Introduction

The Catholic Church which is the communion of Churches consists of the Churches of
Eastern and Western traditions. These Churches are deeply united, but each one is different from
the others. Its catholicity is the unity in diversity. Faith, sacraments, and hierarchy are the
common elements in all Churches and each Church is different in liturgy, spirituality, theology,
and discipline. In this paper, an attempt is made to identify some important features of Eastern
Christian spirituality or Oriental spirituality. Scripture, liturgy, and apostolic tradition are the
sources of Oriental spirituality. It is directly linked to the attitude of Mary, the sister of Martha
in the Bible. It gives more importance to Deification; it can be attained only through the luminous
eye and by the pure in heart. In this paper, I try to mention the characteristics of Oriental
spirituality, especially in its theological foundations, liturgical emphasis, and mystical traditions.
In the last section of this paper, I present the ascetical elements in the Syro Malabar Church.

1. Historical Development of the Oriental Churches

Historical development of the Oriental Churches includes three stages, which are age of
sematic period, period of change, and also Hellenic period. I.e. it has a sematic and Hellenic pole.

1.1. Age of Sematic Period (before AD 400)

The writings of this period were untouched by the Greek ways of thinking and Greek
modes of theological expression. The writers of this period are the true heirs of the Semitic world.
Odes of Solomon, Acts of Thomas, and works of Aphrahat and St. Ephrem are examples of the
writings of this period. Since the Anaphora of the Apostles Addai and Man most probably
originated and acquired its basic shape in this period, there is little possibility of Greek influence
on this Anaphora. we can see the pure Syrian spirituality and theology in the works of Church
fathers especially in Aphrahat and in Ephrem.1

1.2. Period of Change (5th -early 6th centuries)

The Hellenic influence emerged in the 5th and 6th centuries and this caused the decline
in semantic styles. Greek was developed as a written language and the growth of Greek Orthodox
Churches flourished at this time. The influence of Greek can be seen in the writings of patristic

1
ABRAHAM MATTAM, “Historical Setting of the East Syriac Theology”, in East Syriac Theology: An Introduction,
ed., Pauly Maniyattu, Satna, Ephrem’s Publications, 2007,16-29.

1
fathers. The fathers wrote in a mixed culture of Semitic and Hellenic. Patristic fathers like Narsai
and Jacob of Serugh gave more importance to Syriac and patristic fathers like Philoxenses of
Mabbug gave more importance to Greek culture.

1.3. Hellenic Period (Later 6th -7th centuries)

In the 7th century, Hellenistic culture is much flourished. This period is noted by the
philohellenic trend. Many of the works of Greek writers were translated into Syriac. Hellenic
pole can be very much identified in this period. In the 8th, and 9th centuries, Syriac scholars
translated Greek texts into Arabic. These Arabic translations became the source for the Latin
translation. This is how the Latin West became familiar with the classical Greek philosophy.
Thus, the translation work of the Syriac scholars eventually paved the way for the development
of Scholastic theology.2

This period is the complete decline of the Sematic age by the influence of Greek and
Arabic invasions. Arabs were conquered and imposed their maternal language Arabic as the
official language. They translated many Syriac texts and Greek texts into Arabic language.

2. Basic Features of Oriental Spirituality

Oriental Spirituality is identical with oriental theology and it cannot be separated into
two. It contains the theological foundations, liturgical emphasis and the views on mystical
traditions.

2.1. Theological Foundation

Theological Foundation in the Oriental Spirituality includes Scriptural, Apophatic,
Trinitarian, Salvific, Pneumatology, Ecclesial, Anthropology, Mariology etc.

2.1.1. Biblical Theology

Scripture is the fundamental source of Oriental spirituality and theology. It is the record
or historical evidence of God itself. The Bible says how God interacted in the history. One of the
great qualities of Syriac or Oriental theology is that its theological expressions were not made
based on conclusions derived from abstract philosophical speculations, but faith was explained

2
MATTAM, “Historical Setting of the East Syriac Theology”,16-29.

2
using concrete images and thought patterns taken from scripture. They consider Scripture as the
book of faith and their interpretations of the Biblical texts are both spiritual and practical.3

Scripture is the incarnation of God in human language. The Bible is a primary source
for any human knowledge of God. Scripture consists of the meeting points between God and
humanity. God in his divine condescension has lowered Himself to the level of human
understanding. It is the incarnation proper that throws light on his understanding of scripture
which is the incarnation of God in Human language. They emphasize spiritual exegesis rather
than historical, which proceeds from faith. The inner meaning of Scripture can only be perceived
by the inner eye of faith. Man cannot understand God until and unless revealed by God. Hence,
Oriental theology seeks always the source of revelation as sacred scripture and sacred tradition.
The core of our spirituality is a meditation of the gospel i.e. Lex Divina.

2.1.2. Apophatic Theology

We can’t interpret God by human intellect. It is only through the revelation. According
to Orientals, spirituality is a search for God through the meditation of revelation or the word of
God. This can be seen in John 1:17. We cannot define God using our intellect. We can’t limit the
Unlimited. But we can describe God with the help of various clauses. This can be seen in the
Indian philosophy as Neti, Neti. I.e. we approach God only in a negative way of speaking. This
type of science is called Apophatic. Therefore, we can say God is a mystery (Raza).

Oriental theology approaches divine realities through faith, through the eye of the spirit,
which is the eye of faith, and not through intellectual scrutiny. In the opinion of Ephrem,
intellectual scrutiny and theological definitions are not only potentially dangerous but also
blasphemous, dangerous because they hinder the human experience of God, and blasphemous
because definitions are attempts to contain the uncontainable, to limit the limitless. Church
Fathers did not try to approach the truths about God by establishing dogmas but they depended
on revelation, nature, and fully in the incarnation of the son of God through the response of faith.4
Hence theology in this tradition is mystical and spiritual and it is difficult to separate theology
from spirituality. For Syriac Fathers, theology is a science of faith and a theologian is a man of
faith. So, their theology is apophatic.5

3
JOSEPH POWATHIL, “Early Syriac Theology: Some Basic Features”, in East Syriac Theology: An Introduction,
ed., Pauly Maniyattu, Satna, Ephrem’s Publications, 2007,30-53.
4
K. P. ALEAZ, “Some Distinctive Features of Eastern Christian Spirituality”, Indian Journal of Theology 42/2,
2000,178-191.
5
POWATHIL, “Early Syriac Theology: Some Basic Features”, 30-53.

3
2.1.3. Trinitarian Theology
The foundation of Oriental theology is the Trinity. The differentiating identity of
Christianity itself is Trinitarian monotheism. God revealed himself as Trinity in Christ Jesus.
Eastern Churches emphasize the Trinitarian dimension. It is a revealed knowledge. But Western
theology emphasizes the Monotheism of God i.e. one nature and three persons. In Jesus, we can
see two natures and one person. East gives accentuate to the former and West to the latter. The
starting point and ending point of every theology is Trinity. This Trinitarian theology has
flourished in our spirituality. Firstly, the prayers in our liturgy are ended with the Trinitarian
formula. Secondly, the emphasis on the Trinity in every Eucharistic adoration. Thirdly, we make
the sign of the cross on ourselves with the Trinitarian formula.

2.1.4. Salvific Theology

Eastern theology gives importation to the salvation history. They emphasize the
Temporal cycle. Here Jesus is the centre and not saints. Salvation history is centered on
Christology. But as a whole, it is the work of Trinity. Normally we say that creation is the work
of the Father, Salvation is by Jesus and purification is by the Holy Spirit. But in Oriental
Spirituality, there is no separate division. These all are the works of the Holy Trinity. Her son
and Holy Spirit are present in Father, Father and Holy Spirit is in Son and Father and Son is in
Holy Spirit. God's experience which means the experience of salvation. It is an experience to
know the Holy Trinity. There are different signs and symbols in Holy Qurbana and by this, we
can understand the meaning and reach the experience of God. In Oriental Churches, salvation
means creation, sin, restoration, sanctification and which is different from Western theology. It
contains creation, fall, redemption, and sanctification.

According to Syriac tradition, there are three fundamental visions of salvation. (1)
Mystery of the created humanity and its consummation, (2) Mystery of Adam-Christ
complementary, and (3) Mystery of the history of salvation. They are based on theological
anthropology, Christology, and the history of salvation respectively.6

2.1.5. Pneumatology
Pneumatology has always been at the very heart of Eastern Christian theology. It is not
a doctrine apart, but an integral aspect of Eastern theological teaching. The Holy Spirit is centered

6
THOMAS KOLLAMPARAMBIL, “Syriac portraits of Christian Salvation”, in East Syriac Theology: An Introduction,
ed., Pauly Maniyattu, Satna, Ephrem’s Publications, 2007, 179-225.

4
on the spiritual life of the Syriac Churches. He is the divine agent of creation and re-creation. He
is active in baptism and chrismation. He is invoked in the epiclesis. Holy Qurbana itself is the
pneumatic body of Christ. Orientals do not express in detail or dogmatic form what the Holy
Spirit is in Himself or relation to the Triune God, whereas they try to understand His identity
from their ecclesial experience. They highlight the all-pervading presence of the Holy Spirit in
the salvation history in the OT; they also underline the same impact of the spirit in the ongoing
mystery. Oriental spirituality is pneumatological -Christological theology.7

In the early Syriac sources like Odes of Soloman, Didascalia Apostolorum, and Acts of
Thoams and the writings of the theologians like Ephrem and Aphrahat three symbols of the Ruha
d-qudsa stand out: fire, dove, and the oil; of these by far the most prominent is that of fire. These
works see the remission of sins, purification of the heart, imparting the life of the trinity, the
revelation of the mysteries of God, and renewal of life as the gift of the spirit.8

2.1.6. Ecclesial Theology

In ecclesiology, Eastern theology has always emphasized the community nature of the
Church rather than its juridical aspect. The Church, being a ‘worshipping community’, is the
place where a Christian experience his/her ‘life in Christ’.

The concept of covenant is presented as the key to understanding the early Syriac
Church. The ecclesiological understanding of the East Syriac tradition is explained through
themes like the Church of the nations, the Body of Christ and corporate personality, the Church
as the bride of Christ, the origin of the Church from the side of Christ, Church as mother, Mary
and the Church, Church as ship coming to Harbour, and the house on the rock.9

2.1.7. Anthropology
We see all around us in our culture the impulse of secular humanism: the so-called ideal
of the perfection of man apart from God. For Eastern Christian spirituality, the perfection of man
is only possible because of the image of God deposited in man, according to which man was
created (and which is the source of what is distinctly “human”), and which progresses to the
“likeness” of the Creator through the deifying mysteries of the Church.10 It is an entirely spiritual

7
THOMAS NEENDOOR, “East Syriac Pneumatology”, in East Syriac Theology: An Introduction, ed., Pauly
Maniyattu, Satna, Ephrem’s Publications, 2007,226 -247.
8
POWATHIL, “Early Syriac Theology: Some Basic Features”, 30-53.
9
JAMES PALACKAL, “Ecclesiology in the East Syriac Tradition”, in East Syriac Theology: An Introduction,
ed., Pauly Maniyattu, Satna, Ephrem’s Publications, 2007, 131 -153.
10
KEVIN ALLEN, “Unique Characteristics of Eastern Orthodox Spirituality (Part II)”, April 2015,

5
anthropology encompassing all of man, the faculties of his soul and body, and their potential to
be spiritualized.11

2.1.8. Mariology
In the Catholic and Orthodox Eastern traditions, the Blessed Virgin Mary is the most
exalted among the creatures. She is the Mother of God. She is all holy and ever Virgin. There is
no Church in the East without an icon of Mary.

The approach of the East towards Mary is Biblical in nature and liturgical in devotion.
The Syriac East employs symbolic-poetic methodology to explain the different aspects of Mary’s
role in the history of salvation. We may not find dogmatic assertions in this approach. What we
find in it is a ‘wondering at with admiration’ depicting Mary as the most beautiful and faithful
daughter of David in whom the Son of God resided.12

The main Marian themes of the East are her divine Motherhood, her perpetual Virginity,
her role in the redemptive work of Christ, her Assumption into heaven, and her intercession.

2.2. Liturgical Emphasis

The Eastern Christian tradition places a strong emphasis on the liturgical life of the
Church. Liturgy, meaning “public work” or “service,” is not merely a ritualistic routine but a
transformative encounter with the divine. This emphasis is particularly evident in the Eastern
Churches. Orientals hold Lex Orandi, Lex Credendi i.e. they pray what they believe and they
believe what they pray. The Eucharistic service is central to Eastern Christian worship, and it is
characterized by elaborate rituals, iconography, and hymnography.

2.2.1. Holy Qurbana

The pinnacle of Eastern Christian liturgical life is the Sacred Eucharistic service. It is
called the heart of worship. John Paul 2 says that the Eucharist makes the Church. According to
Orientals, there is no private mass. Because they consider the Church and Holy Qurbana as the
body of Christ in a communitarian aspect. Rooted in ancient Christian traditions and influenced

https://conciliarpost.com/christian-traditions/eastern-orthodox/unique-characteristics-of-eastern-orthodox-
spirituality-part-ii/ [accessed on November 15,2023].
11
KEVIN ALLEN, “The Narrow Gate: Eastern Christian Spirituality and Eastern Religion”, December 2012,
https://blogs.ancientfaith.com/orthodoxyandheterodoxy/2012/12/28/the-narrow-gate-eastern-christian-
spirituality-and-eastern-religion/[accessed on November15,2023].
12
JAMES PUTHUPARAMPIL, “Mariology in the Syriac Traditions” in East Syriac Theology: An Introduction,
ed., Pauly Maniyattu, Satna, Ephrem’s Publications, 2007,320 -344.

6
by the teachings of the early Church Fathers, the Divine Liturgy is also a communal act that
engages the senses and the spirit. For Orientals, the liturgy is not a passive observance but a
dynamic participation in the mysteries of faith.

2.2.2. Facing towards East

Facing the East in prayer has been a universal tradition of Christian liturgies. Didascalia
Apostolorum (3rd century) says: ‘Indeed it is required that you pray toward the East, as knowing
that which is written: “Give thanks to God who rides upon the heaven of heavens toward the
East”. The symbolic significance of the East is based mainly on the rising sun. Christians
considered it as a symbol of Christ. The symbolism of the East is supported also by the texts in
the Bible. Paradise is said to be in the East (Gen 2:8). God’s glory comes from the East (Ezek
43:2). St. Augustine, Origen, St. Basil, St. Gregory of Nyssa, St. Clement of Alexandria, and St.
John Damascene have mentioned the importance of prayer turning to the East.

For Christians, facing the East points to the eschatological hope. The East is symbolized
as the place where the Lord will appear on the last day (Mt 24:30). Thus, facing the East during
prayers symbolizes the waiting for the Lord. It is a journey towards the heaven of the pilgrim
Church. For these reasons, the Eastern Churches, both Catholic and Orthodox, continue to face
the East.13

2.2.3. Iconography and the Visual Dimension

Eastern Christian spirituality employs iconography as a distinctive feature of liturgical
expression. Icons, considered windows to the divine, play a vital role in fostering a connection
with the sacred. The veneration of icons is not idolatry but a means of entering into the spiritual
reality they represent, facilitating a transformative encounter with the divine Eastern Christian
liturgy emphasizes the communal dimension of worship.14

2.2.4. Sanctuary Veil

There must be an opaque veil in all Oriental Churches. It separates the Sanctuary from
other parts of the Church. Generally, the Sanctuary is kept veiled. It is, in fact, a proclamation of
our faith in heaven, which is beyond our ordinary human perception. It is during liturgical

13
NELSON, “Oriental Churches: History, Liturgy, Theology” July 2020,
https://nelsonmcbs.com/2020/07/29/priciples-of-liturgicl-thelogy-and-the-indian-context-3/
[accessed on December 05,2023].
14
NELSON, “Oriental Churches: History, Liturgy, Theology”.

7
celebrations that we are given an experience of heaven. Hence the sanctuary is opened at
determined times during such celebrations. The apophatic dimension of the liturgy which
expresses the sense of unworthiness of human beings before the unfathomable nature of the
Divinity is to elicit a sense of the sacred in the devotee. This can be seen in the use of Sanctuary
Veil.

2.2.5. Leavened Bread

Orientals, both Catholic and Orthodox use leavened bread in the Holy Qurbana. It is
called Malka. Just before the preparation of gifts, the freshly baked bread was brought to the
preparation table and carried on a fresh plantain or lotus leaf. Until the Diamper synod, this was
practiced in St. Thomas Christians.15

2.3.Mystical Tradition
Mystical nature is a significant character in the Oriental Spirituality. It includes Theosis,

hesychasm, asceticism. The idea of theosis and hesychasm is mainly seen in Greek Churches.

2.3.1. Theosis or Deification

The Church Fathers teach we are on a journey of spiritual transfiguration. I.e. back to
the “natural,” according to the Image of God in us, and then beyond the “natural” to the “supra-
natural,” or “beyond nature,” state. This process of transfiguration is called theosis, according to
the Likeness of God.16

According to the teaching of the holy Fathers, it contains three stages. The first stage is
Purification or purgation. In this stage, man lives and acts outside his heart entertains proud
thoughts, and considers vain things. He is in a state of delusion. His heart is darkened and void
of understanding.

In the second stage ‘Illumination’, man ‘comes to himself’, and he begins to have
humble thoughts that attract grace and make his heart sensitive”. Third section is Theosis or
deification (union). “The heart experiences a surge of light-bearing life. The mind suddenly
grasps hitherto concealed meanings. Contact with His creative energy recreates us. Cognition
that comes in this fashion is not the same as philosophical intellection, together with the
perception of realities of the spiritual plane, man’s whole being takes on another form of life

15
JOHN MOOLAN, Introduction to Oriental Liturgy and its Theology, Kottayam, OIRSI, 2013,145.
16
POWATHIL, “Early Syriac Theology: Some Basic Features”, 30-53.

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similar perhaps to the first created. This existential knowledge of God dissolves into a current of
prayerful love for Him.”17

2.3.2. Hesychasm
Hesychasm is a mystical and contemplative tradition within Eastern Christian
spirituality, particularly associated with the Eastern Orthodox Church. The term “hesychasm” is
derived from the Greek word “hesychia,” meaning stillness or inner quietude, and it emphasizes
the pursuit of direct, experiential knowledge of God through contemplative prayer and stillness.

Hesychasm traces its roots to the early Christian ascetic tradition and the desert fathers.
The formalization of hesychastic practices, however, is often attributed to St. Gregory Palamas
(1296–1359), an Eastern Orthodox theologian and monk. Palamas defended the use of
contemplative practices against critics, asserting that direct experience of God’s divine energies
is attainable through prayer and stillness.

Central to hesychasm is the practice of repetitive prayer, often with the Jesus Prayer,
“Lord Jesus Christ, Son of God, have mercy on me, a sinner”. This prayer serves as a focal point
for contemplation, helping practitioners achieve inner stillness and openness to the divine
presence. 18

2.3.3. Asceticism
Eastern Christian spirituality places importance on ascetic practices as a means of
purifying the soul and cultivating spiritual discipline. The beginning of monasticism is often
associated with the Egyptian style of monasticism. The Syrian version of monasticism is called
proto-monasticism. This could be exemplified by the movement called bnaygyama, its meaning
is ‘the children of the covenant. The motivating force behind the ascetical ideal, based on
baptism, in the early Syriac Christianity are mainly three; the model of Christ as the Bridegroom
to whom individual Christians are betrothed at baptism. The model of baptism is a return to
paradise and the model of the baptismal life is the marriage less life of the angels.19

Fasting, prayer, and almsgiving are common ascetic practices in the Eastern Christian
tradition. Fasting involves abstaining from certain foods, fostering self-discipline, and redirecting

17
KEVIN ALLEN, “The Narrow Gate: Eastern Christian Spirituality and Eastern Religion”, December 2012,
https://blogs.ancientfaith.com/orthodoxyandheterodoxy/2012/12/28/the-narrow-gate-eastern-christian
spirituality-and-eastern-religion/ [accessed on December 01,2023].
18
ALLEN, “The Narrow Gate: Eastern Christian Spirituality and Eastern Religion”.
19
POWATHIL, “Early Syriac Theology: Some Basic Features”, 30-53.

9
focus towards spiritual nourishment. Asceticism places a strong emphasis on the cultivation of a
disciplined prayer life. This includes the use of specific prayers, the Liturgy of the Hours, and
contemplative prayer, all aimed at fostering a deeper connection with God.

Almsgiving is an important dimension to our “secret” life with God. This has always
been a matter of getting personally involved, since people in need are not considered “social
problems” but Christ, in the spirit of Matthew 25. In serving one another we are serving
Christ.20Asceticism teaches that detachment from material possessions should be coupled with a
responsibility to care for the needs of others.

3. Significant element of Asceticism of Mar Thoma Christians

St. Thomas Christians of India have their special Christian lifestyle and liturgical
celebrations. The following are some of the ascetic elements in the culture and tradition of Mar
Thoma Christians.

3.1. Fidelity to Mar Thomma Margam

Mar Thomma Margam is the unique Christian lifestyle of the Mar Thomma Nazranees.
We have a passionate attachment to our patron Mar Thoma Sleeha. Therefore, we took a long
pilgrimage to Mylapore every year.

Syriac language has a prominent role in the Mar Thomma Margam. It is the language to
express this Margam. From the beginning, namely, the time of Thomas the Apostle, up to July
3, 1962, we used to celebrate Qurbana in Syriac Language. Syriac is the same as the Aramaic
language, the mother tongue of Jesus.

3.2. Devotion to Sleeva and Evangelion

Mar Thomma Sleeva is a unique symbol that proclaims the acceptance of Jesus Christ,
who accomplished human salvation through his death and resurrection, in our motherland India.
We respect or honor Sleeva like the body and blood of Jesus Christ. Sleeva were placed in the
Altar. We make the sign of the cross on ourselves on several occasions during the liturgical
celebration. The bishops carry a hand-cross with which they bless the people, and the people
express their obeisance to the bishops by showing veneration to the cross being carried by them.

20
“Eastern Christian Spirituality”, August 2023, https://melkite.org/faith/spirituality-faith/eastern-christian-
spirituality#:~:text=[accessed on December 01,2023].

10
The feast of Exaltation of the Cross (September 14) is therefore a central one in the Eastern
liturgical calendar.21

In the same way, we were honoured to Evangelion. Our liturgical prayers were filled
with references from Scripture. Mar Thomma Nazranees promotes to use Peshitta version or
Syriac itself. Evangelion is covered with a special cloth like gold or silver. A cloth is also attached
to Sleeva to avoid naked touch. The absence of Sleeva and Evangelion makes the Holy Qurbana
invalid. The former signifies the body and the latter signifies the soul of Jesus Christ.

3.3. Friends of Fasting

Fasting is a system to maintain both the physical and spiritual health of her children in
their earthly life of pilgrimage toward heaven. Mar Thoma Christians were called the friends of
fasting.

Eastern Christians maintain the importance of fasting as Jesus counselled (Mt 6:16-
18).22 Because we maintain an alternative system of seasonal fast for the whole year. They are
the twenty-five days of fasting in the period of Annunciation, fifty days of fasting in the period
of Great Fast, and the fasting in the periods of Apostles and Elia-Cross.23

The other fasting days are the three days of fasting in imitation of the Rogation of
Ninevites in the period of Denha, fifteen days of fasting before the feast of Assumption on August
15, and the eight days of fasting before the feast of the Nativity of Mary on September 8.
Wednesdays and Fridays are the days of abstinence as old as the Didache.24 Normally we took
natural fasting with complete abstinence or abstinence from certain delicious food.

3.4. Liturgy of the Hours

One of the most sublime arrangements to sanctify our daily life, relating it to the
accomplishment of our salvation in Jesus Christ is the Liturgy of the Hours. The mystery of
Christ, his incarnation, and Passover, which we celebrate in the Holy Qurbana, permeates and
transfigures the time of each day, through the celebration of the Liturgy of the Hours, “the divine
office”.25This celebration, faithful to the apostolic exhortations to “pray constantly”, is so devised
that the whole course of the day and night is made holy by the praise of God”. In this “public

21
NELSON, “Oriental Churches: History, Liturgy, Theology”.
22
“Eastern Christian Spirituality”.
23
JOHN MOOLAN, Liturgical Year: Syro-Malabar Church, Kottayam, OIRSI, 2014,118.
24
VARGHESE PATHIKULANGARA, Mar Thoma Margam, Kottayam, Denha Services, 2004,152.
25
Catechism of the Catholic Church, no. 1178, Bangalore, TPI, 2004.

11
prayer of the Church”, 26the faithful exercise the royal priesthood of the baptized. Celebrated in
“the form approved” by the Church, the Liturgy of the Hours “is truly the voice of the Bride
herself addressed to her Bridegroom. It is the very prayer that Christ himself together with his
Body addresses to the Father. 27Syro Malabar Church has a system of seven prayers in a day.

3.5. Family Prayer

Family Prayer is one of the impressive devotional practices of St. Thomas Christians.
All in the family used to come together in the evening, if possible, at a fixed time, and conduct
the regular prayers. The father of the family used to lead it. A family that prays together will
make progress in all its endeavors. Jesus prayer is also one of the important prayers used by St.
Thomas Christians.

Conclusion

Catholic Church has recognized the diversity of theology in the East and West. It is
made clear in the Vatican II decree on ecumenism: “In the investigation of the revealed truth,
East and West have used different methods and approaches in understanding and proclaiming
divine things” (UR 17). Church has realized that such diversity in methods and approaches is of
great significance for the preservation and promotion of the common heritage of the Church.
Pope John Paul II in his Apostolic Letter, Orientale Lumen asked all Catholics to be familiar with
the Eastern tradition, so as to be nourished by it and to encourage the process of unity in the best
way possible for each” (OL 1).

Here in this assignment, I explained the heritage, sources, and characteristics of Oriental
spirituality. By this study I understand the value of Oriental churches and also, I recognize the
need to promote this Oriental Theology.

26
CCC 1174.
27
CCC 1176.

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