Chapter- 1

GOSPELS: AN INTRODUCTION

Holy Bible is the history of encounter between God and human beings. It accounts
God’s intervention in human life from the very beginning of creation until now. In the
previous grade, we have dealt with its canonization, ideology, infallibility, and its relation
with our Syrian Orthodox Church. Let us now learn about the New Testament books in detail.

The Syrian Orthodox Church has formulated its liturgy on the basis of the Holy Bible
and tradition. Therefore, the bible stands significant in the Church. According to the church
tradition, it was mandatory for every deacon to memorize the entire Psalms. Unless they
recited it fluently, they would not be ordained. Even today in Syria, only those who have
learnt the liturgy of Holy Qurbono by heart are permitted to enter the sanctuary as altar
assistants. They barely depend on the Order of Holy Qurbono while it is being celebrated. At
a glance, the main objective of Sunday School training is to create a generation who, like the
ancient tradition and the present Syrians, considers the bible and liturgy as an inevitable part
of their day to day life.

Relevance of this Study

The current social and economic conditions prevail in Kerala has hastened the
immigration of a huge mass of youngsters to all around the world. The young generation,
because of their tiring and complicated living conditions, are struggling to read the bible on a
regular base as well as to attend the church. In outside India where our churches and
congregations are least available, the bible becomes the only source of spiritual formation.
We do experience this same situation in Kerala today, especially among the IT professionals
who also have to depend on bible reading, personal prayer and meditation for their spiritual
nourishment. Yet, we have to be aware that salvation is possible only through the Holy
Communion and Holy Sacraments.

Nowadays people prefer reading the New Testament than the Old Testament. Though
the church considers both the testaments equally important, youngsters are attracted more
towards the Psalms and the gospels. Since the gospels comprise stories, parables and
miracles done by Jesus himself and encompass his direct words, obviously they deserve
meticulous attention and learning. And this might be the reason behind why gospels gained
much fascination from every sphere, irrespective of one’s religious ideology. The father of
our nation Mahatma Gandhi, Swami Vivekananda and social reformer Raja Ram Mohan Roy
are some examples for those who had special interest in pondering on the gospels. Thus, the
study of gospels has prime importance in our society even today.

Why should we Learn the Gospels?

 Gospels are the books which narrate the person,teachings and ministry of our Lord
and Saviour Jesus Christ. They are the information recorded directly by the people those who
had
first-hand experience with him. Besides, these books depict the divine vision of human beings.
Rather than mere words, the gospels represent the practicability or praxis of such vision. The
fame of the gospels attains its peak because of the simple fact that ‘Jesus’ words were his deeds’.

In our day to day life, though we hear many wise sayings, we fail to implement them
practically. Unlike this scenario, the gospels give clear evidence about our Lord’s enactment of
his own words in his life. Hence, gospels are the accounts which reveal a model of life for the
common people to practice in their daily life. They are neither collections of unpractical
philosophical principles, nor unreasonable ideologies; instead virtual evidences of the execution
of divine purposes which provides mercy, compassion and solace to our co-beings. This model
could be followed in our daily life very easily. That is the reason why our church demands us to
keep learning the gospels as a part of our lives. Beyond learning, the gospels should become a
part of our routine. Being transformed from a form of word to a form of action, gospels in our
lives should console our co-creation those who are struggling and suffering. Only then we could
enjoy the experience of the Kingdom of God even on this earth. The words of the Lord – “For
indeed, the kingdom of God is within you” (Luke 17:21) – will be fulfilled only through this.

What are Gospels?

Gospels are the written presentation of Jesus by his disciples who had followed, seen,
heard and knew him directly. Whatever they had seen or heard from the mouth of their master
they stored them in their minds. Later with the help of scribes they put it into written form with
necessary redactions. These hand written copies were distributed all around. Precisely, Gospels
are the life history of our Lord and Saviour Jesus Christ.

The General Understanding of Gospels

On the one hand every disciple of Christ did not attempt to record his life history, and on
the other every book written on Jesus was not gospel. Among the disciples St. Matthew and St.
John were the only disciples who wrote gospels. The other two gospels were written by St. Luke
and St. Mark, the renowned evangelists among the seventy two. According to the New Testament
canon, these are the only four gospels accepted widely by every church all around the world.

Apart from these four gospels, there are other gospels written by St. Peter, St. Thomas and
St. Bartholomew. In addition, several gospels were circulated in the name of St. Jacob and many
others among the seventy two evangelists. It was investigated that all these gospels were written
later by some detractors in order to spread wrong ideologies and to attain selfish interests. (These
books are known as Pseudo-gospels.) When it became a serious threat, the church in order to
discuss and clarify about various gospels, called for a Synod at Nicea in 325 CE, and confirmed
the gospels of St. Matthew, St. Mark, St. Luke and St. John as the only four accepted gospels. It
was Mor Athanasius of Alexandria who expressed his firm opinion regarding the number of
gospels in the bible. When
numerous gospels were spread around, the church fathers realized and declared that these four are
the only true gospels of Christ.

Even though the aim, idea and history of the four gospels are the same, they have their
own differences in their language, order, genre, style and structure. While St. Matthew wrote in
Aramaic and Hebrew, others recorded the story of Jesus in Greek. The incidents are more or less
similar in all the gospels, yet their order is different. This clearly illustrates the statement that
every author composed it according to their own conviction, memory and purpose. We have
already dealt with its composition in the previous grade.

Gospel: Etymology and Definition

The wordGospel is derived from the Old English word Godspell. But its real meaning is
translated from the Greek word Evangelion(euvaggelion) which connotes literally gospel or good
news. The Malayalam term suvisheshamis also formed from the meaning of evangelion, i.e., good
news. In classical Greek this term refers to good news of victory. Indeed, gospel is also the
proclamation of Jesus’ victory of tolerance. Even in Syriacevangelionis the term used for gospel.
But in the Old Testament, Hebrew term Mebasser (îÀáÇ-ûÅ¥ø) is used for denoting good
tidings which could be seen very frequently in the book of Isaiah (40:9; 52:7).

The Basis of Gospels

The birth, death, resurrection and ascension of our Lord were proclaimed for the first time
in the Book of Acts (1:6-11; 2:32,33). Gospels are the extended and written form of this
proclamation. Having commissioned by Jesus, the disciples went out all around the world and
propagated the good news – their master’s life and message. The believers who had received faith
and inspiration from the disciples began to spread the same good news. The enthusiasm of the
early church in proclaiming the gospel was recorded by St. Paul in his letters.

“Christ died for our sins according to the Scriptures, and that He was buried, and that He
rose again the third day according to the Scriptures, and that He was seen by Cephas, then by the
twelve. After that He was seen by over five hundred brethren at once, of whom the greater part
remain to the present, but some have fallen asleep” (1 Cor. 15:4-6). The disciples, who tried to
present their Lord as the fulfilment of Jewish Torah (Law), had attempted to proclaim the gospel
in the light of Old Testament prophecies. By quoting verses from the Old Testament they proved
that ‘Jesus was the Messiah’.

When there arose a situation that the Son of God who had become a part of the salvation
history was limited only for Jews, God raised apostles like St. Paul who proclaimed Jesus as the
light of the entire world. They preached that the incarnation of Jesus could not be confined within
the limits of Jews, rather it was the way of salvation for the entire creation. But at the same time,
apostles like St. John attempted to preach the gospel philosophically and theologically.
Thus the world could hear the same message in variant angles and outlooks. Those
who had first-hand experience with the apostles could clarify all their doubts clearly.
But later when the disciples of the apostles became the instructors, they were not able
to clarify various doubts up to full extend because of the reason that they did not have
direct experience with Jesus. Thus there emerged an urgency of a written complete life
history of our Lord and Saviour Jesus Christ. At the same time the timely persecution
and murder of the disciples urged the inevitability of a historical text which could
survive for years. Hence, the gospels were written in order that the early believers
could pour out Jesus to future generations equipping them to attain the eternal life.
According to St. John, “But these are written that you may believe that Jesus is the
Christ, the Son of God, and that believing you may have life in His name” (Jn. 20:31).

Synoptic Gospels

The first three Gospels of St. Matthew, St. Mark and St. Luke which have many
similarities in their content, style and structure, are altogether known asthe Synoptic
Gospels. If we write them in three parallel columns, we could easily notice their close
relationship that their structure, genre and order are more or less the same.

According to source critics, St. Mark was the first one to write about the passion,
death and resurrection of Christ. St. Mathew and St. Luke followed St. Mark in
writing their Gospels. So it is believed that these two latter gospels had their prime
source from the gospel of St. Mark.

Source critics have also proposed that apart from St. Mark, the two latter gospels of St.
Matthew and St. Luke had their own other source. Such source which exclusively had
the written form of Jesus’ own sayings is named by German theologians as Quelle
meaning source. Quelle is abbreviated and generally used as Q. In other words St.
Matthew and St. Luke recorded their writings depending on both St. Mark and Q
source. Nevertheless, the passages taken from Q differentiate St. Matthew and St.
Luke from St. Mark, their primary source.
Fourth Gospel

Because of the differences in its contents, the Gospel of St. John stands significant from
the Synoptic Gospels. St. John attempted to present his gospel more philosophically than a
simple narration. There exists a viewpoint that in his old age the apostle John read the other
Gospels and decided to supplement them with his own meditative memories resulted in the final
form of the Fourth Gospel, but different from the Synoptics. A detailed study is given later in
this chapter.

In narrating the gospels, the four gospel writers depended on the direct sayings of Jesus,
their own personal experience with him, descriptions of the experiences of the witnesses, and
oral traditions. They were able to explain their writings and prove their reliably, according to
the context to which it was written. Instead of narrating a mere life history of Jesus, their
endeavour was to establish the true faith based on the historical reality.

Gospels: A Brief Study

The Gospel according to St. Matthew

This book was written in Aramaic (Syriac) language by the apostle St. Mathew (Lavi).
But the original copy in Aramaic was lost. The Gospel what we have today is the translated
version from Greek. The majority view of scholars dates this Gospel to the period 70 – 80 CE.
It mainly comprises five different sermons of Jesus (5-7; 10-13; 18; 24-25). Apart from this
categorization some scholars classify it into five like the Pentateuch by Moses (Genesis,
Exodus, Leviticus, Numbers and Deuteronomy), as it follows:

i. Sermon on the Mount (5:1 – 7:29)

ii. Declaration of the Mission (10:1 – 11:1)
iii. Parables (13:1-53)
 iv. General Principles (18:1 – 19:1)
v. Final Discourse (24:1 – 26:1)
All these speeches are concluded by citing, “…when Jesus had finished these sayings…”

St. Mathew introduces Jesus Christ as the ‘promised Messiah’ on the basis of the Old
Testament prophecies. Here Jesus is presented as a greater prophet than Moses. The main
audience of this gospel seems to be the converted Christians from Judaism. Subsequently it
mostly encompasses the familiar language, ideas and instructions of Jewish Synagogue.

The Gospel according to St. Mark

The general understanding is that St. Mark wrote his Gospel in 70 CE. Even though the
size of this Gospel is small when compared to the other Synoptics, every idea is clear and
vibrant. He introduces and explains the subject directly to his audience. As Jesus’ passion and
death form the core of the Gospel, he gives priority to elucidate the suffering and death of
Christ. He expounds the idea that a true disciple should follow Christ in every aspects of
his/her life.
The Gospel according to St. Luke

St. Luke’s Gospel is known as the Gospel of the poor. It is believed that he might have
written this Gospel mainly for the gentiles in 80 CE. Unlike the Jewish tradition and belief,
this Gospel discloses the promise of ‘salvation to entire humanity’. Without giving much
significance to Jewish Law and tradition, the author was conscious enough to address the
gentiles in his work. Thus he made his aim very clear.

St. Luke introduces Jesus as the connecting factor between the Old Testament
prophets and the New Testament church. As he was a doctor and a historian by profession, he
tried to depict the complete life history of our Lord. Besides, he had described various unique
incidents such as the events prior to Jesus’ birth, the announcement to St. Mary, the
Magnificat (Song of St. Mary), the birth of John the Baptist and so on.

The Gospel according to St. John

Theologically the Gospel of St. John is given more importance than the Synoptic
Gospels. While the Synoptics designate Jesus as Master (Rabbi) and performer of miracles,
the Fourth Gospel pronounces him as ‘the Word which took human flesh’. Furthermore, it
includes various differences when compared with the Synoptics. The Synoptic writers are
silent about five different miracles (signs) which are given much significance by St. John.
adds five miracles (signs) which are not present in the Synoptics. They are as follows:

i. Jesus turns water into wine at Cana (2:1 – 11)

ii. J esus heals an Official’s Son (4:46 – 54)
iii. Jesus heals a paralytic at Bethesda (5:1 – 9)
iv. Jesus cures a man born blind (9: 1 – 7)
 v. Jesus raises Lazarus from death (11: 38 – 44)
Moreover, St. John prefers the term ‘signs’ for the miracles performed by Jesus. He
writes the phrase ‘God’s only begotten Son’ with much significance. The ‘I am Sayings’ of
Jesus based on Ex. 3:14 ( “I am who I am.”) is mentioned only in this Gospel at seven
different occasions (“I am the bread of life” (6:35); “I am the light of the world” (8:12); “I
am the gate” (10:9); “I am the good shepherd” (10:11); “I am the resurrection and the life”
(11:25); “I am the way, and the truth, and the life” (14:6); and “I am the true vine” (15:1)).
He states clearly that the aim of his book is to encourage the faith of everyone in Jesus, the
Son of God and Messiah. “But these are written that you may believe that Jesus is the Christ,
the Son of God, and that believing you may have life in His name” (20:31).

Practical Implications

Remembering and meditating the cardinal incidents in the Bible would improve one’s
spiritual edification and concentration of mind. We have already discussed about the tradition
of memorizing biblical verses in ancient times. Still we do have people amidst us living in this
tradition. Learning biblical verses by heart, reciting them frequently and helping others to learn
them are considered to be divine services. Obviously it is a tough task to remember all the
verses. However, in this era where printed copies of the Bible are easily available, it is necessary
for everyone to locate the verses and passages correctly in the Bible.

We might have heard the following verse very frequently: “The Sabbath was made for
man, and not man for the Sabbath.” Could anyone say its reference in the Bible quickly?
Before groping all around, let us come to some inferences.

i. Right after hearing this verse, one could easily realize that it is said by Jesus; and hence
one could make sure that it is from the New Testament.
ii. Since it is told by our Lord, most probably it should be from the Gospels. iii. We have
already learnt the specifications of all Gospels. This particular verse speaks about the
Jewish Law; and therefore, we could infer that it should be a part of a Gospel which gives
priority to Jewish Law and tradition, i.e., either St. Matthew or St. Mark. iv. Now we have
to think about the pericope or situation in which it is said. According to its nature, it could
be told during the beginning of Jesus’ public ministry. Matthew 5 – 20 and Mark 2 – 7 are
the chapters which account Christ’s public ministry; and hence it could be found in these
sessionsmost probably.
v. As the comparatively smaller Gospel is St. Mark, let us examine it first. And we can find
this verse in Mark 2:27.
This is a simple example for tracing out biblical verses; yet it could not be applicable for
all verses. One needs to have at least a minimum knowledge of each book – its content, genre,
order and structure. In order to have a general understanding of the four Gospels, a simple
classification is given below which every student is supposed to memorize it.
 1. The Gospel according to St. Matthew
i. Genealogy and Birth of Jesus (1:1 – 2:23)
ii. The Public Ministry of Jesus (3:1 – 10:42)
a) Beginning of the Ministry (3:1 – 4:25)
b) Sermon on the Mount (5:1 – 7:29)
c) Performing Miracles (8:1 – 9:38)
d) Proclamation of His Mission (10:1 – 42)
iii. Ministry in Galilee (11:1 – 18:35)
iv. Ministry in Judea and Jerusalem (19:1 – 25:46)
v. Jesus’ Passion, Death and Resurrection (26:1 – 28:20)
2. The Gospel according to St. Mark
i. The Public Ministry of Jesus (1:1 – 13)
ii. Ministry in Galilee (1:14 – 6:29)
iii. Ministry outside Galilee (6:30 – 9:50)
iv. Ministry in Judea and Jerusalem (10:1 – 14:31)
v. Passion, Death and Resurrection of Jesus (14:32 – 16:20)
3. The Gospel according to St. Luke
i. Personal Implications and Birth of Jesus (1:1 – 2:52)
ii. The Public Ministry of Jesus (3:1 – 4:13)
iii. Ministry in Galilee (4:14 – 9:50)
iv. Ministry in Judea and Jerusalem (9:51 – 22:38)
v. Passion, Death and Resurrection of Jesus (22:39 – 24:53)
4. The Gospel According to St. John
i. Witness of John the Baptist (1:1 – 51)
ii. The Word which Transforms the Entire Creation (2:1 – 10:42)
iii. The Word which Transforms Humanity (11:1 – 17:26)
iv. Passion, Death and Resurrection of Jesus (18:1 – 21:25)
Another classification is given below:

1. The Gospel according to St. Matthew

i. The Genealogy and Birth of the King (Ch. 1 – 2)
ii. The King announced, anointed and declared His Constitution (Ch. 3 -7) iii. The
display of the Kingdom in its sufficiency for Human, but of Man’s unfitness for the
Kingdom (Ch. 8 – 12)
iv. The Kingdom of an absent King entrusted to the hands of Humans (Ch. 13 – 20:28)
v. The Triumphal Entry of the King seen as rejected by the leader and He rejecting
them (Ch. 20:29 – 23)
vi. The Coming of the King in Final Glory announced in reference to Israel, the
Church and the World (Ch. 24 – 25)
 vii. The King Crowned with Thorns, and by His death and resurrection making good
all His purposes of blessing for His Kingdom and the World. (Ch. 26 – 28) 2. The Gospel
according to St. Mark
i. The Beginning of His Service – the more Personal Aspect (Ch. 1 – 5) ii. The
Rejection of the Servant and Prophet in which those who are connected with Him are
associated (Ch. 6 – 10:45)
iii. Prophetic testimony fully declared, and service reaching its climax in the cross,
leadin on to resurrection (Ch. 10:46 – 16)
3. The Gospel according to St. Luke
i. The Man Christ Jesus (Ch. 1 – 4:13)
ii. His Ministry of the Gospel of Peace (Ch. 4:14 – 18:34)
iii. The Sacrificial Work by which God is made known to Human and Human beings are
brought back to God (Ch. 18: 35 – 24)
4. The Gospel according to St. John
i. The Word, the Only Begotten Son of the Father, Declaring Him – the Eternal Life in the
Person of Christ (Ch. 1 – 2:22)
ii. Eternal Life communicated, seen in His birth, communion and power, with the various
stages of opposition, and provision for Hiw own by the way (Ch. 2:23 – 17) iii. The
Offering up of the body of Jesus Christ once where by all the Will of God is effected and its
results made known by the Risen Lord (Ch. 18 – 21)
By memorizing these classifications one could easily identify the reference and could use
the Bible accordingly. This classification is done according to the Orthodox Study Bible. Apart
from this, there exist many other categorizations. A further research would be helpful to find out
the easiest and appropriate classification.

Chapter - 2

PATROLOGY: A STUDY OF CHURCH FATHERS

Introduction

All those who have contributed to the growth of the Church and its witness through their
relationship with Christ who is the central point of the church tradition, are Church Fathers. But
some of them are exceptional because of their saintly life and selfless service. The objective of the
study of the Church Fathers is to become acquainted with some such outstanding leaders and their
contributions.

Church Fathers: Appropriate Indication

Some reformists hold that the appellation ‘Fathers of Church’ is a heresy. Their opinion is
based on Matt. 23:9 where it is said, “Do not call anyone on earth ‘father’, for you have one father
and he is in heaven’’ (But they themselves call their begetter ‘father’ and some predecessors in
their tradition ‘pilgrim fathers’). If the words of Jesus Christ are taken literally, a man cannot call
even his own begetter father because it is written, “do not call anyone on earth father.’’ If Jesus
had in mind the literal meaning, then in his own words and in the words of the evangelists and
apostles there would not have been a single instance in which the word ‘father’ was used for man.
But note that in the following verses the word ‘father’ is used for man. Matt. 4:21,22; 10:21,35,37;
15:4; Luke 11:11, 15:18; Acts 7:2; Rom. 4:12; James 2:21. Moreover, not only the word ‘father’,
but ‘teacher’ (adviser) and ‘master’ also are also forbidden, according to St. Matthew (Ch. 23).
But these terms are used in the New Testament for men, especially for the apostles: Matt. 6:24;
Mark 13:35; Luke 14:21; Acts 13:1; Rom. 2:20; Col. 4:1; 1Cor. 12:28; 2 Tim. 1:11; and Eph. 6:9.
It is clear from this that when Jesus Christ said the above verse (Matt. 23:9) he had in mind a
particular situation and not the literal meaning. The whole of St. Matthew Chapter 23 is a tirade by
Jesus Christ against the hypocrisy of the
Pharisees and the Sadducees. They liked to be called ‘father’, ‘teacher’ and ‘master’, and it was
to discourage this trend that Jesus said the above verse.

It is the fundamental position of the church that there should not be an earthly father who
claims the position of the heavenly father, and a master or teacher or shepherd (pastor) who
claims the position of Christ.But the New Testament writers used in a limited sense these terms
for men. In like manner, terms like ‘father’ and ‘malpan’ (teacher / adviser) are used in the
church tradition. It is a very ancient practice to call bishops and heads of monasteries ‘father.’ In
course of time the term ‘father’ to mean spiritual father or confessor father became common.
Simultaneously in the church tradition, “the church fathers” was given a definite meaning.

All the church leaders, malpans and writers who lived hitherto do not come under the
category of ‘church fathers’. The church fathers must first accept the divine revelation through
Jesus Christ and witness that truth. Secondly, they must possess integrity and saintliness of life
of the highest order. Thirdly, they must have made distinct contributions to the growth of the
church, and fourthly, they must be recognised by the church as possessing the above three facts.
Hence, those who are not ‘fathers of church’ may be builders of church tradition.

Didache

This book is known as the teachings of twelve apostles (didache tondodekaapostolon).

But its full form is ‘The Lord’s teaching to the gentiles through the twelve apostles’(
didachekyrioudia ton dodekaapostolontoisethnesin). The authorship of the book is not clear
from the work; neither the title is pointing to the apostolic authorship.

This is an important document of the apostolic period. It is also the oldest source of the
Church Canon. In A.D. 1873,PhilotheosBryennios discovered this document from a monastic
library in Constantinople. In 1056 a writer named Leo copied this manuscript. This document
provides ample information about the early church period.

The collection of moral codes is the main content of this work. It also contains the
teachings about social order and liturgical practices. This includes laws on Christian life order in
the second century. It also provides a model of later church laws.

Structure

This book has sixteen chapters in two parts. While chapters 1 - 10 give instructions on
liturgical practices, 11 - 15 account disciplinary instructions; and the last chapter contains
Christ’s second coming and proposed Christian morals.

First part (1- 6) containing the teachings for the baptismal candidate is liturgical portion.
Teaching on moral codes areexplained in an interesting manner. There are two paths, path of life
and path of death. There are lot of differencesbetween these paths (1:1). The following session is
the explanation of both the paths (1:2, 5:1). Hellenistic synagogues had received such
teachings of two paths from the Greek which became common in Judeo-Christian regions
(e.g. Letter of Barnabas 18-20).

Baptism (Chapter 7)

Chapter seven to ten is helpful in studying the history of liturgy. They begin with
instructions on baptism. One should be baptized accordingly, that, after giving proper
instructions to the candidate, baptize him/her in flowing water in the name of the Father, and
of the Son, and of the Holy Spirit. But if running water is not available, baptize in other forms
of water. If it cannot be performed in cold water, use warm water. During scarcity of water,
instead of immersing, pour water three times on the head in the name of the Trinity (7:1-3).
Baptism by pouring water on head was also done at emergency situations. The baptism by
pouring water on head was mentioned for the first time in the Didache.

Didache instructs that the candidate and the baptizer should fast before baptism (7:4),
Christians are instructed to fast on Wednesdays and Fridays, while Jews on Mondays and
Thursdays (8:1). Didache also instructs to recite the Lord’s Prayer at least three times a day.

Holy Qurbana(Chapters 9, 10 &14)

Chapter nine and ten become important as they comprise the oldest Eucharistic
Prayers (Thanksgiving Prayers). In the Eucharist, it is instructed to give thanks in such a way
that firstly concerning the Chalice that, “Our Father, we thank You for the Holy Wine of
David Your Son, which You made known to us through Your Son, Jesus Christ. To You be the
glory forever.” Then concerning the broken bread that,”We thank You, our Father, for the life
and knowledge which you made known to us through Jesus Your Son. To You be the glory
forever. Even as this broken bread was scattered over the hills, and was gathered together and
became one, so let Your church be gathered together from the ends of the earth into Your
kingdom. To you be the glory and the power through Jesus Christ forever.” Allow no one to
eat or drink of your Eucharist, unless they have been baptized in the name of the Lord. For
 regarding this our Lord has said,”Do not give what is holy to dogs” (Matt. 7:6) (9).

This portion is concerned with the Holy Qurbana, but not related to the prayer at feast.
Here the Holy Baptism and the Holy Qurbana are discussed together. A non-baptized person
should not receive Holy Qurbana. There is a payer after receiving the Communion, which
says, “After the Eucharist when you are filled, give thanks, that,”We thank You, Holy Father,
for Your Holy Name which You enshrined in our hearts, and for the knowledge, faith and
immortality that You have revealed to us through Your Son, Jesus Christ. To You be the glory
forever. O Almighty Lord! You have created everything for the sake of Your Holy Name. You
provided food and drink to all people for their survival, that they might give thanks to You;
but to us You freely gave
spiritual food and drink, and eternal life through Jesus, Your Son. Before all things we thank You
because You are Mighty. To You be the glory forever (10:1-4).”” Didache calls Holy Qurbana as
spiritual food and drink. It also adds,”let the sanctified approach and others repent”. It is clear both
from the occasion and from other parallel documents that here the discussion is on baptism before
the feast of Easter and the candidate’s first partaking of the Communion.

Chapter 14 discuses about ordinary Sunday worship. “On the Lord’s Day, gather yourselves
together and break bread and offer the Eucharist, after confessing your transgressions so that our
sacrifice may be pure. Let no one who has a quarrel with his brother join you until he is
reconciled, lest your sacrifice be defiled. For this is that which was proclaimed by the Lord: ‘In
every place and time let there be offered to me a clean sacrifice. For I am a great king, and my
name is wonderful among the gentiles’ [cf. Mal. 1:11]” (14:1-3).

Mentioning the Holy Qurbana as sacrifice (thoosiya), quoting prophetic book of Malachi
(1:1) and instructing forgiveness of sin is necessary before receiving Holy Qurbana are
noteworthy. This explains the forgiveness of sin during the Holy Qurbana (10:6). Chapter 14:1
mentions about the confession of sins prior to the payer in the church: “Confess your sins in the
Church; you should not pray with a sinful mind.”

Church Leaders

Didache calls the leaders of the community as episcopoi and diaconoi. The document is not
clear about whether theepiscopoiincludes only priests or it exclusively meant for bishops. Besides,
the Didache hardly mentions about presbyter. Nevertheless, it says, “Elect for yourselves, bishops
and deacons, men who are an honour to the Lord, of gentle disposition, not attached to money, not
attached to money, but honest and well-tried; for they, too render you the sacred service of the
prophets and teachers. Do not despise them, after all, for they are your honored ones, together
with the prophets and teachers (15: 1-2).

Prophets

Prophets had an important position in the early Church. They (Prophets) are your high
priests (13:3). Permit them to celebrate the Holy Qurbana and to make thanksgiving (eucharistein)
as much as they desire (10:7). Every first fruit, therefore, of the products of vintage and harvest, of
cattle and of sheep, should be given as first fruits to the prophets. If you bake bread, take the first
loaf and give it according to the commandment. If you open a new jar of wine or of oil, take the
first fruit and give it to the prophets. If you acquire money or cloth or any other possession, set
aside a portion first, as it may seem good to you, and give according to the commandment
(13:3-7). People were not supposed to judge the prophets (11:11). Criticizing prophets was
considered to be sin. If any prophet speaks in the ecstasy (in the Spirit), you shall not try or judge
him; for every sin will be forgiven, but this sin cannot be forgiven(11: 7).
Didache gives importance to brotherhood and social activity. Doing charity is appreciated.
But everyone has to live out of his hard work. Only those who are not capable of doing work can
receive charity.

“If he who comes is a transient, assist him as far as you are able; but he should not remain
with you more than two days, or, if necessary, three. If he wants to stay with you, and is a
craftsman, let him work for his living. But if he has no trade, use your judgment in providing for
him; for a Christian should not idle in your midst. If he is dissatisfied with this sort of an
arrangement, he is a Christ peddler. Watch that you keep away from such people (12:2-5).

Ecclesiology

Church is universal. Didache envisions a church which can include everything. The term
ecclesia denotes not only the faith community coming together for prayer but also a new
community established on the Kingdom of God- a new Christian community. Church is One and
Holy. Broken bread is the symbol of unity of the Church (9:4). Prayer for the Church is
noteworthy:”Remember, Lord, Your Church. Deliver her from all evil and make her perfect in
Your love, and gather her together in her holiness from the four winds to Your kingdom which
You have prepared for her. For Yours is the power and glory forever” (10:5).

Eschatology (Last Days)

The idea about the last days has an important place in the Didache. This is clear and
transparent in the prayers of Eucharist. “Let grace come, and let this world pass away. Our Lord,
come (Maranatha)” (10:6). Early Christians were believed that the second coming of the Lord is
near, but the time is not clear. So the faith community believed that they should frequently come
together and discuss about the elements of their spiritual life. Didache gives warning for the last
days:”For in the last days false prophets and corrupters will be plenty, and the sheep will be
turned into wolves, and love will be turned into hate. When the lawlessness increases, they will
hate and persecute and betray one another, and then the world-deceiver will appear claiming to be
the Son of God, he will do signs and wonders, and the earth will be delivered into his hands, and
he will do iniquitous things that have not been seen since the beginning of the world. Then the
humankind will enter into the fire of trial, and many will be made to stumble and many will
perish; but those who endure in their faith will be saved from under the curse itself. And then the
signs of the truth will appear” (16:3-6). So the Didache suggests that all Christians should be
prepared. “‘Watch’ over your life, that ‘your lamps’ are never quenched, and that ‘your loins’ are
never unloosed. Be ready, for you do not know on what day your Lord is coming” (16:1). The last
chapter is completely discussing about the last days.

Date

The date of its writing is not clear from the book. The person who prepared the Didache
brings together the then liturgical and social laws and practices. S/he did not tried to bring them
as a single entity. The two path teachings of Didache can be seen in many other ancient writings.
Its
original form is developed between A.D. 50 and A.D. 70. The present form is considered to be
written between A.D. 100 and A.D. 150 in Syria. Many ancient writers include Didache in the
New Testament. But Eusebius (Church history, 3, 25,4), Athanasius (article 39) and Rufinus
(Commentary on Apostle’s Creed) opposed its canonisation and argued that it was only an
apocryphal literature, and therefore, it could not be included in the Bible.

The Syriac Didascalia, the Apostolic Tradition of Hippolytus, and the Apostolic
Constitutions followed the model of the Didache. St. Athanasius says that it was used for
teaching the baptismal candidates.

The Didache is developed in the Judeo-Christian context. It underwent many changes

during its development to the present form. Two path portion is in Judaistic form. This type of
teaching was prominent in the Qumran community. The literary form of the Didache resembles
with the disciplinary law of Essene Community. Baptism in the running water and the daily
three times prayer (8:3) aremuch similar to the Essene laws. Prayers of Eucharist is related to
and originated from the Jewish traditions (9-10). The importance of prophets given in the
didache is taken from the Judeo-Christian traditions. The apocryphal book of ‘Ascension of
Isaiah’ (3:27) and the ‘Shepherd of Hermas’ (Order 11:7-9) also give similar significance to the
prophets. The Didache, written in the Syrian context, contains Aramaic words like Hosanna,
Maranatha, and Amen.

St. Athanasius

Birth and Childhood

Athanasius was the great soldier of faith who fought bravely for truth. St. Baselius
describes him as ‘the divine doctor given to the church’. St. Gregorios of Nazianzus depicts him
as the ‘pillar of the church’. His life was eventful and he became famous as the fighter against
Arius’ heresy.

Athanasius was born in Alexandria around A.D. 295. Since Alexandria was a great
centre of learning, he was able to get acquainted with the prominent schools of learning. He
came to know about various Christian heroes who had faced persecution with unflinching
courage. Having motivated from the lives of saints and celibates who lived in the deserts and
forests of Egypt, Athanasius decided to become a Christian full of saintliness, knowledge and
faith.

Education and Training

Metropolitan Alexandrios made Athanasius stay with him and taught him theological
books, logic and physical sciences, and gave him training in spiritual life. Subsequently
Athanasius decided to have firsthand knowledge of the ascetic life of African forests and
deserts. He went in search of St. Antony with the blessings of Metropolitan Alexandrios. He
met him and stayed with him for quite a time as his disciple and helper, which helped him to
come up with his work, ‘The Life of Antony’. Alexander, returned to Alexandria, showed great
enthusiasm in spirituality, true faith and
saintly life, which received the admiration of his Metropolitan Alexandrios who ordained him
as a deacon in A.D. 319 and appointed him as his secretary. It was at this time that he produced
the works ‘Against Heathens’ and ‘About Incarnation’.

Against Heresies

Those were the days when Arius’ heresies were stunning the church. Athanasius realized
that Arius’ denial of Christ’s divinity will ruin the basis of Christian faith. Immediately he
started using his tongue and pen against Arius. He argued that the basis of Christian faith is that
God saved man by incarnation, and that if Jesus Christ is not God, we have not been saved. In
the end, Emperor Constantine convened the Synod of Nicaea to resolve the faith issues.

In the Nicene Synod

Athanasius also attended the synod as the secretary of Metropolitan Alexandrios. The
synod lasted for three months and Athanasius’ voice reverberated in it. It was very difficult to
take decisions against Arius. Athanasius stood firmly for the phrase ‘Homoousion to Patri’ to
qualify the Son (‘of the same substance with the Father’). He was not ready to accept even the
phrase ‘Homoiousion to Patri,’ (of the similar substance with the Father) suggested by
moderates like Eusebius of Caesarea. The core of the Creed about faith in the Son of God was
written in the Nicene Synod under the leadership of Athanasius.

Metropolitan of Alexandria

It was the last wish of Metropolitan Alexandrios that Athanasius should be his successor,
and his wish was fulfilled. When Athanasiusbecame the metropolitan, he visited the churches
under his jurisdiction and confirmed the believers in true faith. The problems created by Arius
and the Meletianschismatic sects were a head-ache to him. (Meletius was the bishop of
Lycopolis in Egypt, who claimed the position of the Metropolitan of Alexandria and created a
dissenting group meddling the affairs of the diocese of Alexandria. His followers are commonly
known as Meletian Schismatics.)

The Plaintiff becomes the Defendant

Arius had highly influential persons with him. They influenced the emperor and brought
forward many allegations against Athanasius. At last the exiled Arius and his companions were
called back. Athanasius was accused of theft, adultery and murder. But they failed to prove
their allegations. Later he was accused of treason and false witnesses were presented against
him. The allegation was that Athanasius blocked the ship bringing corn from Egypt to
Byzantium. Hearing the words of the false witnesses the Emperor ordered Athanasius to be
exiled to Trier.

Persecutions and Banishment

Then followed the days of insecurity for Athanasius. He was banished four times and
brought back four times according to the disfavour or favour of the rulers who succeeded the
Emperor
Constantine in the East and in the West. During his banishment he got ample time to visit the
sages who lived in the deserts of Egypt. It was at this time that he wrote many of his works. The
followers of Arius who seized the churches wanted to bring him to the Cathedral of
Constantinople with great celebration. But Arius’ stomach burst and he died before entering the
cathedral. Athanasius had to spend seventeen years in banishment suffering persecution. But he
was not prepared to give up his faith or compromise it in any adversity. Once someone told him,
‘the whole world opposes Athanasius’. But he retorted, ‘Athanasius contra Mundum’
(‘Athanasius opposes the world’).

Works

Though Athanasius wrote commentaries on many books of the Old Testament, only the
commentary on Psalms is available now. His books ‘Against Heathens’ and ‘About Incarnation’
are among his early works. It is from his notable work against Arius and his followers that we get
a clear picture of his Christological thinking. Other works by Athanasius include, ‘The
Declarations of the Synod of Nicene’, ‘The Spiritual Biography of St. Antony’ and certain other
articles.

Theological Contributions

The greatest theological contributions of St. Athanasius are his explanation about Jesus
Christ’s divinity, and his declaration that Jesus is equal to the Father in divinity. He also explains
rationally how sin affected human beings and how Jesus remedied it. He says in his book about
Incarnation, “He became man to make us divine, he was seen in body so that we might see the
glory of the unseen Father, he suffered cruelty by man so as to enable us to enjoy the right to
immortality”.

Return and Death

People realized the way in which Arius and his followers abused Athanasius and they
prevailed upon Emperor Valence to call Athanasius back (A.D. 366) and entrustedhim the
administration of Alexandrian church. Thereafter, Athanasius enjoyed peace in his life. The great
Athanasius consecrated Peter as Metropolitan to succeed him and died on 2nd May 373.

St. Gregorios of Nyssa

Biography

St. Gregorios (Gregory) is the third of the Cappadocian Fathers who is referred to as the
‘Shining Star of Nyssa’. If Baselious, his elder brother was a workhorse and the loving
Gregorios of Nazianzus an ardent orator, Gregorios of Nyssa, the younger, was an icon of
divine character. He was known for his inner voice which spoke even in silence and his zealous
spiritual outlook.

He was born to Basil the Elder, a renowned philosopher and teacher in rhetoric in
Caesarea of Cappadocia and Emilia, a devout and pious woman around 335 A.D. His father
and elder brother, Baselious the great took prime responsibility in his education. Gregory used
to refer Baselious the great as his mentor and guide. He did not receive any higher education.

Gregory used to visit and stay at the monastery established by his brother Baselious the
great quite often. His brother was always encouraging and inspiring him and thus he became a
deacon. However, he soon turned away and became a tutor in rhetoric. During this time, it is
rumoured that he married a woman named Theosebia. He soon realized that a worldly job and
family life were not satisfying his inner spirit.It was during this time Gregory received letters
from Baselious and his friend Gregory of Nazianzus. The contents of these letters made
Gregorios to choose the life of an ascetic. He moved to a monastery on the shores of Iris. There
his life was transformed through spiritual experiences and was enlightened. He had ample time
to read, learn and write.

It was at that time Mor Basil appointed Gregory as the bishop of Nyssa, a small town
near Caesarea. Gregory, who was a beginner in leading and negotiating, found it difficult to
manage the ruling affairs as a bishop. However, he worked tirelessly to uplift the faith of the
people and to keep the faithful in strict adherence to the faith established at the Council of
Nicaea. This was not pleasing to the followers of Arianism and they indicted Gregorios from
his position as bishop. He left Nyssa for a short while when his life was threatened. He
returned to Nyssa on the death of Emperor Valencia, a staunch follower of Arianism. Gregorios
was given a royal welcome by the faithful of Nyssa.
 Gregorios was given the additional responsibility of the large diocese of Sebastia. He
played a pivotal role along with his friend Gregorios during the Council of Constantinople in
A.D.381. He was often invited to the emperor’s palace at Constantinople as a state guest and
spiritual advisor. Gregorios passed away in A.D.394 because of physical illness.
Writings and Contributions

The writings of St. Gregorios are known for their poetical beauty and spiritual
richness. His works can be classified into five distinct categories: 1) Exegetical (Writings and
Interpretations on the Holy Scriptures) 2) Theological (Writings and Interpretations on the
Christian faith). 3) Spirituality and Ascetical writings, 4) Sermons and homilies 5)
Correspondence (Letters).

His significant exegetical works include writings on the “Creation of Man”, “The Life
of Moses”, and rhetoric on the Songs of Solomon. In his theological writings refutation of
Eunomius and Apollinaris and book on Spirit and Resurrection are important. (Regarding his
writings on ascetics, “On Virginity” is very popular).

It can be truly remarked that there has been none among the Oriental church fathers
like St. Gregorios who has given a visionary remark and detailed discourse on human
freedom. In his view, humankind has been bestowed with ability to be godly and this is
evident in the creation of humans where God has given them freedom. The mystery of
humans being created in the likeliness and image of God indicates the fact that humankind is
given stewardship in the freedom and grace of God.

St. Gregorios’ discourse on virginity highlights the need for inner spiritual renewal and
growth. A portion of the homily is given below:

“We return to our true being and to whatever deserving, when we abolish
everything inappropriate from us. This means that we are meant to return to the
original state to which God created us. This initial state is having our being in
likeness to God. However, to be in likeness to God is not governed by our own
strengths and merits. It is the abundant mercy of God, for it is He who has
granted us this image during creation. All that lies in our efforts is to remove the
stains of sin from our lives and to let the spirit shine again in its original beauty
to which God had created it to perfection.”

Excerpt from “The life of Moses”(Exodus) Written by Mor Gregorios

This is a lesson of illumination for every spiritual journey. Our spiritual food is the
body of the lamb, whose blood was poured on the doorposts to grant us salvation from the
angel of death. It is necessary to follow firm discipline, adherence and reverence when
partaking in the body of the lamb. It shall not be in likeness to those who find delight at feast
tables. Unfit dressing, impromptu feet and lazy hands shall not partake of this food.
Nonetheless as a voyager, one shall prepare himself with the armour of the Lord – having his
feet strapped with shoes, girdles for the loins and staff as shield against animals.

The flesh of the Passover Lamb is one prepared on fire without any other ingredient. It
is to be eaten swiftly. The entire lamb except its inner portions is eaten up. Breaking the
bones of the animal is to be understood in detail. Everything that remains is burnt in fire.
These lead us to profound thoughts regarding food habits and partaking of the Passover
lamb. Is there a need to follow such strict discipline in having food? What difference does it
make if the feet are revealed or covered with shoes? What difference does it make if the loins are
girdled or loosened? Is it necessary to hold the staff? What if it is left resting?

It is necessary to study in detail of certain belongings of a voyager. The present life is

momentary. We are lead to our passing away from our very birth itself. It is utmost essential to
carefully prepare our hands and feet for this journey.

The shoes that cover exposed feet resemble guarding our feet and spiritual self from
being wounded by thorns of sins of this world. Shoes symbolize a life of spiritual self-restraint
and discipline. They trounce thorns, block and terminate sins that often enter our lives without
our knowledge.

The inner robe that extends to the feet indicates orderly life style. The girdle to the loins
represents a life of vigilance. The staff bears with it a message of hope. It strengthens and
upholds the spirit in its weakness, and shields us from the evil that panics our soul. (Church
Fathers teach that this represents the cross of our Lord).

The food prepared in fire is a symbol of faith. It is tender enough to be taken swiftly. Yet
there are portions that are hard to consume. This portion that involves deep reasoning is given
into the fire. Extreme curiosity is not attached to this portion.

What is the righteousness of God? What was the form before creation? What is outside the
universe? Why is everything happening as it is now? We submit such matters beyond
understanding to the Holy Spirit of God. As St. Paul remarks – ‘the spirit discerns everything,
even unto the depths of God’(1Cor. 2:10).

The word of God teaches us that fire signifies the Holy Spirit of God. Abandon efforts to
understand what is concealed to human minds, that is, the hard bones of the sacrificial animal
shall not be broken. There is no necessity to try to perceive of what is mysterious and hidden to
us.
 Chapter - 3

MODERN CHRISTIAN FAMILY

History of Family

Family is an old institution which has its antiquity even from the beginning of
human creation. Every culture and civilization has contributed its inputs to this institution.
Likewise, all the different religious beliefs have their own conceptions regarding the
peculiarities, sanctity and divinity of family. According to the Jewish and Christian
traditions, the institution of family gains an uppermost position in the society. Christian
marriage and family could be better comprehended only by understanding the mystery of
Christ. As per the Bible accounts, marriage and family are bloomed in the Holy Salvific
Act of God. The Book of Genesis portrays the story of the very first family on the earth.
“So God made man; in the image of God He made him; male and female He made them.
Then God blessed them; and God said to them, “Be fruitful and multiply; fill the earth and
subdue it, and have dominion over the fish
of the sea, over the birds of heaven, and over every living thing that moves on the earth””
(Gen. 1: 27,28). According to the Yahwistic tradition (J source), God first created Adam. Then
the LORD felt that it was not good for the man to be alone; and thus He took one of Adam’s
ribs and created a companion (helper) for him. When the first man saw his companion, he said,
“This is now bone of my bones, and flesh of my flesh. She shall be called Woman, because she
was taken out of Man. For this reason a man shall leave his father and mother and be joined to
his wife; and the two shall become one flesh” (Gen. 2: 23,24). This biblical perspective of
marriage and family stands significant from the views of other cultures and doctrines. In
Genesis, we could see the principle credo that ‘the relationship between man and women is
established by God’. During the first wedding ceremony on the earth, it was God Himself who
joined man and woman together; and thereby kindled a new family life. Therefore, whenever
there is a wedding and the establishment of this holy institution, there occurs a process of
sanctification by the grace of God. Even this notion was the stronghold of Israelite’s family
life.

In the Bible, the marriage relationship of a man and a woman is compared to Yahweh’s
relationship to Israel. As Israel, with a grateful heart, is obliged to submit themselves
completely and wholeheartedly to Yahweh, a man and a woman are commissioned to dedicate
each other mutually. Both of them should receive each other with mutual love and affection.
According to the Old Testament, the fundamental core of marriage and family is the mutual
dedication, love and respect of the wedded couple. This self-denying mutuality of man and
woman is the attainment of the Salvific Act of God. Thus, the Bible illustrates that a couple
will never be a part of the Salvific Act without their mutual love and dedication.
 The Bible also gives an account of how this blessed relationship could be vitiated and
mutilated by human sin. Fromthe very moment itself when man and woman conjointly decided
to sin against the divine commandment and provision, their relationship began to stagger. After
eating the forbidden fruit, one person started to deny the other (Gen. 3:12). Adam who was
supposed to love and nurture his wife had begun to dominate her(Gen. 3:16). At the same time
instead of becoming her husband’s companionand helper, Eve became the key for his fall.
Both of them tried to lead a successful life by keeping them away from God. Consequently,
instead of attaining joy, happiness and satisfaction from their family life, they had to taste pain
and mutual alienation. Hence, the Bible proves that when a couple begins to live together, the
divine presence in their family is inevitable throughout in order for its joyful subsistence and
nourishment.

The New Testament recognizes and reaffirms the Israelite concepts of marriage and
family. God makes a new covenant with humans through His only begotten son Jesus Christ.
Christ gave Himself completely to the church. He loved His bride, the church by pouring out
His own blood and giving His own life on the cross. Nobody could measure the depth of His
relationship with his church. It is a great mystery beyond human perception. Nevertheless, this
mystery could be understood to a certain extend through the covenantal relationship of
marriage. Family is an
archetype of the relationship between Christ and the church where mutual love, accord,
trustworthiness, self-denial and dedication sustain for ever. The significant pericope of the
Letter to Ephesians (5: 21-33) could be understood in relation to this. Just as Christ loved the
church and the church maintains her trustworthiness to her bridegroom, Christian couples are
owed to love each other, to keep mutual uprightness, and to dedicate themselves mutually.

Marriage and Family Life:A Divine Call

According to Christian belief, ‘marriage and family’ is a divine call to sanctity.In

accordance with this call, every Christian has to ponder upon God in search of whether s/he
has a true divine call and the necessary qualities in order to lead his/her family life
successfully. Once a person has realized such call, s/he has to prepare himself/herself and to be
very keen in choosing his/her partner. In this selection of one’s companion, the material
qualities of wealth, fame, external beauty etc. have to be given up so as to attain a sacrificial
and trusted love, mutual respect, and to take independent decisions. In a marital relationship
based on love which recognizes mutual humanness, the key factor is ‘trustworthiness’. This
mutual fidelity is inevitable so that the intimacy of both the families of the bride and the
groom could be maintained, peace and integrity of the family could be sustained, and a future
generation with clear social objective could be moulded. Only a matured couple with realistic
wisdom is able to preserve the marital trustworthiness in their life. For this reason Jesus Christ
stated that the institution of marriage and family is a divine call exclusively for those ‘to
whom it has been given’ (Matt. 19:11).Our society, today, is in need of families who witness
Christ in every sphere of their life, and live united until the end with mutual love and reliability
even in situations of joy as well as sorrow.

The Sacrament of Matrimony anoints every couple with sufficient grace to fulfil their
responsibilities for maintaining a sound familial relationship. Through this sacrament, the
spirit of Jesus enters deeper into the hearts of the couple and strengthens their faith, hope and
love. Hence, they are acquainted with the abilities to nurture their marital fullness, to become
the mutual complimentary factors for their sanctity, and to worship God in unison.
Furthermore, the sacrament of marriage helps them to realize this call as God’s plan in their
life and to respond to it accordingly. Sufficient training and regular preparation are essential
for a proper response. Success in married life is not accidental, instead it has to be achieved
through proper and practical conscience. Proper communication, resolution of issues, parental
care and training, coping up of work and family intermutually, and maintaining relationship
with relatives are some of the areas where one needs proper training. The sincere love of a
couple has certain peculiarities, such as, it is human; it is sacrificial; it is reliable; and it is
reciprocal. Moreover, their love gives birth to new lives; it is physical, emotional, spiritual,
and a union of elements beyond nature. Nobody is allowed to enter into their privacy; it is
exclusively meant for the couple.

The establishment of a healthy society depends on its basic element called family. The
important fact is that family is the cradle of mutual love and support. It is the gathering of
persons having blood relationship with different responsibilities to perform. We all are born in
families
and it is our foundation. All of us have experienced the emotion of love for the first time from
our family; and hencefamily is the place where one begins to experience all divine emotions.
(God is love.) In whatsoever sectors we work today, a family atmosphere is inevitable in order
that the divine love will exist there. The basic cause of various issues around us is the discord
within our family.So one needs to understand that human family is the realization of a divine
truth; i.e., the life of Triune God is depicted in it. The invisible life of the Trinity takes flesh in
human family; where God the Father’s love is visible in the love of parents towards their
children, God the Son’s love shadows the children’s love towards their parents, and God the
Holy Spirit’s love binds husband and wife together. Literally, the Triune God is the core and
foundation of human family.

Family is the unique arena of individuals’ love, affection, intimacy and association. The
couple learns not only physical sharing, but also their soul and spirit. Gradually they become
firm in their unity and accord. Compassion, self-dedication, mutual understanding with patience,
trustworthiness, reliability and nobility are the peculiarities of this relationship. Husband and
wife have to renew regularly the spirit of the Sacrament of Matrimony so as to enrich
themselves with these divine qualities.
 Family receives life. It is the duty of the church to commission and prepare the couple to
receive and celebrate a responsible motherhood and parenthood. Therefore, every couple is
accountable to the church in obedience and obligation. The artificial separation of the act of love
and the act of procreation is unlawful according to the Scripture. At the same time it is
erroneous to abort the new-born life. Christian society must realize its importance. They have to
accept both the emotion of love and procreation as the gifts of God.

Family is also the primary place of education. Indeed,it is a complex process which urges
the united efforts of parents, instructors, and the entire society. The response of the children is
vital in this endeavour. Only a family having good atmosphere could attain the prime goal of
education which aims for human maturity and development based on Christian values.
According to Mahatma Gandhi’s famous opinion, “Every home is a university and the parents
are the teachers.”

Challenges Faced by Family

Family, the elementary component of every society, is challenged everywhere around the
world by various factors. Many families are at the edge of extinction. Some of such challenges
are internal, while others are external. Our society, like others, is also under the threat of the
same situation. Medias report even daily about various domestic violence, intense sexual abuses,
poverty stricken families, misuse and persecution of children, alcoholic and drug addiction,
suicides, militant activities, robberies, murders and different types of exploitations.

The world and family travel in the same path. A family defines the world. In other words,
the establishment of a sound world depends on the existence of a sound family; and in vice
versa, a disturbed family creates a disturbed world. Family is the basic unit.
Society depends on family very much; but at the same time it influences every family
immensely. The depth and negative impacts of social, economic, and psychological atmospheres
affect the existence of each and every family. The main reason for the failure of familial
relationshipstodayis the unawareness of the heaviness of such modern influences on families.
Therefore, everyone must try to recognize these factors as the challenges faced by families in
this postmodern world.

Within a family, the negative qualities such as lack of communications, various

provocations, uneasiness, detachments, exploitations and so on are increasing day by day.
Depending on its social setting, every family is compelled to be submissive to various
influencing factors, resulting in the destruction of its unity and harmony. The gap between the
individuals increases predominantly; and they experience sleepless nights. The reasons for such
unsoundness could be the unfortunate demise of a person, old age, alcoholic and drug
addictions, physical illness, failure of job, sexual depression, or unexpected diseases. Most of
the families are incapable of facing such troublesome situations. And at this juncture, such
families have to depend on the help from their church, society, friends and relatives. Sometimes
 they would be in need of professional assistance such as family counselling in order for a
reconciliation and resettlement of their relationship.

To a great extent, the lack of preparation results in the destruction of a familial

relationship. In our society, individuals are hardly aware of such preparations. We should not
ignore the fact that it happens in a society where everyone gets training for everything.

i. Embarrassing Changes
We live in a world where occur sudden changes. In 1970, Alvin Toffler, an American
writer and futurist prophesied, “Like a wild wave, changes will occur vigorously with
uncontrollable pace and unpredicted impacts.” Changes are turning values and lifestyles upside
down. Higher age of marriage, decreasing birth rate, increasing abortions, transition from joint
family to nuclear family, increasing divorces, unemployment, culture of consumerism, ignoring
the grownup and so on contribute enormously to the destruction of a healthy family life.

ii. ErroneousConceptof Freedom

This is an era of individual freedom. Obviously, the admiration of individual freedom has
certain advantages. Yet it has to be evaluated that whether individual freedom contributes to a
family constructively or destructively. Every member of a family should stand for its unity and
concord. But when the individual freedom goes beyond its border, it becomes impudence
resultingindiscordance of family members and leads to divorce. The other consequences of the
misuse of individual freedom are the hesitation to care the aged, strongly arguing for women
freedom, independent and experimental marriages, physical abuses etc.

The wrong concept of sexuality is yet another challenge faced by the family. Sexuality is
being considered today as an expression of enjoyment, joyfulness, entertainment, and
amusement. It is also used as a means to defeating, bargaining, relaxing, punishing, and
exploiting. However, it
is the responsibility of the church to aware the young generation regarding the sacredness of
sexuality in family life as well as the importance of keeping mutual trustworthiness and respect
among partners. Pre-marriage Counselling Courses will be helpful in this regard.

Married life or family life is a continuous psychological negotiation. It is unavoidable in

order to develop a satisfactory relationship. When a married couple face those challenges boldly
and respond to it with a united heart, then only they will success in their life.

iii. Abuses
A research is required in another area of family life where various types of abuses are
prevalent. Because of different reasons or motives, everyone in a family from the youngest to the
eldest has become the culprit and victim of physical as well as mental exploitation. Verbal abuses
are being done as a means of oppression, harassment, blaspheming, and humiliation. It is a fact that
words are strong enough to hurt one’s emotions very deeply. Many families today are undergoing
such kind of abuses where children try to rebuke their parents and vice versa. Scoffing, scolding,
deliberately insulting, accusing etc. are other ways in which one can injure others by words.

iv. Culture of Consumerism

Today, the culture of consumerism reigns every society all around the world.In order for
luxury and extravagance, people go behind purchasing things on credit card or loan even without
considering their financial setup. This has become a culture nowadays. Only those things which are
enjoyable and utilizable are considered good and significant. Unfortunately, children as well as the
aged are considered as hindrance to lead an enjoyable life, and they are neglected and avoided. This
is an indication of the entry of this culture into family life.

v. Negative Influence of Media

Media (television, cinema, internet, mobile phones, newspapers, social mediasetc.) creates a
new culture. This new culture disgraces the sanctity of familial values such as mutual trust,
concord, oneness, sharing, and commitment. Moreover, it portrays these marital values as obstacles
of individual growth and freedom as well as burden of life. Besides, media discusses various
matters which obstruct the peaceful life of family members. They influence them widely resulting
in negative consequences. Therefore, media workers are responsible for avoiding all innovative
activities which may disturb the sustenance and equilibrium of family life.

vi. Globalization
Globalization imports not only commodities, but some immoralities too. It also introduces a
culture which disrupts the rhythm of ethical standards and familial values. Same-sex marriage (gay
marriage), abortion, euthanasia (mercy killing), independent behaviour of spouses, premarital sex,
extramarital affairs, etc. are some of the examples. Our economy is fluctuating always because of
globalization; and its aftereffects are faced mainly by farmers who comprise 70% of the population.
The victims of such exploitation, the common people, have to undergo the bondage of metal agony
and unrest, and thereby end up their life in suicide. The percentage of suicide in Kerala is far ahead
when comparing to the other states.
In the context of familial degradation, the biblical based instructions of the church
seem to be a suitable guideline for the entire humanity. As we all are created by God who
Himself is love, we are called to love each other. The church proclaims the basic reason for
human glory that we are created in the own image of God. It is in family where every
individual’s glory has to be accepted primarily. Else, it would create negative impacts not
only in individual’s personality, but also in the entire family’s nature. The basic foundations
of the unity, concord and beauty of a Christian family are two relationships, such as, the
relationship between the couple, and the relationship between the parents and children.

Family: The Foundation of Life

In a family, parents demonstrate the personality of God to their children, especially

during their childhood. God’s love is materialized through parents. The church instructs
about the value of human life even from the initial stage of pregnancy. Whatsoever receives
first will last forever. Parents are obliged to develop both the physical and spiritual life of
their children. They are the first evangelists to their children. It is supposed to be done not by
their mere words, but by implementing the divine love in their daily activities.

Family:A Domestic Church

According to the context of the early church, this particular attribute of family – a
domestic church – is significant. The early church was family-centred; and it was established
in the framework of family. In Ephesus, the church was founded at the house of the couple
Aquila and Priscilla (Rom. 16:5); and in Colossia, it was started at the house of Philemon
(Phil. 4:22; Philem. 1:2). John Chrysostom invites everyone, “Make your homes the church.”
Obviously, a Christian family is a portrait of the church where Christ is the head and the
members of the family its body. And if there is no faith, there is no church. Therefore, every
member has to live in mutual faith in order to make the family a church.

The church has its viewpoints and outlook regarding the mission and role of parents
in a family. Parents are the first messengers of the Gospel through educating their children
and by making themselves a witness. They are supposed to sustain their family alive by
gradually developing its spirituality through family prayer, Bible reading and meditation.
The day-to-day activities of the parents, whether it is in home or in society, would remain as
a witness in front of their children; and it becomes the foundation for the development of the
children. Parents pour out faith to children through their own lives. Since the learnings of the
children in their childhood will remain for ever, the ‘family evangelism’ or ‘gospel teaching’
should be a decision from the part of the parents. Hence, a Christian family should be a place
where the Word of God is regularly proclaimed and a space where divine love is being
experienced. Moreover, family determines the future of the church and the world. It is the
entrance of a person’s historical appearance. Family should be maintained as the core of life.
Spirituality of Family

The spirituality of a family is based on the smooth accomplishment of its daily marital
and familial responsibilities. Spirituality of a family should give priority to relationships.
Divine love and human love must go hand in hand. It has to be the occasion of complete
dedication, submission and gratefulness to the Eternal Father by considering the situations of
joyfulness, sorrows, celebrations and departures as God’s loving interventions. Thus the family
could grow in spirituality. Family is the essential element in the mission of the church for the
establishment of the Kingdom of God on the earth.

In a Christian family, the primary responsibility of parents is to create an atmosphere of

love. The deepness of parent’s love never let the children go astray. Love is not dangerous. In
the parable of the prodigal son (Lk. 15:11-32), even though the son insulted his father and went
away, it was only because of his father’s love, patience and prayer that the son came back.
Parents have to choose the appropriate way in which they could express their love; there are no
other alternatives. They are advised to behave accordingly depending on the stages of the
physical as well as psychological developments of their children. Proverb says, “He who spares
the rod hates his son” (13:24); and “Do not withhold instruction from a child, for if you should
strike him with a rod, he would not die; for you shall strike him with a rod and deliver his soul
from death” (23:13,14). And St. Paul instructs that the Christian life of children should nurture
in the charming love of parents (Col. 3:21; Eph. 6:4). It is also understood from the Letter of
St. Paul to Titus that parents should be great models while advising their children (Tit. 2:6-8).
Moreover, parents must pray for their children like Job (Job 1:5).

Joyful Family

According to Leo Tolstoy, “Happy families are all alike; every unhappy family is
unhappy in its own way.” If a Christian family like to be joyful, it has to develop a character
based on fundamental principles. The good traditions and customs developed from such basic
qualities would decorate one’s family with delight and peace. A detailed study has to be made
regarding the ways through which a Christian family could experience spirituality, unity and
satisfaction.

The qualities of a joyful family are praying together, eating together, communicating
together, spending time and resources together, trying to maintain mutual faithfulness and
respect, granting freedom and privacy to children as they grow, realizing the mutual
responsibilities, and maintaining hospitality.

A good family accepts Jesus as its master. The members consult each and every
important familial matters with their master in prayer. In dusk and dawn, everyone joins
together for family prayer and dedicates themselves to the mighty hands of the Lord. The
foundation of the worship of a Christian family is the concept that ‘God is their father’. When
the entire family recognizes themselves as the sons and daughters of the Heavenly Father and
love each other, then only that family becomes the dwelling place of the Holy Spirit. Praying
individuals gather up a praying
community. The domestic church becomes much prosperous through its prayerful life, Bible
reading, meditation, singing of hymns and intercessory prayers.

Apart from that, if everyone in a family could gather together, at least for a single meal
daily, it would certainly be helpful for the sustenance of its unity and concord. Special
attention should be given for their mutual interaction while eating.

Today, there are very few people who think about and consider the seriousness and
sanctity of marriage. Priority is given to material provisions and pomp while selecting one’s
partner. Those who realize and learn the responsibilities of marriage commissioned by God
could experience the divine fullness in their lives. Prayer, preparation and learning are
essential to achieve this. Marriage is a call and a sacrament to participate in the divine love of
Christ.

The church firmly affirms the following facts such as ‘marriage is the symbol of the
relationship between Christ and his Church’; ‘the mutual acceptance of the partners initiates
their marriage’; and ‘the qualities of procreation, trustworthiness and indivisibility decorate
their family life’. Marriage is a contract between man and woman, i.e., the representation of
the covenant between Christ and his Church. It is a salvific, complete, fruitful and everlasting
union of two individuals; the union of love and life. It is a relationship between husband and
wife as well as between the couple and God. The ability of human beings to participate in the
artistic work of God to create human beings in His own image is sacred. Husband and wife
have to dedicate this ability mutually and receive the granted one. And this is the core of the
marriage covenant.

The mysterious unity of Christ and his Church, and the unity of husband and wife have
close association. It is this relationship which enablesthe act of marriage to gain the status of
sacrament.

Biblical Basis

In the Old Testament, the relationship between Yahweh and His people, Israel is
explained through the marital relationship between man and woman. Thus marriage has been
elevated to a divine position. On the other hand, in the New Testament the sacramental
significance of marriage is explained through the Letters of St. Paul. The Letter to Ephesians
elucidates the nature of spousal love. St. Paul instils the couple that their mutual love should
be similar to the love of Christ who accepted the church as his bride, loved her and gave
himself up for her, suffered and died for her. Likewise, husband and wife should love each
other unselfishly and dedicate one another wholeheartedly (Eph. 5:21-33).

Marriage is a contract. Like any other contracts marriage also begins with mutual
consent. The ultimate aim of marriage is to love each other and to procreation through mutual
sharing. Marital love is divine, i.e., a transformation occurs during the Holy Sacrament of
Matrimony. It is not external, but internal. It never aims for material benefits. Through the
Holy Sacrament the baptized man and woman declare their mutual love in public, and thereby
taking the responsibility to witness the love of Christ in their lives. Only when their life is
shaped in the love of Christ,
then only their marriage becomes valid, meaningful and fruitful. The inspiration for this love
is internal; and it is attained through the Sacrament of Marriage. The internal transformation
of husband and wife, achieved by the Sacramental blessings, would reflect in their outward
relationship too. Marriage becomes a valid sacrament only when the couple weds each other
according to the tradition of the church. Then it becomes the visible representation of the
love of Christ.

Peculiarities of Marital Love

 i. It is human. Human love attains its fullness. Never rooted in mere sexual emotions, it
makes the couple blessed and enables them to lead their life in accordance with the
expressions of the Sacrament of Marriage.
ii. It is divine. The divine love equips the couple to dedicate each other freely and
respectfully. iii. It is complete. Married couple dedicates one another completely; nothing
is to hide from the partner. They have to share anything and everything mutually as Jesus
loved his church and gave her even his last drop of blood. No place for selfishness in this
relationship; the attitude of oneness has to be developed, i.e., ‘not I, but we’, and ‘not
mine, but ours’.
iv. It grows and develops gradually. It is not static; but it matures through mutual sharing
and empowers them to have mutual freedom.
v. It is fruitful. They love each other, but their love never ends within themselves. Instead
it gives birth to future generations. Any marital relationship without this intention
is invalid. They are supposed not only to love each other, but also to give birth to
their offspring.
God has entrusted the married couple to continue His creation process (Gen. 1:28).
The gift of sex is given for that. Sexuality is a divine gift which is sacred and loving (Gen.
3:16). It is the totality of human abilities granted by God to pour love and to give birth. And
this responsibility is given only to the couple. Hence, sexuality is the expression of their
mutual love, sharing and dedication. They should not have the negative feelings of sex as
sinful or forbidden.

Divorce: A Sinful Act

Christian marriage is a sacrament. It is the sacrament which enables married couple to

love and to procreation, and thereby witnessing the love of Christ. It is the modus operandi
for the purification of both parents and children which could not be separated. Every culture
and society accepts marriage as an unavoidable act for the union of man and woman. The
man woman relationship which demands wholehearted love affirms the moral statement,
“One wife for one husband”. When Adam identifies Eve as ‘the bone of his bones and flesh
of his flesh’ (Gen. 2:23), the concept of monogamy is described. The same thought is
depicted when the relationship of God and Israel is compared to that of a married couple.
The New Testament explains the ‘oneness of marriage’. The commandment of Jesus says,
“…what God has joined together, let not man separate” (Matt. 19:6). With clear explanations,
Jesus nullifies the Torah of Moses which demands divorce because of adultery (Mark 10:2-12).
Further he says that it is the order even from the beginning of creation that ‘the two shall
become one flesh’ (Matt. 19:5). Besides, St. Paul instils, “A wife is not to depart from her
husband” (1 Cor. 7:10). All these biblical references point towards the oneness of marriage. The
marital relationship, which begins from the divine love and sustains in the model of Jesus’s
union with his church, has to maintain that model throughout. It is a fact that
eventhecommunities which allow divorce because of the failure of unity, concord and
peacefulness, neither encourage it nor accept it ethically.

Drawbacks of Divorce

i. Divorce destroys the elements essential for the development of couple – their mutual love,
unity and sharing.
ii. Divorce impacts the children negatively that they have to face an inexplicable void. iii. For
the existence of a noble society, stronghold families are necessary. Then only the proper
education and discipline of future generation will be possible.
iv. The foundation of marriage is the never-ending love of Jesus and his church. As the union
of Christ and his church sustains for ever, marital union is also supposed to endure
eternally. But divorce ends up this ‘mystical union’ (as explained by St. Paul), and
thereby strain the individual relationship of the couple towards his/her church and
traditions.
A Christian married life is not a single sacrament; rather it is the conjoining of other
sacraments. Other sacraments like the Holy Qurbana and the Holy Confession play vital roles in
fulfilling the Holy Sacrament of Matrimony. The Holy Communion influences Christian marital
life to a great extent and makes it a path for the couple to attain eternal glory.

Chapter - 5

PECULIARITIES OF THE SYRIAN ORTHODOX CHURCH

Introduction

The Syrian Orthodox Church, the ancient church in the world established by our Lord
Jesus Christ, is blessed with many peculiarities. The meaning of the term ‘orthodox’ is ‘true
faith’. The true faith doctrines of the apostles which overcame several heresies are being
followed by the church even today. As St. John mentions, “…worship in spirit and truth” (Jn.
4:24), it is essential for the church to sustain its true faith.

The early church, established in Jerusalem, was scattered to various places right after
the death of Stephen. The majority of the early Christians from Jerusalem migrated to
Antioch, and subsequently Antioch became the centre for Christian activities. It was at
Antioch that the disciples were first called ‘Christians’ (Acts 11:26). St. Peter, the leader of
the church in Jerusalem, took the responsibility of the church in Antioch and established his
throne there in A.D. 37. The mission centre of the early church was at Antioch (Acts
14:26,27). The worship tradition and true faith of the early church was followed by the
Antiochian congregation. Since the Holy Syrian Orthodox Church maintains and lives in this
faith tradition, it is also known as the Antiochian Church. This chapter is a brief account of
some of the significances of the Syrian Orthodox church.

i. Episcopal Church
Episcopal Church means a worshipping community centred on an Episcopa (Bishop/
Elders). Every individual parish is under the jurisdiction of Episcopa. He is the symbol of
divine authority and the protector of true faith of the church. St. Ignatius of Antioch said,
“Where there is an episcopa, the church is complete there; and where there is no episcopa, the
church is
incomplete.” The consent and recognition of the episcopa is necessary for any mission of the
church. And that is why we cannot accept the congregations which do not have an episcopate.

In the church, episcopa signifies the apostolic succession. The authoritative centres of
the early church were the apostles (Acts 2:42; Eph. 2:19). Since they had seen, heard and
learned directly from Jesus, they became the centres. Therefore, the permission and consent of
the apostles were inevitable for the functioning of the early church (Acts 15:24; Gal. 1:9). They
give their authority to episcopas through ordination by laying their hands on their heads (1 Tim.
4:14). Hence, the unbroken apostolic succession is one of the greatest peculiarities of our
church.

ii. Position of Peter and His Special Entrustment

The priesthood and episcopate of the church are closely related to the special
commissioning of Peter. In the early church, the apostolic community bear special position and
entrustment as seen in Mk. 8:29; Matt. 8:21; Lk. 12:41 and Jn. 21:15-17. The church is founded
on the rock of faith (Matt. 16:18). Christ has given Peter the special name ‘Kepha” and
entrusted him His mission and church. Therefore, Peter is the centre and leader of the apostles.
Like all the other apostles participate in the mission of Peter, all the episcopas of the church
participate in this very mission. Hence, every Patriarchs of Antiochian throne is the successor of
Peter. In what so authority Peter remains as the head of the apostles, in that same authority
every Patriarch remains as the head of episcopas. The Antiochian throne is interpreted in this
context. Besides, the special designation of Peter and his authority are well elucidated in the
liturgy and tradition of the Syrian Orthodox Church.

iii. Worship Centred

One of the main significances of our church is that it gives priority for worship centred
spirituality. Worship is the exhibition of the entire expression of the church. Having a
well-ordered liturgy helps us to stand differently from other church communities. The
fundamental obligation of humanity is to give unceasing praise and worship to the Almighty.
This theological viewpoint is the basis of our liturgy. We could comprehend the liturgy of
Syrian Orthodox Church through the following descriptions.

a) The central focus of the liturgy is the Holy Qurbana (Holy Mass / Holy Eucharist). All
worship services and sacraments are getting fulfilled only through the celebration of the
 Holy Mass. Hence, the Holy Qurbana is known as ‘the liturgy of liturgies’. In the New
Testament, the term ‘church’ designates those believers who gather together to
participate in Holy Mass (Acts 2:42; 20:7; 1 Cor. 11:18-30). Church is complete only
where the celebration of the Eucharist is being done; and it is incomplete where there is
no Eucharistic celebration. Holy Qurbana is the re-enactment of our Lord’s human
incarnation.
b) The liturgy of our church is the interpretation of the Bible. Therefore, it is the ministry of
word. Our liturgy comprises biblical ideas, incidents and personalities. This inseparable
relationship of the Word and the liturgy helps the faithful to participate in the Word and
the liturgy simultaneously.
c) Liturgy is also the theology of our church. The prayers and songs of our church reflect the
biblical and theological aspects even from the beginning of creation until redemption. That
is why it is being said, “What we believe and what we pray are the same.” Liturgy is also
the medium for teaching the church doctrines and creed. One of the significant
components of the true faith of our church, the Nicene Creed, is an inevitable part of our
liturgy. Every member of a liturgical community has to have the same true faith or creed.
Acts 4:32 denotes that the believing community had same mind and same spirit.
d) Liturgy of our church is Trinity-centred. Every prayer begins with the salutation of the
Triune God. Holy Trinity is the basis of divine revelation. The ‘creation and salvation’ of
the entire universe is the conjoint action of the Father, the Son, and the Holy Spirit.
Therefore, our liturgy is a collection of praises (Haleluyas) and thanksgiving to the Holy
Trinity.
e) Our liturgy is eternal. The worship of a believer never ends by his/her death; instead it
continues eternally (Psalm 115:17 [In VishudhaGrandham Psalm 114:24]). The eternity of
liturgy is another peculiarity of our church.
iv. Syriac Language
Yet another significance of our church is the perpetuation of Syriac language as its
liturgical language. It was the liturgical language used by the early church in the first century AD.
Moreover, it was the spoken language of our Lord, His disciples and the first Christian
community. The following examples found in the Gospels illustrate this fact: “Eli, Eli, lama
sabachthani?” (Matt. 27:46); “Talitha, cumi” (Mk. 5:41); “Ephphatha” (Mk. 7:34); “Abba” (Mk.
14:36); and “Rabboni” (Jn. 20:16). The usage of Syriac language joints us towards the early
church.

v. Sacramental Spirituality
Holy Sacraments occupy significant role in the liturgical tradition of our church. They are
the visible acts of invisible Means of Grace poured out to the believers. Through each sacrament,
every faithful receives the divine grace and approaches further to God. Sacraments are essential
for human salvation. Along with the Word of God, sacraments also play vital role in everyone’s
spiritual life. All the seven sacraments of our church are intended for spiritual edification of its
members. The reception of every sacrament becomes an unavoidable experience in the life of a
true Christian.

vi. Importance of Tradition

The true faith of our church is founded not only on the basis of the Bible, but also on the
apostolic tradition. Traditions are those true faith, structure, values, and customs received by the
apostles directly from Jesus, and later taught by them to generations. Therefore, the church does
not depend solely on the Bible as the foundation of its faith. Everything related to Jesus was
continued by the apostles. Church is founded not from the Bible, but the Bible is formulated from
the Church. The Bible is written for the church by some of its members. Hence, along with the
Bible, the church identifies the apostolic tradition as the foundation of its true faith. It is written
by St. Paul to Thessalonians, “Therefore, brethren, stand fast and hold the traditions which you
were taught, whether by word or our epistle” (2 Thess. 2:15). On the basis of this particular
verse, both the teachings (oral) and letters (written) of apostles are the basis of our true
faith.ii.Universality or Catholicism
Church is not merely a fellowship of those who are alive; instead it is a community of
living, dead and the future generations. This point of view regarding church is taken from the
New Testament. St. Paul says in his Epistle to Romans, “…Christ died and rose and lived
again, that He might be the Lord of both the dead and the living” (14:9). Those who have
joined to the church through the sacrament of baptism are never expelled out because of death
(Rom. 8:35). The communion with Christ continues for ever (2 Cor. 5:8-9). Therefore, the
living and the dead are united with the church of Christ. And according to this perspective, the
living and the dead gather together in the liturgy of our church. From the denotation of a great
cloud of witnesses in Hebrew 12:1, it is clear that the church has visible and invisible levels.
The unity of the living and the dead is established through prayer. On the basis of this fact, the
church instigates the intercessory prayer to St. Mary and prayer for departed ones.

Another aspect of the church’s catholicism (universalism) is that it cannot be confined

within the border of any nation. The church comprises people having different nationality,
language, and culture. Therefore the claim of a particular national independent church is not
valid. There is neither native nor foreigner in the church. All are one in Christ. Church is
global. viii.
Importance of the East

The liturgy of the Syrian Orthodox Church is always being done facing towards the
East. It is significant and related to the eschatological (end of the ages or second coming)
interpretation of the church. Salvation is interpreted as the re-entry to the paradise. As
explained in Genesis 2:8, God created the Garden of Eden in the east. And the first parents
were expelled out from the east. Garden of Eden in the east reminds the nostalgia of human’s
fellowship with God, the Father. The act of facing towards east while praying is based morally
on the re-entry to Eden. Besides, it is founded on the hope of Jesus’ second coming, which
will be from the East, as per the account of St. Matthew (24:27).

ix. Lent and Repentance

The Syrian Orthodox Church gives much priority to observing lent and to repentance in
order for spiritual edification. Lent and fasting leads believers to repentance. Repentance is an
unavoidable prerequisiteforthe Kingdom of God (Matt. 3:1,2; 4:17) as well as for one’s
salvation (Jn. 3:3). There are five major Lents in the church. Apart from those every
Wednesday and Friday is observed as Lenten day. Lent purifies a believer spiritually and gives
victory against evil.

Conclusion

The Syrian Orthodox Church has many peculiarities as it follows the traditions and
liturgy of the early church. A few of them are described here. Its theological depth,
meaningful prayers and biblical interpretations escalate the beauty and glory of our church.
Let us adore God for enabling us to become the members of this church.