JUNE 2014

Vol. 02 | Issue 08

Our
FAMILY
Traditions

Vol. 02 | Issue 08
JUNE, 2014

A MAGAZINE FROM DIOCESE OF KALYAN

(Private circulation only)

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03

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JUNE, 2014

FAMILY

Traditions

to be handed down
(A guidelines for the Syro-Malabar Migrant Families)

COVER STORY

05

Syro-Malabar families for generations have

been observing many spiritual, theological,
liturgical and disciplinary traditions which are
very interesting and edifying to know and it
is published here with the objective of giving
the migrants a clear picture of the patrimony
to be upheld for a better ecclesial life.
Thomamargam was the term used for the
typical traditions practiced by the St.
Thomas Christians. The Spirit of tolerance,
friendly relations and peaceful co-existence
with other religions were important
characteristics of Mar Thoma Christians.

01 Marriage

a. Some of the Practices seen in the History related to marriage

Fixing the Marriage, engagement, and crowning ceremony were the three most important steps
in a marriage. At the residence of the woman in the presence of the parish priest, the marriage
fixing was done by fathers or guardians of the couple holding each others hands. The guests
used to put rings on the fingers of the couples and a virunnu was given on that occasion. Fixing
of the marriage was done sometimes in the Church also. The share of the father to be given to
the daughter was fixed at this time.
The engagement was celebrated almost equal to the marriage celebration. At the same time the
legal implications of the both were not the same. Engagement was conducted in the Church.
The boy used to entrust a ring to the parish priest to be given to the girl. On a fixed day, the girl
comes to the church, and four virgins take the ring and put it on the figure of the girl saying this
particular boy wants to marry her and has entrusted the ring to be given to her. If the girl denies
it, the marriage remains cancelled. The ring that was accepted by the woman was to be dipped
the chalice half filled with water. After long prayers, the couples would drink water from that
chalice and then the groom would put the ring on the brides finger. Then the crowning
ceremony takes place. The crown was made up of red, white and blue flowers. Sometimes both
man and woman wear crown made of gold. The man used to wear a chain with a cross made of
gold.
In an arranged marriage, while the meeting of the spouses is arranged by family members,
relatives or friends, the spouses express free will to marry. Arranged marriages were very
common throughout the world until the 18th century and more so in the Syro-Malabar tradition
even today it continues including in the migrant families.

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c. Tli and Mantrakoti (X

m
e
n
b
p
w
a
{

t
I
m
S
n
b
p
w
)
b. Bridal Processions
The wedding processions
to the church and from the
church were ostentatious
and very important part of
the marriage ceremony.
For this occasion, the
Thomas Christians made
use of the high privileges
of using palanquin
(antoolam), elephants to
ride on (ambri), royal silk
umbrellas (muthukuda),
day lamps (pakalvilakku),
walking clothes (pvta),
traditional drums
(panjavdyam), shouts of
joy (natavili by men and
kurava by women), body
guards, fore-runners to
clear the way, carpets,
ornaments, slaves and
many others.

The most important rites found exclusively in the marriage celebration

of Thomas Christians are the rites of tying the tli and offering the
Mantrakoti. These two are found among the customs of the Hindus
and indeed remain strong examples of inculturation by the Christians
in India. Tli, having the shape of the leaf of the bunyan tree (lila), is
made up of gold and worn by the bride throughout her married life
around her neck. The Christian tli or minnu is made in gold and there
is a cross on it. And this cross is made of 21 very tiny balls embossed. It
seems that 21 balls are calculated to be 3 persons in Holy Trinity and 7
sacraments (3x7=21).
There are many interesting ceremonies related to tli. On the eve of the
marriage the twine with which the tli is tied is prepared in the house of
the bridegroom. Usually threads are taken from the wedding garment,
the mantrakoti. Both Brahmins and St. Thomas Christians shared this
tradition. Three threads were twisted into one and out of seven such
composite strands the final cord was prepared. For the Christians,
three may represent the Holy Trinity, and seven may stand for the seven
sacraments. The tli proclaims the bride as a married woman. When she
died, the tli was deposited in the treasury box of the parish church.
The mantrakoti is the nuptial vestment for the bride presented by the
bridegroom. Even though the East Syrian tradition has the rite of the
blessing of the nuptial vestment, the St. Thomas Christian custom of
mantrakoti seems to have originated from a Hindu custom. Among the
Hindus of Kerala, there is a marriage ceremony called
pudavakodukkal (conferring of nuptial vestment).

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d. Wedding Ring (h
n
h
m
l
t
a
m
X
n
c
w
),
Garlanding, The Brides Bouquet
Among the Syrian Catholics, the exchange of rings was not technically
part of the wedding service, but at the betrothal. It is always a two-ring set
given to the bride and bridegroom by the priest after the blessing and the
couples exchange the rings placing them into each others finger. The
husband and wife wear the wedding ring throughout their life.
In India, where flower garlands have an important and traditional role in
every festival especially in wedding the couple wear a wedding garland.
At its inception, the bouquet formed part of the dcor worn by both the
bride and groom. It was considered as a symbol of happiness. Originally
bridal bouquets were made of herbs, which had magical and meaningful
definitions for the couple's future life. Ancient uses included herbs, not
flowers, in bouquets because they felt herbs -- especially garlic -- had the
power to cast off evil spirits. The flower girls carried sheaves of wheat a
symbol of growth, fertility and renewal. Later the flowers replaced herbs.

COVER STORY

07

e. Bride to the house

of bridegroom and
Wedding Banquet
Receiving the bride to the
Grooms house is a very
meaningful ceremony
practiced by the families. The
bridegrooms mother in the
traditional Kerala style with a
bell metal lamp with a metallic
handle (kuttuvilaku or
While entering the bride
grooms house, the couple
especially the bride takes
special care to place the
right foot first which is taken
from the Hindu tradition
which is considered as an
auspicious sign.

f. Madhuram Vekkal
On the occasion of the marriage, traditionally madhuramvekkal was practiced
twice. The first ceremony is held in the respective homes of the bride and the
groom, a day prior to the church wedding. On the eve of marriage, in the
presence of relatives, neighbours and friends, the family celebrates the single
status of the person for the last day. The groom sits facing the east, while a barber
cuts his hair and shaves off his beard (Andhamchrtu). The grooms eldest sister
or female cousin anoints his hair with oil. The grooms brother-in-law then escorts
the groom for his regular bath holding an umbrella for himu On his arrival, all the
ladies clap their hands and cheer him. This is called the kurava, traditionally
considered very auspicious throughout Kerala.
In the brides home, the feet of the bride are anointed with henna by a female
cousin (mailanchiyidal). After her bath, the bride dresses up well and wears
traditional jewellery. The bride enters from the easterly direction, in an umbrella,
held by her uncle. After the kurava the bride and groom in their respective
homes, sit on a chair, which has been covered with a white cloth and are blessed
by the priest. A sweet called madhuram is brought and blessed. After the
blessing, the sweet is given to the bride and the groom in respective homes by
the mother, aunt or grandmother.
The second madhuramvekkal is done at the reception of the bride and groom
which is given to both of them in a very solemn way by the eldest person of the
family. He asks loudly thrice the permission of the community gathered if
madhuram can be given to the couple or not. The community expresses its joy in
doing so and madhuram is given to both of them. In certain areas, before
receiving madhuram, the bride and the groom wash their mouths with water and
receive it as something holy. This ceremony reminds that the life they begin
together should become sweet as the madhuram they accept.

nilavilakku) and a bushel

heaped up with grain welcome
the bride. The couple who
stand facing the entrance are
welcomed by sprinkling the
water in which paddy is
soaked (nellum nirum), which
symbolizes light, prosperity
and fertility. While entering
the bride grooms house, the
couple especially the bride
takes special care to place the
right foot first which is taken
from the Hindu tradition
which is considered as an
auspicious sign. A sumptuous
feast served for the relatives,
well-wishers, neighbors and
friends on a folded banana
leaf which was considered as
a royal practice and a sign of
great hospitality. After all
celebrations the parents and
the relatives of the bride
entrust her to the Grooms
parents.

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COVER STORY

02 Pious Customs related to Child

Birth and Sacraments of Initiation
a. Some of the Practices seen in the History tied waist which was known as irupathettukettu.
This black thread often ornamented with panther
The birth of the first child, prenatal care and the
toe-nails (pulinakham) or mongoose teeth
postnatal care, were considered to be the
(kripallu) enclosed in a golden locket was tied
responsibility of the mother-to-bes parents. As
around the waist of the child on the 28th day. The
soon as the mother is pregnant, she was taken to her
mother was permitted in the church only 40 days
parents for better health care. At the 7th month, she
after the delivery if the child is a boy and if the child
was taken to her parents house officially and the
is a girl, only after 80 days. After 6 months, the child
care was given from there till the birth of the child.
was taken to the church, with fine clothe for a
After the birth of the child, a lot special care is given
ceremony called choruttu - giving solid foodto the mother. On a fixed day, the father of the child
feeding the child with cooked rice. The child was
together with his relatives officially takes the child to
placed on the lap of the mother
their residence.
and the priest would feed child
The word, Maraan Iso Misiha
by placing the blessed palchoru
(Our Lord Jesus Christ) and the
three times in the childs mouth.
childs name were whispered
Then at the age of 4, the child
into its ears (nmakarana).
would be placed on the lap of
Corresponding to the
the teacher (shan), who would
Jtakaranam of the Brahmins,
initiate the child into writing the
the father of the child used to
alphabets for the first time over
mix a little honey or milk with
rice spread in a plate (ariyiliruttu
g old and vayambu (an
or ezhuthiniruthu). Though the
ayurvedic medicinal plant) and
shan was Hindu by religion, he
put this mixture onto the tongue of the child 36 used to teach the Christian prayers writing in ola
hours after its birth. On 28th day, a black thread was (palm leaves).
b. Sacraments of Initiation
In the early centuries, the baptism was on the 8th day
remembering the dedication of Jesus in the temple.
Now-a-days the children were baptized on or after the
40th day after the birth according to the East-Syrian
formula. Close relatives of the child such as the grant

parents or uncles and aunts were the God-parents.

Their status as God-parents was very significant. The
children were given biblical names with modifications
suited to the Malabar tastes, in particular those of the
paternal and maternal grandparents for the first and
second child respectively.

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03 Rituals to the dying and

Commemoration of the Dead

COVER STORY

09

a. Anointing the Sick and

Death and Burial
Tying palm leaves with biblical
verses written on it to the
body of the sick, giving the
sick and dying, water mixed
with the soil taken from the
tomb of St. Thomas at
Mylapore are some of the
traditional practices
performed by the St. Thomas
Christians.
When the signs of death
appeared, the dying person was
laid on a bed facing the East
according to the local custom.
Till the moment of death, the
relatives and neighbours used
to accompany the person,
chanting or reciting the prayers
sometimes in the ears of the
dying (chevittorma). As soon as
the person breathed his last,
the toes and thumbs were tied
with a piece of cloth. Usually,
the dead body was placed at
home facing the East and also
at the graveyard. Crucifix and
lighted candles are kept at the
head of the bed or coffin.
After a few hours of the death,
his body was washed, dressed
with fresh cloth (kodithuni)
and anointed with perfumed oil
and was exposed before the
community to pay due homage.
During the time at home,
puthenpna, thomaparvam,
and other prayers were recited
by the relatives and neighbours.
It seems that for many
centuries, they used to bury the
dead in their own premises.
Later it was buried in the
church cemeteries.

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COVER STORY

conducted. Like high caste Hindus,

the Thomas Christians also practiced
After the burial service, the members Pulakuli or ritual bath on the 11th day
of the family would gather in the
after the burial, for the purification
house in the presence of the parish
from the defilement due to the death
priest and say special prayers for the of a member of the family. Following
dead and sprinkle holy water to purify the Hindu traditions, there were also
the house. The priest used to bless a certain observances done on 16th
tender coconut (karikku) and drink
and 28th day. Till the commemoration
from it and distributed among the
on the 41st day the family members
close relatives. After the liturgical
remained in fasting and abstinence
prayers of the occasion, the priest
and only vegetarian meals were
would bless jirakam (cumin seed).
served in the house. The male used
Then all would come and accept the to grow beard and all in the family
peace (Kasturi) from the priest and
wear white or black dresses. 41st
take a few seeds of jirakam to eat.
day after the death is considered
Thus they break the fast after burial. special to the Christians,
Till the purification of the house after remembering the ascension of Jesus
the burial, no food was prepared or
on 40th day after the resurrection
eaten in the house. Later simple
and the 40 days of fasting of Jesus.
vegetarian food was given to all
The death anniversary celebration
which was called vegetarian food
was called sradham or chattam. The
was given to all which was called
parents would not observe the
pattinikanji. The poor would be given chattam of their deceased children
food, clothes and money.
elaborately. Liturgical prayers,
memorial common meals,
There were special observances for
almsgiving, etc., were parts of the
the commemoration of the dead on
celebration. Some of these customs
the 7th, 11th, 16th, 28th, and 41st
are preserved even today.
day after the demise. The relatives
and friends of the deceased used to
There were special observances for
pray and spend time together at the
the commemoration of the dead on
house of the dead for a week and on the 7th, 11th, 16th, 28th, and 41st
7th day, special prayers were
day after the demise. The relatives

b. After Burial Ceremonies

04 House Blessings
St. Thomas Christians considered construction of
houses to be a holy ceremony. In the villages, the
houses are constructed facing the east or north,
with a cowshed, well, garden, vegetable farm
nearby. Some of the non-Christian practices were
adapted by St. Thomas Christians such as finding
the position for the house, for a well, for a stable
which was done by seeking the opinion of a
traditionally accepted experts in that field.
Once the construction of the house is over, it was
a practice to dedicate the house to the Lord,

and friends of the deceased used to

pray and spend time together at the
house of the dead for a week and on
7th day, special prayers were
conducted. Like high caste Hindus,
the Thomas Christians also practiced
Pulakuli or ritual bath on the 11th day
after the burial, for the purification
from the defilement due to the death
of a member of the family. Following
the Hindu traditions, there were also
certain observances done on 16th
and 28th day. Till the commemoration
on the 41st day the family members
remained in fasting and abstinence
and only vegetarian meals were
served in the house. The male used
to grow beard and all in the family
wear white or black dresses. 41st
day after the death is considered
special to the Christians,
remembering the ascension of Jesus
on 40th day after the resurrection
and the 40 days of fasting of Jesus.
The death anniversary celebration
was called sradham or chattam. The
parents would not observe the
chattam of their deceased children
elaborately. Liturgical prayers,
memorial common meals,
almsgiving, etc., were parts of the
celebration. Some of these customs
are preserved even today.

blessing the house by the Parish priest. During

the preparation for the blessing, near the
family altar, a traditional para and nilavilakku
are kept on the floor. The family members
including the extended family members fill the
para with a handful of paddy. Towards the end,
the head of the family fills the para above its
brim. Before ceremony begin, the people
gather at the courtyard and witness the parish
priest giving the key of the house to the head
of the family who will then open the main
door of the house and invite everyone to enter
into the house for prayer.

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COVER STORY

05 Holy Week
and Family Traditions

11

Visudhavram or the holy week was observed as

the most important week for spiritual growth,
personal sanctification and holiness. Almsgiving
and conducting long prayers including in the
nights were the speciality of this season.

a. Hosanna Sunday
Nalpathamvelli (40th Friday), Friday before the Hosanna Sunday used to be a reminder for the last ten days
of lent. The families started rigorous lent. The Saturday between the nalpathamvelli and hosanna was
specially celebrated with special delicacies such as kozhikotta and
pichampidi those in round and rectangle size. The gospel reading of
that day indicates that these delicacies are to remind the hospitality of
Martha and Mariam in the house of Lazarus. These were made and
shared with other families as well to foster unity and brotherhood of the
neighborhood. In some areas the tradition is to remind of the different
types of stones, taken by the soldiers to hurl at Jesus. On Hosanna
Sunday, the palm leaves were brought to home and each member used
to keep the leave in his room, a symbol of protection from evil.
b. Appam murickal on Moundy Thursday
On Maundy Thursday (PesahaVyazham), as a part of the family celebration of the Passover Feast, a special
unleavened broad was made (Pesahaappam) which is also called inriappam. INRI (Iesus Nazraenus Rex Iudeorum)
appam is very much Biblical. It was patterned after the Jewish mode of celebration of the Passover in the family which
was continued in the St. Thomas Christian tradition taking the spirit of Exodus 12; 14-27. INRI appam represented the
bread used by Jesus during the Last Supper. Tender coconut leaves, blessed on
Hosana Sunday was used to make a small cross on the appam. The eldest
member of the family would lead the prayer, read the biblical passage, break this
bread with hands and distribute it with other members of the family from the eldest
member to the youngest. The bread is received in the hands with the respect akin
to receiving Holy Communion.
Together with this, a special drink was also prepared with rice flour, coconut milk,
and jaggery which represented the wine of the Last Supper. When elder
members of the family die, this appammurickal was not done for a year. This
bread and milk are not given to the non-Christians nor is it kept for the next day.
During the breaking of bread, puthenpna is read out.

c. Holy Friday and Saturday

On the Fridays of the great fast and during the days of
the Holy Week the family members would sit together
and read the Puthenpna, the passion narrative of the
Lord. That day people used to avoid all types of
entertainment and just observed as the day of the
Lord in fasting and prayer. On the Holy Friday, a bitter
drink (kaipunr) from bitter gourd was prepared and
drunk by the family members.

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COVER STORY

06 Fasting and
Abstinence

The Thomas Christians had a rigorous discipline with regard to fasts and
abstinence. The foreign missionaries called the St. Thomas Christians as
the Church of those who fast (upavasikaludesabha). For any important
feast celebration, the faithful prepared themselves with disciplined
abstinence, fasting and prayer. According to tradition, the Syro-Malabar
Church had about 180 days of abstinence. The faithful abstained from
meat, fish, egg, milk, milk products, chewing of betel, smoking, alcohol,
conjugal relationship, etc. The days of abstinence are on all days of Lent
(49 days), period of Annunciation (24 days), all days of Moonnunombu (3
days), Ettunombu (7 days) and Pathinanjunombu (14 days) and previous
day of the transfiguration of our Lord. Such abstinence was observed also
on all Wednesdays and on all Fridays except the Friday/s between
Christmas and Denha and the Friday after Easter of the year.
All family members who have completed the age of fourteen and those
who enjoy normal health are obliged to observe fast and abstinence.
Fasting is obligatory on the first day of the Lent (vibhuthi -AshMonday) and
on Good Friday but also recommended on all Fridays in Lent. On days of
Fasting only one full meal may be taken. Having a very solemn vegetarian
lunch on the fasting day seems to be a wrong custom.

07 Feasts and Veneration to the Saints

a. Christmas and Baptism of
Jesus (Denha)
On Christmas night people used to
light a bonfire of dry wood and to go
around it in a procession. Epiphany
marks the baptism of Jesus, and was
known in various names such as
rkkuli, pindikuthi, etc. in different
places. Rkkuli (night bath) was a
ceremonial bath in the pond or river
near to the houses remembering the
baptism of Jesus, which was more a
symbol of personal purification. In
North Kerala it was called pindikuthi
perunnal when feast torches were
lighted on pinti or plantain trunk
during night in front of every house
and it was a communitarian
proclamation of Jesus as the light of
the world calling him elpaiya (God is
the light) in Syriac.

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b. Feasts of St. Thomas

The feasts of St. Thomas were
all dear to the Thomas
Christians. The octave of
Easter, which they called the
New Sunday was solemnly

celebrated in honour of St.

Thomas who put his hands in
the wound of Christ on the
side and confessed with
conviction My Lord and My
God. Pilgrimage to
Malayattoor where St. Thomas
is believed to have prayed, is
even today made by many
Christians on the occasion.
The feast of St. Thomas on
3rd of July has always been
called Dukhrana (in Syriac)
means remembrance or
commemoration. It was
celebrated as Sradham or
chattam, the anniversary of
the death of St. Thomas.

COVER STORY

13

c. Special Devotion to
Holy Mary and
Vanakkamsam
(h
W

a
m
k
w
)
According to age-old oriental
tradition, Ettunombu was
observed in preparation for
the nativity of Mother of
God and pathinanjunombu
in preparation of the
Dormition (Assumption) of
the Holy Mary Mother of
God. In a recent origin, the
month of October is
especially dedicated for
praying Rosary and the
month of May is observed
for special devotion
(vanankkamasam) in honour
of Mother Mary. In the
month of March
vanakamasam of St. Joseph is
conducted whereas in the
month of June it is in honour
of Sacred Heart of Jesus.

d. Food for the poor (oottunercha) (D

u

p
t
\

)
Oottunercha is an act of charity commonly performed by the families
especially on the feast of St. Joseph on 19th March. A poor family is
invited to the Christian families representing the Holy Family and they
are given one sumptuous meal. This poor family is respected like
honourable guests which is a sign of a great spirituality and prayer.

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08 Theerthadanam, Vazhipadu (Nercha),

Kanikka and prasadam
a. Pilgrimage (X
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m
S
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w
)

b. Vows (Vazhipdu Nercha) (h

g
n
]
m
S
v)
Pilgrimage was part of a vow. In order to seek some
special blessings and favours, the faithful with
devotion made this vow to God that they would
make a rigorous sacrifice by going on a pilgrimage
preparing themselves with abstinence and fasting. It
seems that for vazhipdu nercha in the form of
pilgrimage was meticulously fulfilled by St. Thomas
Christians. Nercha can also be fulfilled by offering
Sadya or agape services or distributing edibles
among the faithful and also by observing fast and
abstinence (noimbu).

From the early centuries, the feast of St. Thomas

was celebrated with due importance among St.
Thomas Christians. In the early centuries, the
faithful used to go to Mylapore either in groups
or individually, to pray at his tomb. This
pilgrimage (thrthadanam) reminds us about the
first visit of St. Thomas Christians along with
Keppa (supposed to be the first bishop of St.
Thomas Christians ordained by the Apostle
Thomas) at Mylapore as soon as they heard about
his martyrdom of Apostle Thomas
(Rambanpattu, 427-428). Apart from the
Mylapore pilgrimage, the Christians started the
visit to Kodungaloor too. During the pilgrimage,
they used to sing the songs traditionally sung and
make it a prayerful experience.
c. Knikka and Prasadam (I
m
W
n

,
{
]
k
m
Z
w
)
Kanikka is the love offering placed in the box kept in the pilgrim
centre. This kanikka was given as money or kind by way of sacrifice
of the person. The collected kanikka was later used only for spiritual
purposes. And prasadam is an edible given to the devotees at the
pilgrim centre. When only one person from a family made the
thrthadanam, prasadam given from the centre was brought to the
family as a holy thing and was shared among the family members
and they believed that the merits of the pilgrimage is gained by the
other family members as well.

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COVER STORY

15

09 Family Prayers

a. Eeshomishihakku
sthudhiaayirikkatte
St. Thomas Christians while
meeting fellow Christians
especially the priests and the
religious, praised God sayimg,
Praise be to Jesus Christ.
Soon after the family prayer,
all the members greet the
almighty God facing the
family altar. And then the
younger ones greet the eldest
family member to the
youngest with this prayer.
This greeting prayer unites
the family members in love
and communion. This
greeting prayer has two parts:
The first greeting prayer of
Eeshomishihakkusthudhiyirikkatte is
responded with ippozhum
eppozhum sthudhiyirikkatte.
This was more often said to
the priests towards the end of
every prayer gatherings.

b. Prayer Room/Family Altar

From early times people have
been making altars in some
families a room was set apart for
the prayers or at least the central
part of the main room was set
apart for prayer. The pictures
are placed in such a way that the
people turn to the East. Pictures
of the Sacred Heart, Blessed
Virgin Mary, St. Joseph, Holy
Family, sacred objects received
from sacred places including the
relics of saints, saints related
their parish churches were
placed at the altar together with
candles and flowers.
c. Dedication of the Bible
In each family, at the centre of
the family Altar, a Bible is
placed with due respect. The
height used be planned in such a
way that the children will not be
able to take it but the elders are
able to read it at any time.
Nothing is placed on the Bible

and no household papers are

kept inside the Bible.
d. Daily Family Prayer
Hearing the Church bells
chiming, thrice a day, the
angelus prayer was recited in
the family. The people used to
stop their work and recite this
angelus prayer and then
continue to do their daily
chores. After the evening
church bell, the family with all
the members together started
angelus prayer and then the
rosary. In some families,
canonical prayer of the church
(kanonanamaskaram) is recited.
e. Holy water
After the blessing of the Holy
Water on Holy Saturday, the
families bring the holy water
home and place it near the
entrance of their home. It is
kept near the front door and
each time they go out, bless
them with the Holy Water.

16

The Lantern
JUNE, 2014

COVER STORY

10 Family-Centred
Catechetical
Formation
The family is the cradle of
catechesis by which faith was
handed down from generation to
generation. The basic catechism
and prayers were taught by the
grandparents and parents in the
families. The Kathanars (priests)
who had their training from the
Malpans were the main catechists
among the St. Thomas Christians.
The Aashan Kalaries were also
centres for the catechetical
instruction for children. Here, the
children were taught the
fundamental prayers and
principles of faith, even by nonChristian Aashans.

11 Family Values
St. Thomas Christians lived in joint-families.
The father was the head of the family if the
grant father was absent. The parents and
elders (teachers, governors and spiritual
leaders) were respected highly and all were
very courteous towards the strangers and
foreigners. Showing respect to others is so
common that they are particular not to sit in
the presence of their parents, seniors, elder
brothers and superiors of any kind. All the
relatives of both father and mother were
respected and invited to be part of any
family functions and celebrations. It was
customary to invite all paternal and maternal
relatives for parish feasts, marriages, and
commemoration of the dead and other
functions. Any time of the day, the relatives
were welcome.

The Lantern
JUNE, 2014

COVER STORY

17

12 Family Traditions
for a stable Society

One can be proud of the stability

of the families of St. Thomas
Christians. In fact the families
with the strongest ties tend to
observe the most traditions
because such traditions create and
reinforce a sense of security
among the family members.
When we do something again and
again over the years and through
the generations, we tie together
our past and our present. We link
year to year, childhood to
adulthood, grandparent to child
and to grandchild, with shared
e x p e r i e n c e s, v a l u e s a n d

memories. Consistent family

customs provide regular, familiar
patterns for a rhythm of life
together. They add an element of
predictability to the cycle of
family life that's both comfortable
and comforting. Customs that
contribute to a family's
uniqueness can give its members a
sense of who they are and where
they belong. It gives us a chance to
say, "this is the way our family
does it." Thus traditions serve as a
counterbalance to the intense
pressure on youth to identify with
their peers instead of their

families. Meaningful customs

build a sense of closeness that
endures even long after children
are grown and gone. Observing
special days and events gives us a
chance to pause and reflect on our
lives, to think about what's most
important and to share that with
our children. Family customs
related to spirituality are very
precious. And these customs
make the families stable and such
families serve as the foundation
stones and pillars of a stable
society.

Questions to be discussed in the Family Unit meetings of the Month of June and July
1. From the family traditions given which are those traditions we follow strictly in our daily chores and which we do not follow at all?
2. Do you propose some practical methods to put into practice some of the extinct family traditions?
3. Does the observance of the family traditions contribute for the personal and family identity?

Complied by Dr. Francis Eluvathingal

Books referred:
1. Thazhath Andrews, The Juridical Sources of the Syro-Malabar Church (A Historico-Juridical Study), No. 106, OIRSI, Kottayam, 1987.
2. Pathikulangara Varghese, Thomayude Margam, No. 24, Denha Services, Kottayam 1988.
3. Menachery George, Glimpses of Nazraney Heritage, Saras, Thrissur, 2005.
4. Manakatt Mathew and Puthenveettil Jose (Eds.), Syro-Malabar Theology in Context, No. 292, OIRST, Kottayam, 2007.
5. Thottakkara Augustine, East Syrian Spirituality, CIIS, Kerala 1990.
6. Koodapuzha Xavier, The Canonical Sources of the Syro-Malabar Church, No. 104, OIRSI, Kottayam, 1986.
7. Thadikkattu Geo, Marthoma ChristyanikaludeParambaryangal, No. 113, ORISI, Kottayam, 1988.
8. Eranattu Jacob, Kudumba Liturgy, Mar Louis Book Centre, Cochin 1999.
9. Mathoth Kurian, Marthommachristianikalude Sabha Noottandukalilude, Deepanalam Publications, Pala 2008.
10. Mukkadan Antony, MarthommaslihayumMalankarayum, Mar Louis Memorial Press, Alwaye 1949.
11. Eluvathingal Francis, Family Traditions, website: http://www.smc-el.blogspot.in

18

HOLY QURBANA - 22

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JUNE, 2014

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The Lantern
JUNE, 2014

HOLY QURBANA - 22

19

The Syriac work Karosuza means

proclamation. Here the deacon proclaims the
intentions of prayer and the community has the
usual response Have mercy on us O, Lord. This
is a common prayer form found in the Bible.
The Canaanite woman who approached Jesus
requesting the healing of her daughter called out
in prayer Have pity on me, Lord, Son of David
(Mt. 15:22). Two blind men who were sitting by
roadside cried out in prayer Son of David, have
pity on us (Mt. 20:30). The ten lepers too had
the same prayer Jesus, Master, have pity on us
(Lk. 17:13). The tax collector would not even
raise his eyes to heaven but prayed O, God be
merciful to me a sinner (Lk. 18:13). God accepts
our prayers not on account of four merits but
because of His mercy (Tit. 3:5).
In our Liturgy we should make our prayers to
God, more for spiritual benefits rather than
material, for eternal rather than temporal for
communitarian rather than individual needs (1
Cor. 14:1). Those aspect should be remembered
when Karosuza prayers are made for special

occasions. Through the common Karosuza

prayers we request the grace that the whole
people may come to know the love, goodness
and mercy of God revealed through Jesus.
Besides the following intentions are mentioned;
for peace, for unity in the world and among the
churches, for all countries and its inhabitants, for
temperate climate, plentiful harvest, well being
of the whole world and for the Holy Father and
for the authorities of the church and for all the
people.
The concluding prayer of the Karosuza, let us
commend ourselves and one another to the
Father, Son and the Holy Spirit is very
meaningful. In the Holy Qurbana we offer up
ourselves to the Triune God. Besides, each one
of the community should offer each other to the
Triune God. As a result the whole community
should be one in mind and spirit as they
participate in the Holy Qurbana. We have the
best example of self offering to each other in
the Holy Trinity. That should be our model in
offering ourselves to God and to one another.

20

The Lantern
JUNE, 2014

KIDS CORNER

08

The Lantern
JUNE, 2014

KIDS CORNER

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22

KIDS CORNER

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JUNE, 2014

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