Fasting and the Holy Qurbana: Heaven on Earth

Fast is the willful abstinence from anything that pleases one’s body, for a period of time. Willful abstinence gives the clear indication that what is available to please our body is to be kept aside for a predetermined period of time. Fast is not abstinence for the want of something. It is not the celebration of the lack of opportunity. It is the most effective use of our free will in the midst of ample of opportunities.

Why do we abstain from certain things? Is there a spirituality that supports this action?

Religions of all kind have one or other type of fast. Some fasts are very rigorous. Some are very light. Some are public. Some other fasts are private. There are many reasons behind fasting. Fast has both physiological as well as spiritual aims.

In the book of Daniel (1:3-16), we read the following story:

The king ordered Ashpenaz, chief of his court officials, to bring into the king’s service some of the Israelites from the royal family and the nobility- young men without any physical defect, handsome, showing aptitude for every kind of learning, well informed, quick to understand, and qualified to serve in the king’s palace. He was to teach them the language and literature of the Babylonians. The king assigned them a daily amount of food and wine from the king’s table. They were to be trained for three years, and after that they were to enter the king’s service. Among those who were chosen were some from Judah: Daniel, Hananiah, Mishael and Azariah.

But Daniel resolved not to defile himself with the royal food and wine, and he asked the chief official for permission not to defile himself this way. Now, God had caused the official to show favor and compassion to Daniel, but the official told Daniel, “I am afraid of my lord the king, who has assigned your food and drink. Why should he see you looking worse than the other young men of your age? The king would then have my head because of you.”

Daniel then said to the guard whom the chief official had appointed over Daniel, Hananiah, Mishael and Azariah, “Please test your servants for ten days: Give us nothing but vegetables to eat and water to drink. Then compare our appearance with that of the young men who eat the royal food, and treat your servants in accordance with what you see.” So he agreed to this and tested them for ten days.

At the end of the ten days they looked healthier and better nourished than any of the young men who ate the royal food and drank wine. So the guard took away their choice food and the wine they were to drink and gave them vegetables instead. To these four young men, God gave knowledge and understanding of all kinds of literature and learning. And Daniel could understand visions and dreams of all kinds.

Scientists have found that regular and monitored fasting reduces risks of cancer, heart diseases, diabetes, insulin resistance, immune disorders, and more generally, the slowing of the aging process, and the potential to increase maximum life span.

Let me share with you about the spiritual elements behind fast, especially from the backdrop of our rich tradition.

Human existence in this world is experienced through body. Minus body, man is not of this world. Man has two contradicting but complementing principles behind his existence, viz., body and soul. Soul is identified as spirit or mind. Hence, in every philosophical system, there is a substantial section that deals with the explanations on the body-soul dualism and monism.

In the third G’hanta of our Holy Qurbana we recite the Pauline theology of the humbling of Eeso Mishiha by taking the mortal body. For the Apostle Paul, a complete human being means, one with a rational, intelligent and immortal soul and a mortal body.

Mortal body is meant for the life on this earth. What about our life beyond this visible world? Do we have an existence beyond this world? Is there a life for us without our body?

Christianity is a way of life that teaches us to focus on a life beyond our normal sense and sensibilities. It urges us to strive for perfect union with God. Without our body only, this union is possible. "It is the spirit that gives life, flesh is useless."(John 6:63) We consider heaven as the abode of God, and Eeso clearly teaches us that there are no bodily pleasures in the heaven: “For, when they rise from the dead, men and women do not marry, but are like the angels in heaven.” (Mark 12:25)

There is no eating, drinking and merry-making in heaven. Is it possible for us to have preparation for heavenly life, while living in this world? Eeso answers the devil,”Man cannot live on bread alone.” (Luke 4:4) In the heavenly life there is no pleasure as far as the body is concerned.Body is of this world. Soul is of the other world. What we have in the other world is what the soul really requires now in this world. Any pleasure that is of the body will stop us enjoying the life in the other world. It is with this view that abstinence from bodily pleasures became a very important spiritual exercise among the followers of Eeso Mishiha from the beginning of Messianic Age.

Christians of the first couple of centuries had hoped that Mishiha was coming soon. Hence they lived a life of preparedness. But when the Church became a glorified church, this attitude slowly diminished. This was the reason why people started going to wilderness. Wilderness was not a place for bodily pleasures. They hardly had food and drink. They spent time in singing psalms and lived in total insecurity. Wilderness made them realize that everything in this world is passing. Monks of the deserts and monasteries trained themselves for a life in the other world.

Fast is a training time for our life in the other world. It is nothing but a dress-rehearsal for the heavenly life. It is the perfect understanding of the spiritual significance of our existence in this world. It is neither because somebody else fasted nor because the Church insists us to fast that we fast, but by clearly knowing about our future that we observe fast here on earth.

Let us look at the fasts in our tradition. Mar Toma Nazrani Tradition gives utmost importance to fasts. We have several types of fasts. We have seasonal fasts and non-seasonal fasts. Among the seasonal fasts, the most important ones are 50-day fast, 25-day fast, 15-day fast, 8-day fast and 3-day fast. Wednesday fast and Friday fast are the non-seasonal fasts. What are the significances of all theses fasts?

In all the four seasonal fasts, the last days are the most solemn feasts of our tradition.

At the end of the 50-day fast, we have the feast of the Great Resurrection. At the end of 25-day fast, we have the Nativity of Mishiha. At the end of the 15-day fast, we have the assumption of Marth Mariam and at the end of the 8-day fast we the feast of the Nativity of Marth Mariam. These are the four most important events that happened in this world. Hence, in all these cases fast is a prelude to a great feast. In other words, fast is nothing but an advanced feast. 3-day fast is an alarm which reminds us the commencement of the Weeks of Great Fast after three weeks. Thursday following 3-day fast is again a great day of solemnity.

Sunday is the day of the Lord, whereas Friday is the day of the Church. It is not because Eeso Mishiha was crucified of Friday that we fast, but because it is the brithday of the Church. Church is heaven on earth and hence we celebrate the birthday of the Church by fasting. Similarly, Wednesday is the day to honour Marth Mariam. Many popular Marian feasts originated in Eastern-rite Catholic liturgies, especially in the Greek Church. Indeed, a close look at the prayers used in the Roman rite's occasions for honoring Marth Mariam reveals that many simply are translated paraphrases of their Eastern originals. The Byzantine liturgy, in particular, is rich with Marian hymns, odes, and prayers. And the same can be said of the Ethiopian and Syriac Churches as well. We fast on Wednesdays to symbolically participate in the heavenly life of Marth Mariam. Moreover, Marth Mariam is the only human being who lived on earth and led a heavenly life even with her body.

Fasting is the nature of God. Hence, fasting has spiritual results only if we obey the commandments of God. In the book of Zechariah, Yahweh asks: ‘When you fasted and mourned in the fifth and seventh months for the past seventy years, was it really for me that you fasted?  And when you were eating and drinking, were you not just feasting for yourselves?” (Zech 7:5-6) Yahweh preferred administering true justice, showing mercy and compassion to one another to fasting.

We read in Isaiah (58: 6-7),

 “Is not this the fast that I choose:
   to loose the bonds of wickedness,
   to undo the straps of the yoke,
   to let the oppressed go free,
   and to break every yoke?
Is it not to share your bread with the hungry
   and bring the homeless poor into your house;
   when you see the naked, to cover him,
   and not to hide yourself from your own flesh?"

Hence, fast is not an external action. It has to come from within, spread to all our actions and raise us to the heavens.

Fast is not a period of sadness, it is a period of enjoyment. It is a period of enjoying heavenly bliss. It is not the period for wearing a gloomy face and attending Way of the Cross, but rather, is the period of celebrating the Holy Qurbana and the Liturgy of the Hours in the most solemn manner possible. It is the time of being with God in His temple. A clear example is the arrangement of readings in our tradition. During the seven weeks of great fast, in the first week, in the fourth (middle) week and in the seventh (last) week and on all Fridays, we have four readings from the Scriptures for the Holy Qurbana. An obvious indication of the solemnity of the celebration of the Holy Qurbana, is the number and length of the biblical readings. It is an irony that passing through the stations of the Cross is a great experience for us than using the permitted biblical readings during the regular Holy Qurbana.

Having said that fast is not a period of sadness and it is a period of enjoyment, how do I justify it. Eeso says: When you fast, do not put on a miserable face as do the hypocrites. They put on a gloomy face, so that people can see they are fasting. I tell you this: they have been paid in full already. When you fast, wash your face and make yourself look cheerful, because you are not fasting for appearances or for people, but for your Father who sees beyond appearances. And your Father, who sees what is kept secret, will reward you.” (Matthew 6:16-18). Nowadays we start the Fast with an ashing ceremony. This has no basis as far as the teaching of Eeso is concerned. It was never part of our tradition. In the New Testament era, it is the glory in heaven that is aimed at instead of the sentimental pious exercises which exploit the weaker sides of the faithful. It is the Resurrection that is important for us rather than the Passion.

Celebrating the feast using food and drink is not a typical eastern tradition. Rather, in the feast, the liturgical celebrations are more important. Lengthy and repeated readings and services and prayers add to the solemnity of the feast. They are nothing but the heavenly experience brought to the world. Food and drink come as the last item. Hence in the fast also, more than not eating or drinking or taking part in any bodily entertainments, it is the spiritual entertainments that are more important.

Fast is not a period of big NOs. It is a period of YES to the Liturgical celebrations. In the heavenly life there is no pleasure as far as the body is concerned. If fast in the Old Testament was a sign of repentance, in the New Testament it is for acquiring the divine qualities and is equal to the heavenly life.

Fast is for purifying the heart. It is for humbling ourselves in the presence of God in the heavenly kingdom. We know the parable of the Pharisee and the Tax Collector (Luke 18: 9-14). The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.’  “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’ But we know, the tax collector, rather than the other, went home justified before God. St Paul warns us not to be mistaken in thinking that contempt for the body is a sign of holiness.(Col. 2:20-25) Fewer kilos do not mean more Spirit!

Fast is a precursor to heavenly life. It is a period of thrill and excitement. It is a time for purifying the body. It is the preparatory period for the heavenly life. How do we purify our body? To purify our bodies there is nothing on this earth that is comparable to the Holy Qurbana. The Holy Qurbana we celebrate everyday is the experience of heaven on earth. It is not the linguistic styles or the instrumental music that is making Qurbana a heavenly experience, but rather the real and authentic celebration with clean hearts and pure thoughts. Styles and music are more related to sensual pleasures. That is the reason why Church teaches us not to use unauthorized music, words or actions in the Qurbana. It is neither the creativity of the priest nor the professional displays of the choir that is to be enjoyed but the creative role of Qurbana itself in our life.

The purpose of fasting is not to suffer, but to guard against gluttony and impure thoughts, deeds and words. Fasting must always be complemented by charitable works and increased prayer. To engage in fasting without them is practically useless. Holy Qurbana reminds us everyday the purpose of fasting and leads us through the fruits of fasting, the heavenly life. Let me bring to your notice the specific references in our Qurbana about purifying our body which is equivalent to the experience of fast?

In the first Slotha on Feasts of our Lord and other important Feast days the priest prays: “With clean hearts and pure thoughts may they (those who firmly believe in Your name and earnestly confess that faith) offer You priestly ministry and always praise You for the salvation that You have mercifully granted...”(p17)

The Marmitha on ordinary days declares in no uncertain terms who should fast and for whom it is beneficial.

:

Lord who may abide in Your tent? Who may dwell on Your holy mountain?

Lord, help us stand at Your altar with holy thoughts....

Who does not slander a neighbour, does no harm to another, never defames a friend

Who disdains from the wicked, but honours those who fear the Lord;

Who keeps an oath despite the cost

Lends no money at interest, accepts no bribe against the innocent. Psalm 15 (p 22)

Before reading Gospel, the celebrant prays : “Sanctify our souls with Your truth so that we may be faithful to Your words and obedient to Your commandments” (p 33)

In the hymn of the Mysteries, we can understand how we can live the heavenly experience. We pray, “by prayer, fasting, and contrition, let us find favour with the Father, the Son and the Holy Spirit.” (p 43)

Before the Creed, as the celebrant approaches the entrance of the Madbaha, he prays,"Lord, our God, Grant that we may enter the Holy of Holies with clean hearts and pure conscience.May we stand before Your altar with devotion, diligence, and purity." This would probably be the best prayer one can have during the period of fast.

There are four supplication prayers in the Qurbana of Mar Addai and Mar Mari. In all these supplication prayers (Kusappa), the proper attitude of any one who wants to be in heaven is mentioned.

In the first Kusappa, the celebrant prays: “Lord, God, Jesus Christ! Regard not the multitude of our sins, nor anger at the depth of our evilness. Let this Qurbana help us to wipe away our transgressions.” (p 46)

In the second Supplication Prayer, the celebrant prays: “Lord! Free our minds from every impurity, evil-doing, jealousy, deceit, and hatred. Instill in us, through Your mercy, love and unity among ourselves and with all the other people.” (p50)

In the third Kusappa, the celebrant prays quoting Isaiah 6:5: “My lips are unclean and I live in the midst of people with unclean lips.  My eyes have seen the King, the almighty Lord. How awe-inspiring is this place where today I have seen the Lord face to face! This is none other than the House of God! Lord, may Your mercy be on us. Clean us who are unclean and sanctify our lips.” (p 52)

Finally, in the last supplication prayer, the celebrant prays: “Lord, O God! Deal with Your people and me, Your unworthy servant in accordance with Your mercy and the abundance of Your goodness. Do not judge me in accordance with my sins and transgressions. In Your mercy, may we be made worthy, through the Holy Body that we may receive with true faith, for the remission of debts and forgiveness of sins.” (p 55)

Penitential Psalm at the beginning of the Rite of Reconciliation is most befitting.

Have mercy on me, O God, in Your lovingkindness.
In Your great compassion, wipe away my sins.

Wash away my iniquities and cleanse me form my sins.

For, I am aware of my sins and those are always in front of my eyes

I have sinned against You, in Your presence I have committed iniquities

You are just in Your words, Your judgement is impeccable

I was born in sin and I was a sinner since conception

Sprinkle me with hyssop, I will be cleansed. (p 58)

In the final incensing, the celebrant prays: “O Lord, Our God! Wash me from my iniquities and fill me with the divine fragrance of Your love.” Crossing the hands across the chest, he continues to pray: “Forgive me all my sins and offences, known and unknown to me.” (p 59)

During the Penitential Karozutha, the deacon announces: “With pure hearts and true faith, let us recall His passion and His Resurrection.” (p 64)

The celebrant prays after the Karozutha: “In your mercy, make us worthy to receive this gift in all purity and holiness.” (p 66)

He prays again: “Lord, our God, make us worthy to be in Your presence with the confidence You have mercifully bestowed on us. Enable us to stand in Your presence with cheerful face and pure hearts.” (p 66)

After the holy communion and after consuming wine and water, the celebrant prays:

“O Christ, hope of all mankind, sanctify our bodies by Your sacred Body, pardon our offences by Your precious blood and purify our conscience with the hyssop of Your compassion.”

During these weeks of Great Fast, let us seriously reflect on fast and its spiritual significance. What are the ways in which our fast can be more effective? Always proud of being a member of this great Church, I wonder at the step-motherly treatment given to the Holy Qurbana, which is the most sublime prayer we can have here on earth, which is the real bringing down of heaven on earth. If we can have 10-day Rosary Celebrations every year, why can’t we have at least 5-day Solemn Holy Qurbana celebration? If we can have the Way of the Cross during every Monthly Recollection and during every week of the Great Fast, can we not celebrate the Raza, more than once a year? Why are we very anxious and disturbed, if the duration of the Holy Qurbana on ordinary days is extended beyond 35 minutes? Why do we have Bible Services and Prayers Services on the eve of major feast days instead of solemnly offering the Liturgy of the Hours?

If the aim of our life is a life in heaven, here it is. You observe a meaningful fast, celebrate the Holy Qurbana, you are already in heaven.

(Talk for Monthly Recollection at Dharmaram College on March 10, 2012)

Two Symbols in the Syro Malabar Marriage - Tali and Manthrakodi

Tali – Minnu

Talikettu or Minnukettu is supposed to be the most important public ritual by the bride and the groom in a marriage ceremony in the Syro Malabar Rite. There is great importance for Kettikkunna Priest. Marriage itself is called Kettukalyanam. Bridegroom is known as Kettiyavan or Tali kettiyavan (one who tied the Tali).

Tali is the foremost symbol of the Covenant of Marriage in India. Bride wears it forever to signify the permanent commitment and loyalty in the marriage. It is removed only just before the burial. After that it is given to the Church.

It is made in the form of a cross with 21 golden beads.  21 = 3 x 7. Cross signifies the Risen Lord. 3 stands for the Trinity and 7 for the sacraments.

Marriage is the union of two bodies and two souls. Trinity is the most important symbol of union.

Matrimony being a Sacrament, remembrance of sacraments gives the couple to remember about the Grace they have received through this sacrament.

It is attached to a cord made of 21 strands drawn from the manthrakodi (wedding cloth (sari)) and entwined in seven sets of three each.  Three again signifies the Trinity and Seven, the Sacraments.

The priest who blesses the marriage (mostly a very close relative of the bride) blesses the Tali. The groom ties the tali around the neck of the bride assisted by the groom's eldest sister. 

The word meaning of Tali is key.  Hence, this is also a symbol of the mutual ownership.. It signifies the authority of one over the other. In biblical terms, husband has the authority on the body of his wife and wife has the authority on the body her husband. (1 Cor 7:4)

Manthrakodi

The priest blesses the manthrakodi. Manthrakodi is imposed on the head of the bride by the groom with the assistance of his eldest sister. This symbolizes the protection and care the bridegroom promises to the bride. The protection and care given by the father of the bride is now taken over by the groom.  

Manthrakodi also symbolizes the new life begins with the marriage. Immediately after the Marriage Rites and the Holy Qurbana, bride wears the manthrakodi and thereafter for all receptions and major functions she wears it. She keeps it for ever.

Bride's head is being covered with Manthrakodi

Tali and Manthrakodi are typical Indian cultural symbols associated with marriage. In olden days Talikettu or kettukalyanam  and Marriage (Pudamuri Kalyanam) were done separately. Groom ceremoniously ties the Tali. But the real marriage is Pudamuri kalyanam. Here, the groom gives the bride kodi pudava (new cloth). Once she receives it, they start living together.

Nowadays, Talikettu and Pudava giving are done in the same function.

Pudava kodukkal is the Manthrakodi Aniyikkal. By this the groom assures that he is there to provide everything for the bride. Cloth is more important to woman than it is to man.

Raza - The Most Solem Eucharistic Celebration of the Mar Toma Nazrani Church

The three fundamental elements of Catholic life are the Sacred Scripture, the Magisterium and the Tradition. As part of the tradition, the liturgy evokes and expresses the faith experience of the Church. Any Church is the symbol of the continued presence of Jesus Christ in the world. It is primarily in her liturgy that a Church proclaims and exhibits her nature through signs and symbols.

The Catholic Church is a communion of 23 Churches of equal rights yet with distinct identity spread all around the world. They come under four liturgical families, viz., the East Syriac or Chaldaic family, the West Syriac family consisting of the Antiochene, the Maronite, the Byzantine and the Armenian Liturgies, the Alexandrian with the Coptic and the Ethiopian liturgies, and the Latin. Sharing the Christ-Experience from St. Thomas the Apostle, the Mar Toma Nasrani Church (Syro-Malabar Church) follows the East Syriac Liturgy which was developed by the disciples of St. Thomas, around Edessa and influenced by all St. Thomas Christians. The Raza or the most solemn form of the Eucharistic celebration is the distinctive feature of the Syro-Malabar Liturgy. Though it is unknown to many in the East Syriac family, Raza was always in use in the Mar Toma Nasrani Church.

The Syro-Malabar tradition summarizes the whole mystery of salvation in its celebration of the Eucharist. The Eucharistic Celebration is called Qurbana, which means an offering, a gift or an oblation. The most solemn Qurbana is the Raza. The word Raza could mean mystery. In the Raza, the word Raza itself is used 26 times both in singular and plural. The Sliba (Cross), the Word of God, and the Body and Blood of Christ are three living representations of our Lord. They are given supreme priority in various prayers, hymns and rituals of the Raza. The mystery of the Sliba, the Word of God and the Body and Blood of Christ is completely unveiled in the Raza. Thus Raza is the celebration of the Sliba, the Word of God, and the Body and Blood of Christ.

The Raza is introduced by the remembrance of the command of Christ (Lk 22:19) by both the Celebrant and the faithful. The Raza begins with the proclamation of the incarnation of our Lord through the symbol of the Angels’ Hymn, “Glory to God in the highest….” (Lk 2:14). Gradually the worshipping community enters the Old Testament background of the incarnation and the hidden life of Jesus in the Enarxis (Introductory Rites). The community responds to it by pronouncing Amen. It comes from the Hebrew word Aman which means ‘truthfully, faithfully, certainly’ and so on. The liturgical assembly responds to the reenactment of the whole Mystery of Salvation by pronouncing Amen. In the Raza Amen is used 65 times whereas repeated use of it as Amen Amen is seen 13 times. 

The Lord’s Prayer is recited thrice in the Raza as in other forms of the Qurbana. As a distinctive feature of East Syriac Liturgy, the Lord’s Prayer is recited at the commencement and at the conclusion of the Raza. After the Rite of Reconciliation, the confident community without blemish, with pure hearts and trustful countenance, calls the Father in heaven using the Lord’s Prayer, as is usual in all Liturgies including that of the Latin Church.

One of the often repeated prayers in the Raza is n-Salle Slamma Amman, i.e., Let us Pray. Peace be with us. It is uttered by the deacon. Slamma means peace, but it is not just peace alone. Slamma stands as the symbol of the risen Lord. In the Raza, Slamma Amman is used 15 times in different contexts. In a way Raza is a celebration of Slamma, the Risen Lord.

The Church uses the Psalms as symbols to lead more deeply into the Mystery of the Incarnation. They help the community to identify themselves with the Old Testament life and proclaim it as part of the mystery of our salvation history.

One of the unique features of the Raza is the observance of a special rite after the Psalms, viz., the Anthem of the Sanctuary (Onitha d-Qanke) and the Kissing of the Sliba. After the priestly prayer which follows the Psalms, the first Deacon hands over the Sliba in the Bema to the Celebrant. After paying respects to it by kissing, he helps the Archdeacon, the deacons, the other ministers and the faithful to do the same. The choir sings the proper Anthem of the Sanctuary during this time.

The resurrection hymn, Laku Mara d-Kolla is sung thrice in every Raza. This hymn is attributed to the Catholicos Simeon Bar Sabba (AD 323-341). Laku Mara d-Kolla is a hymn of celebration by those who were in Siol when our Lord descended into it after His death, for His victory over suffering, death and Satan. It is also an ancient creed. When Laku Mara is sung, the sanctuary veil is drawn. The sanctuary veil separates the sanctuary from rest of the Church. The sanctuary veil indicates that the heaven is hidden from ordinary human perception. It is in liturgy that one is given the experience of heaven. The sanctuary veil symbolizes Jesus, who is the only mediator between God and men (1 Tim 2:5). The sanctuary is veiled again during the Karozutha and during the hymn Dhil-At just before Holy Communion.

During the Laku Mara, the deacon incenses the whole sanctuary, the whole church and the community assembled. Incensing is a symbol of our total submission to God, of the prayer that rises up to heaven from the community and is a sign of forgiveness of sins. There are four more instances in the Raza where incensing is done. During the rite of preparation the chalice and paten are incensed. Incense is part of the procession of the Evangalion book. At the beginning of the Qudasha, as an expression of showing reverence and adoration to the Eucharistic gifts and to the altar the celebrant incenses them. Finally, during the rite of reconciliation as a symbol of forgiveness of sins, the celebrant, the deacons, the community, the altar and the Holy Mysteries upon it are incensed. This elaborate rite of incensing during the rite of reconciliation is seen only in the Syro-Malabar liturgy.

The public life of our Lord is commemorated during the Liturgy of the Word in the Raza.  It begins with the Trisagion (Is 6,3; Rev 4,8) sung thrice. The Church recognizes this hymn as one proclaiming the role of the most Holy Trinity in human salvation, and one that expresses the great joy of the liturgical assembly in hearing, understanding and accepting the details of this salvation history through the Sacred Scripture.

There are four Scriptural Readings in the Raza which are according to the day of the Liturgical Season. In general, the readings are from the Law, the Prophets, the Apostle and the Gospel. The four readings in the Raza are a comprehensive celebration of the whole Bible, and a confession with unconditional acceptance of it as the source of Christian faith. The combination of the Responsorial Hymn (Shurraya), Instructional Hymns (Turgamma) and the Alleluia Hymn (Zummara) during the Raza show how important the Word of God is for human beings. Instructional Hymns before the reading from the Apostle and the Gospel and the solemn procession of the Evangalion book are unique features of Syro-Malabar Liturgy, especially to the Raza.

At the end of the Alleluia Hymn, the Archdeacon and the deacon accompanied by all other ministers, take the Evangalion book and the Sliba which are placed on the right side and on the left side of the Altar respectively. The Archdeacon leads the procession by lifting the Evangalion book up to his forehead, reaches the Bema and hands it over to the Celebrant. The Celebrant kisses it first and then extends it to other ministers, if possible to all the faithful, to be kissed. He then places the Evangalion book and the Sliba on the table in the Bema. The deacons go to the entrance of the Sanctuary, face the people and alternate the Turgamma of the Gospel with the community. At the end of the Turgamma, the Celebrant chants the Gospel, while the deacons stand on either side of him with lit candles and the Archdeacon on his left side holding the Sliba. After the chanting of the Gospel, the Celebrant closes the Evangalion book, kisses over it and gives it to the deacon at his right side, who places it on the table in the Bema. The Sliba is also placed on the same table.

The second deacon proposes the Proclamation Prayer (Karozutha), which presents the actual disposition and situation of the faithful. The response to the Karozutha prayers, “Our Lord, have mercy on us,”(Mt 20,29-34; Mt 15, 22; Lk 17, 13) shows the right attitude of someone asking favours. After the Karozutha, the celebrant prays in a loud voice with hands extended. Once the prayer is over, the archdeacon takes the Sliba and hands it over to the celebrant, who in turn, passes it to the deacon at his left side. The Celebrant then takes the Evangalion book and gives it to the deacon at his right side. The deacons go up to the altar and stand facing one another in front of it.

There is the Imposition of Hands at the end of the Liturgy of the Word. It is to be noted that the blessing is believed to be directly given by God and hence during this time, everybody in the community including the celebrant bows the head. The celebrant goes accompanied by the archdeacon to the middle of the nave near to a large veil with Sliba printed on it, spread out on the floor, and recites the prayer facing the altar.

Now, the deacon dismisses and sends out all those who are not baptized, those who have not received the sign of life (proper reconciliation) and those who are not prepared to receive the Holy Communion. Then the second deacon kisses and receives the Evangalion book held by the first deacon and the first deacon kisses and receives the Sliba held by the second deacon. The Evangalion book and the Sliba are then placed at the right and left sides of the Altar, respectively. This symbolizes that the Son and the Holy Spirit are seated at the right and left side of the Father.

The Celebrant then begins the hymn Kahnaik Nelbshun and the Choir and the deacons sing their part. After each part of the hymn, the celebrant kneels and kisses the veil on the floor three times and stands up and blesses the community with the sign of the Sliba.  He does this on the other three sides of the veil and comes back to the original position facing the altar. The deacons now facing the altar sing the couplets “For ever more…” and turn to the celebrant and sing “We entreat Your great mercy…”. The celebrant and the deacons sing the couplets “Behold, I am with you all…” and “By Your grace ….” respectively thrice. After each set is over, the deacons walk down toward the celebrant. Once they reach the veil and stand opposite to the celebrant they all sing “Save us from temptations …”. All then prostrate together and kiss the veil. While kneeling, the celebrant blesses the deacons. Then all of them stand up and the celebrant blesses all. The archdeacon and the deacons kiss the sacred Paina of the celebrant. The whole ritual which is unique to the St. Thomas Christians of India is seen as humbling of the celebrant as an immediate preparation for the Qudasha, veneration to the Sliba and as a farewell ceremony of the celebrant as he will soon leave the Bema.

The celebrant washes his hands at the Bema as a symbol of purification of the community as the archdeacon and deacon go to the Beth gaze. The bethgaze, the treasure houses, are arranged on both sides of the altar. The chalice and paten are prepared in the south and north bethgaze respectively. In each Raza, only the particles needed for the communion are prepared. While the choir sings Onitha d’Raze, the Archdeacon and the deacon bring the Eucharistic gifts to the altar which symbolizes the funeral procession of our Lord. The Archdeacon then raise them in his hands in cross form, deposits them on the altar and covers them with soseppa. This is to be seen as the burial of our Lord and covering of the tomb with a stone.

In the Liturgy of the Word, we celebrate the public life of Jesus and during the rite of preparation we commemorate His passion, death and burial. The rite of preparation being an immediate preparation to the central part of the Qurbana, namely the Qudasha or Anaphora, whatever is celebrated in the Qudasha is proleptically proclaimed in the rite of preparation as well.

In the second part of the Onitha d’Raze, the community remembers all those who are intimately related to the Mystery of Salvation in a typical St. Thomas Christian perspective, viz., the Holy Trinity, Blessed Virgin Mary, all the apostles very specially  St. Thomas the Apostle, the Partirarchs, martyrs, just, confessors and the departed ones.

The Nicene Creed which is the summary of the mystery of salvation, is solemnly said by the community as they are moving to Anaphora, the central part of the re-enactment of the mystery of salvation in the Raza.

The celebrant approaches the altar with all humility by bowing down thrice on the way. After he reaches the altar, he kisses in the middle, the right and the left of it, representing the Father, the Son and the Holy Spirit, respectively.

In the Qudasha (Anaphora), the celebrant seeks the prayers of the community thrice, which is an expression of the intimate relation between the celebrant and the liturgical assembly in the ecclesial body. During the Qudasha, the climax of the Christ-event, death and resurrection of Jesus is celebrated and proclaimed. The Resurrection is proclaimed as the supreme action of the Holy Spirit. Thus the decisive action of the Holy Spirit in human salvation is also proclaimed in the Anaphora through the typical rite of Epiclesis. In the Qudasha of the Apostles Mar Addai and Mar Mari, there are four g’hanta prayers, prayers of inclining.  They are said by the celebrant with bent head, low but audible and modulated voice. They are thanksgiving prayers to God. All the g’hanta prayers are introduced with a Kushappa, supplication prayer, and concluded with a qanona, antiphon of praise and thanksgiving. Kushappa is to be said in a low voice.  At the end of the second g’hanta, the “Holy” hymn (Is 6,3; Rev 4, 8) is sung. In the middle of the third and fourth g’hanta prayers, the Institution Narrative and the Epiclesis are inserted, respectively.

The Rite of Reconciliation underlines the reconciliation of humankind with the heavenly Father by the help of the Holy Spirit. This Rite begins with praying “Peace of those in heaven….” which is a combination of Pauline theology in the captivity epistles and the theology of Psalms. Psalm 51 and 122 are used to open up a repentant heart, which is ready to confess the sins and seeks absolution. During the breaking of the Body and its mingling with the Blood, the purificatory effect of the Holy Qurbana is proclaimed along with the role of the most Holy Trinity in the celebration of the Mysteries. After the commingling of the Body with the Blood, the two halves are placed on the paten, one upon the other cross-wise, so that the broken side of the particle below faces the chalice, and the particle above, the celebrant. After this the celebrant makes the sign of the Sliba on his own forehead and that of the deacons. This is a summary of an elaborate Rite of Reconciliation that existed in the early Church. This shows the re-admission of the repentant sinner to the community. With the dialogue prayer in the second part in the Rite of Reconciliation, Raza becomes a public act of reconciliation with both the vertical and horizontal aspects of it. The dialogue prayer begins with the celebrant reciting the Pauline Salutation used at the end of the second Epistle of St. Paul to the Corinthians. The Pauline Salutation is already used in the Raza before the dialogue prayer leading to the second g’hanta prayer. This salutation is a public confession of the fact that the Holy Trinity gives itself completely in Jesus Christ to man.

Since all those who are unworthy to continue, are dismissed at the end of the Liturgy of the Word, communion is a must in Raza. Communion under both species which are consecrated in each celebration is distributed to the community.  In the Rite of Communion, the faithful are united to the risen body of the Lord and thus become inheritors of the heavenly Kingdom. After the communion, the community, the deacon and the celebrant express their thanksgiving separately. Then after the Lord’s Prayer, the Huttamma, the sealing prayer is said by the celebrant standing a little to the right of the sanctuary door. Huttamma is concluded with the celebrant making the sign of the Sliba over the community and blessing them. The Raza is concluded with the celebrant’s bidding farewell to the Altar, with the prayer “Remain in peace, altar of forgiveness….” said alone silently and by kissing it.

The Syro-Malabar Qurbana is a Liturgy that presents a unique mystical world. The mystical experience of this world is beyond human logic and ideas. It takes human beings to the Heavens, i.e., raising the earth to the Heavens and bringing down the Heavens to the earth. It is the meeting point of Heaven and earth. They become one. Hence, the challenge of Zophar to Job is also a challenge to all of us, “Can you fathom the mysteries of God or probe the extent of his perfection?” (Job 11: 7).

References:

Pathikulangara, Varghese. QURBANA, Kottayam: Denha Services, 1998.

Kalluveettil, Paul. RAHASYAVUM DAANAVUM, Kottayam: Oriental Institute of Religious Studies, 2009.