that remains in between the Old and
the New Testaments. Let us learn this history to get a comprehensive picture of
the Bible.
Verse to be Memorized: “God who at sundry times and in divers manners spake in
time past unto the fathers by the prophets hath in these last days spoken unto
us by his son” (Hebrews 1:1).
Learning Aids:
1. The Holy Bible containing Deutro Canonical Books or Apocryphal books.
2. The Malayalam translation of Peshitha Bible.
3. The Holy Bible, the Liturgical Book of the Holy Eucharist, The Book of
Common Prayer.

Introduction
Old Testament books like Ezra and Nehemiah as well as the last of prophetic
books like Haggai and Zechariah give a picture of the Jews who returned from
Babylonian exile. But these descriptions end with 400 BC. The Book of Daniel written
in 2nd century BC doesn’t give a true historical account. The first book of the New
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Testament was written in AD 52 and the first of the gospels after AD 65. We shall
try tohave a glimpse of the history from BC 400 to AD 60 in this chapter.

Reading Passage
In BC 538, the Parsi King Cyrus issued a decree permitting the Jews to return
to Jerusalem. We read in Books like Haggai, Zechariah, Nehemiah and Ezra how
the Jews restored the Temple of Jerusalem in various stages. Ezra, Nehemiah, Joshua,
the Priest and Zerubbabel gave leadership in the restoration of the Temple. This
temple is known as the Second Temple of Jerusalem. Its construction was completed
in BC 515 during the reign of king Darius (Ezra 6:15).
In ancient West Asia the great powers that succeeded Israel were Assyria,
Babylon, Parsis, Greeks and Romans. It was during the period of Parsi kings (BC
538-332) that the Jews in Babylonian exile returned to Jerusalem. We learn about
the subsequent Jewish history from the Book of Maccabees and writings of Joseephus
and Philo of Alexandria (1st Century AD).

Pause and Reflect

1. Refer to Haggai and Zechariah and find out the names of those who gave
leadership to the restoration of the Temple of Jerusalem.
2. List the major powers of ancient West Asia.
3. Who gave permission to construct the Second Temple of Jerusalem?
4. When was the construction of the Second Temple completed?

The Greek Period (BC 333-63)

In BC 333 Alexander the Great of Macedonia defeated the Parsis and founded
a vast empire. The period from Alexander’s reign is known as the Greek period.
After his death (BC 323) his empire was ruled by the military generals Ptolemy and
Seleuches. Judah and Egypt were under the Ptolemies between 305 BC – 198 BC. It
was during the period of the second Ptolemy, Philadelphes, that the Hebrew Bible
was translated by seventy two scholars into Greek (This translation is known as
Septuagint).
Following the Ptolemies, the Seluchids rose to power (BC 198 - BC 63). King
Antiochus III defeated the Ptolemies and allowed the Jews to live according to
their own scriptures. Joseephus writes that he also gave financial aid towards this.
However when his successor Antiochus IV (BC 175-164) came to power, the
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Jews were religiously persecuted. We read about this persecution in the Books of
Maccabees.

Pause and Reflect

1. Have you read about Alexander the Great in your school classes? Discuss
about him.
2. Who ruled the Greek empire after Alexander?
3. What is Septuagint? Name the ruler who inspired it.
4. Name the Seluchean king who ended the rule of Ptolemies.

Antiochus IV ascended the throne in BC 175. The high priest of Israel at that
time was a pious man, Onias III. King Antiochus wanted to capture the wealth of
the Temple of Jerusalem. But his initial attempts didn’t succeed. Jason, the brother
of Onias bribed the king and became the High priest of Jerusalem (2 Maccabees
4:7-10). He tried to spread Greek culture in Jerusalem. Later a man named Menelaus
became the High priest. He behaved like a cruel dictator (2 Maccabees 4:24-25).
Menelaus spent the money of the Temple of Jerusalem for his personal needs.
He plotted to kill Onias III. King Antiochus IV defeated Ptolemy VI in BC 170 (2
Maccabees 1:17-19). During his return from war he looted the Temple of Jerusalem
and carried away all its wealth (1 Maccabees 1:21-24). Two years later he sent troops
and destroyed the walls of the Temple. He converted the Temple into his fortress (1
Maccabees 1:33) and dedicated the Temple to the Greek God Zeus (2 Maccabees
6:12). He also defiled the temple by sacrificing the profane animal pig (1 Maccabees
1:54) and destroyed the Jewish scriptures (1:56).
The Jews under Priest Mattathias and his sons revolted against the desecration
of the Temple and Jewish religion. The sons of Mattathias (Hasmonean tribes) under
the leadership of Judas Maccabees (“the hammer”) defeated the troops of Antiochus
IV in BC 164. They reclaimed the Temple and rededicated it to God. This rededication
of the Temple was in later Jewish history celebrated as a Feast called ‘Hanukkah.’

Pause and Reflect

1. Read 1 Maccabees 1-4 and discuss the important incidents described in
them.
2. Name the persons who bribed Antiochus IV to become the high priest.
3. What is “Hanukkah?”
4. What is the meaning of the word Maccabees?

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 The Hasmonean (Hasidim) dynasty after Judas Maccabees ruled in Israel till
BC 63 surviving the threat of various foreign powers like Seluchids and Romans.
During the reign of Simon, the brother of Jude Maccabees, (BC 142-134) the
threat of foreign invasion dissipated. The first book of Maccabees end with the
death of Simon and the succession of his son John Hyrcanus. We should note
here that the Hasmonean rulers were priests, administrators and military generals
of Israel at the same time. It was during their period that social groups like
Sadducees, Pharisees etc. originated in the Jewish community. Between BC 76-67
Queen Salome Alexandra ruled in Israel. She is the second woman ruler of Israel
after Athaliah mentioned in the Holy Bible. Her son Hyrcanus II became the High
priest. However he had to compete with his brother Aristobulus II for power.
Both of them sought the help of the Roman military General Pompey. Pompey
helped Hyrcanus II, defeated Aristobulus II, and made him the high priest of
Israel. As a result Israel came under the Roman rule, which lasted for a few
centuries thereafter.

Pause and Reflect

1. What is the alternate name of Hasidim dynasty?
2. What were the posts held by Hasidim kings simultaneously?
3. Who is the only woman ruler of Hasidim dynasty?
4. Whose competition for power led to Roman intervention in Israel?
5. Name the Idumean friend of Hyrcanus II?

During the struggle for power with Aristobulus II, Hyrcanus II was helped by
his friend Antipater of Idumea. Later Antipater was made the governor of Judea.
He capitalized on his friendship with Hyrcanus II and made his sons Phasael and
Herod governors of Jerusalem and Galilee respectively (BC 47). Later Herod fell
out with the Sanhedrin Council and the Hasmonean family. He sought the help
of Roman military leaders like Octavian and Mark Antony and was proclaimed
king of Judea (BC 40). Three years later he conquered Jerusalem and killed all
members of Hasmonean family one by one including Hyrcanus II. Thus the
Hasmonean dynasty was wiped out of Israel and Israel became a client kingdom
of Rome.
The greatest contribution of King Herod is the reconstruction of the Temple
of Jerusalem. The reconstruction that began in BC 20 was completed only in AD

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62-64, several years after the death of King Herod (BC 4). King Herod’s sons vied
for power and as a result Roman emperor Augustus Caesar took over the
administration of Israel directly. The Caesars of Rome appointed non-Jewish
governors to rule over Israel. Seven governors ruled in Israel between AD 6 and
AD 41. The most important among them was Pontis Pilate who ruled from AD 26
to AD 36. The birth, Public Ministry and Crucifixion of our Lord Jesus Christ
took place between the last period of King Herod’s reign and the period of Pontis
Pilate.

Let us Reflect
1. Inter history between the Old and the New Testaments is replete with the struggle
for the position of High priest. Elucidate.
2. Which were the major powers during this period? How did they influence the
religious life of the Jews?
3. The arguments and competitions that develop in any community during any
period of history lead to foreign interventions and invasions. Do you agree?
Explain in the light of the chapter you have the Jewish history.

Hymn
(This hymn is recited after the Evangelion on the Day of Repentance)
(Chollunnu…)
Tells righteousness O... sinner refuse evil ways ever
Your Lord is searching everywhere for you
If He finds you He will take you in-rejoicing
And will give you His hand as he - gave to Simon Peter
And will pardon you as He pardoned Zachaeus
He will take you to His Father’s Abode
O liberator of sins we
Look upon You with praise

Our Decision
We would never have God for material gains.
We would never deviate from the path of God.

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 Let us Pray
(This prayer is taken from ‘Prayer for Kings’ given in
“Prayer Book of Syrian Christians’)
O Omnipotent God, King of Kings and Lord of Lords… Kingship, authority,
strength and dominance always belong to You. You are the one who appoints
kings and officers. You help the kings and officers who fear, respect and
worship You. You punish those who forget You and tred and reign in injustice.
O God bless all officers and men of authority who rule over us. Enable us to
receive mercy from them. Enable us to pray for them for the helps and
goodness they do to us because of your mercy. Enable us exalt You incessantly
for this, Amen
(Recite this prayer completely referring to the Book of Common Prayer).

Further Reading
Begin from this week onwards the readings from the
Holy Bible as scheduled by His Holiness The Catholicos.

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 Chapter 2
Worship of God during the Old Testament times

Learning Objectives: Worship is man’s natural response to God – the Creator and
the Protector. Not only Christians, but all people give importance to worship.
Let us understand the significance of worship and the methods of worship
followed in the Old Testament. Thus we shall enrich our spiritual life.
Verse to be Memorized: “Praise waiteth for thee, O God, in Zion and unto thee the
vow shall be performed. O thou that hearest prayer, unto thee shall all flesh
come (Psalm 65:1-2).
Learning Aids: The Holy Bible, The Liturgical Book of the Holy Eucharist, Book of
Common Prayer.

Introduction
Each person expresses his faith and trust in God the creator through worship.
The consciousness and experience of God’s presence prompts a person to worship
God. A person’s mind, body and tongue are involved in true worship. Jews were a
community who imbibed this spirit of worship. They worshipped the one God who
created sky and the earth. We too worship this One True God. God incarnated in
human form as Lord Jesus Christ and continues to lead us by his Holy Spirit. Hence
our worship is a continuation and improvement on the Old Testament worship. In
order to understand the meaning and relevance our worship, we need to understand
the worship during the Old Testament period. Let us learn about the Old Testament
worship in this chapter.

Reading Passage
The Jews had compiled the Holy Bible in order to use it in their worship. Some
of the Old Testament books were meant to be read on certain festivals (Eg. Song of
Songs on the Festival of Pass over). Psalms were meant to be sung with the

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accompaniment of musical instruments during worship. Jews used to read scriptures
in an atmosphere of prayer and worship at the Tabernacle (Temple) and renew
their covenant with God.

Pause and Reflect

1. Bring out the relationship between our worship and the Old Testament
worship.
2. What was primary use of the Old Testament Books?
3. Give a few examples for the recital of certain Old Testament books on
certain special occasions.

Old Testament worship during the times of Tribal Leaders

The Book of Genesis doesn’t mention about priests during the period of
Abraham, Isaac and Jacob. The Tribal Fathers used to submit their offerings directly
to Yahweh (Genesis 12:7-9, 22:9-14, 28:18, 33:19-20). In the story of creation, a
particular ‘time’, the seventh day and not a particular ‘place’ was set apart for
worship. But during the times of Tribal Fathers a particular ‘place’ was set apart
for worship. We see that wherever a person had God-experience, that place became
the place of worship. Moreover that person himself became the priest and made
offerings. What we see here is a style of worship centred on ‘God-experience’
only and not on particular place, time or person. But the details of offerings and
worship during this period are not available to us. Places like Bethel, Gilgal and
Penniel are mentioned as places of worship. All these are places where the Fathers
communicated with God.
During the Exodus from Egypt and after settling down in Canan, God
commanded the Israelites through Moses to build up a place of worship. Thus
the Tabernacle was constructed. God gave detailed instructions regarding its
construction (its length, breadth, height, materials to be used etc.) (Exodus 25-
27). The Book of Levites gives instructions about the sacrifices and the ritualise
and offerings to be made there. They were asked to make burnt offerings, meat-
offerings, sin-offerings, trespass-offerings and peace-offerings on prescribed days
and at prescribed times. The priests from the house of Aaron (the Aaronides)
were be anointed to make these offerings (We shall learn about it in detail in the
next chapter). The Levites were appointed as assistants. When the Israelites moved,
and encamp at a place, the Tabernacle was to be raised in the middle of the camps.
18
God who reveals his presence as cloud and fire would reside in this tabernacle
amidst His people. The word ‘Shekinah’ indicates God encamping amidst His
people. The exodus of the people and their camping are described in connection
with the cloud moving from the tabernacle. Here the tabernacle becomes a place
of worship. It is not a fixed spot for worship, but a portable arrangement specially
set apart for making offerings and prayers. The significance of places like Bethel,
Gilgal and Penniel where the Tribal Fathers could communicate directly with God,
slowly dissipated.
When the Israelites settled down in the promised land, they placed the Ark of
the Lord at Shiloh. Thus Shiloh became the place of worship. In this case too the
place of worship has no particular significance. The place where the Ark of the
Lord which represented divine presence stood, was understood to be the place of
worship.

Pause and Reflect

1. What are the prescriptions regarding burnt offerings (Levites 1) meat-
offerings (Levi. 2) peace-offerings (Levi. 3) sin-offerings (Levi. 4) and
trespass-offerings (Levi. 5:14 onwards) given in the Holy Bible?
2. What is the Hebraic word for ‘God encamping amidst His people?’

Worship during Kingship

The mode of worship followed by the Israelites after settling down in the
Promised Land were continued during the period of Judges and the initial phase
of kingship. King David, the second king of Israel desired to construct a permanent
place of worship. He brought the Ark of the Lord from Shiloh to Jerusalem with
great revelry. However he could not build a temple for the Lord. King Solomon
who succeeded King David built the Temple of Jerusalem and placed the Ark of
the Lord permanently in it. Thereafter the Temple of Jerusalem became the
permanent location of divine presence. The worship of God and all offerings to
God had to be made only in Jerusalem. The priests who officiated the worship at
the Temple were appointed by the king and the concept of “priesthood only for
the tribe of Levi” changed. For example priest Zadok appointed by King David
was not a Levite. Prophets had God’s calling (Eg. Isaiah 6, Amos 7:14). The king
will be anointed by either the high-priest or the prophet (1 Samuel 10:1; 16:13; 1
Kings 1:38-40). However the priest was appointed by the king (See the next
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chapter). Jerusalem became the city of God and worship became centralised in
the Temple of Jerusalem.
When Israel was divided into two kingdoms, one in the North and the other in
the South, worship centred at Jerusalem became a challenge to the very existence
of the Northern kingdom. The Jews had to come to Jerusalem at least once a year
and had to make their offerings. This law became a problem for the Northern
Kingdom which had its capital at Samaria. The kings of the North feared that the
subjects will deviate from their fidelity to the king. This led to the revival of certain
ancient mounts of worship like Bethel and Gilgal.
The centralization of worship caused a shift from sanctity of the hour of worship
to sanctity of the place of worship.

Worship during the captivity

Israel fell into Babylonian captivity in BC 587. The Temple of Jerusalem
was destroyed and the practice of making offerings to God came to an end.
It was impossible to make offerings to God while they were taken away as
captives. Under these circumstances, the Jews reviewed their life and forms
of worship. During the period of captivity a new form of worship developed,
ie. worship at the synagogue. There were no sacrifices the synagogue. Instead
they prayed to God, recited hymns (Psalms) and learned the interpretation
of the scriptures. Because of this new form of worship, the role of the priest
declined. The synagogue was under the charge of an elder or a precentor
(cantor). There would be readings from the scriptures. If the elder of the
synagogue was convinced that someone could preach, he would be invited
to preach. Moreover there would be a Chaburah meal or fellowship at the
dining table. If the priest was present there would also be a Final Benediction
(known as the Aaronic Benediction). These were the features of the new
form of worship.

Pause and Reflect

1. How did the Jewish worship become centralised? At what stage did this
centralisation happen?
2. How was the worship at the synagogue different from the worship at the
Temple?
3. What led to the revival of ancient Mounts of Offerings?

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Worship after the captivity
Following the proclamation by Parsi King Cyrus in BC 538, Israelites
returned from exile and rebuilt the Temple of Jerusalem as well as the walls of
the city. As a result, worship at the Temple sacrifices were revived (Refer to
Ezra and Nehemiah). However worship at the synagogue also continued. During
the life and public ministry of Jesus Christ, both these forms of worship – that
is, sacrificial worship at the Temple and prayers at the synagogue – were in
existence.

Conclusion
Worship is man’s natural response to God that emanates from the depths of his
heart. Instead, it should be vibrant and relevant to the historical and cultural contexts
in which the worshipper is placed. The Old Testament worship gives us a picture of
the vibrant forms of worship. We should also note that the various forms of worship
evolved without deviating from the fundamental faith.

Let us think
1. Do you think that forms of worship should be relevant and vibrant? Explain.
2. What were the two forms of worship existing during the period of Jesus Christ?
What were the features of these two forms?
3. Find out the components of Old Testament worship included in the worship of
our church.

Activities
1. Read the Book of Levites and prepare a diary entry on the offerings made at the
Tabernacle of Yahweh. Also write the prescriptions regarding the manner of
these offerings.
2. Refer to the Holy Bible and find out God’s commandments regarding the
construction of the Tabernacle.
3. Participate in church services with devotion.
4. Understand the meaning and significance of the hymns, prayers and signs used
in our worship.
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 Hymn
(Agnimayanmar aare nokki…)
The One on whom – fi-e-ry an-gels trembling gaze,
That One as Bread – and Wine upon – the altar see;
As angels clad – in lightning are – enflamed by Him,
So those who eat – them have their fa-ces made as bright
The secrets of – the Son are for – the angels fire;
So witnesseth – Isaiah too – who them perceived;
Those mysteries – within God’s bo-som deep concealed,
For Adam’s sons – dispensed upon – the table, see!

Our Decision
We would try to lead an life of worship
as instructed by the church.

Let us Pray
(This prayer is given in the special prayers in the Book of Common Prayer)
O Lord Jesus Christ, You are full of light… Since You are the True Light
that illuminates the entire creation, we see the light in Your Light. O Lord…
You are the rays of God the Father… Illuminate us by the brightness of
Your Light. Amen. (Find out the hymn which contains the theme of this
prayer)

Further Reading
Read and meditate on the biblical passages scheduled for this week.

22
 Chapter 3
Priesthood during the Old Testament Period

Learning Objectives: To understand the details and significance of priesthood during

the Old Testament period.
Verse to be Memorized: “They shall teach Jacob thy judegments, and Israel thy law:
they shall put incense before thee, and whole burnt – sacrifice upon thine
altar” (Deuteronomy 33:10).
Learning Aids: The Holy Bible, Book of Holy Eucharist, Book of Common Prayer.

Introduction
What are the ecclesiastical positions in our church? We have deacons, priests,
metropolitans and Catholicos/Patriarch. The first three are positions in the hierarchy
of priesthood. The other two positions are specially designated administrative posts
of ecclesiastical authority. The various positions of priesthood form the basis of
Christianity. Such positions existed in Judaism as well and continue even today. Let
us learn about priesthood during the Old Testament times.

Reading Passage
The words for priest used in Malayalam are ‘purohitan’ and ‘vaidikan.’ Both
these words originated from Sanskrit. The word ‘purohitan’ in Sanskrit means “one
who stands ahead of others” or “one who is vested with authority.” The word ‘vaidikan’
means “one who knows the scriptures” or “one who has learned the scriptures
properly.” In Hebrew the word ‘Kohen’ is used in the sense of ‘priest.’ This word is
used 740 times in the Hebrew Old Testament. This word means “bow before God”
“worship” or “submit to God.” The Syriac equivalent of this Hebraic word is ‘Kahen.’
(the word ‘Kohne’ is derived from this root word). It means “one who brings
prosperity” or “one who brings joy.” In the Greek translation of the Hebrew Bible
(The Septuagint), the word ‘Kohen’ is translated as ‘Hiyareh Yoos’ which in Greek
23
language means ‘pure’ and ‘taintless.’ The church uses the word priest incorporating
all these meanings.

Pause and Reflect

1. What are the equalants for the word “priest” in Hebrew, Greek and Syriac?
2. What is the meaning of the word “priest?” Conduct a discussion on the
basis of Sanskrit, Greek and Hebrew words for “priest.”

It is not possible to ascertain the origin and development of Old Testament

priesthood accurately. Genesis 14:18 mentions about Melchizedek, the priest of the
most high God, who came to greet Abraham. However there are no references to
the origins or history this priest (Also refer to Ezra. 7:1-2 and Psalm 110:4). Abraham,
Jacob and other Tribal Fathers made offerings directly to Yahweh (Genesis 22:9-14,
28:18 and 35:13-14). They made these offerings in their capacity as Tribal Fathers.
When Moses led the Israelites through the desert, he built an altar at the foot of
Mount Sinai and delegated certain servants to make the offering (Exodus 24:4-8).
Moses personally performed only the sprinkling of the blood after the sacrifice.
Here too we do not find reference to a particular priest. If we examine the chronology
of the Books of the Holy Bible, we can see that the earliest composition that mentions
the appointment of a priest is Judges 17:5-12. Micah consecrates a Levite as priest at
his house of gods. Here priesthood is only a covenant between two persons. However
Leviticus 8:22-28 and Exodus 29:10-25 speaks about consecration offering. Through
these rituals Aaron and his sons are set apart as priests unto God. Here Moses
himself makes the offering.
Consecration or sanctifying is the ritual of submitting the offerings to the Master
first and after receiving them back burning them on the altar in the sanctuary.
Hereafter priesthood is inherited (Leviticus 16:32). We learn about Aaronite
priesthood from a priestly document written in the 6th century BC (Exodus 28:1).
Moreover separating the Levites for priesthood is also understood from a priestly
document (Numbers 8:5-26). The law commands the Levites to serve at the
Tabernacle from age 25 to 50.
Since the Levites were set apart for the office of the priest, they had to maintain
a degree of holiness and purity. They had to make a plate of pure gold, and grave
upon it, like the engravings of a signet, ‘Holy unto the Lord’ (Exodus 28:36). This
implies that the priest is separated from others and is as separated unto the Lord as
the holy altar and the clean and unblemished offering sacrificed upon it (Numbers
24
8:14, Deuteronomy 10:8). Henceforth the priest stands separated from all
uncleanness. So he should keep away from all that defiles him (Leviticus 21:1-6).
He had to be extremely careful while entering the sanctuary of the Lord. He had to
be adorned with special vestments (Exodus 28:43) had to wash his clothes (Numbers
8:7) cleanse himself (Exodus 30:17-20, 40:31-32, Leviticus 8:6) and had to keep
away from intoxicanting drinks (Leviticus 10:8-11). All these provide dignity and
respectability to the priest. Only men could became priests and they should not be
physically deformed (Leviticus 21:16-21).

Pause and Reflect

1. What was meant by “consecration?”
2. Discuss the purity and dignity a priest had to maintain in life. What is the
significance of this?

We have seen that the nomadic tribal Fathers like Abraham and Jacob had been
priests as well. When their successors settled down in Canaan, Mounts of worship
were raised. Priests served as guards of these Mounts of worship. This practice
continued till the end of the period of Judges. Finally the offices of prophet, priest
and judge were vested with a single person (Eli, Samuel). Samuel was not a Levite
(1 Samuel 1:1-2).
During the period of kingship the practice of King appointing the priest came
into existence. The priest became the representative of the king for cultic duties at
the King’s Temple (2 Kings 10:11, 12:5-17, 16:10-18). King David appointed Zadok
and Ahimelech, the son of Abiathar (2 Samuel 8:17) as priests. King Solomon
retained only Zadok as priest (1 Kings 2:27-35). Zadok was not a Levite (Eze. 48:11)
centralization of worship strengthened priesthood.
When Israelites went into captivity the priest was vested with political
leadership as well (Ezra, Nehemiah). The Priest became the social leader as king,
priest and prophet. Kingship ceased to exist and prophesy waned. The hierarchy
of High Priest and other priests developed during the post-exilic period (Haggai
1:1, 12, 14, 2:4).

Pause and Reflect

1. Conduct a discussion on the the evolution of priesthood in Israel.
2. What evidences do we have regarding the existence of priesthood of Levites
and the priesthood of non-Levites in Israel?

25
Duties of Priests
1. We can believe that priesthood originated in connection with Mounts of offering.
The priests originally were guards of these Mounts of offering. The first priests
were ordinary people who took up the duty of protection (Refer to Judges 17, 1
Samuel 2:21 and 23:9). Samuel was an Ephremite and not a Levite.
2. People assembled at the Mounts of offering to seek God’s commandments. The
Priest would inform God’s will to these people (Deuteronomy 33:8-10). It was
Moses alone who had directly interacted with God (Exodus 18:15, 19, 33:7-
11). Others used media of divine consultation like Ephod, Urim or Thummim
to interact with the Lord and revealed the Lord’s will to the people (Numbers
27:21, Judges 17:15, Hosea 3:4).
3. An important responsibility of the priests was to teach (Deuteronomy 33:10).
Prophets have scolded the priests for neglecting this duty. They often criticized
the priests who taught for hire (Micah 3:11). The priests had to keep knowledge,
seek the law from the Lord’s mouth and teach the people accordingly (Malachi
2:7). The priest’s teachings should be centred on the scriptures, on wisdom
and on Law (Ezekiel 44:23, Haggai 2:11). The ministry of teaching was taken
up by the Levites during the exilic period and the priests during the post-exilic
period.
4. When the Temple was built (during the period of Monarchy) and when worship
became centralized, cultic duties associated with sacrifices and offerings became
the sole prerogative of priests (2 Chronicles 26:18). Thus the office of priesthood
became a cultic duty. Let us see the words used to describe the office of priests
in Leviticus 21:17, Exodus 19:22, 28:35-43, Numbers 18:7 and 1 Samuel 2:28).
Along with overseeing the sacrificial cult, the duties of priests included setting
the shewbread upon the table (Leviticus 24:8) dressing the lamps (Exodus 30:7)
blowing the trumpets (Numbers 10:8-10) and blessing in the name of the Lord
(Deuteronomy 10:8, 21:5, 1 Chronicles 23:13). These duties made the priest a
mediator between God and man.

Pause and Reflect

1. What was the essence of the teachings of a priest?
2. Explain the duties of a priest.

The High Priest was to be adorned with special vestments on all occasions
except on the Day of Atonement (Levi. 16, Exodus 28:39).
26
 Thus the responsibilities of Old Testament priesthood developed as a result of
the changing social circumstances. A priestly document that survives from the Exilic
period (6th century BC) gives emphasis to priesthood based theology. The history of
priesthood in Israel and the functions of priests formed an essential part of Jewish
Social and religious history.The office of priesthood ensured salvation and blessing
to all people. The priest was a mediator between God and man. In seeking the
Lord’s answer and in teaching the people, the priest is the representative of God
before his people. In executing cultic duties and in seeking refuge in God the priest
is the representative of the people before God.

Let us reflect
1. Compare the duties of Old Testament priests and the priests of our Church.
2. What were the functions of the positions of king, priest and prophet?
3. How did the position of the High Priest of Israel evolve? What was its historical
background?
4. What duties of the priest made him a mediator between God and man?

Activities
1. Read the Bible passages in which the technical words connected with the
sacrificial cult appear.
2. Conduct a discussion in the class on the duties and responsibilities of a priest.
3. Read all passages from the Holy Bible referred to in this chapter.

Hymn
(This hymn is recited during the Holy Eucharist on Maundy Thursday)
(Bheeshana Desathashrayamam…)
Let us commune in Christ’s flesh – refuge in an ............... land
And drink from the chalice of – salvation that came from high
Fire burns upon the Paten – and flames leap up from chalice
Intercessor priest offers - sacrifice of salvation
Priest the mediator stands – in between man and the God
Those who condemn priests of God - shall be condemned forever

(Recite the liturgical hymns like

“High priests and priest – and deacons too...”
27
 “The One on whom – fi-e-ry an-gels trembling gaze…”
“Clear, O Lord, my ev’ry debt...” etc. at home)

Our Decision
We have understood that our worship is intimately
connected with priesthood.
We would never falter in completing our worship.
We would respect priests and value their divine office.

Let us Pray
(This prayer is take from ‘Prayer of the priests’ given in
‘special prayers’ in the Book of common prayer’)
O One True God, Father, Son and Holy Spirit... Bless all priests and High
priests of your Church since they have taught us the word of God, prayed
for our sake and have laboured as if they were our accountants before the
Lord. Let all their words and deeds glorify Your Sacred Name. Enable them
to stand upright like faithful servants on Your right and sing Your praise
along with the twelve disciples. Adorn all our priests with justice, purity,
efficiency, truthhood, heavenly blessings and graces so that the enemies of
the church like the devil and the evil people are confounded. We praise and
thank You now and always. Amen.

Further Reading
Read and meditate on the biblical passages scheduled for this week.

28
 Chapter 4
Jewish Festivals

Learning Objectives: Let us learn about the various fasts and festivals observed by
the Jews. Let us also know more about the feasts observed in our Church. Let
us participate more actively in observing these feasts and receive the Lord’s
blessings through them.
Verse to be Memorized: “Three times thou shalt keep a feast unto me in the year.”
“Three times in the year all thy males shall appear before the Lord God” (Exodus
23:14, 17).
Learning Aids: The Holy Bible, the Liturgical, Book of Church Festivals, The
Liturgical Book of the Holy Eucharist, and the Book of Common prayer.

Introduction
All major religions of the world observe feasts. The meaning and rituals
associated with each festival are different. Can you name some of the feasts of our
Church? We observe Christmas, Easter, The Pentecost, Feast of Tabernacle etc.
Can you name some more feasts? Similarly there were certain feasts observed by
the Jews. Let us learn about some of their feasts in this lesson.

Reading Passage
The scriptures of Jews, and the Pentateuch refer to certain feasts of the Jews.
However the other feasts observed by the Jews originated during the course of their
later history. Hence we can generally divide Jewish Feasts into two.
1. Canonical Feasts and 2. Non-Canonical Feasts
The first group consists of the feasts prescribed in the scriptures. The second
refers to the feasts which developed during the later stages. The major canonical
feasts were the Passover, Feast of Unleavened Bread (Exodus 23:15), Feast of
Tabernacles and The Pentecost. The important non-canonical feasts are Purim and
29
Feast of Dedication (Hanukkah). Besides, the Day of Atonement (Yom Kippur)
also emerged as an important festival.

Canonical Feasts
Exodus 23:14-17 contains instructions for observing the three major feasts.
This calendar of feasts is connected with the agricultural seasons of Israel. The
feast of Unleavened Bread was observed in the month of Abib. Feast of Harvest was
observed when the first fruits of an year were collected. At the end of the harvest
season came the feast of ingathering. All men were come before God on these three
feasts (Exodus 23:17, 34:23).

1. Feast of Unleavened Bread and the Passover

This is the first one in the calendar of feasts of the Jews. The Jews had to eat
unleavened bread for seven days. This feast was observed in commemoration of
God liberating the Israelites from Egypt (Exodus 23:15). The feast began on 14th of
Abib, the first month according to the Jewish calendar. On the evening of that day
the Jews should sacrifice an animal and should observe the Passover (Leviticus 23:5).
From the fifteenth day onwards the feast of unleavened bread should be observed
for seven days. There should be a convocation on the first and the seventh day
(Leviticus 23:6-8). The unleavened bread was a symbol of affliction and haste
(Deuteronomy 16:3). Some scholars are of the opinion that two rituals of separate
origin might have been clubbed together in this feast (Deuteronomy 16:1-8, Leviticus
23:6, Exodus 12, Numbers 28:16-17). According to this view, passover had been a
ritual of nomadic herds and feast of unleavened bread had been an agricultural
festival of the Canaanites. The Israelites combined both these practices into a single
feast. Originally the Passover was not a pilgrimage feast. But since King Josiah of
Judah convened all his people at Jerusalem and observed the Passover (BC 622) (2
Kings 23:21-23) this became a feast to be observed at Jerusalem annually. Earlier it
had been a feast observed in Jewish homes. The animal killed was according to the
size of the household and feast had been eaten in haste (Exodus 12). The description
that this feast would redeem the first born from death and the Angel of Death
would passover the houses of those who observe it confirms, that it had been a
household feast (Exodus 12:13).

Pause and Reflect

1. What are the different types of Jewish Feasts? Which are they?
2. What is the meaning of the word ‘Passover’?
3. How did the Passover become a pilgrim festival?
30
2. “Feast of Weeks” or The Pentecost
This is the second festival according to the Jewish calendar (Exodus 23:14-17).
This feast was to be observed seven weeks after the observance of the feast of
Unleavened Bread (Deuteronomy 16:9-11). This is also known as the Feast of First
Fruits and is observed on a single day. The scriptures command that no one should
appear empty handed before the Lord on that day (Deuteronomy 16:16-17, Leviticus
23:17-20). The Jews should make a special offering of atonement besides the meat-
offering and drink-offerings on that day (Numbers 28:26-31). The word ‘Pentecost’
means ‘fifty.’

3. Feast of Tabernacles
This is a great feast observed after the harvest is completed. Under the clear
skies of spring, people build booths or tabernacles and leaving their homes would
dwell in them for a week. This feast was a memorial of the Israelites living in booths
or tabernacles in the desert (Leviticus 23:42-44). This Feast falls on the week that
succeeds the 15th day of the seventh month (Thishri) (Leviticus 23:33-36). It was to
be observed when all the grain and wine are collected (Deuteronomy 16:13). In the
post exilic period people celebrated this Feast as a pilgrim festival (Ezra 3:4, Zechariah
14:16, 18-19). Feast of Tabernacles was the last of the Jewish festivals according to
their calendar (Exodus 23:14-17, Leviticus 23, Deuteronomy 16).

Pause and Reflect

1. Give the alternative name of the Feast of the Pentecost.
2. How did the name ‘The Pentecost’ evolves?
3. Which was the Feast of First fruits observed by the Jews?
4. What historical event was commemorated through the Feast of Tabernacles?
5. When was feast of Tabernacles observed?

Other Jewish Feasts that can be included in the list of Canonical Feasts were
Sabbath, Sabbatical Year and Yobel Year. Israelites understood that the periods, seven
days, seven years and fifty years were specially set apart for the Lord. They were
times of ‘rest.’ The observance of Sabbath had its origin in God’s act of Creation
(Exodus 20:8-11; Genesis 2:1-3) and liberation of Israelites from Egypt
(Deuteronomy 5:12-15, Exodus 23:12). The Jews should were directed to their
offerings on that day (Numbers 28:1-10).
31
 The seventh year was observed as the sabbatical year. The land was laid fallow
during that year. The earth is God’s gift to mankind (Exodus 23:11; Leviticus
25:4). The harvest of the sixth year would be abundant enough to provide for the
next three years (Leviticus 25:21). The yield from the left over crops in the seventh
year shall be gleaned by orphan, the poor and the widow (Exodus 23:10-11,
Leviticus 25:6). The slaves should be liberated during the Sabbatical year (Exodus
21:2-6).
Yobel Year (Year of Jubilee) was the year that came after seven Sabbatical years.
This is the year of deliverance. The Jews should sound the trumpets throughout
the land and proclaim liberty to all inhabitants. Every man should be allowed to
return to his possession. The Yobel Year should be observed in the same way as the
Sabbatical Year (Levi. 25:8-55, 27:17-24).
The tenth day of the seventh month was the Day of Atonement (Lev. 23:27-28,
25:9). It was to be a day of fasting. It is the only day of the year in which the High
priest enterd the inner sanctuary with incense and blood offering. This day, known
as Yom Kippur (Acts 27:9), was the day of afflicting the souls (Numbers 28:7-11,
Levi. 23:26-32). There were three different cultic rituals observed on that day.
1. A bullock is offered for the sake of the priests.
2. A goat is offered for the sins of people.
3. A scapegoat chosen by casting lots is abandoned in the wilderness to for iniquities
and transgressions of the Jews.

Pause and Reflect

1. What was the reason behind observing Sabbath?
2. How should a sabbatical year be observed?
3. Read Leviticus 25 and discuss the details of Yobel Year?

Non-Canonical Feasts
Purim – Festival of Lots
The word ‘Purim’ means lot. This feast was observed on the 14th of Adar, the
twelfth month of Jewish calendar. This feast was a commemoration of the deliverance
of Jews from their enemy Haman through Queen Esther (Esther 9:24 onwards) (2
Maccabees 15:36). This day is also called ‘Day of Mordeccai.’ This was a festival of
light.

32
Hanukkah or the Feast of Dedication
This Feast was begun in commemoration of the defeat of Antiochus IV, the
propagator of Greek culture, by Judas Maccabees, the head of Hasmonean tribes.
Judas and his troops reclaimed and purified the Temple of Jerusalem, which had
been defiled by the sacrifice of the profane animals and started the offerings to
Jehovah once again. It was decided to observe this day of restoration as a Feast (1
Maccabees 4:52-59). This feast begins on the 25th day of Kislav, the ninth month. It
was an eight day long Feast. We read in St. John 10:22 that Jesus Christ went to
Jerusalem for the Feast of Dedication.

Let us think
1. Enumerate the details of Jewish Festivals.
2. Which were the canonical Feasts observed by the Jews? Describe each of them.
3. Which were the non-canonical Feasts observed by the Jews? Describe each of
them.
4. Our church also observes certain Feasts, which bear the name of some Jewish
festivals. Which are they? Compare the Jewish festivals with those observed in
the Church.
5. Write an essay on the historical back ground and characteristics of Jewish
festivals.

Activities
1. Read Exodus Chapter 12 and prepare a list of the rituals observed by Jews on
the feast of Passover.
2. Prepare a chart of the various Feasts of Jews.
3. Read Leviticus Chapter 16 and find out the rituals which were to be observed
on the Day of Atonement.
4. Read all the biblical passages referred to in this chapter and learn more about
Jewish festivals.
5. Christians observe certain Feasts, which bear the same name of Jewish Festivals
(Eg. Passover). Enumerate the rituals followed by the Jews and us during these
festivals and prepare a chart.
6. Participate actively in various Feasts observed by the church.
33
 Hymn
(This hymn is recited during the celebration of the Holy Cross on Good Friday)
(Rakshana paricha...)
You have granted me the shield of Salvation
Eden’s Tree of Life planted
In the middle of Paradise
The example of Holy Cross
From which world earned Fruit of Life
The earth and the sky rejoice
On the day of Thy Great Feast
And celebrate this great Day
Come let us all shout... aloud

Our Decision
We have learnt about various festivals observed by the Jews.
We would participate in all Feasts of the church actively
and would earn God’s blessings.

Let us Pray
(This prayer in given in the ‘special prayers’ in the Book of Common Prayer)
O Jesus Christ! kindly protect the Church that observes your Feasts gladly.
Show mercy and efface decay, bondage, quarrel and punishments of rage
from your church. Grant peace and reconciliation to Your church so that it
shall praise you in one accord.

Further Reading
Read and meditate on the biblical passages selected to be read during this week.

34
 Lesson 5
The Holy Bible: A General Outline

Learning Objectives: To understand the general content and significance of the

Holy Bible and the role it plays in our daily life. Let us also read and meditate on
biblical passages regularly.
Verse to be Memorized: “All flesh is as grass, and all the glory of man as the flower
of the grass. The grass withers and its flower falls away. But the word of the
Lord endures for ever. Now this is the word which by the gospel was preached
to you” (1 Peter 1:24, 25).
Learning Aids: Interpretations of the Holy Bible, Malayalam translation of ‘Peshitho’
(Syriac) Bible, The Liturgical Book of the Holy Eucharist, Book of Common
Prayer, The Holy Bible.

Introduction
Teacher: Dear Children… We read the Holy Bible everyday. The Holy Bible is
the word of God. They are scriptures written by various authors who were inspired
by God’s Spirit, and the scriptures have been handed down through generations.
What do we call something that we inherit from our forefathers through several
generations? Yes. We call it tradition. Hence the Holy Bible is part of the sacred
tradition of the church. Today we are going to learn the content and significance of
the Holy Book.

Reading Passage
The Malankara Orthodox Syrian Church recommends the use of ‘Peshitho’ or
the Syriac Bible. We do not have an authorized translation of the whole ‘Peshitho’
Bible. The gospels of the ‘Peshitho’ Bible were first translated into Malayalam by
Ramban Philippose of Kayamkulam, Ramban Ittoop of Pulikkottil and the linguist
Thinmayya Pillai jointly (AD 1811). The Peshito has been translated verbatim into
35
Malayalam recently by Very Rev. Kurian Cor Episcopa Kaniyamparambil. The Holy
Bible widely used in Malayalam today is ‘The Holy Bible’ published by the Kerala
Chapter of ‘The Bible Society of India.’ During the early stages of the translation of
this Bible into Malayalam, several teachers and Syriac scholars of Malankara had
been active and had translated several books from Syriac to Malayalam. However in
the Holy Bible available today, the number and order of books are different from
those in ‘Peshitho.’ Let us reflect on the content and significance of ‘Peshitho’ in this
chapter.
We have seen that the Holy Bible is part of the tradition of the church. Every
religion has a sacred book to teach its fundamental principles of faith. The Bhagavat
Gita, The Quran and The Guru Granth Sahib are considered Holy Books by Hindus,
Muslims and Sikhs respectively. Similarly the Holy Bible is the fundamental scripture
of Christians.
The Holy Bible has two parts. Children… please open the Holy Bible and say
which are the two sections.
The students identify and say that the parts are the ‘Old Testament’ and the
‘New Testament.’
Teacher: How many books are there in the Old Testament? Which are they?
How many books are there in ‘The New Testament?’ Name the New Testament
books.
Students: The Old Testament contains 39 books beginning with Genesis and
ending with Malacci and the New Testament comprises contains 27 books,
beginning with the Gospel according to St. Matthew and ending with Revelation
of St. John.
Teacher: How many books are there altogether in the Holy Bible? Right… the
Holy Bible contains 66 books. However in the ‘Peshitho’ Old Testament the number
and order of books are different. We can see this difference if we go through the
Syriac Bible.
(The Malayalam translation of the Syriac Bible is available today)
Let us examine how this difference happened? What follows is not refer to the
‘difference’?

Pause and Reflect

1. Name the Syrac Bible, accepted by the Malankara Orthodox Syrian Church.
2. What is the important difference between the Hoy Bible commonly available
and Peshitho Bible?
36
 Let us learn about the old Testament books in detail.

The Pentateuch
The Old Testament teaches that God used to intervene regularly in the lives of
Israelites. God called Abraham and asked him to come away from his homeland.
Moreover God appeared at times to Abraham and gave him instructions as to how
to go forward. Later, God also talked to the successors of Abraham (cf. like Isaac,
Jacob and Joseph). The book of Genesis records the events till the life of Israelites in
Egypt.
‘Exodus’ tell about the tribulations of Israelites in Egypt, their liberation under
the leadership of Moses, the covenant with God on Mount Sinai and the
commandments of God in order to retain the relationship between God and His
people.
People used to make offerings and sacrifices to God during the Old Testament
times. Leviticus explains the various types of sacrifices and offerings they made to
God. The Book of ‘Numbers’ speaks about the enumeration of people and
‘Deuteronomy’, through the farewell speech of Moses, reiterates the covenant with
God and the laws to be obeyed. Thus the Pentateuch comprises five books.
Children… Can you name these books? Who is believed to be the author of the
first five books? Yes… Moses, Tradition teaches us that all these books were authored
by prophet Moses. He was the head of prophets and liberator of Israelites from
Egypt. During the Holy Eucharist we sometimes hear the deacon reciting the
introduction to Readings from Old Testament “from the first book of Moses, the
head of Prophets…” However, the authorship of the Pentateuch is ascribed to Moses,
actually it contains collection made by others. We may say that they all come in the
‘tradition of Moses.’

The history of biblical books

The book ‘Joshua’ tells us the story of Israelites after the death of Moses. Joshua
was the disciple and successor of Moses. He led the Israelites into Canaan, the
promised Land where they settled down as a nation. After settling down, Joshua sat
in judgement over Israel. The history of the period of Judges from Othniel to Eli
and the events related to Samuel, the last Judge and the first kings Saul and David,
are narrated in books of Judges and 1 and 2 Samuel. The Books of Kings deal with
the kingship of Solomon, division of the country into (Northern) Israel and Judah,

37
fall of both these kingdoms and the exile. The description of these events are repeated
in Chronicles 1 and 2 along with a number of genealogies. Books Ezra and Nehemiah
contain the quest of Israelites for their cultural identity after their return from
exile. Thus the books from Genesis till Nehemiah deal with the history of a people
from the times of Abraham till their return from exile. This covers the period from
about 2000 BC till 450 BC.
Along with these books we have beautiful historical narratives like ‘Ruth’ and
‘Esther’, and compilations of hymns and songs composed for worship, kingship,
pilgrimage, repentance and observance of fasts by Israelites. Psalms, Song of Songs
and Lamentations are examples of such compilation.
The moral life of the people and God-man relationship were founded on the
scriptures and the Covenant. But Israel drifted away from them several times.
Whenever they went astray the prophets laboured to bring them back to a moral
life based on the covenant. Prophets from Isaiah till Malachi gave instructions to
people to return to the path of righteousness.
Apart from them the wise people among the people of God also laboured to
impart Godly wisdom to the people. Such ‘wisdom writings’ include, The book of
Job, Proverbs, Ecclesiastes and certain Psalms.
Thus the Books of the Old Testament deal with events from Creation till the
Fall of Man, the hope of Redemption and the divine interventions in human history.
The Old Testament ends with the hope of a Saviour, the Messaih who would come
to save His people.
The books of the Old Testament are generally divided into three.
1. Torah (The Pentateuch)
Genesis, Exodus, Leviticus, Numbers and Deuteronomy.
2. Nebim (Prophetic Books)
Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings, Chronicles, Isaiah, Jeremiah,
Ezekiel and Hosea till Malachi.
3. Kethubim (Scriptures)
Ruth, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of
Songs, Lamentations and Daniel. Old Testament is also known as Ta Na K, an
acronym for Torah, Nebim and Kethubim. The scriptures contain hymns, history
narratives, wisdom writings and apocalyptic literature.

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 The New Testament books are classified into four Gospels – from St. Matthew
to St. John; historical books – Acts of the Apostles and Epistles – from Romans till
Jude followed by Apocalyptic literature – ie. Revelation.
The gospels contain events from the birth of Jesus Christ till his Ascension.
The four gospel writers narrate these events according to their points of view.
The Acts of Apostles provide a brief description of the founding and development
of the Church in Judah and Jerusalem as well in various parts of the world. It relates
events that succeeded Ascension of Jesus into heaven. It contains the response of
the apostles to the problems in the church they nurtured; and span from BC 5 to
AD 100.
The Holy Bible is thus a historical document that spans from BC 2000 till BC
450 and BC 5 till AD 100. However the history from BC 450 till BC 5 is not dealt
with in these books. Several books of the Peshitho Bible throw light on this ‘hidden’
period of history. Reading these books would enrich our life of faith. This period
between the Old and New Testaments is a very important period in West Asian
political history. The domination of Greeks and the invasion of Romans that
succeeded it were decisive events in the life of faith of the Israelites. The book of
Maccabees throw light on these events. Moreover there are also wisdom writings
that belong to this period. We have to learn about them in detail.

Let us Reflect
1. How are the books of the Old Testament generally classified? Which are they?
2. What is ‘Ta Na K?’
3. What is the significance of Peshitho Bible?
4. How are the books of the New Testament classified? Which are they?
5. Who wrote the ‘Acts of the Apostles?’ What is the general content of this book?

Activities
1. Learn by heart the names of books of the Holy Bible (Both Old and New
Testaments) in the right order.
2. Refer to the Book of Family Worship and learn the prayers recited before and
after reading the Holy Bible.
3. Prepare a list of the books in the Old and the New Testament.
4. Refer to the Peshitho bible and prepare a list of the books in them.
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 Hymn
Your holy verse will grant us grace
Will stroke us like gentle breeze
And transform us by cleansing
All taints inside, the salvific word
Will give new birth to man
Word will show light in our path
And fills the heart with hope
Word will give us Life
This holy verse everyday
Shower coolness
And gives comfort

Our Decision
We would honour the Holy Bible.
We would read it regularly, understand the divine message
contained in it and learn to do good to ourselves and the society.
We would meditate on the word of God throughout
our lives and would praise the Lord.

Let us Pray
(This prayer is recited when we read a passage from the Holy Bible)
O Lord Jesus Christ who gave us the Holy Bible which contains living and
sacred verses for our salvation and good. We shall read and meditate upon
the Holy Book night and day. Kindly enable us to respect the Holy Bible,
know the benefits of this book, read it regularly and understand the mysteries
in it, make it beneficial to us and others and to escape from the schemes of
the Evil one. We shall read it and praise You at all Hours and always live,
as You commanded, according to Your Will… Amen.
Prayer before reading the Holy Bible
(Try to earn it by heart)
O merciful Lord, open our inner eyes to read and understand the Holy
Bible. Bless us to know the great ideas beneficial to our lives latent in them.
Enable us to live according to these principles throughout our lives.

Further Reading
Read and meditate on the biblical passages scheduled for this week.

40
 Chapter 6
The Epistles of St. Paul

Learning Objectives: To learn the epistles of St. Paul and to understand the
significance of these epistles and read and meditate on them. Also to try to
emulate the life of St. Paul.
Verse to be Memorized: “But continue thou in the things which thou hast learned
and hast been assured of knowing of whom thou hast learned them. And that
from a child thou hast known the holy scriptures, which are able to make thee
wise unto salvation through faith which is in Christ Jesus” (2 Timothy 3:14-
15).
Learning Aids: The picture of St. Paul, The Holy Bible, the liturgical book of Holy
Eucharist, Book of Common Prayer.

Introduction
Do you send letters or E-mails to others? Now a days, instead of letters, we
often send messages through mobile phones and the Internet. However in olden
days letters were the major form of communication. Letters were sent when a
person could not interact directly with others. Can you say why these letters
were sent? We sent them in order to pass on certain information urgently or to
give directions or to clarify doubts or to communicate news etc. St. Paul has
written several letters to the churches he had founded. The Epistles included in
the Holy Bible are some of the important letters written by St. Paul. Today let us
learn about these epistles.

Reading Passage
In the Holy Bible there are 14 epistles authored by St. Paul. Some scholars
think that the Epistle to the Hebrews was not written by him. However this epistle
too is traditionally ascribed to him. They are the most important books next to the

41
gospels. We are able to understand his personality and thinking through them. His
theological wisdom is discernable in all the epistles.
All the letters of St. Paul are not available with us. It is obvious that some of
them are lost. In the first epistle to the Corinthians there is reference to a letter that
had been sent to them earlier (1 Corinthians 5:9). We do not know further about
this letter. Similarly in the Epistle to the Colossians (4:16) we are told that a letter
had been sent to the Church of the Laodiceans. That epistle too is not available
now.
We can divide the epistles into two categories.
1. Epistles sent to churches (10)
2. Epistle sent to individuals (4)
Most of the epistles sent to individuals deal with the Church and its activities.
These epistles were written between AD 49 and AD 67.
One fait we should realize is that each these letters were written in a specific
context. They were meant to give instructions to the church to which they were
written. They deal with the particular problems and condition of those churches.
Generally, the epistles of Paul are responses to the issues and needs of various
churches. The circumstances of each church were different and the apostle tries
address them. What were the problems he addressed? They include in matters of
faith, conclusions, internal divisions and bickerings, heresies, falterings in morality,
faulty rituals etc. There would have been no need for St. Paul to write these letters,
if he could have gone and solved these problems directly. We should remember that
modern means of communication were not available in those days.
If these letters were written to local churches to solve their specific problems,
how do they become relevant and useful to us? There are two answers to this
question. First, the same problems encountered in those days reappear in different
forms even today. Hence the message of the apostle is valid for all times. Secondly
these letters are not casual compositions. They were written under the inspiration
of the Holy Spirit. Hence they contain a important spiritual messages. They are
significant to people of all places in all times.

Pause and Reflect

1. How many letters of St. Paul are available to us in the Holy Bible?
2. What are the evidences to prove that St. Paul has written more letters than
those available in the New Testament.
3. How can we classify these letters?
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 Paul wrote his letters in Greek. He was a great scholar and had great facility in
the Greek language. However the Greek language he used in his letters is simple
and ordinary. Even though he wrote in Greek, he was greatly influenced by the
Jewish background. St. Paul writes his letters in the model of the letters composed
in ancient times. However he makes necessary changes from the classical form of
letter writing. Let us look at the structure of St. Paul’s epistles.
1. All letters begin with a greeting or salutation (Eg. Read to Acts 23:26). Paul
expands his greetings meaningfully and gives them a Christian perspective. He
tries to include in his greetings certain points suggesting the content of the
epistles (Read out the salutation of one or two epistles in the class).
2. The greeting is followed by thanks giving to God for the Christian experiences
of the recipients of the epistles. We shall learn the passages of thanksgiving in
detail.
3. The Body of the letter presents the teachings and dogmas of faith. Since the
problems confronted by each church are different, the teachings and philosophy
of St. Paul are formulated according to these problems. All epistles contain
moral instructions.
4. All epistles conclude with words of blessing. These epistles were intended to be
read before the congregation of worshippers. Hence the words of conclusion
are chosen accordingly.
These epistles were often taken down by scribes when the apostle dictated them.
One of the scribes has mentioned his name in the epistle to the Romans (‘I Tertius
who wrote this epistle…’ Romans 16:22). In the end the Apostle writes his personal
greetings “The salutation of Paul with mine own hand” (Colossians 4:18, 2
Thessalonians 3:17).
These epistles were taken by loyal people to their destinations. We came across
the names of such loyal people in the epistles (Eg. Phebe – Romans 16:1, Tychicus
– Ephesians 6:21). The same epistle was sometimes read in various churches
(Colossians 4:16 says “when this epistle is read among you, cause that it be read
also in the church of the Laodiceans and that ye likewise read the epistle from
Laodicea.”).
A large number of scholars are of the view that the first epistle of St. Paul is the
epistle to the Galatians. The last epistle to be written by him is 2 Timothy (AD 49)
(Read 2 Timothy 4:7-8). Four of these epistles were written from prison. They are
to Ephesians, to Colossians, to Philippians and to Philemon. We learn about the
place of writing from these epistles themselves and hence they are called ‘Prison
Epistles.’
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 Three of the epistles are called Pastoral Epistles. There are two other epistles,
one to Timothy and other to Titus. They are called Pastoral Letters because they
speak about the Shepherds of the church especially their qualifications and duties.
In all our sacraments, readings from the epistles of St. Paul are made along with
readings from the gospels. This practice reveals the importance Church has accorded
to the epistles of St. Paul. They are invaluable for matters of faith and practice of
faith.

Let us think
1. What are the characteristics of the epistles of St. Paul?
2. How can we classify the epistles of St. Paul?
3. What are the circumstances which prompted the writing of these epistles?
4. Why are these epistles relevant for all times?
5. Describe the ‘structure’ of St. Paul’s epistles.
6. Name the ‘Prison Epistles.’ Why are they called so?
7. Name the ‘Pastoral Letters.’ Why are they called so?
8. Bring out the importance of the epistles of St. Paul in our liturgy.

Activities
1. Make a list of the epistles of St. Paul.
2. Conduct a classroom discussion on ‘Characteristics of the epistles of St. Paul.”
3. Read, discuss and meditate on the epistles of St. Paul.

Hymn
Recite the hymn ‘Paul the Blessed Saint, the Lord’s Apostle, said…’ (Paulose
Sh’eeho…) in chorus. After the recital one of you can read the Epistle to Galatians
1:8, 9 based on which this hymn is composed.

Our Decision
We shall read these epistles regularly
and would meditate upon them.
We would follow the example of St. Paul in our lives.

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 Let us Pray
(This prayer is recited along with the vespers on Thirteen day fast. This is given
in the section special prayers in the Book of Common Prayer).
O Lord Jesus Christ, by virtue of the prayers of the Apostles, especially those
of St. Paul, enable us to conquer the world and its pleasures Equip us to
desire for an claim pleasures of eternal life in the other world. Let Your
mercy help me not to fear those who kill the body, but fear those to could
throw the body and soul into hell fire. Help us to live like true Christians
focusing more on spiritual purity and holiness than on the body. Amen.

Further Reading
Read and the meditate on the biblical passages scheduled for this week.

45
 Chapter 7
The theological Vision of St. Paul

Learning Objectives: To learn the prominent themes in the stream of St. Paul’s
thoughts and to assimilate his theological vision and implement them in our
lives.
Verse to be memorized: “Remember that Jesus Christ of the Seed of David was
raised from the dead according to my gospel” (2 Timothy 2:8).
Learning Aids: A chart showing the important components of St. Paul’s thoughts,
The Holy Bible, the Liturgical Book of the Holy Eucharist, Book of Common
Prayer.

Introduction
How can we discern the thoughts and beliefs of a person? By listening to his
talks and by reading his writings. In order to understand the stream of St. Paul’s
thoughts we need to analyse his epistles. Even though these epistles were written to
different churches under different circumstances the theological vision of the Apostle
is visible in them. They deal with all domains of Christian faith and Christian life.
Today let us try to learn the important themes in St. Paul’s thought.

Reading Passage
St. Paul is epistles have different contexts. The focus of his exhortations related
to to the times and needs. We can identify four stages in his thought.
1. In the first stage is his important themes are end of the Age and the Second
Coming of Christ. This theme is elaborated in the first and second epistle to the
Thessalonians. The End of Ages is described as The day of the Lord (1 Thessalonians
5:2, 2 Thessalonians 1:10). On that day, Jesus Christ would reappear for the last
Judgement of both the living and the dead.

46
 Jesus Christ is now seated in His great glory on the right hand side of the Father.
Now Christ has not revealed His kingdom and authority before the world they will
be revealed only at His Second Coming. Then every knee would bow at the name of
Jesus and every tongue would confess that Jesus is Lord (Philippians 2:9-11).
Before the Second coming the Force of Evil (Satan) will strive against God with
all its might. Jesus Christ would come only after this event. On His arrival, the dead
would resurrect from their tombs and the living would be transformed. The day of
Lord’s second coming would witness the Last Judgement. After that all would join
together in Christ. The life and integration of man lost through sin shall be regained.
The transformed will inherit the New Sky and New Earth.
2. The second stage focuses on Christology and thoughts on the Holy Spirit.
Christ’s Incarnation Death and Resurrection as well as the experience of Salvation
are explained in detail.
Paul clarifies in several epistles that Jesus Christ is the eternal Son of God. He is
equal to and one with the Father and is the manifestation of Father. Everything in
heaven and Earth was created through the Son. However, the Son willed to
condescend from his Equality with Father, took the form of servant and became
man.
This condescension was in order to become and offering for the salvation of
the world. Paul says that Jesus Christ is the Lamb of the Passover sacrificed for the
remission of mankind (1 Corinthians 5:7). The sacrifice of Christ is the means for
wiping off the sins of mankind.
This great salvific act of Jesus Christ can be assimilated by mankind through
faith. Faith is the experience of submitting oneself to the divine love and mercy,
revealed in Jesus Christ.
The thoughts on Holy Spirit goes hand in hand with Christology. Life in Christ
is described as Life in the Holy Spirit. St. Paul reveals that the Holy Spirit is not
merely and Energy but a person of God. The Holy Spirit resides in the Church and
apportions various graces for the building up of the Church. The greatest of these
graces is love. The Holy Spirit lends strength and discrimination and along with it
leads to fellowship and unity. The Holy Spirit enables and affirms the fellowship of
the church.
3. In the third stage, St. Paul elaborates his vision of the Christian Church. The
Christian Church spread to all the important cities in the East and West of the
Roman Empire. We come across thoughts of the church in the early epistles also.
However it is in the later period when Paul is imprisoned in Rome, that he thinks in
47
detail about the church and its Catholic nature. He thinks about the structure of
the Roman Empire and its administrative mechanism. This prompts him to think
about the Christian Church spread throughout the world and Jesus Christ who
empowers and leads it. He uses three symbols to talk about the Church.
i. It is the Holy Temple of the kingdom of God (1 Corinthians 3:9, Ephesians
2:21).
The Church is looked upon as a ‘Temple of God.’ This idea is founded upon his
concept of the temple of God. The believers are the stones that build up this
temple and the Holy Spirit is the architect of the temple. The Lord gives various
kinds of graces to each believer in order in the building up of this temple.
ii. It is the ‘Bride of Christ’ (Ephesians 5:25, 2 Corinthians 11:2)
The intimate relationship between Christ and the Church is mentioned using the
symbols of husband and bride. Christ’s love for the church involves caring and
self-sacrifice. On the other hand, the church is united with Christ in fidelity
and submission.
iii. It is the Body of Christ (Ephesians 1:22, Colossians 1:18)
This statement shows the inseparable relationship between the Church and
Christ. The head of the Church is Lord Jesus Christ. Body cannot exist without
its head. Similarly the Church cannot remain divided if it is to be the body of
Christ. Hence the apostle asks the churches to remain united as a single body.
The relationship among believers should be like the relationship between the
various organs of the body. Hence the believers should help and cooperate with
one another. Moreover the church should always be under the control and the
guidance of its head, Lord Jesus Christ.
4. As the fourth stage Paul presents the issues of church administration,
ecclesiastical authorities their qualifications, duties etc.
The Church spread to various regions and its administrative mechanism came
to be ordered in a systematic fashion. The ecclesiastical administrators could better
be termed men servers. There were three positions of ecclesiastical ministry in the
early church. They are (Episcopa, Kashisha and Deacon). People were delegated to
all these positions in every church. They were ordained by the apostles by laying
hands on them. They were to be righteous, learned in scriptures and enthusiastic
in spiritual instruction. Their main responsibilities were to lead corporate worship
teach the true faith, resist heresies and help in the spiritual growth of the believers.
Apostle Paul clarifies these duties in the epistles written to Timothy and Titus,
the two important leaders of the church in those days. The last epistle written by
48
Paul is the second epistle to Timothy. In this epistle St. Paul says “I have fought a
good fight, I have finished my course, I have kept the faith: Henceforth there is laid
up for me a crown of righteousness, which the Lord, the righteous judge, shall give
me at that day; and not to me only, but unto all of them also that love his appearing”
(2 Timothy 4:7, 8).
Paul catches our attention because he has given us important instructions
through his epistles. We have seen that he has really interpreted the Christian faith
to us. The apostle tells us about duties of Christian life.

Let us reflect
1. What are the four aspects in the stream of St. Paul’s thought? Describe each of
them.
2. What truths regarding Lord the Son are explicated by St. Paul?
3. What is St. Paul’s vision regarding the Christian Church?
4. What are St. Paul’s teachings on the Holy Spirit?
5. Describe St. Paul’s ideas regarding the qualifications and duties of the
administrators of the church.
6. What is the position accorded by the church to St. Paul?

Activities
1. Make a chart of the four stages in St. Paul’s thoughts.
2. Find out the occasions in our church services and sacraments in which we
remember St. Paul.
3. Collect various pictures of St. Paul.
4. Prepare a project report of ‘The theological visions of St. Paul’ and present it in
the class.

Hymn
(This hymn is recited after the Evangelion during the
Holy Eucharist on the Feast of St. Peter and St. Paul)
St. Paul during his mission trips
Reached gentiles and spread Christ’s gospels
W-ithout any rest-and full of zest
He tread all paths
And reached all la-nds
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 Our Decision
Like St. Paul, we would also work for
the development and building up of the church.
We would do our best to preserve the faith of the church.

Let us pray
(This is a prayer said along with morning worship on the Feast of St. Peter
and St. Paul (June 29). This is given along with special prayers in the Book
of Common Prayer.
O Jesus Christ enable us to tread wisely through the narrow paths shown
by Apostles, especially St. Paul. By virtue of their prayers let the diseased
become healed the sad become consoled, the poor attain prosperity and the
rich become righteous. Let us also be confirmed in apostolic teachings and
have our haunches girded with gospelic practices. Let us also win all wars
against adversaries. Amen.

Further Reading
Read and meditate on the biblical passages scheduled for this week.

50
 Chapter 8
The General Epistles

Learning Objectives: To learn generally about the General Epistles and try understand
the their content.
Verse to be Memorized: “Yet if any man suffer as a Christian, let him not be ashamed;
but let him glorify God on this behalf” (1 Peter 4:16).
Learning Aids: A chart containing the names of General Epistles, The Book of Holy
Eucharist, The Book of Common Prayer.

Introduction
We all participate regularly in the Holy Eucharist, don’t we? Have you noticed
the biblical lesson read on the Northern side of the chancel-step? These lessons are
either from the Acts of the Apostles or from the General Epistles. Why do we select
the lessons only from these books? They indicate the mission of the church among
the gentiles. The lesson read at the southern side of the chancel-step will always be
from the Epistles of St. Paul. This indicates the domestic mission of the church.
All epistles except those by Paul are called General Epistles. They are called so
because they are not addressed to any Church in particular. For example see the
first epistle of St. Peter. This was written to the believers scattered in Pontus, Galatia,
Cappadocia, Asia and Bithynia. Today we learn about these General Epistles.

Reading Passage
There are seven General Epistles in the New Testament. Peter has written two
epistles John has three whereas James and Jude have written on each. These epistles
were written under two different circumstances.

1. Persecution of Christians
Christians had to undergo severe persecution on account of their faith in Lord
Jesus Christ. Some of these epistles were written to provide courage to the persecuted
51
Christians. They exhort Christians to remain steadfast in faith despite the
persecution.

2. The growth of heresies

Several heresies crept into the Church through the influence of other religions
and philosophies in those days. The epistles expound the fundamental principles of
faith and exhort the believers to abide by these principles.

i. The first Epistle of Peter

The first epistle of Peter is written atthe time persecution. This epistle is often
described as ‘Epistle of hope’ and ‘Epistle of encouragement.’ It imparts courage to
the persecuted Christians and admonishes them to stand undaunted. Refer the
biblical passages about persecution (1:6-7, 2:12, 4:12-16, 5:10). It is believed that
emperor Nero (AD 64-65) is the tormenter referred to in this epistle. It was during
this persecution that St. Paul and St. Peter became martyrs in AD 67.
The first part of the epistle (1:3-4:11) deals with the spiritual and moral principles
the believers have to follow. The second part (4:12-5:13) contains more references
to the persecution. The admonitions given to the believers in Asia Minor at the
time of their baptism are reiterated. Since the Christians are being persecuted, they
are given specific instructions as to how to confront them.

ii. The Second Epistle of Peter

This is written in the background of heresies. This epistle shall be read along
with the epistle of Jude. Both display similarities. The two epistles of Peter could
have been written based on the epistle of Jude.
What does this epistle say about apostate teachers?
1. They privily bring in damnable heresies.
2. They even deny Lord Jesus Christ.
3. They bring swift destruction upon themselves.
4. They follow their pernicious ways.
5. They utter feigned words out of covetousness.
The heresy that crept into the church in those days was a variant of Gnosticism,
which became popular by the end of 1st century AD.

iii. The Epistle of Jude

This is written with the same background as the second epistle of Peter. At the
beginning of the Epistle the author describes himself as “Jude, the servant of Jesus
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Christ and brother of James.” It is not Jude, the disciple of Christ but Jude, one of
the “brothers of Jesus,” (St. Mark 6:3) who wrote this epistle. He was the brother of
James, the Episcopa of Jerusalem.
Jude exposes the heresy of Gnosticism.

iv. The Epistles of St. John

The Holy Bible contains three epistles written by St. John. Besides, there we
have two books by St. John – The gospel according to St. John and Revelation.

The first epistle of St. John

There is intimate thematic relationship between the first Epistle of John and
the gospel according to St. John. It is believed that this epistle was written commonly
to various churches in Asia Minor. Hence it doesn’t contain any reference to
individuals or persecution. The problem encountered by the church was apostate
teachings and the confusions created by them. True faith was in peril and needed to
be defended.
Pause and Reflect
1. Which are the General Epistles? Who wrote them?
2. Name the books other than the epistles of by St. John.
3. Bring out the characteristics of the epistles of John and Jude.
What was the heresy faced by the church in those days? It was called Docetism
which was a variant of Gnosticism. This teaching questioned the true human nature
of Christ and denied that Christ was Son of God. These teachings challenged the
fundamental faith regarding Lord Jesus Christ.
These heretics taught that the means of ‘salvation’ was acquisition of ‘knowledge.’
The apostle opposed this argument. The basis of salvation is the faith that redemption
was brought by the death of Jesus Christ. The apostle elaborates on love, the hallmark
of Christian life, in this epistle.
The second and third epistles of St. John
These are minor writings containing one chapter each. In the second epistle
the apostate teachers are described as “deceivers who confess not that Jesus Christ
is come in the flesh.” The heretics spread dangerous teachings. Hence the believers
should not keep any relationship with them.
The third epistle is addressed to Gaius. The content of this epistle is the difference
of opinion of Diotrephes, the head of a church with the apostle. This epistle does
not mention anything about declension and apostasy.
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v. The Epistle of James
James the author of this Epistle, is not the Apostle of Christ, but one of the
‘brothers’ of Jesus Christ (St. Matthew 13:58, Mark 6:3). He was the Episcopa of
the church in Jerusalem and was one of the three ‘pillars of the church’ (Galatians
2:9). He presided over the Council of Jerusalem (Acts 15:13-21). After Resurrection,
Jesus Christ appeared exclusively to James (1 Corinth. 15:7).
The background of this epistle is neither persecution nor heresy. The theme of
this epistle is outward religious service as the expression and proof of faith. There
had been too much insistence on ‘faith’ in Christian teachings, as a result of
misinterpreting the doctrines of St. Paul.
St. James upholds four ideas in his epistle.

1. Faith and work

Our faith should prompt us to do works of love. The true expression of faith is
works. Faith without works is dead.

2. Christian equality and brotherly love

There is an exhortation for social Justice in this epistle. Wealth is ephemeral.
The rich are asked to take good care of their labourers.

3. Control the tongue

Controlling the tongue is essential for spiritual sustenance. The epistle instructs
refrain from excessive and vain talk.

4. Prayer
Christian life shall be one of praise and prayer. People shall pray intensely during
times of affliction. The elders of the church shall anoint the sick with oil in the
name of the Lord.
Thus this epistle contains lot of instructions for practical Christian life.

Let us reflect
1. Explain the background of the General Epistles.
2. What are the epithets used to describe the first epistle of Peter? Why are they
described so?
3. Bring out the similarities between the second epistle of St. Peter and the Epistle
of Jude.
4. What is the theme of St. Jude’s epistle?

54
5. Explain the thematic relationship between the first epistle of St. John and the
Gospel according to St. John.
6. List the main teachings in the epistle of St. James.
7. From the epistle of St. James quote bible verses, which justify anointing the
sick with oil.

Activities
1. Read the first epistle of St. Peter. Write the verses that attract you most in your
diary.
2. Write a not on the authors of General Epistles.
3. Read the epistles you learned today and meditate on the messages they contain.

Hymn
(Shemavonum Yohannanum...)
Simon Peter and St. John went to the - Tem-ple
At the hour of Terce and said - to the - lame beggar
We don’t have any - silver - or - Gold
But we give you - what the Lord gave us
In the name of Jesus Christ - you rise up and walk
Sing aloud the praises of - the One who has healed you
Haleluiah vu Haleluiah

Our Decision
We have understood about the General Epistles.
We would read them regularly.

Let us Pray
O Jesus Christ, create interest in us to go like, your disciples Simon Peter
and St. John to the church in order to say our prayers. Grant us a heart
with preparedness to show kindness to the weak and the diseased and help
them. Help us to become true Christians in both thoughts and deeds.
Moriyo...

Further Reading
Read and meditate on the biblical passages scheduled for this week.
55
 Chapter 9
The book of revelation

Learning Objectives: To understand the content and characteristics of the Book of

Revelation. Also to read this book and meditation it.
Verse to be Memorized: “Blessed is he that readeth and they that hear the words of
this prophecy, and keep those things which are written there in: for the time is
at hand” (Revelation 1:3).
Learning Aids: Pictures of certain symbols in the Book of Revelation, The Holy
Bible, The book of Holy Eucharist Book of Common Prayer.

Introduction
Name the first book in the Holy Bible. Genesis. Which in the last book in the
Holy Bible? Yes… Book of Revelation. This book is known as “the prophetic book of
the New Testament” (Revelation 1:3, 22:19). Can you name the author of this book?
It is written by apostle St. John. The book contains a vision by St. John while he was
living in exile in the island of Patmos (Revelation 1:9). That is why it is called a
‘prophetic book.’ Today we learn the important ideas contained in this book.

Reading Passage
The book of Revelation is perhaps the least popular of all books in the Holy
Bible. Why? It is radically different from other books in its theme and presentation.
It contains a lot of confusing visions and uncommon illustrations. The symbols and
images used in it create confusion. Hence this book is not read during the public
worship of the church.

1. This book is a product of times of persecution

Apocalyptic writing flourished in Jewish society during the times of persecution.
Book of Revelation by St. John falls in this category. What are apocalyptical writings?
56
The Greek word ‘Apocalypse’ means unveiling, revelation etc. It means revealing
future happenings known only to God. A People undergoing trials and persecution
will have great curiosity and anxiety about the future. The first apocalyptical book
was written in 2nd century BC when the Jews were in exile. This is the book of
Daniel. Later several such works were written both in the Jewish community and in
the Christian Church.

2. The differences between prophetic books and Apocalyptical writings

a. Prophetic books are mainly teachings based on the spiritual and moral issues of
contemporary times.
Apocalyptic writings present God’s judgment of the world in future. They present
the happenings at the end of the world.
b. The prophets were primarily speakers. Their message was recorded only in
later times.
Apocalyptic writers are not speakers, but writers.
c. The prophets often scolded the people and exhorted them to turn to God.
Apocalyptic writers imparted courage to people and encouraged them to stand
steadfast in faith.
d. The prophets spoke about divine interventions in a clear language.
The Apocalyptic writers imparted their message covertly using symbols and
images.

Pause and Reflect

1. Who wrote the Book of Revelation? Name the other works of this author.
2. Why don’t many people prefer to read the Book of Revelation?
3. Bring out the important differences between prophetic works and
Apocalyptic writings.

3. Features of Apocalyptic writings

1. These writings lack clarity of expression. Instead, the themes are presented
in figurative and symbolic language. Images of strange creatures, animals,
and numerology are employed to convey the ideas. People in those days
could understand this figurative language. Simplicity and clarity were
avoided and figurative language was used because it was times of
persecutions.
57
2. They depict the conflict between good and evil; ie. between God and Satan.
People of God are persecuted because of Satan’s schemes. However God
intervenes eventually, defeats Satan and establishes His omnipotence.
3. God reveals His message through dreams and visions. On most occasions the
message is imparted through angels.

4. Revelation of St. John

Usually apocalyptic writers don’t reveal their real name in the works. The book
are often published in the name of well known personalities of those days.
Such a practice was followed because those were times of persecution.
However St. John has disclosed his name in the Book of Revelation (1:1, 4, 9;
22:8). At the same time he hasn’t recorded his name in other works like the Gospel
or the epistles he authored. Besides, the ideas, language and technique of expression
in ‘Revelation’ are radically different from those of other works.
Church Fathers like Justin Martin and Ireneus who lived in 2nd century AD
have testified that this book was written by St. John himself. The tradition of
subsequent times also uphold his authorship.
The Book of Revelation was written at a time when Christians were being
persecuted (Refer 2:9; 3:9; 13:1, 2; 18:16; 17:20). The persecution was unleashed
by Roman rulers. The reason for persecution was that Christians declined the
emperor’s decree to worship his idol. St. John was exiled to Patmos (1:10). The
Churches in Asia Minor were undergoing terrible persecution. It was in these
circumstances that St. John had a vision of heaven while living in Patmos island and
wrote the Book of Revelation.
The persecution referred to here is the persecution by emperor Domician of
Rome who reigned from AD 81 to AD 96. He propagated “worship of the emperor”
and demanded that his subjects should address him as “Lord and God.” The
Christians could address only one person – Lord Jesus Christ, the saviour and
preserver.

5. The central message of the Book

a. This book contains a great message of hope and victory. Ultimately it is not evil
but good that wins. Even though Satan and his hosts may have their domination
for a period, ultimately Jesus Christ would vanquish them.

58
b. The future is controlled by God. Evil and persecutions happen to man not only
as punishment but also for the renewal of life. The future of mankind is related
to Lord Jesus Christ.
c. The Christian Church has encountered trials and persecutions. Satan and the
opposing forces of the world and false teachings, create problems to the church.
But Jesus Christ will attain victory over everything. A new heaven and new
earth will be born. The kingdom of God will be founded everywhere.

Let us Reflect
1. Why don’t we have readings from the Book of Revelation during Church services?
2. What is Apocalyptic literature? Explain.
3. What are the differences between prophetic books and apocalyptic writings?
4. List the common features of apocalyptical writings.
5. What are the circumstances under which St. John wrote Book of Revelation?
6. What is the central message of the Book of Revelation?

Activities
1. Write in your diary the names of symbols and images seen in the Book of
Revelation.
2. Read carefully the Book of Revelation and write the meanings of the symbols
used in your diary.
3. Read and meditate on this book.

Hymn
(Ente Daivam Mahatwathil...)
When my Lord in great glory
Reigns in heaven mercifully
My heart tells me, there is no rea-son why
I should suffer trails of this - sinful - world
The bosom friends I keep are the
Chores of angels up in heaven
Though they are now engaged in the Lord’s service
Will come down to me in order to guard and nurse
I won’t fear even though I
Live alone in isle of Patmos
My Beloved will open skies and come
And I will be ec-static - at His sight
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 Our Decision
We shall read the Book of Revelation regularly;
we are ready to suffer for the sake of Lord Jesus Christ.

Let us Pray
O Lord… let Your spirit help us to proclaim Your living words boldly like
St. John. Make us Your holy temple so that Your Holy spirit will reside in
us. Let Your graces and gifts lead us, Your devotees, to all virtues. Transform
us into holy vessels useful to you. Let Your gospels be preached throughout
the world and Your sacred name be glorified. Amen.

Further Reading
Read and meditate on the Bible passages prescribed for this week.

60
 Chapter 10
Canon of the Holy Bible

Learning Objectives: To understand how the Holy Bible was compiled and read the
Holy Bible regularly and meditate on it.
Verse to be Memorized: “For the word of God is quick and powerful and sharper
than any two edged sword, piercing even to the dividing as under of soul and
spirit and of the joints and marrow and is a discerner of the thoughts and
intents of the heart” (Hebrews 4:12).
Learning Aids: The Holy Bible, The interpretation of the Holy Bible, The Book of
Holy Eucharist, Book of common prayer.

Introduction
The Holy Bible is the authoritative Scripture of the Christian church. Christians
read and meditate on Bible passages regularly and listen to readings from Holy Bible
during church services. The Holy book illuminates their path of life. Who is the
author of the Holy Bible? It is a compilation of various books written by different
authors in different periods of history. How were these books compiled? Who
compiled them? Who decided this as the Holy Book? Let us learn these details and
learn more about the Holy Bible today.

Reading Passage
The word “canon” is a Greek word. It literally means “measuring rod” and when
used technically means “Rules or Criteria.” The canon of the Holy Bible refers to,
principle by which the books are included in it.
The canonical books of the Holy Bible were not arbitrally compiled and declared
as the Holy book. The process of selecting and compiling the canon of the Bible has
a long history. The canon of the Bible was evolved and established through a long
period of time. Several books were progressively added to the Holy Bible before the
canon of Bible as we see it today was finally established and confirmed.
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 Several criteria were employed to include a book in the canon. It was the church
that made the selection of the books based on these criteria.
1. First of all the author should be an accepted “Man/woman of God.”
2. The content of the book should be beneficial to the faith and order of one’s life.
It should be congruous with similar books.
3. It should have been used in worship and should have general acceptance.
4. It should generate thoughts of God in the believers, and may lead them to God.

1. The Old Testament Canon

The word ‘canon’ was not used during the Old Testament period. There had
been no official decision regarding the books included in the Old Testament. The
Hebrew Bible followed by the Jews in Palestine contained only the 39 books we use
today (The Hebrew Bible has integrated some of these books and contains only 20
books).
But before 3rd century BC, a large number of Jews migrated to Alexandria, which
had been a famous town in those days. The local language of Alexandria was Greek.
The later generations of the migrant Jews didn’t know Hebrew and hence the Holy
book was translated into Greek. This translation was done jointly by seventy scholars
and hence it came to be known as Septuagint (LXX). The translation was completed
by the end of 3rd century BC and second century AD. This Greek Bible contained
seven books more than the Hebrew Bible which was in use in Palestine. It included
also the histories, events and thoughts after the composition of the 39 Books of the
Holy Bible.
Thus there were two canons of the Bible in the Jewish community. The first
was the Bible canon used in Palestine and the other was the canon used in Alexandria.
The Christian Church from its beginning used the Greek Bible. There were 46
books (39+7=46) in the Greek Bible.

Council at Jamnia
The Rabbis and scholars of Judaism who wanted to prevent the spread of
Christianity assembled at Jamnia in AD 90. The council at Jamnia took several
important decisions. One was the rejection of the Alexandrian canon of Bible used
by the Christian church. The number of books of the bible was fixed at 39. This
was the first official decision regarding books of the Old Testament. The additional
books in the Greek translation were collectively called ‘Deutero – Canonical’ books.
However the Old Testament adopted by the Orthodox and Catholic churches
contain all the forty six books of the Greek translation. But the protestant churches
62
recognise only the 39 books of the Palestine Canon. Since the Holy Bible we
commonly used in India is one today published by a protestant organ called ‘The
Bible Society of India’ which contains only 39 books.

Pause and Reflect

1. What is the meaning of the word ‘canon’?
2. What is “Septuagint?”
3. How many books did the Greek Bible contain?

2. The New Testament Canon - its significance.

The New Testament recognised by all Christian sects contain 27 books. The
canon of the New testament was also established through progressive recognition.
The books read during the worship of the Church came to be recognised as the
official books.
Books likes epistles of St. Paul, the Gospels, Acts of the Apostles, General Epistles
and Revelation were written by the end of 1st century AD. However they were not
included in The New Testament as we see it today. It was only in the later ages that
they came to be recognised as the authoritative part of scriptures.

The circumstances of establishing the canon

By the second century AD several books other than the New Testament books
as we have it today came into currency in the society. Most of them were authored
by heretics to propagate their theories. Thus there were two sets of books popular
in the society – the works inspired by the Holy spirit containing true teachings and
those created by heretics. The two sets of books created confusion among believers
and hence the establishment of a New Testament Canon became a necessity. The
Church wanted to keep off the teachings of heretics. The example of compiling the
Old Testament books influenced the Church. Christians thought that, like Jews,
they too needed authoritative texts and a canon to follow.
(Remember the criteria used to select a book to be included in the official list of
scriptures)
Based on these criteria the first books to be recognised were the four gospels,
Acts of Apostles, and the thirteen epistles attributed to St. Paul. The other New
Testament books were subsequently and progressively admitted to the list of canonical
books.
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 Nine books that were subsequently admitted were epistle to Hebrews, James,
Jude, Revelation, 1 and 2 Peter and 1, 2 and 3 John.
The first person to prepare a list of the New Testament books was a heretic
named Marcion. This was prepared during the middle of 2nd century AD. His list
contained only the gospel of St. Luke and 10 epistles of St. Paul. Moreover he edited
these texts in order to establish his teachings.
By AD 180, the Church of Rome published an official list, perhaps to counter
the move of Marcian. A copy of this list was rediscovered in 1740 by a scholar
named Muratory at Rome.
The early church fathers have listed the New Testament books in their writings.
The Canon given by Church Fathers like origon, clement of Alexandria, Eusebius,
Cyril of Jerusalem, Athanasius and Jerome and quite notable.
St. Athanasius, Bishop of Alexandria described the New Testament canon in a
Pastoral letter issued in AD 365. The list contained all the 27 books we have today.
However in the list of St. Cyril of Jerusalem the Book of Revelation is excluded.
The Great General Councils didn’t take any decision regarding the canon of
the Holy Bible. However, canon of the Bible is defined in certain local councils.
It is important to keep in mind that it is the Holy Church that has given us the
Holy Bible. It is the Church that has weighed the authority of a particular book and
has declared it to be part of the canon. At the same time, the role of the Holy Bible
in regulating the faith of the church and the life of the believers is unique and
primary. What is notable here is that the church existed long before the Holy Bible
came into existence.

Let us Reflect
1. Explain the circumstances in which the Holy Bible was compiled.
2. Explain the meaning of the term ‘Canon of the Bible.’
3. What were the criteria used by the church to accept a book in the canon?
4. Why did two different canons came into existence in the Jewish community?
Which are those canons?
5. What is the “council of Jamnia?” What was the goal of that council?
6. Explain the circumstances under which the New Testament canon was
established?
7. “It is the holy church that provided us with the Holy Bible. Hence both should
be given due importance. Explain this idea and bring out the respective
significance of the Holy Church and the Holy Bible.
64
Activities
1. Conduct a classroom discussion on whether we should give more importance
to the Holy Bible than the holy church.
2. Prepare a project report on the circumstances in which the Holy Bible was
formulated.
3. Discuss the significance of the Holy Church and the Holy Bible.
4. Read the Holy Bible regularly and meditate.

Hymn
(Yeshuvin Thiruppadathil...)
Seated at the feet of Jesus
Let us all listen
To His Holy verses which are
The breath of our Lives
Gospel of Jesus Christ
Are sacred counsels for us
We shall listen, preserve we shall, The verses of Life.

Our Decision
We pledge to read the Holy Bible regularly and
meditate and accept the primacy and importance of the Church.

Let us pray
(This Prayer is recited before reading from the Holy Bible. It is given in the
section for special prayers in the Book of Common Prayer)
O merciful Lord Jesus who gave us the Holy Bible to read and meditate
upon night and day... enable us to rever the Holy Bible befittingly, to know
its benefits, to understand its mysteries by reading it day and night, to
make it useful to us and others and to escape from the schemes of the
treacherous Evil one. The Holy Bible contains living and holy verses for our
salvation and benefit. Enable us to read and meditate upon it at all Hours
and praise You. Also help us to live our lives according to Your commandments
given through this Holy Book. Amen.

Further Reading
Read and meditate on the biblical passages scheduled for this week.

65
 Unit 2
Prayer

Chapter 11
The Kauma prayers of Passion week

Learning objectives: To learn the Kauma prayers said during Passion week,
comprehending their meaning.
Verse to be memorized: “But he was wounded for our transgression, he was bruised
for our iniquities: the chastisement of our peace was upon him; and with his
stripes we are healed” (Isaiah 53:5).
Learning Aids:
1. Book of family worship for the Lenten Season.
2. Book of prayer for Passion Week
3. Handbook of Church Services
4. The Holy Bible

Introduction
We have already learned about ‘Kauma’ prayer. All our canonical prayers
begin with ‘Kauma’ and end with ‘Kauma’ prayer. What does the word ‘Kauma’
mean? It means “standing upright.” We have the custom of standing up while
saying our prayers. The prayers at the beginning and the end are specifically
name to mean “standing upright” because we are expected to stand throughout
our prayers. ‘Kauma’ is a solemn prayer used either independently or along
with other prayers. The fact that Lord’s Prayer is included in it adds to its
greatness.
66
 The Passion Week commemorates the sufferings of Lord Jesus Christ. The
‘Kauma’ prayers recited during the Passion Week are different from ordinary
‘Kauma’ Prayers. Today let us learn about the ‘Kauma’ prayers of the Passion
Week.

Reading Passage
What are the components of ‘Kauma’ prayer? A ‘Kauma’ in its complete
version begins with praise of the Holy Trinity. But when we recite the prayers
of several canonical hours together we do not repeat the praise of Holy Trinity.
The praise of Holy Trinity is followed by praise of the Cherubim testified to by
prophet Isaiah. It begins with the verse ‘Holy, Holy, Holy, Lord God Almighty…
the second part of this praise ‘blessed is He…’ is the announcement made by
children on Palm Sunday. This is followed by Trisagion beginning ‘Holy art
Thou, O God…’ we recite it and make prostrations. The word ‘Kauma’ normally
refers to the prayers beginning with Trisagion. In Passion Week this part of
the ‘Kauma’ is substituted with other prayers. Let us learn about these prayers
in detail.
The Church us to with share in the Passion of Christ. During the passion
week, different ‘Kauma’ are recited. On all days except the Good Friday during
the Holy Week, one ‘Kauma’ in used for each day. On Good Friday, a different
Kauma is recited for each of the canonical hours.
On ordinary days the prostrations are followed by the prayer ‘Lord have
mercy upon us.’ But during Passion week this is substituted with the hymn
‘Lord thy Praise…’ or its prose version. The ‘kauma’ ends with Lord’s prayer.
The prayer ‘Hail Mary’ is not recited during the passion week (because the
emphasis of the Holy Week prayers is on the Cross and the sufferings of
Christ).

Pause and Reflect

1. Examine the number of ‘Kauma’ prayers assigned for Good Friday.
2. Reflect whether you have ever recited the Kaumas of Nocturn on Good
Friday.
3. Find out form the Holy Bible reference to the praise of cherubim and the
praise of children on Palm Sunday.

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Kaumas for different days of the Passion Week
Monday
Oh! Messiah, who by virtue of your passion, saved us from waywardness. Accept
our offices and show mercy up us.

Tuesday
O saviour let the church that grieved at your passion rejoice at your Resurrection.
Let its children earn remission of sins on that day.

Wednesday
Let the people who thronged to crucify you be condemned on the Day of Last
Judgment. Let the gentiles who confessed you and your passion enter your kingdom
of glory.

Thursday
O Messiah who by your Passover removed the lamb of the Passover… let your
Passover make us rejoice. Show mercy upon us.
We have already said that different ‘Kaumas’ are recited for different canonical
hours on Good Friday. Refer to the prayer book for Good Friday and learn those
‘Kaumas.’

Activities
Refer to the “Book of Prayers for passion Week” and learn the verse rendering
of various ‘Kaumas.’ Recite the prose and verse versions of the Kaumas in the class
(Also try to memorize the verse renderings).

Hymn
(Nadha te sthudiyum...)
O Lord... Praise to You, respect - to Father
Glory and oblations to - the Holy Ghost
Have mercy in Your heart upon - us sinners
Let this - prayer reach up - to Thy throne
Within - the doors of Jeru-salem high
O Saviour praise, O Christ praise and
Eternal reliance praise unto You - Barekmor.

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 Our Decision
We would say the prayers of the passion week
according to the teachings of the Church.
we would observe abstinence and devoutly participate in
all canonical prayers of the Passion Week.

Let us pray
O Lord Jesus Christ let there be Praise unto You, respect to Father, and
reverence and Exaltation to the Holy Spirit. Shower mercy and kindness
upon us sinners. Let the doors of Heavenly Jerusalem open up and let in our
prayers before the throne of the Saviour. Praise unto You, our Lord, Praise
unto You our Lord, Praise unto You our Eternal Reliance. Barekmor.

Further Reading
Read and meditate on the biblical passages scheduled for this week.

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 Chapter 12
Observing the Passion Week

Learning objectives: To understand the order of prayers for the Passion Week and
follow them with true devotion; and experience the spirituality of the various
prayers and hymns of the Passion Week.
Verse to be memorized: “Father, if than be willing, remove this cup from me:
nevertheless not my will but thine be done” (St. Luke 22:42)
Learning Aids: The Prayer book of Passion Week, Book of Common prayer the
Holy Bible.

Introduction
The crux of prayers of in an year is the prayers of the Passion week. These
prayers contain lengthy supplication and meditation. Each prayer is composed in
such a manner that the believers would experience the suffering and Crucifixion of
Jesus directly. Since the prayers are lengthy, they are recited at the specified canonical
Hours. At the most there are clubbed together as three “hours” of worship as followed
during lent. In homes, usually prayers are said at three “hours” of worship –
morning, noon and evening. In the church services of the Passion Week ‘Promeyon’
and Sedra prayers are stipulated for each canonical hour. Moreover the ‘Evangelion’
is read during all canonical hours except compline. The ‘Kauma’ recited during the
Passion Week are also special ‘Kaumas.’ Let us learn about these prayers in detail.

Reading passage
The prayers of the Passion Week begin with vespers on the evening of Hosannah
Sundays. The prayers of the Passion Week are to be followed from the evening
worship of Monday. As we know in the Orthodox tradition, a prayer day begins on
the evening of the previous calendar day. Even if we pray at home, we should follow
the prayer book for Passion Week. We should recite the ‘Kauma’ for each day and
make prostrations. The Trisagion prayer “Holy art thou O God’ should be substituted

70
with the Kauma specified for that particular day. Similarly instead of the prayer
‘Lord have mercy upon us’ we should recite the hymn ‘Lord Thy Praise…’ or its
prose equivalent. This should be followed by Lord’s Prayer. We don’t recite ‘Hail
Mary’ during the Passion week. Since everything and everybody concentrates on
the Passion and Cross of Christ, other usual themes like intercession are avoided
during the Holy Week. The Book of family worship for the Passion Week contains,
after ‘Kauma’ prayers that meditate on the passion of Lord Jesus Christ. but the
public worship in the church contains prayers like Psalms, ‘Promeyon’, ‘Sedra’,
‘Eniono’, ‘Kolos’, ‘Ethro’, ‘Bothed Hasho’ and ‘Bovootho.’

Can you say the meaning of these words?

Do you remember the meaning of the terms ‘Promeyon’ and ‘Sedra’ which we
studied in previous class? Promeyon means ‘Preface’ ‘Sedra’ means order or series.
Promeyon is the prefatory prayer said before the comparatively longer ‘Sedra’ prayer.
Incense is offered while reciting the sedra.
‘Eniono’ means praise or prayer of response. These are special prayers said during
the worship. ‘Kolo’ means hymn. Usually the hymns that follow Promeyon and
Ethro will be Kolos. ‘Ethro’ Means prayer with. ‘Bothed Hasho’ means “Pauses of
Passion Week Prayers.” They are hymns of meditation included in the Prayers for
Passion Week. Bovootho means ‘Supplication.’

Pause and Reflect

1. Name the Moranaya Festival likely to fall during the Passion Week.
2. If a Moranaya festival falls during the Passion Week, then ordinary Prayers
are followed on that day. Why?
3. In which year in immediate future will this Moranaya festival fall during
passion week?
(Find out from the ‘Pampakkuda’ Book of Prayer or any other book
containing the Church calendar.)
4. Find out the differences between the Bovoothos of Mar Jacob, Mar Aphrem
and Mar Balai from our liturgical books.

Now read on…

We have already mentioned that the prayer ‘Hail Mary’ is nor recited during the
Passion week. Normally the Chancel of the Holy of Holies remains veiled. The
chanced is unveiled only during the Holy Eucharist on Monday, Thursday at the
71
time of the Adoraton of the Holy cross on Good Friday. On all other occasions the
offices are performed on the table of prayer in the Alb (choir) with the Golgotha
erected at its front. The Kukiliyons are not recited during the Passion Week. Similarly
there will be no Benediction, Kiss of Hand or Kiss of Peace either. The proclaimations
before Evangelion will be brief and plain. The bell and fan are not used during
Church Services. All healthy people should observe prostrations at the specified
occasions. Similarly prostrations should be made meditatively while reading the
sedra prayers.
On Good Friday’s we have the tradition of all people participating in public
worship in the church. we reach the church early in order to meditate on the various
stages of Christ’s passion and pray at the respective canonical hours. Those who
reach the church at the Hour of prime should not forget to say the Nocturn prayers
at home.
In the liturgy of Good Friday certain hymns called ‘Sugeeso’ and ‘Madroso’
are included. The word ‘Sugeeso’ means additional. These hymns are added to
regulate the length of service and add to the beauty of the service. They contain
descriptions, instructions, praises etc. Most of sugeesos are written in the form
of conversation.

The Processions on Good Friday

Two solemn processions are conducted on Good Friday. The first procession is
done after the prayers of Terce. Contrary to ordinary processions, the first procession
on Good Friday the church gives out through the doors to the Southern side, encircles
the church once in clockwise direction and reenters through the door to the Northern
side. This solemn procession reminds us of Christ’s journey to Golgotha carrying
the cross.
The second procession is done within the church after the prostrations in front
of the Holy Cross. It commemorates Joseph of Arimathea and Nicodemas carrying
Christ’s dead body from the Cross His tomb. The Procession is done twice in the
clockwise direction and then once in the anticlockwise direction inside the church.

Activities
1. Find out the ‘Sugeesos’ used in the liturgy of Good Friday.
2. Understand the announcements made before the ‘Evangelion’ during the Passion
Week.
3. Conduct a discussion on the relationship between canonical Hours and the
various stages of Christ’s Passion. (You have already studied it in Class IX)
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4. Write an essay on the solemn processions of Good Friday.
5. List out the prescautions that the altar boys shall observe on Holy Week
................

Hymn
(Atmakkale rekshichoru...)
We bow to the Holy Cross that - has saved our souls
And says along with the thief
O Saviour remember us when You come...

Our Decision
We would observe.
Lent and fasting without fail.
We would participate in public worship with devotion.

Let us pray
(This prayer is recited along with the morning worship on Good Friday.
Refer to the Book of Common Prayer)
O Lord Jesus Christ who for our Salvation was led to the Court of Trial like
a convict, who was slapped in the face by His servant, who liberated the
slaves of sin and who gave us life through His Crucifixion. ...We praise You
for Your Great mercies. Enable us to come to Your Cross and bow, kiss Your
feet and attain remission of sins through pure thoughts and good deeds.
Enable us to rely upon You with out faltering and depart from this world in
peace. Barekmor.

Further Reading
Read and meditate on the biblical passages scheduled for this week.

73
 Chapter 13
Special characteristics of the Holy Eucharist on
Maundy, Thursday and Holy Saturday

Learning objectives: To recognize the special the characteristics of the Holy Eucharist
on Maundy, Thursday and Holy Saturday. Let us participate in them devoutly
and recite hymns and prayers comprehending their meaning.
Verse to be memorized: “For this cause was the gospel preached also to them that
are dead, that they might be judged according to men in the flesh but live
according to God in the spirit” (1 Peter 4:6).
Learning Aids: The Offices of Feasts, the prayer book of Passion Week, The Holy
Bible, Book of Common Prayer

Introduction
We have learned in the previous chapters that the canonical prayers of Passion
Week are different from ordinary prayers. What are the important differences? We
recite special ‘Kaumas.’ We don’t recite “Hail Mary” and Kukiliyons. The prefatory
announcements of Evangelion are plain. Besides the chancel of the Holy of Holies
remain veiled. However Holy Eucharist is celebrated on Maundy Thursday and
Good Friday. Let us learn the characteristic features of the Holy Eucharist on these
days.

Reading Passage
When do the church services of Maunday Thursday begin in your church? The
prayers begin in such a manner that the Holy Eucharist will be completed at dawn.
The celebration of the Holy Eucharist begins after saying the prayers of Nocturn,
Prime and Terce. The chancel is unveiled and candle is lighted on the altar only
when the priest enters the Holy of Holies for preparatory offices before the Holy
Eucharist. Even though the public celebration of the Holy Eucharist begins in the

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ordinary fashion, the Trisagion prayer ‘Holy art Thou O God’ is substituted with the
Kauma of Maundy Thursday.
The New Testament Lessons are read after saying ‘Lord have mercy.’ The
prefatory announcement of ‘Evangelion’ will be plain following the custom of the
Passion Week.
The censor is blessed with a different set of accompanying prayers. Instead of
reciting ‘Holy is the Father’ etc. the ‘Kauma’ of Maundy Thursday is used to bless
the censor. Then the hymn “Lord your praise…” (Lokmor theshbuhatho…) is recited
and the congregation is censed.
Have you observed that there is no kiss of Peace on Maundy Thursday? Since
there is no Kiss of Peace, the deacon will not make the exhortation to ‘give peace to
one another.’ Instead the deacon will make the exhortation for the first inclination
by saying “Let us now bow our heads before the merciful Lord.”
Even though the priest opens out his hands and asks leave of the congregation
(Shub’kono) he will not exchange hands of peace with other priests if they are
present in the Holy of Holies. Similarly the priest will not give the blessing of peace
(“Peace be to you all”) to the congregation.
When the chancel is veiled at the time of liturgy of Eucharistic Fraction either
the hymn specified for the day or the ‘Kauma’ of Maundy Thursday will be recited.
As ‘Kukilyons’ are not recited, the Hymns of Eucharistic Devotion are substituted
with ‘Kauma’ of Maundy Thursday and the hymn “Lord your praise…” (Lokmor
Theshbuhatho). The incense is offered while reciting them.

Pause and Reflect

1. List the differences between the Holy Eucharist on ordinary days and the
Holy Eucharist on Maundy Thursday.
i. .....................................................................................................................
ii. .....................................................................................................................
iii. .....................................................................................................................
iv. .....................................................................................................................
v. .....................................................................................................................
2. Recite from memory the hymn sung during the communion of the Holy
Mysteries on Maundy Thursday. Write the first line of that hymn below.

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 3. Which are the two canonical prayers which are not said on Maundy
Thursday after the Holy Eucharist?
4. Do we make prostrations after the Holy Qurbana on Maundy Thursday?
Why?
5. There is an important ceremony conducted during the afternoon of
Maundy Thursday. What is it called?

Read on…
Holy Saturday
Holy Saturday is also known as ‘Saturday of preaching into the ‘spirit’s and
‘Saturday of evangelism.’
These names are given because Jesus Christ, after His Death on the cross
descended to wades and preached unto the spirits (1 Peter 3:19, 4:6). This is the day
on which all believers should commemorate the dear departed in the Holy Eucharist.
Haven’t you participated in the Holy Eucharist of the Holy Saturday? Where is
the Holy Eucharist celebrated on that day? Holy Eucharist is prohibited on the altar
upon which the Holy cross is laid. Hence the Holy Eucharist is celebrated on another
altar. The chancel of the Holy of Holies where the Holy Cross is interred is not be
unveiled. No one should stand or walk in the Holy of Holies carelessly. The Holy
Eucharist begins by noon after completing the canonical prayers till None and after
the readings from the Old Testament. The order of this Holy Eucharist too is same
as the one on Maundy Thursday.
Like on Maundy Thursday, there will be no kiss of peace or kissing the hand of
the priest. The believers disperse after making their offering.
Since it is the day of remembering all the faithful dead, there is the practice of
the congregation going to the cemetery to pray and the priest censing the cemetery.

Activities
1. We have learned that the order of the Holy Eucharist celebrated on Maundy
Thursday and Holy Saturday are alike. Discuss the differences between these
and the Holy Eucharist on other days.
2. Read the Bible passages which state that God descended to Hades and preached
the dead.
3. Recite the Kaumas of Maundy Thursday and Holy Saturday in the class.
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4. Discuss the factors which the deacons serving in the Holy of Holies should
take care of during the Holy Week.

Hymn (Syriac)
Messiho dabupesahosho royle
Moru – pesahob-peshaho
Op – sahalan Veharahammelain (3)
Lokmor Theshubuhatho labook-ukoro
Vala rooho dukhudisho segutho
Rumo romo
Valain hathoye rehamae vahnono
Nespaa. segun thara eye Urish alem dal-el-
Nelon slavosandum heem damshiho
Shubaho lokmoran shubaho lokmoran
Shubaho lok sabaran – lolam Barekmor

Our Decision
We would participate in these
Holy Week liturgies devoutly;
and meditate on the sacrifice of Jesus.

Let us Pray
(This is a special prayer recited along with Vespers on
Maundy Thursday and is given in the Book of Common Prayer)
O God who during His Incarnated Life gave his own flesh and blood to the
disciples in order to eat and drink and commanded them to consume them
for remission of sins... Protect us from unworthy communion in Your flesh
and blood. Barekmor.

Further Reading
Read and meditate on the biblical passages scheduled for this week.

77
 Unit 3
Hymns of Eucharistic Devotion

Chapter 14
The evening of Sleeba
(Season of the Holy Cross)

Learning objectives: To understand the meaning and significance of certain select

hymns of vespers during Sleeba (Holy Cross) season worship and to recite them
with discernment.
Verse to be memorized: “My heart overflows with a goodly theme. I address my
verses to the king” (Psalm 45:1).
Learning Aids: The Book of Holy Eucharist, The Holy Bible.

Introduction
We already studied that the canonical prayers given in the Book of Holy Eucharist
are divided into two seasons – Holy Cross (Sleeba) season and Kyemtha (Easter)
season.
We studied certain hymns of morning worship in class IX. Have you learned
the meaning of all hymns used in the morning worship? This year we are going to
learn certain hymns of evening worship. The evening worship held in the church
on Saturday evening is also divided into Sleeba and Kyemtha seasons. When does
the Sleeba season begin? It begins after the Feast of the Holy Cross celebrated on
September 14. When do we shift to Kyemtha season worship? After Easter. Today
let us learn certain selected hymns of vespers and compline used during the evening
worship of Holy Cross season.
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 Reading Passage
(Yaa Chikkunnu njangalodopum…)
We beseech thee
Holy Mother! Pray with us, and for our sake
Befo-re the - king
By thy prayer, peace and calm
Reign on – this earth
Let them in – His mercy
Remove from – every where
Punishments –of wrath

This hymn is an intercessory prayer to the Mother of God. We have already

learned that the main theme of Sleeba season worship is Mother of God.
O Holy Mother we plead for your prayers. You shall pray along with us for our
sake to Jesus, the king. By virtue of your prayers let there be peace and calm
everywhere on earth; and may God kindly remove punishments of wrath from every
where.
This hymn pleads for intercession of the mother of God for the whole of
mankind. Jews believed that diseases and mishaps happened as a result of God’s
wrath. That in why mishaps are described as ‘rods of wrath’ in the poem.

Let’s think
Find out from the words in the hymn which mean
Plead..................................
Govern..............................
Anger.................................
Now, let us sing the next hymn. (The students sing in chorus)
2. (Vazhverum Nirmalakanyaka…)
Glory to Thee – Son of God! Who came forth from
Womb of holy, blessed virgin, by divine will
She received and bore Him, through ear, in her womb
Virgin seal was safe even after – He was born
Mystery – confounds infidels
Praise to Him – who became so low
Church extols Him, who became man and – redeemed her.

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Meaning of this hymn
We glorify you son of God! You were born by your own will in the womb of
blessed Mary. Mary received Him through her ear at the time of Annunciation and
carried Him her womb. He was born without any harm to the virgin seal of the
womb. The mystery of this birth make the infidels ashamed. We praise You Lord
since you condescended so low, the Church praises the savior of mankind.

Let’s think
1. Find out from the hymn words which mean
Unexpected ................................
Non-believer ..............................
Praise..........................................
2. What was the Annunciation heard by Mary?
3. Discuss is the class the meaning of the hymns that precede and succeed this
hymn.
Now we shall sing yet another hymn. Let us sing it together
4. (Tune: Chrooshimmel Thala Chayaichan…)
He who died on the cross, at the right hand
Of His Father, making crowns,
Martyrs!, - when you saw
Daring all manner of persecutions
Cleansed your limbs with blood
Flowing from Thy – throat all sliced.
Blest art you – you did love the Christ
And cared not – for persecutions
Glorious is thy mem’ry in heaven and on earth.

This hymn praises the martyrs who suffered tribulations for the sake of Lord
Jesus Christ.
O Martyrs when you saw Lord Jesus Christ (one who died on cross) sitting on
the right hand of His father making crowns for martyrs, you decided to suffer for
His sake. You did not care about the persecutions you faced. You died for the sake of
Christ and cleansed your body with the blood flowing out of your slit throat. You
are blessed because you didn’t care for persecutions and loved Lord Jesus Christ.
Let you memory be glorious in heaven and on earth.

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 This hymn contains a poetic description of the martyrs’ life. The first two lines
give the assurance that those who suffer for the sake of Lord Jesus Christ will earn
the crown of life. The martyrs are said to have cleansed their bodies by the blood
they shed for the sake of Christ. They were not afraid of presentations, and their
memory is glorious in heaven and on earth.

Let us think
Find out from the hymn words which mean the following
Braving..............................
Torture..............................
Now let us go to another hymn. Let us sing it in chorus
4. (Njan anchunnen papathal…)
Afraid am I for my sins
Garden joyous – that is kept for saints
Let my – sins be no hurdle
For me – to enter there in
Lift me from hell and save me,
Let me dwell in –mansions at Your will
Barekmor
Praise to Thee, Messiah, King
Who opens doors – to those who repent
Sinner – that I plead with Thee
Thou dis-penseth Thy graces
Gladden my heart – by Thy grace
Transform me Lord – to be Thine Iyre
This is a hymn of penitence included in the compline
Meaning of this hymn
I grieve over my sins of which I am really afraid. My Lord… let not these sins
prevent me like a fence from entering into your joyous garden (Paradise). Kindly
save me from hell and put me in a place which you like (in heaven).
Praise to You Lord the savior who opens the doors to the penitent. I am a sinner
pleading with You. You are the One who showers blessings. Grant me your grace
and make me happy. Let me be transformed into a musical instrument that sings
your praise.

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 This hymn contains, along with repentance of sins, supplication for grace to
live without sin and reach the kingdom of heaven. We also pray for blessings for
singing and praising God incessantly.

Activities
1. Find out the meaning of all hymns used in the evening worship of Holy Cross
season and write them in the diary.
2. What is the musical instrument mentioned in the above hymns? What is the
significance of comparing a human being to a ‘lyre’?
3. Participate regularly in the Evening worship in the church.

Let us sing
Let us sing all the hymns of Evening worship of Holy Cross season together in
the class. We shall also learn all other hymns of Holy Cross season worship at home.
Learn the hymns like. ‘Righteous ones! ye bless the Lord…’ . ‘On high and Eden on
Earth…’, Kukiliyon, ‘Make us partake, in mem’ry of Mother…’ and ‘Holy art Thou,
O God’ by heart. Those who participate regularly in evening worship can sing these
hymns very well and be inspired and blessed by them.

Our Decision
We would participate regularly in evening worship in the church.
We would sing all hymns and reciprocatory prayers with devotion
comprehending their meaning.

Let us Pray
(Recite Psalm 141 from the Book of Holy Eucharist)
I call to You, Lord; help me now! Listen to me when I call to You…
Protect me from the traps they have set for me, from the snares of those evil
doors. May the wicked fall into their own traps, while I go by unharmed

Further Reading
Read and meditate on the Bible passages scheduled for this week.

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 Chapter 15
The Kukileyon adoring the Holy Cross

Learning Objectives: To study in detail the Kukileyon adoring the Holy Cross; its
meaning and significance. To adore the Holy Cross which is the sign of salvation.
Verse to be memorized: “Through thee will be push down our enemies: through
thy name will we tread them under that rise up against us” (Psalms 44:5).
Learning Aids: The Book of Holy Eucharist, The Holy Bible, and Book of Common
Prayer.

Introduction
We have learned in the previous classes that the intercessory hymns called
Kukileyon have an important role in Orthodox worship. We learned four Kukileyons
which are commonly used. The Kukileyon of Holy Cross is recited on days of
commemorating the Holy Cross, especially during the evening worship on Fridays.
This Kukileyon too has the same pattern as the other Kukileyons. It begins with a
passage from the Psalms and is followed by Ekbo, Kolos and Bovootho in order.
Today let us learn the hymns used in this Kukileyon.

Reading Passage
By Thee strike we all our foes, - Halleluaiah
By Thy name we tread on those – who hate us
Thou did save as from our foes – Halleluiah
All our enemies were put – thou to shame Barekmor

The prefatory hymn of this Kukilyon is based on Psalm 44:5 and 7

We will defeat our enemies using You. We would trample upon our adversaries
using Your name. you saved us from our enemies. You have brought all our enemies
to shame (Satan and satanic forces are referred to as enemies in the hymn).
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 Ekbo
Lo, the cross hath won, shall win
Lo, the cross hath smote the foe
And the cross shall be a fort
For confessors of the cross.
This hymn means
‘The Holy Cross. Has won and keeps on winning. The Holy Cross has defeated
the enemy and stands victorious. The Holy Cross will guard all those who confess
it.’ The enemy referred to here is Satan. Satan was defeated with the crucifixion of
Lord Jesus Christ. Similarly the holy cross will be a fortress to all those who confess
the crucifixion of Christ. When we say that the Holy Cross will be a fort, we envision
the crucified Christ with our spiritual eyes. Confessing Lord Jesus Christ. What is
mentioned here in the victory attained by Jesus Christ with his crucifixion over
evil, death and Satan. When we partake of Christ’s sacrifice, we too till become
victorious.

Kolos
(Sleebaya Vandippanai…)
To rever the Holy Cross – Queen Mother Helen
Left emperor’s capital – Rome for Jerusalem
There she gathered – the Jews and asked them
“Show me the place – where the cross is kept.”
Replied Jews in one accord – “we have an elder”
If you ask him he will show –the secret spot where the
Halleluiah – holy cross is kept
Barekmor
Do you know the emperor who saw a sign of the cross in the sky and heard that
he would win the war with that? Yes it was Emperor Constantine. After this incident
king became a Christian. Following his conversion his mother Queen Helen set out
to find out the cross of Lord Jesus. This incident is described through this hymn.
Queen Helen, mother of Emperor Constantine reached Jerusalem from the
capital city of Rome. She called the Jews together and enquired where the cross of
Lord Jesus was laid. She wanted to revere the cross. The Jews replied that they had
an old man. If she asked him where the cross was, he would show the place. There
is a legend that it was an old man of Jerusalem who showed the spot where Christ’s
cross was hidden in the earth. This legend forms the theme of this hymn.
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Let us reflect
1. Which is the Moranaya festival that commemorates the incident described in
this hymn? Can you give the date of that festival?
2. Name the season of worship followed from that festival till Easter.
3. There is a legend about how Queen Helen identified Christ’s Cross from the
three crosses she discovered. Ask your teacher about this legend.

(Ammanuel Deveshan…)
Emmanuel Lord Jesus –was Cru-ci-fied
Son of Omnipotent God-hung His head and died.
Gave up only – His soul on the Cross
Tarried His Essence – within the Body
What departed was human-life immaterial.
Let the Jews who crucified – the Exalted one mourn
Halleluiah – curse be upon them.

Lord Jesus Christ who is called ‘God be with us’ (Emmanuel) was crucified on
a wooden cross. The heroic son of omnipotent God hung his head and died on the
cross. What He gave up on the cross was only the soul. However he retained the
essence of God within His body. The human life that He gave up is immaterial
when compared to the Essence of God he retained. The next two lines condemn
the people who crucified the Great one. The hymn ends by condemning the crucifiers.
(Such words of condemnation are usual in Syrian liturgical tradition; some of them
are edited in the liturgy we use today cf: The offices of Good Friday).

Boovootho
(Yerushalem Golgothyil…)
Praise to Jesus crucified
On Calvary in Zion
Cried He loud and rocks were rents
Dead ones arose and praised Him.

This is the Bovootho at the end of the Kukileyon adoring the Holy Cross. We
praise Lord Jesus Christ who was crucified for our sake on Calvary in Jerusalem.
The voice of the Lord caused the rocks to break. The dead people resurrected and
praised Him.
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 Other Kolos
Fear not we the evil one
For the Lord abides with us
With His armour we are clad,
And in it we all take pride.
The cross upon His shoulder
Departed He from Zion
Let drop His dew of mercy
On the bones of departed
Meaning of this hymn
We will not fear Satan, for Jesus is with us. We wear his sacred weapon. The
Holy Cross is the sacred weapon. This weapon was used by Christ to crush Satan’s
head.
Let Lord Jesus Christ who carried the cross on his shoulders form Zion (to
Calvary) Sprinkle the dew of mercy up on the bones of the dead.
Zion indicates Jerusalem. Zion is a sacred mount (The city of the great king).
The prayer here is that let Lord Jesus who suffered crucifixion for mankind show
mercy to the departed and resurrect them from the dead.

Let us reflect
Let the cross reign in heaven
Let the cross reign upon earth
Let the cross be a fortress
To all Dayaras and churches
1. Discuss the meaning of this hymn in the class
2. What is meant by saying that the holy cross is a fort.
3. Learn more about the holy cross from the hymns you learned in this chapter
and write an essay.
4. Explain that worship of the Holy Cross is not idoltry.

Activities
1. Find out other hymns about the Holy Cross and write them down in your
book.
2. Collect various pictures of the Holy Cross.
3. Conduct a discussion is the class on ‘Adoration of Holy cross is worship of God.’

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4. Prepare a project on the topic: “The position of the Holy Cross in the faith and
liturgy of the Orthodox Church. Write the project report after collecting required
information through interview and library reference.

Hymn
[This hymn is recited during the Holy Eucharist
on feast of the Holy Cross (September 14).]
Emperor Constantine on seeing the Cross
Bowed his head and said aloud - pa-ying homage
Let me sing praise to the Lord who has given
The Holy Cross that can conquer the schemes of Satan
Let the Cross - defend - Thy children
By Holy Cross - the church was protected
Let us constantly be saved - by Your - Cross

Our Decision
We would revers the Holy Cross which earned
salvation for our souls.
We would make the sign of the cross whenever
the word ‘Holy Cross’ is pronounced.
The Holy Cross will always be our guard and fortress.

Let us pray
(This prayer is recited along with morning worship
on the feast of the Holy Cross.)
O Lord Jesus enable us to greet and welcome You and revere the life giving
Holy Cross on the day of Your second coming. Enable us to take refuge
under Your Holy Cross, we were it as our armour and defeat the temptations
of sins. Barekmor
(Say the other prayers of the feast of Holy Cross at home.)

Further Reading
Read and meditate on the Bible passages as per the schedule given.

87
 Introduction

Roman Catholic Church frequently declares saints, which we know through

medias. Orthodox Church do not have such a tradition. Beginning from the apostles
martyrs, teachers who defended Orthodox (true) faith, monastic fathers etc. are
considered as saints in the Orthodox Churches. Regarding the history of Malankara
Orthodox Church it is different from that of other apostolic churches. Until the
westerners came here, this church had no connection with any foreign churches.
Therefore no canonisation of any saints occurred in this church like other early
churches. This has been changed in 2nd March 1945 when Geevarghese Mar
Gregorius Metropolitan otherwise called Parumala Kochuthirumeni was declared
as a saint by the then catholicos His Holiness Baselios Geevarghese II. Parumala
Thirumeni had already got a fame as saintly when he lived and after his death
hundreds of people began to come over his tomb for his intercession. Pilgrims had
been increasing year by year. Since believers of all churches as well as many non-
christians also believed in this saint’s intercession and finally church gave an approval
to the people’s faith and the declaration came out in that way. In this non-detailed
we are going to study about that saint.
Church had declared another Saint also. That is none other than Vattasseril
Geevarghese Mar Dionysius who is qualified as Malankara Sabha Bhasuran about
whom we have another book also to be studied.
One more word we have to know about holiness. We call God as Holy. The
same word Holiness is attributed to Saints also. It does not mean that Saints are
equal to God. We receive light from sun and moon. But we know that sun is self-
illuminating and then moon reflect the light received from the sun. Saints are also
like this. They receive Holiness from Jesus Christ our Lord and reflect God’s glory
to the whole creation. For the Saints no discrimination is there between Christians
and non-christians; they intercede for all creation; since they participate in the
divine nature of God. We also qualify our Catholicos with the word Holiness which
means he is the Supreme head of the Church and our reverence to that position is
expressed in that title and we do not mean to measure the personal holiness of our
supreme head. In brief Saint liness or Holiness is having different meaning in
different context.
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 Saint Gregorios of Parumala

1. Childhood and Education

After his mother’s death ‘Kochaipora’ grew up under the loving care of his father
and his sister Mariam. Even during childhood, certain distinguishing characteristics
made him different from other children. He had no craze for costly clothes and
ornaments; but preferred simple dress. He was not much interested in games, as is
usual with children of his age. Instead he was deeply attracted towards prayer, Bible
reading, and listening to the life of Saints. He very carefully observed ‘fasting’ even
from his young days.
He began his formal education in the traditional village school. The teacher
was ‘Onakkavil Ayya’ from the Dalit (low) caste. The boy was very studious and he
completed his early education under another local teacher named ‘Mani.’ He was a
model for his friends in showing respect to his teachers, humility, obedience and
love. He never wasted his time, was very intelligent and hardworking and enjoyed
doing good to others.

Respect to Teachers
Whenever Mar Gregorios visited his native village(after becoming a church
dignitary)he would send for his ‘Guru’(teacher) and offer gifts to him. He used to respect
his guru to the extend that he would not even sit in the presence of the teacher!
Rev.Fr.Geevarghese Malpan of the Chathuruthy family was Geevarghese’s uncle
(father’s brother). The Malpan was an authority in Syriac language, and as he
recognized the outstanding and divine qualities of Kochaipora, decided to teach the
boy the Syriac language. Since the boy could sing very well , it was an advantage in
learning Syriac .Geevarghese Malpan saw in the young Kochaipora, his successor(as
a Malpan). So he started teaching the boy the Syriac language , and Kochipora very
soon picked up the language and its music scheme.

2. Ordination
Kochaipora who grew up under the care of Geevarghese Malpan could attract
everybody towards him by his exemplary qualities. His interest in spiritual matters,

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sincere devotion, great humility unquestioning obedience, and above all his ability
to sing Syriac devotional songs sweetly were greatly appreciated by Geevarghese
Malpan; and it was his desire to raise his illustrious disciple to priesthood. He revealed
this desire to Mathews Mar Athanasius of Palakkunnathu, the Malankara
Metropolitan of that time. He also ensured the willingness of the family members
of Kochaipora, for this purpose. Accordingly the boy Geevarghese was initiated into
priesthood, being ordained as “Korooyo” at Karingachira church on the 14th of
September 1858.

Student of Theology
In those days theological education was not organized as it is now. Students
used to stay with Malpans and undergo theological training. Deacon Geevarghese
following this tradition stayed with Geevarghese Malpan, along with other students
and continued his education. Printed books were few, and students used to copy
from books and learn. Deacon Geevarghese was in the forefront in learning and
devotion .As a disciple of the Malpan, the young deacon completed his priestly
education. But this exemplary teacher-disciple relationship was destined to be short
lived.
Small-pox was spreading at different parts of the country at that time
.Geevarghese Malpan also contracted the dreaded disease in 1865.When the disease
was confirmed, all the students were sent home, except Deacon Geevarghese, who
decided to stay on and nurse his teacher. All treatments failed and the Malpan soon
breathed his last.
Within a few days Deacon Geevarghese, who nursed the Malpan, also contracted
the epidemic. And it is said that the small pox which he contracted was a rare and
dangerous variety called “Kanakakalloori”. Having learnt about the deacon’s disease,
his mother’s sister, Mariam, came to nurse him; and it was a great relief to him.
However the deacon was praying all the time. When he was very ill and extremely
weak, he had a vision of St.Mary. He saw her standing near him .She assured him
that he would soon be well, and advised him to dedicate his life for God. Surprisingly
enough, the deacon become well very soon and did as St.Mary directed him to do.

3. Elevation to full monastic vow, ie Ramban

Monastic movement was not powerful at that time in Malankara Syrian Church.
It was this time when Malankara Metropolitan Pulikottil Mar Dionysius V giving
charismatic leadership to the Malankara Church with new vision and mission. He
wanted that church should have pious and noble monks to give new life in church.

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He enquired about such people and this enquiry reached to Vettikkal Dayara where
Very Rev. Geevarghese Kor Episcopa Ramban led a pure monastic life. In April 7th
1872, Pulikkottil Thirumeni made Geevarghese Kor Episcopa, a Ramban, which is
the fullness of monastic vow. At that time this young priest had 24 years only.

Disciple of Mar Coorilose

There were allegations at that time that Mathews Mar Athanasius, then the
Malankara Metropolitan was spreading Protestant teachings in the church. About
this time one Bishop Mar Coorilose from Syria visited Travancore. He was deadly
against the “new” teachings of Mar Athanasius. Meanwhile, Deacon Geevarghese
got acquainted with Mar Coorilose, who was very much impressed by the deacon’s
scholarship in the Syriac language, wisdom and devotion. The deacon travelled with
Mar Coorilose as his translator and guide. Mar Coorilose ordained deacon
Geevarghese as full deacon. The deacon came into contact with many people in the
church and also increased his knowledge in Syriac, Biblical knowledge and theology.
Mar Coorilose who was well pleased with the deacon ordained him as a priest
and also as Cor-Episcopa. Father Geevarghese learnt about the great monks of the
Eastern Church, from Mar Coorilose. And naturally he was much attracted towards
them and it helped him in his resolve to follow the vocation of a monk in his life.
Though his fame has reached to all people, he did not want either popularity or
praise from the people. That is the real sign of a good monk. Even people of other
faith had great faith in his ascetic life.

4. Consecration as Metropolitan

The coming of Peter Patriarch and consecration

This visit of Patriarch Peter was a great historical event in the history of Malankara
church. He reached here in 1875. He wanted some body to translate his sermons
from Syriac to Vernacular (Malayalam). It was Geevarghese Ramban who translated
the Syriac sermon of Patriarch into Malayalam beautifully. Attracted by the pious,
humble, devotional and learned Ramban, Patriarch wanted to ordain him bishop.
Ramban wanted to lead a full time ascetic life and he first refused to accept this
offer. He was not that much interested in administration matters which are essential
for a bishop for fear that this will hinder his ascetic practices. However he was
ready to submit to the will of God expressed through Patriarch and finally he became
a bishop.

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Monk of Parumala
Parumala was an island at that time. There were many superstitions about that
island. Korula Mathen of Arikupuram family had given a plot to Pulikkottil
Thirumeni to build a parish church in Parumala. A small house called Azhippura
was constructed there for teaching the deacons (we see that old building in the
premises of Parumala even now). The place where priest are trained are normally
called seminary. Gregorious Thirumeni who took charge of Niranam diocese decided
to live in this place and to serve the diocesan matters. Simultaneously along with
Diocesan administration Thirumeni found time to teach the deacons. All great
people have one thing in common ie discipline. When we watch closely the life of
Thirumeni, we will come to know this factors.

A Typical Day of Mar Gregorios

Kochu Thirumeni will be awake by 4 in the early morning. The inmates at the
Seminary also are to get up by then. Till 5 A. M. it is public Prayer. He teaches the
deacons from 5-7 A.M. which is followed by private prayers. If it is not a fasting day
breakfast will be served at 8.30. At 9 A.M. it is time for Terce, after which classes for
the deacons continue till 11 A.M. From 11 A.M. to 12, Thirumeni looks after the
administrative matters of the diocese. Lunch is served at 12 noon; after which it is
time for rest till 1.30 P.M. From 1.30-4 P.M., again Thirumeni engage classes for
the deacons, and the prayer of the 9th hour is said during this time. From4-5.30
P.M. again Thirumeni looks after Diocesan matters.
This is followed by evening prayer, bath and supper. After these again he teaches
the deacons Syriac liturgical songs. 9 P.M. is the time for Compline. During the
night, Thirumeni gets up many times for private prayers and devotions. Fasting and
devotions were regular parts of this routine.

No ‘Worry’ about Tomorrow

In those days, Parumala Seminary had no specific income of its own. The nearby
parishes used to send rice, coconut etc. to the Seminary. There were also occasional
contributions. The expenditure of the Seminary was being met by these. And there
were days when nothing was left for the next day. But on such occasions
Kochuthirumeni was not worried as he entrusted everything to God. And the results
were amazing. One day nothing was left in the seminary for the next day’s expenses
except 9 chakras (32 paise). There was no food, nothing. Thirumeni was informed
about the critical situation. But thirumeni was calm and unmoved, and said that
the Word of God says that we need not worry about tomorrow. The next morning,
before the prayers were over, a few people reached the seminary with bundles of

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rice, fruits, sweets and many other things. A feast was being conducted in their
house and they had brought a portion of it to the seminary! The incident was powerful
enough to confirm the seminary inmates in faith and dependence on God. Instances
like this were numerous.

Parumala Church
A thatched shed owned by Arikupuram family was being used, as a Chapel.
This shed was near ‘Azhipura,’ where Parumala Thirumeni was staying. Thirumeni
decided to construct a church and a Seminary at Parumala. The Arikupuram family
agreed to give enough land to parumala Thirumeni for this purpose. Thirumeni got
the land registered not in his name, but in the name of the Malankara Metropolitan.
Money was collected from the people and Thirumeni constructed a beautiful church
and seminary building using more than 20,000 rupees which he collected for this
purpose. On St. Mary’s Festival in 1895, Mar Gregorios consecrated the new church
in the presence of Joseph Mar Dionysius of Pulikkottil, and celebrated the Holy
Qurbana. The Church is dedicated in the name of St. Peter and St. Paul. The church
had two more Altars one dedicated to St. Mary and the other to St. Thomas the
Apostle. It was by his unyielding faith and total dependence on God that Mar
Gregorios could successfully accomplish these projects.
Parumala Church was built by the will and pleasure of Parumala Thirumeni
upto that time worship was conducted in a small shed near Azhippura. Along with
the church, he constructed this seminary building also. Consecration of the church
was conducted under the leadership of Pulikkottil Mar Dionysius Vth. Parish church
was dedicated in the name of St. Peter and St. Paul. However the northern and
southern alters were dedicated to St. Mary and St. Thomas respectively. Thirumeni
is presence and worship in newly consecrated parish church was attracted by several
people. Crowd was growing day by day to worship there as well as to seek blessings
from Thirumeni directly. This old Church had been renewed and the new one was
consecrated on 28th July 2000. His Holiness The Catholicos Baselius Mathews II
gave leadership to the consecration. The old church building was later erected at
the present Parumala Seminary hospital premise.

5. Major events in Thirumeni’s life

Three Dioceses at a time
Thirumeni was in charge of Niranam Diocese. Later he had to take care of
Thumpamon and Kollam also. It paved the way for contact with more people, which
eventually influenced the lives of the believers. For instance, when there was wide
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spread illness of small pox, a deadly dosease in Thumpamon, Thirumeni went and
stayed there. Because of his ardent prayer many were miraculously cured. “The
prayer f the righteous is great” and that was fulfilled in this event.

Church expansion
Though this church was very ancient it remained as a small community in the
south west corner of India. Its boundaries had been expanded at Thirumeni’s time.
It was unlikely that other people coming to our church. But at the reign of
Thirumeni, thousands of people from the strong Catholic Church and its leaders
joined to the Orthodox Church. It was merely because of their attraction towards
Orthodox faith and worship. Chief among them who joined to the Orthodox Church
was bishop Alwarees Mar Yulios Metropolitan. He was a priest when he joined to
the church along with his thousands of followers. His name was Fr. Alwaris.
Thirumeni made him a Ramban. In July 29th 1889, Thirumeni consecrated him as
bishop at Pazhaya (Old) Seminary and installed as the first Metropolitan of outside
Kerala Diocese. Today’s Brahmavar mission and diocese is the continuation of the
work of saintly Alwarees Mar Yulios Metropolitan.

Journey to Kolombo (Ceylon)

There were people in America who were fascinated to Orthodox faith. One
priest was there from among those people and he was Fr. Reny Vilathee. He was
consecrated as bishop in Kolombo on 21st May 1892. In this consecration ceremony
along with Parumala Kochu Thirumeni, Mar Athanasius Metropolitan of Ankamaly
Diocese and the aforesaid Alwarees Mar Yulios Metropolitan also participated. Mar
Yulios had great influence in Kolombo at that time and therefore a great reception
was given to all Metropolitans in Ceylon. When we look back we have to self-examine
the fact that the missionary zeal which was prevalent at that time is considerably
lost at this age.

Famous Jerusalem Pilgrim

Thirumeni made the Jerusalem pilgrim at a time the journey was very difficult.
There were no facilities available as we enjoy today for journey, stay and so on.
Besides the shortage of money was also there. Thirumeni moved around the parishes
to collect money for this purpose. For travel he had to depend car, bus, train, ship,
boat etc. and it took several weeks to finish the trip. Actually it was not a pilgrim
cum trip and he was not at all fascinated in sight seeing, all he wanted to have a
deep Christ experience. This journey resulted in writing a very good travelogue
named “Oorslem Yatra Vivaranam.” This book was well received in the literary field
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of Kerala and once it was a text book in school. The literary style and language of
this book was appreciated by all learned people. All Sunday school students must
read this book. He expressed his deep spiritual experiences in the following words.
“True worship is always in spirit and truth. Therefore Christian can worship God
anywhere. However, while we acknowledge the sinful nature, we can grasp more
spiritual things through our sights to this sacred places where our Lord and saviour
Jesus Christ lived, worked, died, buried and resurrected. Whenever we prayed at all
these sacred places, we had some spiritual ecstasy which we never experienced
anywhere. Certain times we felt that our mind became one with Lord and felt that
not to get away from that place. I thought of lying there and pray unceasingly.”
(from the sermon preached at Parumala after his coming back)

Missionary Zeal
Thirumeni came back from Jerusalem after tremendous change in vision and
mission. He had got great insight in mission and social service. Listen to his words
again, “shall we think about what Christian can do for the society. There are so
many people in this land commit lot of sin due to illiteracy and poverty. There are
socially untouchables who were discriminated in many ways even they were
forbidden to travel through the public roads. Christians have to work for their
upliftment. We have to eradicate their poverty and hardships. They should be allowed
to join in our church and if needed separate parishes shall be constructed for them
in the beginning. When there status is changed they shall be given full membership
within the church without any discrimination. We have many more things to do for
them. We have to preach Gospel among them.”
(From the sermon given at Parumala after his journey to Oorslem, Bhakta
Vachanam)

Two disciples ordained

Thirumeni was a great guru (teacher) in all sense. Among the many deacons,
he taught, there were special attentions towards two deacons. One was deacon
Punnoose from Kurichy and the other was deacon Paulose from Kuttikattil family,
Ankamaly. Deacon Punnoose, later became a Catholicos named after His Holiness
Baselios Geevarghese II. He only made the declaration of Parumala Thirumeni as
Saint, later in 1945. Deacon Paulose became Metropolitan Poulose Mar Athanasius
of Ankamaly and entombed in Thrikkunnethu seminary, Alwaye. When there was
two fractions, both bishops mained in opposition; however both were very good in
keeping the noble things inherited from their great guru.

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Cemetery of Arthattupally and schools
He lived for some time in Arthattu church, Kunnamkulam after his coming
back from Jerusalem. They have a huge cemetery in 4.5 acres and it had no boundary
walls. Thirumeni was very particular about the cemeteries to be kept beautifully
where the forefathers were buried. According to the desire of Thirumeni, they built
the compound wall and made it clean and tidy.
In order to raise the standard of the untouchable lower caste people Thirumeni
were very much aware of the needed education to that section. With that purpose
he started schools in Mulanthuruthy, Kunnamkulam and Thiruvalla. Kunnamkulam
School was later handed over to the Govt. and it was known as Metran’s school
even now. After the demise of Thirumeni, Thiruvalla School was named as Mar
Gregorious Memorial High School, one of the leading schools of Malankara
Orthodox Church.

Golden Jubilee of Pulikkottil Thirumeni is priestly ordination

As we have seen early Pulikkottil Mar Dionysius V th was the Malankara
Metropolitan during this period. Being the Malankara Metropolitan he had to face
many hardships including litigations in court. Therefore church wanted to honour
him and looked for an auspices occasion. It was decided to celebrate the 50th
anniversary of his priesthood at Kottayam in 1901. Climate was very adverse due to
continuous rain and organisers were very uncomfortable about it. On the previous
day Parumala Thirumeni, through his devine intuition proclaimed that climate will
be nice on next day. This meeting was very successful in its conduct and the people
who gathered there believed that the climate change was a miracle done by
Kochuthirumeni. There are lot of events like this by which people accepted the
saintliness of Thirumeni, even when he was alive.

6. Thirumeni Passes away

Thirumeni’s illness took a turn for the worse in September 1902. One of the
trusted disciples, Father Kochukoshy was in the seminary, One day when he casually
had come to the Seminary, Thirumeni told him that he was not feeling well, and he
should stay there; and Kochukoshy Kathanar stayed with Thirumeni and nursed
him. Vattasseril Geevarghese Kathanar, the prominent disciple of Thirumeni also
came to the seminary and stayed there looking after the well-being of Thirumeni.
Every possible indigenous medical treatment was tried, but Thirumeni was getting
weaker day by day. Thirumeni had foreknowledge of his death and told about it to
those around him. Pulikkottil Thirumeni, when he came to know about Kochu
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Thirumeni’s illness reached the Seminary from Trivandrum. Pulikkottil Thirumeni,
who had filial love for Kochuthirumeni cried aloud with grief, when he saw Kochu
Thirumeni writhing in pain.Kochu Thirumeni had complaint of ulcer even earlier.
It aggravated and took a bad turn due to the severity of his fasting and abstinence,
and the result was severe pain.
The news of Parumala Thirumeni’s illness spread like wild fire, and people
from all the places in the north and south were virtually flowing in to Parumala.
Thirumeni was very particular that whoever came to the Seminary must be served
food. People living nearby brought the food articles for this purpose to the Seminary.
Food contributions were coming in such big quantities that twice daily a large number
of people were served food at the Seminary. Thirumeni’s body was slowly becoming
weak and numb. Thirumeni called Vattasseril Geevarghese Kathanar to his side and
entrusted to him the crosier and other insignia and the keys. After this Thirumeni
was lying still and silent for three days. On the third day, Thirumeni asked what
date was it. He was told that the date was 18th (Malayama era), Thirumeni said: “O
My Lord, I must suffer this pain for two more days.” This showed that Thirumeni
knew that his end would come on the 20th. On the morning of the 20th, “Kantheela”
(The Sacrament of anointing the sick) was conducted for Thirumeni and he received
the Holy Qurbana. By about midnight on the 20th, Thirumeni was lying motionless,
and in a feeble voice he said “My Lord!” Punnoose Ramban (Later catholicos Baselios
Geevarghese II) who was standing near uttered the creed- “M hymenno” (ie. I believe)
The Priests who were standing around the bed followed: - “in the One True God,
The Father, The Son and the Holy Spirit.” This was said thrice. By this time the
Holy Father breathed his last. The Spirit of the Holy one was committed into the
hands of the Heavenly Father. The bells of the Parumala Seminary sang the wailing
tune and carried the message across River Pampa to the people of the country.
When Abraham Lincoln was assassinated one of his admirers said till yesterday
Lincoln belonged to the United States, today he belongs to the whole world. He will
be remembered for the generations to come.”
Parumala Kochu Thirumeni, who was considered as belonging to Malakara
Church, is today the saint par excellence of all people belonging to all religions; and
his blessed memory will live for ever.
The news of the passing away of Kochu Thirumeni was spreading fast and for
the people, all roads were leading to Parumala. People of all religions, rich and poor,
priests and laity were moving to Parumala to have a look at the mortal remains of
the Holy Father. They were moving all available means of transport- motor vehicles,
country boats and carts; and also by foot. The demise of Kochu Thirumeni was
unbearable to Pulikkottil Thirumeni, who was staying in the Seminary and nursing
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Kochu Thirumeni. It was as though Pulikkottil Thirumeni had lost his “refuge”. He
firmly believed that Kochu Thirumeni’s Prayer was helping him, while he was leading
the Church through the stormy days of litigation. Every time a difficult situation
arose, Pulikkottil Thirumeni would reach to Parumala and pray with Kochu
Thirumeni, and would request him “please, continue to pray for me.” He felt as
though his only solace was there no more, and hence his grief. He used to come to
Parumala as a pilgrim till he passed away in 1909.
The body of the deceased Holy Father was adorned with all vestments and
insignia and was seated on a throne inside the church, following the ancient custom
in the Eastern Church.

Internment (Burial)
The Burial services started on Monday itself. Mar Ivanios Metropolitan led the
service, which was completed on Tuesday. Pulikkottil Thirumeni, could not lead
the services, since he could not bear the sight of the motionless body of the Saint.
The funeral procession (Nagari Kanikkal) followed in the presence of a large
multitude of people. Everywhere it was people wailing and crying, sighing and beating
their breasts. Before the entombment, it took about three hours for the people to
kiss the hand of Kochu Thirumeni. The location of the tomb was earlier pointed
out by the saint himself, on divine inspiration. The body was lowered into the tomb
and was filled up to the head with frankincense, which was offered by the faithful.
New clothes were distributed to the poor who attended the funeral. The 30th day of
demise was observed on a grand scale, with the co-operation of the parishes in
Malankara. 600 bushels of rice and 1300 rupees were spent for the feast on that
day.
On that same day the representatives of parish churches met at Parumala, with
Mar Dionysius in the chair. The assembly elected Kochuparampil paulose Ramban
and Vattasserril Geevargheese Kathanar to be Bishops. Another meeting within a
few days decided to name the new school at Thiruvalla as “Mar Gregorios Memmorial
High School” (M.G.M.)
The Metropolitan of Jerusalem sent a condolence message on the passing away
of Mar Gregorios which said, “really the lamp of our church is out.” Yes, this great
saintly person was the light house and Morning Star of the Church! As the book of
Daniel reads (12:3): “The wise leaders will shine with all the brightness of the sky,
and those who have taught many people to do what is right will shine like the stars
for ever.”

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Canonization
On the 45th Anniversary of his demise; ie on 2nd November 1947, Mar Gregorios
of Paruamala was officially canonized as a saint by the Holy Episcopal Synod of the
Malankara Church, Presided over by His Holiness Baselios Geevarghees II, Catholicos
of the East. From then on many Churches and altars have been dedicated in the
name of Parumala Mar Gregorios.

7. Contributions of Parumala Thirumeni

The history of today’s church is closely related to Parumala and Thirumeni.
Now Parumala is a pilgrim center for thousands of people of all denominations and
religions who experience great consolation to their problems. This is only one side
of Thirumeni’s life. There are many more contributions of Thirumeni to church
and society. We may list a few in the following lines.

1. A pure model of Eastern spirituality

There are certain special attributes to Orthodox spirituality. Chief among it is
THEOSIS or Deification, “Son of God has become son of man in order to make
Sons of men into Sons of God.” It was St. Athanasius who gave this axiom and this
is the core of eastern spirituality. Man Seek God not only for material comforts, but
ultimate aim is to participate in the divine nature of God (2 Pet. 1:4). “Yee Seek first
the kingdom of God and its righteousness and everything will be added to it” (St.
Mtt. 6:33). This denotes an experience to be united with God. This is what
Thirumeni stated about the blissful experience in Jerusalem about which we had
seen early.

2. Unseeing prayer and strict ascetic practices

Sin separates man away from God. It is satan who always tempts men to commit
sin. In order to overcome satanic temptation we need the grace of God which we
receive from prayer, lent and fasting. Thirumeni was not satisfied with mere ritual
observations. Communion with God and purity of heart were his main objectives
behind his ascetic practices. He taught “Those who pray daily will not become
untruthful, unrighteous, unbelievable, unpious, unloving and ungodly. Prayer is
joy for childhood, consolation for youth and happiness in old age.” (Bhakta
Vachanam)
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3. He nurtured the church
Thirumeni lived at a time of the aggressive western missionaries. People who
always look for novelty were attracted by reformed faith and a few left the church
also. To their arguments, Thirumeni gave reply not by words but by actions. He
proved the credibility of Orthodox faith through his life. He believed that the church
is built by the people who are growing in purity of heart. His witness helped thousands
of believers to be firm in Orthodox faith then and now.

4. Anthonios (Antony) of Malankara Orthodox Church

St. Antony is the father of monasticism who lived in 3rd century. Many monks
lived in deserts and forests. Vettikkal and Parumala islands were deserted places
before one and half century. These places were very suitable to develop an ascetic
mind in Thirumeni. He did not submit to any worldly pleasures. He did not even
like to become a Metropolitan which he found a hindrance to his ascetic life. However
following the path of some of the early church fathers, for the sake of the church
he finally gave consent to the consecration. While we consider his strict monastic
rules, undoubtedly he could be considered as the St. Antony of Malankara Orthodox
Church.

5. Social Reformer
Holy people will not go always in seclusion. After discerning the will of God,
they try to reform the society in better ways. In the caste-ridden society, the backward
people like Pulaya, Paraya and several other delits had lot of hardships at that time
due to social discrimination. Thirumeni had got compassionate affection towards
them. He wrote, “The low caste people had no access to the public roads and they
are deprived of human relationships. It is our duty to give them education, to eradicate
their hardships and to deepen their faith in God so that they may also lead a better
life.” He believed that God is always with the poor people and therefore those who
love God should also love the poor people.

6. Emphasis given to English Education

He was not only a social reformer but also had radical ideas. Best example is his
special concern for English Education. Though Thirumeni opposed the reformed
faith of the western missionaries, he felt the need of English education which English
people brought here. He believed that English education will help the backward classes
to come up to the main stream of the society. In that perspective he was very progressive
minded. That is why he started English Schools in many places. In that venture neither
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profit motive nor communal interest was his intention. His only intention was to
uplift the conditions of the poor who were systematically marginalised.

7. Gospel to the non-Christians

Jerusalem pilgrim changed a lot in Thirumeni’s outlook and vision. He became
more aware of the need to bring the Gospel to the non-Christians. He did radical
things like converting other caste people to our church in Chengannur. The
traditional Syrian Christians who uphold the brahminal racial continuity (which is
not true according to many historians) did not like it. But Thirumeni did not favour
the mentality of Syrian Christians. Numerical growth was not the intention which
Thirumeni aimed. He believed that if the lower caste people accept the faith of
Christian Church, it will indirectly help them to improve their social status also in
the caste-ridden society. Besides Christian faith will induce them to learn and imitate
the higher values of the kingdom of God whereby they will change their life style
accordingly. It was Parumala Thirumeni who took initiative to convert people to
our church which was later continued by late Patros Mar Osthathios Thirumeni
with strong vigour and commitment. Unfortunately this interest in slowly lost is
our church and we need to go back to the paths cleared before us by these venerable
fathers.

8. Good Shepherd
He began in Niranam Diocese as the good shepherd which later expanded to
Thumpamon and Kollam Dioceses. He travelled a lot to meet the sheep erp the lost
one. His pastoral interest was to make all believers to become closer to Christ as
well as to inculcate the value of the kingdom of God in them. He tried to solve the
problems in parishes not by authority but through love and fellowship. In all these
aspects he did not depend on his own abilities but on the grace of God. At the same
time he was not reluctant to scold whenever it is needed. He did not expect any
flattery from the people. But on the other hand always sought the will of God. He
laboured all day and night to lead the flock into more divinity. Deification was his
ultimate aim in his pastoral ministry.

9. Great Teacher (Guru)

Thirumeni moved from Vettikkal to Parumala only to teach deacons. There is a
saying that some people got knowledge not spiritual experience. And some have got
experience but not knowledge. But Thirumeni was a great teacher with knowledge
and experience. All his disciples have got his qualities in different measurements.
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10. Writer and Orator
He was a great writes and orator. The famous travelogue on “Oorslem Journey”
itself is a remarkable evidence for his writing skills. When we go through his available
writings we could see his orating ability also. When people believed him as a miracle
does all other qualities were not given careful attention.

11. Great intercessor

In his life turns itself people believed in his spiritual power through which he
had done great things and miraculous healing. It was not publicity sake as it is being
done now a days. Like our Lord and master Jesus Christ he did everything in privacy.
His life is an example in the sense God works in this world through the saints even
after this earthly lives.

After the deduction of his Saint Lord

Many churches were built in and outside Kerala and India in the name of Mar
Gregorios. Many Saints who remember in our liturgies are not born and brought
up in our country. Being a Saint from our own lace, people of different denominations
and religions have great faith in his intercession. A lot of schools, colleges, orphanages
and similar institutions have been started in his name. There is a hospital in Parumala
and another specialized hospital for cancer care is coming up in Parumala. The
feast days are first and second of November every year in Parumala. But other Parish
Churches are also celebrating feast during that week. In spirit, this saint likes the
devotees to grown in spirituality with unceasing prayer, but, fasting worship purity
of life and concern for the needy and poor in society irrespective of caste or creed.
Imitate his saintly life as he imitated the life of Jesus Christ.

Appendix
SAYINGS FROM PARUMALA THIRUMENI
1. Prayer is the inspiration of childhood, the refuge of youth and peace during old age.
2. Prayer helps education to cultivate truth, morality, faith, devotion and mutual
respect among people.
3. He who prays to God everyday would never be without truth, morality, faith
and devotion, and would never turn against his master or society.
4. When we pray with a heart full of devotion, God accepts it and we receive
blessings in return.
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 5. If man does not raise his hands in prayer for himself and for the sake of his
people, even after knowing God, how can we say man is better than animals
which are not wise and cannot think about their future?
6. Prayer is, in many ways, the golden chain that binds this world to the feet of
God.
7. Pray earnestly to God during day and night. Such prayer is the best way to
remove the darkness and fatigue in us; and also the means to attain salvation
and the Kingdom of Heaven. Put your faith in God and pray to him.
8. God is on the side of the poor. Remember God in whatever you do; then
everything will turn out for good.
9. Whatever is due to the Church must be given forthwith. If your mind is pure in
that matter, your house will also be pure. If in such thing you think of any gain
or revenue, then you will lose that ten-fold. Therefore all of you be pure in
depending on God, in brotherly love and in loving your neighbours.
10. Don’t try to be smart, nor be foolish. Never love body more than spirit and
money more than God.
11. Forgiveness is strength. It gives a person good name. It is the distinguishing
feature of righteous people.
12. Love your enemies. Never make enemies of friends.
13. Consult God in everything; consult your father too. If your father abandons
you, God will also abandon you. Don’t be adamant in silly things, which will
bring in dislike-of both God and men.
14. Never be proud. Let God save you from every grave danger. Hold on to God in
everything. He will bless you abundantly.
15. Avoid arrogance, quarrel, and pride while dealing in Church matters; instead,
let your humility shine before others. Those who place their trust in God, and
satisfy the people are blessed. May God bless them?
16. Remember God in everything. Let no one grieve because of you. Never let go an
opportunity to do something good. Only those things will remain with you till
the end.
17. As far as possible never do evil to anyone; or it will ruin you, your children and
your house. Hold on steadfastly to prayer, fasting and works of charity. Do
them with faith and devotion.
18. If you are lazy, your learning cannot progress. Hold on to God tight. Humility
should be the best ornament for you.
19. Death is at everybody’s door. Keep that in mind.
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20. You must regularly read the Holy Bible. You must obey your spiritual fathers
and increase their good name and honour before God and men by your exemplary
life.
21. Those who disobey their parents and join their enemies, are liable to be cursed
by them. They will not inherit the legacy of their parents and will be disqualified
for this world as well as the other.
22. Never be proud. Pride is followed by fall. Humility is followed by greatness.
23. If there is quarrel in the family, keep away from it. A quarrelsome house is the
haven of the devil; and God is no where near it.
24. Be rich in the love of man and love of God. Brothers should never cheat each
other. When you move away from unity you are sure to move away from God.
25. It is not spiritual wisdom to try to conquer the enemy with evil than with virtue.
If you depend on the God of Truth and go out with a truthful heart, God will
accomplish things for you.
26. Loss and difficulties come when God moves away. On such occasions, never
look for one reason or the other. Instead, know that God has kept away because
of your sins; then cling to God, he will show mercy upon you.
27. Be obedient in all your dealings. Identify the good and love it, throw away laziness;
be enthusiastic to do good things, day and night. St. Vattasseril Mar Dionysius
H. H. Baselios Geevarghese II Catholicos, Paulose Mar Athanasius (Alwaye)
are some of his great disciples.

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