Episcopacy in Malankara Mar Thoma Syrian Church
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From the Apostolic See of Malankara Metropolitan Dr.Joseph Mar Thoma
FROM THE APOSTOLIC SEE OF MALANKARA METROPOLITAN DR.JOSEPH MAR THOMA Circular No.210 Blessings to you all the Vicars, Resident Clergy, Trustees and Members of all the Parishes under our authority. Beloved in Christ, We have set apart Sunday, 21st December to remember and thank God for the arrival of St. Thomas the Apostle in India with the mission of our Lord Jesus Christ and to pray for the Church. We observe this day as the ‘Church Day'. Let us praise God for the Mar Thoma Syrian Church of Malabar, a part of the Universal Church, and for the fundamental values of the Church. A Thanks giving service may be arranged on that day. It will be appropriate for parishes to organize meetings on the occasion either by themselves or in cooperation with others. May God help us to dedicate ourselves fully to believe in the Lord and to carry out the will of God in the manner of St. Thomas the Apostle, who confessed his faith before the Lord, saying, “My Lord and my God”. As the offertory on the Church Day is earmarked for the St. Thomas Episcopal Fund of the Church, the same must be promptly remitted to the Sabha Office. Let us dedicate ourselves so that the Church, called to be salt to the earth and light to the world, may go forward in its Christian witness in submission to the will of God. We must pray all the more for receiving the power of the Holy Spirit needed for this. Grace be with you all. -
Articles of Incorporation of St. Basil's Indian Orthodox Church
ARTICLES OF INCORPORATION OF ST. BASIL'S INDIAN ORTHODOX CHURCH Article of Incorporation of the undersigned, desiring to form a Non-Profit Corporation under the Non-Profit Corporation Law of Texas, do hereby certify: 1. Name 1.1 The name of the parish shall be '"St. Basil's Indian Orthodox Church of Texas," hereafter called "St. Basil's" or simply as '"the Church" or the "the Parish." The parish is incorporated as a nonprofit Religious Corporation, in the State of Texas 2. Affiliation 2.1 St. Basil's Indian Orthodox Church of Texas shall be one of the parishes of the Malankara Orthodox Syrian Church, hereafter called the "parent church" whose Primate is the Catholicos of the East cum Malankara Metropolitan residing at The Catholicate Palace, Devalokam, Kottayam, 686038, Kerala State, India. 2.2 St. Basil's Indian Orthodox Church of Texas shall be under the Jurisdiction of the Diocese of South-West America , one of the dioceses of the Malankara Orthodox Syrian Church, under the Catholicos of the East cum Malankara Metropolitan. The Metropolitan of the Diocese of South-West America in which the St. Basil's Indian Orthodox Church of Texas is included shall be an approved Prelate of the Malankara Orthodox Syrian Church. Diocesan Metropolitan shall directly administer the Parish under the supervision of the Catholicos of the East cum Malankara Metropolitan. 3. The Duties and Responsibilities of the Church 3.1 Subject to the provisions of the Constitution and Bylaws of The Malankara Orthodox Syrian Church, and any amendment thereto St. Basil's -
Malankara Marthoma Church Constitution
Malankara Marthoma Church Constitution Reprehensible and skewbald Theodor hexes her tamarillos cockatoo outpoint and migrate mediately. Hadal and metopic Isa mangle his centuplicate poinds volcanizes comfortably. Erl disgavelled his reparation legalise forehanded, but contemnible Rodolph never intussuscepts so imperturbably. The Marthoma Church considers itself but be censorship of the land holy catholic. Thomas the Apostle of Christ. Delhi that christ who was also founded by exercising their own church is. The malankara church, jesus christ are interested parties on various amendments, one approved by his humanity exist, others from catholic diocese as lay. This constitution is marthoma syrian theological seminary building situated at malankara mar thoma syrian christians to! Joseph Mar Thoma disease, Dr. Thoma Church occasionally which makes the name as Mar Thoma Syrian Church. The Constitution of the Orthodox Church drafted and adopted in 1934 was made binding on major church. The Malankara Orthodox Syrian Church traces its origins back fracture the work bench the Apostle. Over the next several decades, tensions seethed between the Latin prelates and what remained of the native hierarchy. By the Episcopal Synod as provided in missing Church's Constitution Chapter IV Clause 3. The constitution has been so let thy priests anointed to deliver quality journalism that time when he learned to. This estimate what St. And is governed as reveal the Malankara Orthodox Church Constitution of 1934. Mar koorilose as part: christava sahitya samithi tiruvalla, at their feast or two churches, it is currently divided into useful services on. This constitution to have to repeat theological significance in malankara marthoma church constitution. -
Chapter I Christianity in Kerala: Tracing Antecedents
CHAPTER I CHRISTIANITY IN KERALA: TRACING ANTECEDENTS Introduction This chapter is an analysis of the early history of Christianity in Kerala. In the initial part it attempts to trace the historical background of Christianity from its origin to the end of seventeenth century. The period up to the colonial period forms the first part after which the history of the colonial part is given. This chapter also tries to examine how colonial forces interfered in the life of Syrian Christians and how it became the foremost factor for the beginning of conflicts. It tried to explain about the splits that happened in the community because of the interference of the Portuguese. It likewise deals with the relation of Dutch with the Syrian Christian community. It also discusses the conflict between the Jesuit and Carmelite missionaries. History of Christianity in Kerala in the Pre-Colonial Period Kerala, which is situated on the south west coast of Peninsular India, is one of the oldest centers of Christianity in the world. This coast was popularly known as Malabar. The presence of Christian community in the pre-colonial period of Kerala is an unchallenged reality. It began to appear here from the early days of Christendom.1 But the exact period in which Christianity was planted in Malabar, by whom, how or under what conditions, cannot be said with any confidence. However historians have offered unimportant guesses in the light of traditional legends and sources. The origin of Christianity was subject to wide enquiry and research by scholars. Different contradictory theories have been formulated by historians, religious leaders, and politicians on the Christian proselytizing in India. -
New-Zealand.Pdf
The Malankara Orthodox Syrian Church also known as the Indian Orthodox Church Greetings to you in the name of our Lord, was founded by St. Thomas, one of the twelve apostles of our Lord and Saviour It is with immense gratitude to Lord Almighty we would like to inform you the Jesus Christ, who came to India in A.D. 52. It is an autocephalous Oriental Orthodox maiden visit of the supreme prelate of our Church His Holiness Baselios Marthoma Church based in the Indian State of Kerala. The faith of the Church is that which was Paulose to New Zealand. established by the three Ecumenical Councils of Nicea (A.D. 325), Constantinople (A.D. 381) and Ephesus (A.D. 431). His Holiness will be accompanied by our Diocesan Metropolitan His Grace Dr.Yuhanon Mar Diascoros. They will be arriving in Auckland on 10th November 2015 At least from the fourth century the Indian Church entered into a close relationship and will be with our faithful in Auckland, Hamilton & Wellington as per the following with the Persian or East Syrian Church. They inherited the Syrian language and liturgies itinerary. Since this is a brief visit the places of stopover had to be limited. As such we and gradually came to be known as Syrian Christians. At present the Church is using request our faithful from other areas to make it convenient to meet and seek the the West Syrian liturgy. blessings of our Holy Fathers at a convenient venue. The Church entered into a new phase of its history by the establishment of the We seek your support and prayerful presence on this occasion. -
Diploma Arbeit Lijo
DIPLOMARBEIT Titel der Diplomarbeit Placid Podipara´s Reflection on the Church “St. Thomas Christians are Indian in Culture” Verfasser Lijo Joseph angestrebter akademischer Grad Magister der Theologie (Mag. theol.) Wien, 2015 Studienkennzahl lt. Studienblatt: A 011 Studienrichtung lt. Studienblatt: Diplomstudium Katholische Fachtheologie Betreuer: Univ.-Prof. Mag. Dr. Rudolf Prokschi 2 Dedicated to all the members of the Syro-Malabar Church 3 4 Acknowledgements This is a master’s degree thesis investigate on Placid Podipara’s reflection on the Church “St. Thomas Christians are Indian in culture”. It is a humble attempt to know how Fr. Placid Podipara understood the birth and spread of Christianity through the preaching of St. Thomas the Apostle. With the passage of time, Christian religion rooted well, adapting itself to the customs and practices of the place. There was no attempt on the part of Christians to remain aloof from a given society or tried to remain a separate entity. The Church has accepted, absorbed, and assimilated itself to the good elements of Indian culture. With deep sense of gratitude, I acknowledge the valuable contribution of some important persons who helped me to complete this task. I am thankful to my bishop, Mar Mathew Arackal, Bishop of Kanjirappally, India, who sent me to Austria to do my theological studies in the University of Vienna. Gratefully I acknowledge the role of Univ.-Prof. Mag. Dr. Rudolf Prokschi for his valuable suggestions, corrections, and guidance. I thank Fr. Stephan Mararikulam MSFS, Fr. Joy Plathottathil SVD, Stefan Jahns, Dr. Daniel Galadza, and Michaela Zachs for the correction of the language and suggestions. -
Concluding Common Joint Statement
Concluding Common Joint Statement of the Commission for the Dialogue between the Malankara Mar Thoma Syrian Church and the Old Catholic Churches of the Union of Utrecht Editorial Note: The sub-commission (Rev. Sam T. Koshy, Rev. Dr. Adrian Suter) has worked on this statement and considers this version to be the final one. Other than the correction of errors and the adaption of the reference style in the footnotes in case of a printed publication, no more changes shall be made. Introduction: A journey towards a relationship of communion between the Malankara Mar Thoma Syrian Church and the Old Catholic Churches of the Union of Utrecht The ecumenical journey between the two churches began with the meeting of Archbishop Dr. Joris Vercammen, President of the International Bishops’ Conference of the Old Catholic Churches of the Union of Utrecht, and Rt. Rev. Dr. Zacharias Mar Theophilus, then Suffragan Metropolitan (now of blessed memory), of the Mar Thoma Church in the context of the World Council of Churches, in 2005. Later, Rt. Rev. Dr. Isaac Mar Philoxenos Episcopa continued the contact with the Union of Utrecht. On the invitation of the Metropolitan of the Mar Thoma Church, a delegation from the Union of Utrecht, which included the Archbishop of Utrecht, 1 the bishop of the Old Catholic Church of Austria, Dr. John Okoro, the Rev. Prof. Günter Esser and the Rev. Ioan Jebelean, visited the Mar Thoma Church in 2006 and 2008. A delegation of the Mar Thoma Church made a reciprocal visit to the Old Catholic Church. The Rt. Rev. -
From Beit Abhe to Angamali: Connections, Functions and Roles of the Church of the East’S Monasteries in Ninth Century Christian-Muslim Relations
Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Cochrane, Steve (2014) From Beit Abhe to Angamali: connections, functions and roles of the Church of the East’s monasteries in ninth century Christian-Muslim relations. PhD thesis, Middlesex University / Oxford Centre for Mission Studies. [Thesis] Final accepted version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/13988/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. Works, including theses and research projects, may not be reproduced in any format or medium, or extensive quotations taken from them, or their content changed in any way, without first obtaining permission in writing from the copyright holder(s). They may not be sold or exploited commercially in any format or medium without the prior written permission of the copyright holder(s). Full bibliographic details must be given when referring to, or quoting from full items including the author’s name, the title of the work, publication details where relevant (place, publisher, date), pag- ination, and for theses or dissertations the awarding institution, the degree type awarded, and the date of the award. If you believe that any material held in the repository infringes copyright law, please contact the Repository Team at Middlesex University via the following email address: [email protected] The item will be removed from the repository while any claim is being investigated. -
A Cta Œ Cumenica
2020 N. 2 ACTA 2020 ŒCUMENICA INFORMATION SERVICE OF THE PONTIFICAL COUNCIL FOR PROMOTING CHRISTIAN UNITY e origin of the Pontical Council for Promoting Christian Unity is closely linked with the Second Vatican Council. On 5 June 1960, Saint Pope John XXIII established a ‘Secretariat for Promoting Christian Unity’ as one of the preparatory commissions for the Council. In 1966, Saint Pope Paul VI conrmed the Secretariat as a permanent dicastery CUMENICA of the Holy See. In 1974, a Commission for Religious Relations with the Jews was established within the Secretariat. In 1988, Saint Pope John Paul II changed the Secretariats status to Pontical Council. Œ e Pontical Council is entrusted with promoting an authentic ecumenical spirit in the Catholic Church based on the principles of Unitatis redintegratio and the guidelines of its Ecumenical Directory rst published in 1967, and later reissued in 1993. e Pontical Council also promotes Christian unity by strengthening relationships CTA with other Churches and Ecclesial Communities, particularly through A theological dialogue. e Pontical Council appoints Catholic observers to various ecumenical gatherings and in turn invites observers or ‘fraternal delegates’ of other Churches or Ecclesial Communities to major events of the Catholic Church. Front cover Detail of the icon of the two holy Apostles and brothers Peter and Andrew, symbolizing the Churches of the East and of the West and the “brotherhood rediscovered” (UUS 51) N. 2 among Christians on their way towards unity. (Original at the Pontical -
Rt. Rev. Easow Mar Timotheos Episcopa
RT. REV. EASOW MAR TIMOTHEOS EPISCOPA 25 Nov. 1932 - 11 Apr. 1988 Thomas John Philip Nalloor, Nalloor, Kuriannoor, Kerala – 689550, India. [email protected] Layout by JJN Nalloor Publications “The passing away of Rt. Rev. Easow Mar Timotheos is a great loss to the people of Kerala and particularly to the Mar Thomite Christian Community. The late Bishop’s piety and dedication to spiritual causes and his work for the upliftment of the poor will be long remembered. In his death the country has lost a true evangelist of a rare caliber.” -Prime Minister of India - Rajiv Gandhi “Easow Mar Timotheos- a glowing morning star shined for the people of the land for a short while. At his sudden demise in 1988, the then Prime Minister of India Mr. Rajiv Gandhi testified Thirumeni as the ‘great apostle of India’. That was the influence he extended in the hearts of the people with a small span of time.” - Rev. P. M. Mathew- Sihora Ashram hen God selected David to be the King of Israel, he was a shepherd boy. But later he became the greatest King of Israel. When God called Rev. V. T. Koshy to become a Bishop of the Mar Thoma Church, he was engaged in poultry farming and agricultural development. Later he became one of the greatest evangelists of the Mar Thoma Church, who helped people to find salvation through Jesus Christ. Birth of V. T. Koshy Thonniyamala is a tiny village about 4 km away from Pathanamthitta town. Thankappan (Thankappan / Koshykunju- were his pet names- and in School records his name was V. -
“Let Your Yes Be Yes”: Progressing Toward Female Ordination in the Mar Thoma Church Pushpa Samuel
“Let Your Yes Be Yes”: Progressing Toward Female Ordination in the Mar Thoma Church Pushpa Samuel A law is only effective if it is implemented, even as a church’s Cultural and Religious Overview of Patriarchy position on theological issues does not further its mission if there The cultural landscape of India has contributed to a perception is no corresponding practice. In 1986, the Mar Thoma Church of women as subservient to men, both in the home and society. officially stated that there is no theological barrier to ordaining Understanding the depth of this history helps to situate the slow both men and women to serve the church. However, there are change in the Mar Thoma Church in the centuries of India’s currently no ordained females within the global Mar Thoma struggle for gender equality. After Muslims established their Church. Why is there such a dissonance between doctrine and presence in India in the eighth century, there was a sharp decline praxis? To study this dissonance, it is important to compare in women’s education, and segregation (purdah) was introduced and contrast the Mar Thoma Church with the Roman Catholic Church and Church of South India (CSI), two other prominent to shield women from men.2 Purdah is not only physical segregation from males, but also concealment through clothing. churches in India that also have a global presence.1 Other Indian cultural restrictions toward women include widow The formation of the Catholic Church, the CSI Church, and the Mar Thoma Church has played a key role in the spread of burning (sati), child marriage, and female infanticide.3 Although Christianity in India, and each has a distinct view of women’s roles these practices have occurred in several other Asian countries, within the church, specifically concerning female ordination. -
The Church and the Catholicate
The Church and the Catholicate Among the ancient Churches in Christendom, the Church of the East (Persian Church), the Armenian Church and the Georgian Church used the title Catholicos to designate the Supreme Heads of their Churches. The title indicates that the holder is the Head and Common Father of that particular Church. He is the Father of the Fathers. It was used by the Supreme Heads of the above mentioned three Churches, situated outside the boundary of the ancient Roman Empire. Thus the title became part of the common heritage of the Church of Christ. In the Roman Empire, in its place, the Chief Bishop was called Patriarch. Thus the bishops of Rome, Alexandria and Antioch were known as Patriarchs. The Bishops of Constantinople (today’s Istanbul in Turkey) and Jerusalem were raised to the status of Patriarch by the Ecumenical Council of Constantinople in 381 and Chalcedon in 451 respectively. Regarding the juridical and canonical powers, both Catholicos and Patriarch have the same rights and duties. Both are Father and Head of a sui juris Church (particular Church). Eventually the above mentioned three Catholicoi added the title Patriarch to their names. In Kerala/India it was in 1912 that the title Catholicos was introduced in the Syrian Jacobite (Orthodox) Church. Until that time the head of the Jacobite Church in India was known as the Malankara Metropolitan. The title Catholicos was established in India through the efforts of Fr. P. T. Geevarghese, a Jacobite priest (Archbishop Mar Ivanios in the Catholic Church since 1930), by the Senior Patriarch of Antioch, Mar Abd-al-Msiha, residing at that time in Tur-Abdin/Turkey.