Syro-Malabar Liturgical Seasons - SR Ann Mary

Journal of Global Catholicism
Manuscript 1139
The Theology of the Liturgical Seasons in the Syro-Malabar

Church
Ann Mary Madavanakadu CMC
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Journal of
GLOBAL CATHOLICISM
ISSUE 8 | VOLUME 1 FALL 2023
GRADUATE SYMPOSIUM II
IN THIS ISSUE:
• Mathew N. Schmalz / Editor’s Introduction
• Dery Davis K. / Palliyogam: A Vibrant Legacy of the

Syro-Malabar Major Archiepiscopal Church
• Ann Mary Madavanakadu / The Theology of the Li-

turgical Seasons in the Syro-Malabar Church
• Mathew N. Schmalz / Interviews in Global Catholic

Studies: Judith Hahn
• Mathew N. Schmalz / Interviews in Global Catholic

Studies: Petra Kuivala
Photo credit: Thomas M. Landy

29
ANN MARY MADAVANAKADU, CMC
The Theology of the Liturgical Seasons in the

Syro-Malabar Church
Sr. Ann Mary Madavanakadu is a religious nun in the Congregation of the Mother of
Carmel (CMC). She has completed a MSc in Psychology and Counseling, a LTh in Pastoral
Management at JDV, Pune, and a LTh and Doctorate in Moral Theology at Dharmaram Vidya
Kshetram, Bengaluru. She currently lectures in different instituions and formation houses
as well as serving as the Mission Formation Coordinator in her congregation.
JOURNAL OF GLOBAL CATHOLICISM

30 | Theology of the Liturgical Seasons
INTRODUCTION
T
he Syro-Malabar Church, one of the Eastern Churches, is an
Apostolic Church which traces its origin to St. Thomas, the Apostle, who
came to India in the first century (52 CE).1 The term Syro-Malabar is a
name derived from the words “Syriac” (the language of Jesus Christ and St. Thom-
as) as the Church employs the East Syriac Liturgy,2 and “Malabar,” which is the
historical name for modern Kerala in India where the community originated.3 The
early Christian community in India was known as St. Thomas Christians and the
name “Syro-Malabar” has been in usage in official Vatican documents since the
nineteenth century. The Syro-Malabar community was Christian in faith, Syrian
in worship, and Indian in culture.4
Each individual Church has definitive plans for the re-enactment of Christ’s
salvific actions which are expressed through signs and symbols. The basic structure
of this plan is the liturgical year.5 According to Varghese Pathikulanagara, “The
liturgical year is the elaborate celebration of the Mystery of Salvation, particularly
its centre point—the mystery of Christ, throughout the year.”6 The Syro-Malabar
Church maintains a rich and diverse tradition of liturgical seasons that are central
to its worship and spirituality. Nevertheless, it upholds the contention of histori-
cal, theological, and ritual continuity with the ancient Chaldean Church existing
for a millennium up until the 16th century. There occurred a severe rupture at the
1 James Kurikilamkatt, Historical Dictionary of St. Thomas Christians (Ujjain: Ruhalaya Publications,
2014), 13.
2 Thomas Kalayail, ed., Collected Works of Rev. Dr. Placid J. Podippara CMI 1899–1985, Vol. 1 (Man-
nanam, Kerala: Sanjos Publications, 2007), 6.
3 Mathias Mundadan A., Saint Kuriakose Elias Chavara (Bangalore: Dharmaram Publications, 2020),
5.
4 Thomas Joseph Parathara and Jose George, “Traditions and Culture of St. Thomas Christians in
Pre-Modern Kerala,” International Journal of Creative Research Thoughts 6, no. 2 (2018): 2321.
5 Varghese Pathikulanagara, Divine Prayers and Liturgical Year (Kottayam: Denha Services, 2000),
107.
6 Geo Pallikunnel, “Liturgical Year of the Syro-Malabar and Latin Traditions—A Short Comparison,” in
Liturgical Year: Its History, Theology and Celebration in the East Syriac Tradition with Particular Refer-
ence to the Syro-Malabar, West Syriac and Latin Traditions, ed. Peter Kannampuzha (Kakkanad: LRC
Publications, 2022), 422.

Ann Mary Madavanakadu | 31
Synod of Diamper in 1599, when the ancient church acceded to Portuguese, Latin
control, ushering in the long process of Latinization as well as explicit, canonical
union with and authority under Rome and no longer with the Chaldean patriarch
in Mesopotamia. This still has an impact today in the form of dispute over the
Syro-Malabar Liturgy. Despite of all these factors, it has developed a systematic
liturgical calendar that reflects its deep faith and cultural heritage.
THE HISTORICAL BACKGROUND OF THE SYRO-

MALABAR LITURGICAL TRADITION
We do not know much about the early history of the Syro-Malabar liturgical year
of East Syriac tradition. The ancient Jerusalem Liturgy gives some hints about
the growth of the liturgical year.7 It was in the 4th century that the liturgy in
general started to flourish with the ecclesiastical freedom movement declared by
Constantine the Great (ACE 337). Jerusalem was the first liturgical centre, and
the Jerusalem liturgy was the cradle of all other liturgies until 5th century.8 It was
Isho-Yahb III in the 7th century (657–657/658) who reformed the East Syriac
liturgical year based on the Jerusalem system.9 The liturgical year compiled by
7 The earliest Christian liturgical calendar developed in Jerusalem. Egeria in her Pilgrim Travelogue
Diary speaks about this earliest known Jerusalem liturgical calendar of the 4th century. Egeria,
Egeria’s Travels, J. Wilkinson, trans., (London, 1971, 146). According to A. Renox, Codex Jerusalem
Armenian 121 (AD 1192) is the earliest extant lectionary calendar of the Jerusalem liturgical
year. This Jerusalem origin Armenian lectionary is believed to be prepared by the Apostle James
in the first century, and completed by Cyril in the 4th century. Le Codex Armenien Jerusalem 121,
A Renox, ed. & trans., (Turnhout, 1969-71), 35. 1, 175. Kannookadan, The East Syrian Lectionary
(Rome, 1991), 4–5, 131. The liturgy of St. James remains the most accomplished literary monu-
ment of the whole of liturgical literature. See Geevarghese Panicker, An Historical Introduction to
the Syriac Liturgy (Kottayam: SEER, 1989), I35.
8 F. C. Burkitt, “The Old Lectionary System of Jerusalem,” Journal of Theological Studies 24 (1923):
415–424.
9 Isho-Yahb III was the bishop of Mosul in 623 and later the metropolitan of Arbel and Mosul. In
the year 648, he became the patriarch of Seleucia-Ctesiphon, and died about the year 657/8. He
was a great liturgical reformer. See John Moolan, “Evolution of the Syro-Malabar Liturgical Year,” in
Publications, 2022), 20–24.
VOLUME 8 ISSUE 1 | FALL 2023

Isho-Yahb III in the Upper Monastery is called Hudra (cycle).10 Before the 16th
century, the Syro-Malabar Church followed the East Syrian liturgical year. The
three Syriac manuscripts from Malabar such as Vatican Syriac 22 (ACE 1302),
a cathedral office copy at Scengala in Malabar,11 Cambridge 00.1.17 of the 16th
century, a cathedral epistle and the upper monastic gospel lectionary used in
Malabar,12 and Vatican Syriac 851 (ACE 156), Kaskul (weekdays divine office)
written at Angamaly13 for the use in Malabar before Diamper Synod (1599) are the
three evidences in this regard. The Canons 8, 9, and 11 of Diamper Synod decreed
the use of the Latin Calendar in Malabar. It was Mar Jacob (1503-1547) who
under Latin pressure modified the East Syriac liturgical year to the Latin Calendar,
and bishop Francisco Roz, the first Latin Archbishop in Malabar (1599-1624),
implemented it in Malabar liturgy.14
The Synod of Diamper (Udayamperoor) which took place in 1599, was

a significant event in the history of the Syro-Malabar Church, resulting in a
severe rupture within the church community.15 Prior to the Synod of Diamper, the
10 Moolan, “Evolution of the Syro-Malabar Liturgical Year,” 25.

11 S. E. Assemanus, J. M. Assemanus, Bibliothecae Apostolicae Vaticanae Codicum Manuscriptorum
Catalogus, Partis Prime, Tomus secundus (Rome, 1978), 177–188. A. Vallavanthara, The Liturgical
Year, 163–170.
12 W. Wright & S. A. Cook, A Catalogue of Syriac Manuscripts, Vol. 2, 1063–1078; A. Vallavanthara,
The Liturgical Year, 171–175.
13 S. E. Assemanus and J. M. Assemanus, Bibliothecae Apostolicae Vaticanae Codicum Manuscripto-
rum Catalogus, 474–476; A. Vallavanthara, The Liturgical Year, 176–178.
14 The edition of Mar Jacob’s Latin calendar found in the manuscript, Paris Syriac 25 (1504), has
been given by F. Nau, “Deux notices relatives au Malabar,” Reveu de l’Orient Chrétien 7, 2 èmes
séri, (1912), 82–87.
15 The Synod of Diamper was convened by the Portuguese Archbishop of Goa, Aleixo de Menezes,
in the parish church of Diamper (Present-day Udayamperoor), Kerala, India, from June 20 to 26,
1599. A total of 153 priests and 660 lay representatives attended the Synod, as it was the custom
of the Yogam (meeting) of the Malabar Church to include the laity. The primary objective of the
Synod was to bring the Syro-Malabar Christians under the authority of the Latin Church and
Roman Catholicism, effectively Latinizing their liturgy and practices. Kuncheria Pathil, “Synod of
Diamper,” Encyclopedia, https://www.encyclopedia.com/religion/ encyclopedias-alma-
nacs-transcripts-and-maps/ diamper-synod, Accessed on 08.09.2023. The Synod of Diamper
resulted in the Latinization of the St. Thomas Christians. The synodal decrees condemned many of
the ancient indigenous customs and traditions and Latinized their East Syrian (Chaldean) liturgy,
prayers, and devotions. It also resulted in the destruction of a significant number of valuable
Syriac manuscripts and books on the suspicion of heresy. Historians are unanimous in concluding
that the Synod of Diamper almost destroyed the unique identity and ancient heritage of the St.

Syro-Malabar Church had maintained its distinct Eastern Christian identity,

which included liturgical practices, theology, and hierarchical structures that traced
their origins to the early Christian communities in India. But the Synod, which
tried to subjugate the spirit and belief system of an entire section of people, had
far-reaching consequences and led to a division within the Church along theolog-
ical and liturgical lines that is still lingering.16
In the long run of history, the Syro-Malabar Church has a Latinized East Syriac
tradition and its liturgical year is divided into nine liturgical seasons. The seasons are
based on the central events of salvation history, with special focus on the historical
existence of the Church.17 These salvific events are: the birth of Jesus (Annunciation
and Nativity), baptism (Epiphany), passion and death (Great Lent), resurrection
and ascension (Resurrection), Pentecost (Apostles and Summer), transfiguration
and exaltation of the cross (Elias-Cross-Moses), and finally, the second coming of
Jesus and the glorification of the Church (Dedication of the Church). Here all the
important theological themes such as salvation history, Christology, Soteriology,
ecclesiology, and eschatology are harmoniously and melodiously inter-related and
Thomas Christians in India. See C. B. Firth, An Introduction to the Indian Church History, (Madras:
CLS, 1968), 88.
16 Arun Thomas Abraham, “Synod of Diamper: Significance and Contributions in the History of
Christianity in India,” Christianity in the Middle East, 4 (2019): 47–54. The Syro-Malabar Christians
had a distinctive liturgical tradition rooted in the East Syrian tradition, which they had maintained
for centuries. This tradition included the use of the East Syrian liturgy, the Syriac language in their
worship, and unique liturgical practices. These differences were viewed with suspicion by the Latin
Rite missionaries, who considered them deviations from what they saw as the standard Roman
Catholic practices. Brian Duignan, “Synod of Diamper. Roman Catholic History,” Britannica, https://
www.britannica.com/ event/Synod-of-Diamper, Accessed on 07.09.2023. According to
Francis Roz, a Jesuit and Menezes’ assistant who was present at Diamper and who subsequently
became the first Latin Bishop of Angamaly, the synod was not in proper form, nor was there any
discussion. Through decrees which had been prepared in advance and translated into the ver-
nacular, and which were neither accurate nor objective, Menezes attempted to correct supposed
“errors” and to Latinize the St. Thomas Christians. Roz conceded that members of the synod did
not understand the proceedings, but were forced to put their signature under pressure and pain
of excommunication. He further admitted that Menezes modified the synodal acts and unilaterally
added new ones. Pathil, “Synod of Diamper,” Encyclopedia.
17 Paul Kalluveettil, “The Mystical Spirituality of the Liturgical Seasons,” in Liturgical Year: Its History,
Theology and Celebration in the East Syriac Tradition with Particular Reference to the Syro-Malabar,
West Syriac and Latin Traditions, ed. Peter Kannampuzha (Kakkanad: LRC Publications, 2022), 374.

united together.18 In the Eucharist, with its Psalms and prayers, there takes place
the celestial phenomenon of human beings lifted up to the divine milieu of the Son
of God.19 It is in this process that their identity, individuality, peculiarity, personal-
ity, and specific traits are to be manifested.20
Due to the Latinization and forced reform many of the Latin feasts were placed
within the ecclesial calendar of the Syro-Malabar Church. The feasts in the Sy-
ro-Malabar Church are divided into three categories according to their impor-
tance. 1) The feasts of our Lord and Blessed Virgin Mary who are directly connect-
ed with the mystery of salvation and certain other important feasts of the Church.
(e.g. Christmas, Easter, Immaculate Conception of Bl. Virgin Mary, Dukrana—
Syriac—the feast of St. Thomas); 2) In the second category, the popular feasts of
the saints commonly commemorated in our churches are given (e.g. St. Antony of
Padua, St. Sebastian, St. Francis Assisi, etc.);21 3) in the case of the third category of
feasts also (e.g. St. Dominic Savio, St. Pius X) the same system of the second cat-
egory of feasts is followed. The important feasts of Christmas (Dec. 25), Epiphany
( Jan. 6), Peter and Paul ( June 29), the Ascension of our Lord (the sixth Thursday
after Easter), St. Thomas ( July 3), Assumption of Bl. Virgin Mary (August 15), are
days of obligation.22
18 Paul Kalluveettil, “The Mystical Spirituality of the Liturgical Seasons,” 374.

19 Maryann Madhavathu, “A Comparative Study of the Theology of the Liturgical Year in the Roman
and the Syro-Malabar Rite,” Questions Liturgiques/Studies in Liturgy 96, no. 1-2 (2015): 119.
20 Kalluveettil, “The Mystical Spirituality of the Liturgical Seasons,” 374–75.
21 The feasts of St. Antony of Padua, St. Sebastian, St. Francis Assisi, etc. are the later inclusion among
the popular feasts of the saints due to the Latinization.
22 In Western Christianity, particularly in the Roman Catholic Church, the Assumption of Mary refers
to the belief that Mary, the mother of Jesus, was taken up, body and soul, into heaven at the
end of her earthly life. This event is considered a dogma, meaning it is a core doctrine of faith.
In Eastern Christianity, particularly in the Eastern Orthodox Church and some Eastern Catholic
Churches, the Dormition of the Mother of God, also known as the Falling Asleep of the Virgin
Mary, is celebrated. The Dormition teaches that Mary, at the end of her earthly life, fell into a deep
sleep, during which her soul was received by Christ, and her body was taken into heaven. Unlike
the Assumption, which emphasises Mary’s active ascent into heaven, the Dormition focuses on her
peaceful and passive transition. This event is not defined as a dogma in Eastern Christianity but is
deeply cherished in the Eastern Orthodox tradition. It is important to note that while there are the-
ological differences between the Assumption and the Dormition, both traditions hold Mary in high
regard and honour her as the Mother of God. The feast of Assumption is a later addition among
the feasts in the Syro-Malabar Church. Cf. “The Assumption in Orthodox Tradition,” Excerpted from
the Orthodox Faith, Vol. II, by Thomas Hopko, https://cnewa.org/magazine/the-assumption-in-or-

The celebration of the mysteries of Christ’s life along with Holy Qurbana is the
centre of liturgy where the mystery of salvation, accomplished by the Father in
Jesus Christ with the work of the Holy Spirit, is wholly and fully re-enacted and
celebrated in the community of the faithful.23 It is believed that the Syro-Malabar
Christians developed a cordial relationship with their sister churches in Persia,
which also claimed St. Thomas as their founder, from the fifth century and had
adopted the East Syriac Liturgy which is also called Edessan, Assyrian, Persian,
Chaldean or Syro-Oriental Rite that employs the anaphoras of Saints Addai and
Mari, Theodore of Mopsuestia and Nestorius. The anaphora is the most solemn
part of the divine liturgy.24
After these introductory reflections, this paper attempts to unfold the theologi-
cal foundation of the liturgical seasons with the similarities as well as differences
among the seasons. Through this analysis, the article discusses how the Thomas
Christians of the Syro-Malabar Church, as a particular community, realize the
mystery of salvation through the liturgical cycle of the year.
THE LITURGICAL SEASONS AND THEIR SPIRIT

The Syro-Malabar Church used the East Syrian liturgy from the 6th century till
the 16th century. The East Syrian liturgy is the earliest form of Christian worship.
Because of the Jewish influence, it can also be called “The Semitic Liturgy.” It is a
liturgy of great austerity and simplicity, with little rhetorical or ceremonial embel-
lishment. The monastic and ascetical life of the East, too, has contributed a great
deal to formation of the liturgy.25 Later there were changes in the liturgical calen-
dar due to the Synod of Diamper in 1599.26 The earliest document of evidence is
thodox-tradition-30165/, Accessed on 09.09.2023.
23 Vatican II, Sacrosanctum Concilium, 9 (AAS 56: 101-102).
24 “Syro-Malabar Liturgy,” https://www.smsmartcatechism.org, Accessed on 12.12.2022.
25 Robert F. Taft, Eastern Rite Catholicism: Its Heritage and Vocation (New Jersey: Paulist Press,
1963), 10; Thomas Mannooramparampil, Theological Dimensions of Christian Orient (Kottayam:
Oriental Institute of Religious Studies India, 2005), 49.
26 Under the Latin pressure, Bishop Mar Jacob (1503-1547) modified the liturgical calendar of the
Malabar Church. The first Latin Bishop of the Malabar Church, Bishop Roz (1599-1624), followed
the Roman calendar. During his time, the Holy Week ceremonies were translated into Syriac from

a Pauline Epistolary27 which divides the liturgical year, as that of the East Syrians,
into nine seasons.28 The present East Syrian Liturgical Calendar, was compiled by
the great liturgical reformer Iṡho-Yahb III (647-657), Patriarch of Seleucia-Ctesi-
phon. The centre of East Syriac liturgical heritage is the arrangement of its liturgi-
cal year.29 The Hudra (cycle), the book of Choral Service, divides the year into nine
seasons, having three to seven weeks each in every season.30 In this structure, the
systematic flow of seasons helps the continuous journey through the saving mys-
teries in one whole year.31
In the liturgical year, the Church commemorates the entire salvific work of God,
which is accomplished through Christ in this world through each liturgical season,
whereas in Eucharistic celebration Church commemorates the entire salvific work
of God which is completed through Christ in this world briefly and quickly. What
we commemorate in Eucharistic celebration is spread throughout the liturgical
year. The Eucharistic celebration in fact begins with the commemoration of the
incarnation of Christ and ends with the commemoration of the entering of faithful
into heaven. Just as in Eucharistic celebration (Qurbana) the liturgical year too be-
gins with the remembrance of the coming of Christ into this world and ends with
the commemoration of the entering of faithful into heaven, that is, the dedication
of the Church. This can be seen in different seasons of the liturgical year.32
The proper arrangements of the prayer system and the lectionary for the year pro-
mote the meaningful celebration of the paschal mysteries of Christ in life. The
seasonal fasting, repentance and abstinence are the means of penance and purifi-
the Latin texts. See Moolan, The Period of Annunciation-Nativity in the East Syrian Calendar, 1-3.
The details of the Latinization are mentioned in the historical part of this article.
27 Codex Vatican Syriac 22 was written at Kodungallur, Kerala in 1301, and was copied for the use of
the Malabar Church from the text used in the Cathedral of Beth Kokhe in Selucia. This is the oldest
manuscript of the East Syrian Liturgy in Malabar. Moolan, The Period of Annunciation, 1.
28 Moolan, The Period of Annunciation, 1.
29 Varghese Pathikulangara, Qurbana the Eucharistic Celebration of the Chaldeo-Indian Church 2
(Kottayam: Denha Services, 1998), 86.
30 John Moolan, The Period of Annunciation-Nativity in the East Syrian Calendar: Its Background and
Place in the Liturgical Year (Kottayam: Pontifical Oriental Institute of Religious Studies, 1985), 11.
31 Sophy Rose, The Church as Mystery (Raza) and Communion in the East Syriac Liturgical Year an
Ecclesiological Analysis (Kottayam: Oriental Institute of Religious Studies, 1998), 52.
32 Mathew, “The Theology of the Liturgical Year of St. Thomas Christians,” 97.

cation for a renewed life. Thus, the seasons of the liturgical year become the step-
ping-stones to heaven in the search of Christ throughout life.33
Syro-Malabar liturgical year also adds feasts of saints. Sundays are reserved as the
days of the Lord; Wednesdays are devoted to the veneration of Mary; and Fridays
are dedicated to commemorate saints.34 The Fridays of Epiphany are dedicated to
those who bore witness to the mystery of revelation.35 The last Friday of Epiphany
or the Friday before lent is the commemoration day of all the departed. The first
Friday of Resurrection is the Friday of all saints. The Fridays of the season of Sum-
mer are dedicated to the martyrs of the Church.36
In short, the liturgical year of Syro-Malabar Church is well arranged that during
the cycle of worship the Church celebrates all salvific works of Christ in a well-or-
ganized way, beginning with the period of Annunciation until the period of Dedi-
cation of the Church, the eschatological fulfilment of the history of salvation.
Weeks of Annunciation-Nativity (Subara-Yalda)
The East Syrian liturgy is the only one where the cycle of the liturgical year begins
with the period of Annunciation.37 Since the Syro-Malabar rite follows the East
Syrian liturgy, its liturgical year begins with the Annunciation and Nativity. This
season begins on a Sunday from November 27 through December 3, so that it will
have four Sundays before Christmas on December 25, and one or two Sundays
between Christmas and Denha (Epiphany). The salvific acts, which found fulfil-
ment in Jesus Christ, begin with the birth of Jesus. This season is called “Subbara”
in the Syriac language. The meaning of this term is “declaration,” “announcement,”
etc. What angel Gabriel announced to holy Mary was the greatest joyful news to
humanity that eagerly waited for the Saviour. Thus, this season is developed in
33 Moolan, Liturgical Year—Syro-Malabar Church, 17.
34 Moolan, The Period of Annunciation—Nativity in the East Syrian Calendar, 53.
35 For example: 1) John the Baptist: First witness to Christ, 2) St. Peter and St. Paul: Pillars of the
Church entrusted with the duty of revelation to the whole world, 3) Holy Evangelists: Recorders
of the revealed truths, 4) Stephen: First Martyr to bear witness to this revelation, 5) Fathers of the
Church: Teachers of revelations, and 6) Patron saint of each Church: Embodiment and example of
the revealed truths in the local Church.
36 Moolan, The Period of Annunciation, 54–56.
37 Aerthayil, The Spiritual Heritage of the St. Thomas Christians, 175.

the context of the mystery of incarnation completed in the fullness of time. The
Church recalls during these days the announcement of the birth of John the Bap-
tist, the predecessor of Jesus, and also the joyful event of the birth of John the Bap-
tist. As a preparation for the celebration of the mystery of incarnation, this season
also recalls creation, the disobedience of our first parents and its consequences, the
miserable state of the broken humanity, the promise of salvation offered by God,
God’s covenant with humanity, and the prophecies about the Saviour. During this
season the faithful also meditate on the role of Mary in the history of the plan
of salvation.38 She is the “God-bearer” (Theotokos) from whom the eternal Son of
God “came and received the shape of a servant.”39 Hence, greetings to Mary as the
mother of God, blessed among women, second Eve, and ever virgin are the main
points of discussion in this season.40 The role of the shepherds, the Magi and inno-
cent infants is also proclaimed during this season.41
The nucleus of this period is found in the two homilies of Antipater, bishop of
Bostra (+451–458)42 in Syria, preached on two Sundays before Christmas. The first
is on John the Baptist and the second one is on the annunciation of Mary, Mother
of God.43 These two Sundays were called the “Sunday of John the Baptist” and the
“Sunday of Annunciation to Mary.” These two Sundays are the original pre-Christ-
mas season in the present East and West Syrian Calendars.44
Following the tradition, from December 1 to December 25, Syro-Malabar Chris-

tians observes a “twenty-five days fast” (Irupathiyanju Nonbu in Malayalam), as a
preparation for Christmas. The period of Annunciation cannot be considered a
period of penance from the spirit of the proper of this season. Nevertheless, the
preaching of John the Baptist contains the call for penance in this period in order
to prepare the way of the Lord to produce fruits according to repentance (Mk
38 Moolan, Liturgical Year: Syro-Malabar Church, 139-146.

39 Bedjan, Breviarium juxta Ritum Syrorum Orientalium id est Chaldaeorum I (Rome, 2002), 65–66.
40 Moolan, Liturgical Year: Syro-Malabare Church, 139–40.
41 Pathikulangara, Qurbana the Eucharistic Celebration of the Chaldeo-Indian Church 2, 87.
42 P. Hindo, “Disciplina Antiochena antica Syri: IV lieux et temps sacres, culte, divin-magistrete eccle-
siastiques avec introduction,” FCCO 2 no. 28 (1943), 73–74.
43 R. Caro, La Homiletica Mariana Griega en el siglo IV, MLS 3 (Ohio, 1971): 241–255
44 Moolan, Liturgical Year: Syro-Malabar Church, 125.

1:3–4; Lk 3:8). Syro-Malabar Christians adapted many elements from Hinduism

in India, particularly the fasting and renunciation which are integral parts of their
faith. That is why Dionysio, a Jesuit priest missionary in Malabar in the 16th cen-
tury, called them “friends of fasting.”45
The main feasts during this period include the feast of the Immaculate Conception
of Mary on December 8, considering her immaculate state as another mode of
redemption through exemption.46 Another feast is the celebration of the Memorial
Day of the miraculous Stone Cross at St. Thomas Mount church in Mylapore.47
Mar Thoma Sliba (St. Thomas Cross) is the unique and unparalleled symbol of
Syro-Malabar Christians in India. The name “Mar Thoma Sliba” is derived from
the belief that this particular Cross has been carved on the granite stone, stained
with the Apostle’s blood, from the place of his martyrdom in Mylapore on July 3,
72 CE.48 This phenomenon brought great devotion to the Cross.49 Christmas is
celebrated on December 25 and Epiphany on January 6.
According to the East Syrians, at the beginning of Christmas day (December 25)
during Ramsha (evening prayer) after the onita d’batar (the hymn after), a special
ceremony of fire (thiyuzhichal in Malayalam) proclaiming Christ as the light of the
world (Lk 2:9–11; Mt 4: 16; Jn 1: 9; 8:12) is celebrated according to tradition.50
All go in procession with candles to the portico of the church where a bonfire of
dry wood is prepared in triangular form symbolizing the revelation of the Holy
Trinity through the Son. After the prayer making procession around the church
45 Cited in A. M. Mundadan, Sixteenth Century Traditions of Thomas Christians (Bangalore, 1970),
179.
46 Edward Schillebeckx, Mary Mother of the Redemption (New York: Sheed and Ward, 1964), 48-54.
The feast of the Immaculate Conception is a relatively new in the Syro-Malabar Church, in which
the Western feast reflects a very different understanding of original sin than the Chaldean and
other Eastern Churches. While both the Eastern and Western Churches honour and venerate Mary,
they have different theological emphases regarding the Immaculate Conception. In the Western
Catholic tradition, it is a defined dogma that Mary was conceived without original sin, while in the
Eastern Orthodox tradition, Mary’s holiness is celebrated in a different way, focusing more on her
response to God’s plan and her role as the Mother of God.
47 Ordo Celebrationis “Quddasa” iuxta usum Ecclesiae Syro-Malabarensis (Rome, 1959), 63. Mar
Thoma Sliba (St. Thomas Cross) is the unique and unparalleled symbol of St. Thomas.
48 L. M. Zaleski, Les Origines du Christianisme aux Index (Mangalore, 1915), 360.
49 Moolan, Liturgical Year: Syro-Malabar Church, 128–129.
50 J. Vellian, “Piravithirunnal Susrusha: Thiyuzhichal,” Dukrana 4, no. 12 (1984): 30–36.

all enter the church for the concluding part of Ramsha. From 2009 onwards, the
Syro-Malabar Church of East Syrian tradition has shifted this ceremony of fire to
the beginning of the midnight Christmas Eucharistic celebration.51 Thus, all the
events connected with the advent of the Messiah are put forward to the faithful
for their meditative understanding of the intervention of the Saviour on behalf of
human beings.52 The spiritual attitude, which the Church wishes to implant in the
faithful during this season is that of prayer, praise, thanksgiving and a life of fasting
and prayer.53
From the readings, variables of the Divine liturgy and the prayers of the Liturgy
of Hours, the Syro-Malabar Church wants to create in the faithful profound faith
in the divinity and humanity of Jesus, who is to come into the world. However,
these texts show also the purpose of incarnation, to unite and save the whole hu-
man family in Christ and to reveal the mystery of the Holy Trinity.54 In short, this
first season of the liturgical year introduces a person into the mystery of Christ
and of his own salvation and that is done against the background of a long history
abounding with divine interventions.
Weeks of Epiphany (Denha)
This season commences with the feast of Epiphany. The Syriac term Denha and the
Greek term Epiphania or Theophania literally means the rising of the sun, but theo-
logically it means the divine manifestation of Jesus at His baptism in river Jordan
as the inauguration of His mission and work. The Sol salutis (the sun of salvation)
symbolism of the early Church55 might have prompted use of the term for this sea-
son. The season of Epiphany begins on the Sunday, which is closest to January 6, on
which the faithful celebrate the Epiphany, and is extended to the beginning of the
Great Fast.56 In this season, the Church recalls the manifestation of Jesus, which
51 Syro-Malabar Sabhayude Aradhanakramam, Panjangam 2001-2002 (Malayalam, Ernakulam,

2001), 27–30.
53 Aerthayil, The Spiritual Heritage of the St. Thomas Christians, 177-178.
54 Aerthayil, The Spiritual Heritage of the St. Thomas Christians, 177-178.
55 Robert Taft, The Liturgy of the Hours in the Christian East and West. The Origins of the Divine Office
and its Meaning for Today (Minnesota: The Liturgical Press, 1993), 34.
56 Thaksa d-Quddasa, The Order of the Eucharistic Celebration in the Syro-Malabar Church in Syriac

began with his baptism at Jordan.57 Jesus reveals Himself to the world; Father and
the Holy Spirit are witnesses to it: “This is my Son, the Beloved, with whom I am
well pleased” (Mt 3:17). The mystery of the Holy Trinity is revealed in His baptism.
The self-revelation of the Holy Trinity is emphasized in the prayers of this season.58
One of the prayers says,
The creation was renewed in the Lord. It confessed its Saviour who was bap-
tised and Himself revealed the doctrine of the Trinity in the Jordan: The Father
proclaimed and said, ‘This is my beloved with whom I am well pleased’ (Mt
3:17) and the Spirit came down, remained over Him and confessed His glory
before the centuries.59
Christian baptism is the participation in Christ’s baptism, which makes the bap-
tised the true image of God as new creation of the children of God for the inheri-
tance of heaven (Gal 6:12; Rom 6:3–4; Col 2:12–13). This is a transition from the
slavery of death to the freedom of life (1 Cor 10:1–2). Death to sin and the life in
Christ are the two inseparable divine realities of baptismal life (Rom 6:11). This is
a radical change that requires the stripping of the old man and the putting on of
the new man: “All those who receive baptism in Christ, put on Christ from water
and Spirit; so, they shall reign with Him in the heavenly dwelling.”60 The season of
Epiphany helps the faithful to achieve this spirituality by presenting the divine and
human aspects of the personality of Jesus and by giving them the heroic example
of those who attained it.61
The saints who witnessed the revealed mystery of Christ through their lives are
remembered by the Church on the Fridays of this season, namely John the Baptist,
Peter-Paul, Evangelist, Stephen, Greek Fathers, Syriac Fathers, Patron Saints, and
all dead. The commemoration of the dead is also considered as a preparation to
enter the season of the Great Fast, where the faithful maintain an intense memory
(Alwaye, 1960), 20.

58 Moolan, The Period of Annunciation-Nativity, 23.
59 Bedjan, Breviarium I, 427.
60 Bedjan, Breviarium I, 400; Rom 6:6; Col 3:9; Eph 4:24.
61 haksa d-Quddasa, The Order of the Eucharistic Celebration in the Syro-Malabar Church in Syriac, 20.

of them.62
The three-day fast in this period as the Rogation of Ninevites promotes spiritual
warfare against daily vices as challenges to the spiritual life. The main theological
themes contained in this season can be summed around three baptisms, namely,
John’s baptism, Jesus’ baptism, and Christian baptism. The three baptisms are in-
terconnected and they complement each other.63 Christian baptism as the partici-
pation in the baptism of Christ conforms the baptised to the true image of God as
new creations and as the children of God and the inheritors of heaven.
Weeks of Great Fast (Sauma Rabba)
The name “Great Fast” (Sauma Rabba in Syriac) signifies the imitation of the great
fast of Jesus for forty days in the wilderness before the beginning of His public life
(Mt 4:2) by which all are called to enter the great period of self-purification with
fast, penance, and prayer to attain salvation. The passion, death and resurrection of
Jesus mark the climax of His salvific acts.64 The seven weeks between Denha and
the feast of Easter are set apart for prayer, fasting, abstinence and reparation. The
basis of this Lenten season is the forty days’ fast of Jesus. At present, in the East,
the period of Lent begins on the Monday before the Western Ash Wednesday.65
Syro-Malabar Christians call this period “Anpathu Nonbu”(Malayalam, 50 days’
fasting). Probably, because they fasted and abstained from “pethrutha” Sunday to
Easter Sunday. The Syriac term “pethrutha” means “looking back,” “reconciliation,”
etc.66 Through baptism the faithful are grafted onto the paschal mystery of Christ
as a sign of their fellowship with Christ in His paschal event.67
During this season the faithful meditate upon human beings’ sin and its conse-

63 Francis Pittappillil, “The Feast and the Season of Denha: A Historical and Theological Analysis,” in
Publications, 2022), 170.
64 A. G. Kollamparampil, “Friday of the Passion in the East Syrian Liturgy: A Source Study” (PhD diss.,
Pontifical Atheneum of St. Anselm, Rome, 1994), 78.
65 Moolan, The Period of Annunciation-Nativity in the East Syrian Calendar, 28.
66 Moolan, Liturgical Year: Syro-Malabar Church, 185.
67 Moolan, The Period of Annunciation-Nativity in the East Syrian Calendar, 32.

quences, the need for repentance and conversion, the infinite love and mercy of
God towards repentant sinners and the passion, death, and burial of Jesus Christ.68
Lenten season calls our attention in a special way to the need for reconciliation
with God and fellow-beings. Therefore, in this period, the Syro-Malabar Church
encourages the faithful to receive the sacrament of reconciliation. Thus, this season
is a time also for reconciliation with God and one’s fellow beings as well as renew-
al69 which lead the faithful to metanoia, a total conversion and a full return to the
loving Father in His Son through the sacrament of reconciliation. The remem-
brance of the beloved departed is kept up all through this season, by visiting the
tombs and praying specially for them. Meditation on death will naturally lead to
the awfulness of human sin which was the cause of Jesus’ passion, death, and buri-
al.70 The example from the readings and proprio of the first Sunday of Lent bears
ample witness to this fact. The readings are: Ex 34:1–7, 27-35 (the Theophanic
Vision of Moses); Is 58:1–12, 14 (on fasting); Eph 4:17–5:4, 15-21 (the new life
in Christ); Mt 3:16–4:11 (baptism of Jesus and his temptation in the wilderness).71
Holy Week re-enacts in a special way his glorious passion and his passage from
death to life at his resurrection. Through baptism the believers are grafted into
the paschal mystery of Christ. In the early centuries, this was the final period of
preparation for the catechumens, reaching its culmination in baptism and Eucha-
rist at the paschal vigil. It shows our fellowship with Christ in his paschal event.72
All the prayers of the divine liturgy and the Liturgy of the Hours in this season
are composed in such a way that they lead people to repentance, prayer, fasting and
charity towards the poor which are the means of purification. An example of the
prayer is as follows,

70 Kannookadan, The East Syrian Lectionary System: An Historico-Liturgical Study (Rome: Mar Thoma
Yogam, 1991), 190.
71 Nariculam, “Sauma Rabba: The Great Fast,” 175.
72 Moolan, The Period of Annunciation–Nativity, 32.

Lord our God, look upon your Church with kindness, the Church that is try-
ing to achieve spiritual purification along with the suffering of Christ, redeem-
er of the sinful world. Strengthen us to carry our crosses happily and continue
the sacrificial life of your divine Son. Help us to observe this Lenten season
with sincere prayer, brotherly love, and self-sacrifice.73
Fasting and prayer purify the hearts of people that make them worthy dwelling
place of the Holy Trinity and thus make their relationship with God very close
and intimate.74 The reading from the book of Isaiah on fast is calling attention to
a specific feature of Lenten observance. It is not merely an abstention from food;
it is “loosening the bonds of injustice, letting the oppressed go free, sharing the
bread with the hungry, providing home to the homeless and covering the naked”
(Is 58:6–7). The fast acceptable to God is the one narrated by Isaiah.75 This period
also calls for new life in Christ. New life in union with Christ is empowered by the
spirit of God. This transformation to new life is through reconciliation. Reconcil-
iation with God is the criterion for new life and also demands reconciliation with
one’s fellow human beings.76
The primary and fundamental aim of the Lenten observance is our salvation by
participating in the mysteries of the Risen Lord. The first step in this process is the
reception of the sacrament of baptism that implies also the indwelling power of the
Holy Spirit and communion with Christ by partaking from the Eucharistic table.77
All through the days of this period, the Syro-Malabar Church asks her children
to purify their conscience and abstain from iniquities and evil-doings in order to
become worthy to be risen with Christ.
73 Syro-Malabar Bishops’ Synod, The Order of the Syro-Malabar Qurbana (Kakkanad: Secratariat,
Commission for Liturgy, 2018), 91.
74 Aerthayil, The Spiritual Heritage of the St. Thomas Christians, 182; Rose, The Church as Mystery
and Communion, 56.
75 Antony Nariculam, “Sauma Rabba: The Great Fast. History, Theology and Liturgy of the Syro-Ma-
labar Lenten Season,” in Liturgical Year: Its History, Theology and Celebration in the East Syriac
Tradition with Particular Reference to the Syro-Malabar, West Syriac and Latin Traditions, ed. Peter
Kannampuzha (Kakkanad: LRC Publications, 2022), 176.
76 Kannookadan, The East Syrian Lectionary, 190.
77 Nariculam, “Sauma Rabba: The Great Fast,” 178–179.

Weeks of Resurrection (Qyamta)
The period of the Resurrection comprises seven weeks starting from the feast of
Resurrection and extending to the feast of Pentecost.78 It is a time of joy recall-
ing the new life obtained through the resurrection of the Saviour. The hymns and
prayers of this season reflect this joy. Some of the important themes of this liturgi-
cal season are the resurrection of Christ, his victory over sin, death and Satan, the
Cross, which was a sign of folly becoming the sign of redemption and glory, the
resurrection of Christ as a pledge of our resurrection, His resurrection as a basis of
Christian faith, etc.79 The prayers during this season describe Christ with reference
to Ps 47:8, which reads “God is king over the nations; God sits on his holy throne.”
This intends that after His resurrection, Christ reigns as King and the glorious
Cross is the victorious flag of this triumphant King.80 Believers pray, “Lord, by
resurrection, You conquered death, defeated satan, and gave new life to all creation.
You gave us Your Body and Blood as food to nourish us. We are incapable of thank-
ing You enough for Your mercy.”81
The resurrection of Jesus is the central point of the entirety of salvation histo-
ry (I Cor 15:14, 16).82 It is the climax of the Christ-event and the basis for the
Christian faith.83 Old Testament history converges on it and the new economy of
salvation proceeds from it.84 The period of resurrection demonstrates the glorifica-
tion of Christ attained through resurrection.85 For God’s plan of salvation reached
its culmination in the mystery of the resurrection and ascension of Christ.86 The
Syro-Malabar Church wants to confirm her children in faith during this season.
Christ’s resurrection is the foundation of her faith and each Christian is reminded
78 Rose, The Church as Mystery (Raza) and Communion in the East Syriac Liturgical Year, 57.
81 Syro-Malabar Bishops’ Synod, The Order of the Syro-Malabar Qurbana, 95.
82 Dermot A. Lane, “The Paschal Mystery,” The Furrow 30, no. 5 (1979): 286-296, 287.
84 Moolan, The Period of Annunciation-Nativity, 35.
85 Kannookadan, The East Syrian Lectionary System, 194.
86 Jincy Othottil, “A Study on the Liturgical Prayers for the Period of Qyamtha,” in Liturgical Year:
Its History, Theology and Celebration in the East Syriac Tradition with Particular Reference to the
Syro-Malabar, West Syriac and Latin Traditions, ed. Peter Kannampuzha (Kakkanad: LRC Publica-
tions, 2022), 216.

of that he or she is baptised into the death and resurrection of Christ. The resur-
rection period also focuses on the beginnings of the Messianic community that is
symbolically demonstrated in the sacrament of baptism conferred on the eve of the
feast of the resurrection.87 The early Syro-Malabar Church administered the sac-
rament of baptism in connection with Easter. The week after Easter was set apart
for the newly baptized.88
Mainly there are two important feasts in this period of the Resurrection: first is the
feast of Resurrection (Great Feast of our Lord) and second is the Ascension of our
Lord into heaven. The second Sunday of resurrection is known as “New Sunday”
and the Syro-Malabar Church has given it more importance than other Sundays.89
In this period some memorials are on Fridays, Mondays and even on Sundays
(feast of Mar Addai is on 5th Sunday of Qyamtha). Some memorials are celebrated
on the fixed dates such as of St. George is on 24th April and of Bl. Virgin Mary
(Our Lady of fields) is on 15th May.90
Among the important themes of Qyamtha first is Christ’s Resurrection witness.

All four gospel accounts mentioned Mary Magdalene as the first person who wit-
nessed the event of the resurrection of Christ, the foundation of our faith. Second
is baptism. In the sacrament of baptism, the faithful participate in Christ’s death,
burial, and resurrection mystically. Third is the meditation on Virgin Mary and
Saints. The martyrs are called as heroes by the Syro-Malabar Church and are con-
sidered to be like fortresses and walls where the Church can take refuge.91
Weeks of Apostles (Slihe)
This season also has a span of seven weeks beginning from the feast of the Pen-
tecost. In this season, the Syro-Malabar Church give importance to the working
of the Holy Spirit. Pentecost is the feast intimately connected with the history of
salvation. The Old Testament records that the Israelites celebrated Pentecost in

89 Othottil, “A Study on the Liturgical Prayers for the Period of Qyamtha,” 210.
90 Othottil, “A Study on the Liturgical Prayers for the Period of Qyamtha,” 210–11.
91 Onitha d-vasliqie–Friday of Holy Confessors.

connection with harvest (Ex 23:16; 34:22; Num 28:26; Deut 16:10).92 The term
“Pentecost” means “fifty”—the feast of the fiftieth day. It was a feast of first fruit
connected with the harvest. Later this feast turned out to be the commemoration
of the covenant by which the Israelites became the people of God. In the New Tes-
tament, this feast is given a new meaning. It was on the fiftieth day after Easter that
the Holy Spirit descended on the apostles. This season reminds the faithful that all
those who have received baptism and anointed are “being sent.” The main themes
of this period are the work of the Holy Spirit, the deep relationship between apos-
tles and the Church, that is, the people of God, the spirit and unity of the primitive
Church and the mission and missionary nature of the Church.93
On the feast day, the first reading taken from the book of Exodus 19:1–9; 20:18–
21, the Syro-Malabar Church presents the encounter of Moses and people of God
with God. This encounter foreshadows the descent of the Holy Spirit on the Apos-
tles on the day of Pentecost. The second reading taken from Acts 2 is the anamnesis
(remembrance) of the New Testament Pentecost which the Syro-Malabar Church
remembers on this day. In the Epistle taken from 1 Cor 12:1–27, there is a detailed
enumeration of the charisms of the Holy Spirit. These charisms are meant for the
common good (12:7) and to equip the ministers for the work of the ministry which
shall build up the Body of Christ, the Church (Eph 4:12). The gospel reading of
Pentecost day is an amalgamation of different fragments from chapters 14, 15, and
16 of St. John. All of these are scattered pieces of information from John about
the Holy Spirit. Combining these passages, the readers get a beautiful summary of
the Pneumatology.94 In the prayers there is a cry for the Holy Spirit. The liturgy of
hours is greatly rich in its Pneumatological and missiological concepts. The prayers
present before the Church four different functional natures of God:
92 Devamitra Neelankavil, “The Liturgical Season of the Apostles,” in Liturgical Year: Its History, Theol-
ogy and Celebration in the East Syriac Tradition with Particular Reference to the Syro-Malabar, West
Syriac and Latin Traditions, ed. Peter Kannampuzha (Kakkanad: LRC Publications, 2022), 239.
93 Aerthayil, The Spiritual Heritage of St. Thomas Christians, 186; Samuel Thykoottam, The Mother of
God in the Syriac Tradition (Kottayam: St. Ephrem Ecumenical Institute, 1989), 10.
94 Neelankavil, “The Liturgical Season of the Apostles,” 244–45.

The Lord is near to all who call on him, to all who call on him in truth (Ps
145:18). He will bless those who fear the Lord, both small and great (Ps
114:19). God is our refuge and strength, a very present help in trouble (Ps
46:1). He brought them to their desired harbour (Ps 107:30).95
These four functional natures of God give the apostles or missionaries confidence
in their ministry of building up of the Church, the Body of Christ. This is a very
important season in the life of Christians. Certain fundamental truths, such as the
works of the Holy Spirit, the foundation of the Church by Christ on the apostles,
fraternity in the ecclesial community, etc. are brought to the notice of the faithful
for their meditation and deepening of faith.96 The faithful are exhorted to an in-
tense practice of the theological virtue of charity.97 Charity is the fruit of baptism
and the Holy Spirit, and it is charity that makes the Church one. All these noble
ideas give the Syro-Malabar faithful a sense of belongingness to the Church that
they all are brothers and sisters in Christ.98 The feasts of the twelve apostles, par-
ticularly St. Thomas and that of the 72 disciples are celebrated in this season.99 The
advent of the Spirit was the fulfilment of Jesus’ promise ( Jn 14:16; Acts 1:4–5).
Through His gifts and graces, the Spirit illumined and enlightened the Apostles to
proclaim the true faith to all people.100
A missionary is called to continue the restoration process of the Church in differ-

ent parts of the world in different epochs of history. Individuals who are temples
of the Holy Spirit, families which are the domestic churches, communities and
different structures of the human society, comprising of believers and non-believ-
ers, are in need of this restoration in different ways and on different levels.101 The
Church who is missionary by her very nature, invites her children to use the spir-
itual wealth—charisms of the Holy Spirit and the Name of Jesus—and effectively
95 Neelankavil, “The Liturgical Season of the Apostles,” 246.

96 Rose, The Church as Mystery and Communion in the East Syriac Liturgical Year, 58–59.
98 Aerthayil, The Spiritual Heritage of St. Thomas Christians, 187.
99 Aerthayil, The Spiritual Heritage of St. Thomas Christians, 187; Rose, The Church as Mystery and
Communion in the East Syriac Liturgical Year, 58.
100 Supplementum Mysteriorum, 123.
101 Neelankavil, “The Liturgical Season of the Apostles,” 247.

participate in the restoration process.
Weeks of Summer (Qayta)
The season of Summer is a time for reflection on the growth of the Syro-Mala-
bar Church after the season of the Apostles. This season commences commemo-
rating the twelve apostles of Christ. The seven-week long period is called Qayta.
The Church prays to the Lord to nurture the Church in prosperity and protect it
with the strength of faith.102 The Syriac word Qayta means “summer.”103 Summer
is the time when grains and fruits mature and ripen. Thus, it is a time of plentiful
harvest for the Church. The works of the faithful and the abundant fruits of their
martyrdom led to the spreading of the Church.104 This season reminds the faithful
of the growth of Church as a result of the missionary activity of the apostles. The
theme of this period is the pilgrimage of the Church into the heavenly Jerusalem.
This journey must be accomplished by proclaiming the message of the Lord to the
whole world. The important feasts of this period are Transfiguration and the Feast
of the Twelve Apostles which forms a unity with the former period. The mystery of
the spreading of the Church is stressed in this season.105
The spirit of the period of Apostles is continued in this season too. Church flour-
ishes and produces abundant fruits of martyrdom. Hence, she sings: “O powerful
Lord, you have exalted your altar with glory and you have crowned the faithful of
our Church with honour.”106 It is also a period of preparation for the last judgment.
The faithful sing in the “Anthem of the Mysteries” of the second Sunday as follows:
102 Antiphon of the Psalm after opening prayer. Syro-Malabar Bishop’s Conference, Syro-Malabar
Sabhayude Qurbana: Razakramam (Kakkanad: Syro-Malabar Commission for Liturgy, 1989), 251.
103 Rose, The Church as Mystery and Communion in the East Syriac Liturgical Year, 59.
104 Johnson Pazhukunnel, “The Expression of Christ-Event: The Widespread Church,” in Liturgical
Year: Its History, Theology and Celebration in the East Syriac Tradition with Particular Reference to
the Syro-Malabar, West Syriac and Latin Traditions, ed. Peter Kannampuzha (Kakkanad: LRC Publica-
tions, 2022), 273.
105 Pazhukunnel, “The Expression of Christ-Event: The Widespread Church,” 273.
106 Varghese Pathikulangara, Divine Praises and Liturgical Year (Kottayam: Denha Services, 2000),
192.

“We stand before your awe-inspiring tribunal, so that we may be rewarded accord-
ing to your strict justice.”107
The criteria to measure the growth of the Church are the life and witness of indi-
vidual Christians. Hence, the commemoration of apostles and martyrs, who were
faithful to the Church, is the special feature of this season. It reminds us also of the
responsibility of the faithful to follow their life-style. This season reminds people
of a total conversion which is affected by the renewal of mind and heart through
obedience to the law.108
The knowledge of the Triune God has been handed down to generations by the
Apostles. Mysteries of Christ were manifested through their words and deeds. The
Church is on a journey awaiting the second coming of Christ. She remembers the
journey of Israel to the promised land. This season reminds the faithful to repent
over their failings similar to the failings of old Israel. The prayers of this season
highlight this aspect.109 Also this period asks the believers to produce good fruits
to acquire the mercy of God and avoid vanities and think about the eschatological
realities.110 “When we all will stand before your terrible tribunal, where each of
us will receive retribution in the body of our nature according to the scrutiny of
your terrible judgement… O Lord, pardon those who have eaten your Body and
Blood.”111 Moreover, the thoughts of last judgement are prevalent in the prayers.
It is also a preparation for the feast of Sleeva (Cross) and the second coming of our
Lord. The journey of Israel towards the Promised land was a history of infidelity.
Likewise, there are falls and defects that happen in the lives of the present people.
This season gives the people an opportunity to repent over their sins and be faithful
to the Lord.112 In the Syro-Malabar tradition, the important commemorations of
the saints are done on the Fridays of this season.

110 Moolan, Liturgical Year—Syro-Malabar Church, 233; Pathikulangara, Qurbana the Eucharistic Cele-
bration of the Chaldeo-Indian Church 2, 90.

The season of Qayta celebrates the mystery of the growth of the Church
in faith, love and hope. The season reminds the faithful to have an inward re-
newal rather than mere worship alone. It asks the faithful to have a qual-
itative change in every individual Christian and it prompts others to ac-
cept and follow Christ. This period is important for the ecclesial life of the
Church. The Church has to renew her life through repentance and penance.
Real spiritual growth gives eternal life, the greatest achievement of Christian
life.
Weeks of Elijah–Cross (Eliah–Sliba)
This season points to the second coming of our Lord and the ultimate success
of the cross. The central point of this period is the feast of the Exaltation of the
Cross celebrated on the 14th of September.113 According to the directions given
in the hudras, this period must begin at least on the Sunday before the feast of the
Cross.114 The early Church believe that Elijah would come before the second com-
ing of Jesus Christ (Mal 4:5).115 The fact that, at the time of transfiguration of our
Lord, Elijah was present with Him, strengthened this belief. The transfiguration of
Jesus is a symbol of His second coming.116
The main themes recuring during this period are the end of the world, death and
the last judgement. It exhorts the faithful to be always alert against the temptations
of the devil and to eradicate sin from their lives. The early Church believed that the
sign that would appear in the sky before the second coming of Christ would be the
Cross. Hence, the faithful specially remember and celebrate the power and glory of
the Cross in this season. In addition, they come across references to the Emperor
Constantine’s vision of the cross and the finding of the cross by his mother Helena,
in the prayers and hymns of this season.
The prayers of this season have a high eschatological tone. The prayers of the season
of Elijah have a penitential and eschatological imprint. For instance, the evening
113 Pathikulangara, Divine Praise and Liturgical Year, 190.

114 Pathikulangara, Divine Praise and Liturgical Year, 190.

anthem of the first Sunday of Elijah is about the end of times.
The enemy watches the harm of the harshness of the last days, to cast his net
to catch men and in the snares, which he hid already for Adam. Again, in the
end, it is spread for his children. And in the form of tranquillity, he draws it
into the world. Again, if possible, even the elect he will lead astray. Not only his
will does not stop, but also his power does not fail; and in the awful judgment,
before all creatures, he will be condemned.117
The feast of the Cross is the centre of this period. The glorious Cross symbolizes
the living sign of Jesus’ victory over death, sin and suffering and it recalls the vic-
torious second coming of Christ.118 It is the Tree of Life, Stem of Jesse ( Jesus),
Staff of Comfort (Holy Spirit), Ark of Noah (Church), the sign of Jesus’ life, death
and resurrection, and that of Christian perfection. Thus, the Cross is the sum total
of authentic Christian living. In this period, the Church is viewed as a redeemed
community. Similar to the community of Israel, which was set apart by God to wit-
ness to Yahweh by way of their honest life observing the laws, the New Testament
community is the Church, the chosen people redeemed by the blood of Christ.119
Weeks of Moses (Muse)
This season is closely related to the previous season of Elijah-Cross. This is a sea-
son of immediate preparation for the second coming of the Lord. The Church
meditates on the end of time and last judgement. The same eschatological spirit of
the season of Elijah and Cross continues in this season. Hence it is a continuation
of the former one. The duration of the season varies (Mt 24:36). Its beginning
depends on the date of Easter and so its duration can vary accordingly. Brik-Iso
gives an eschatological explanation for the variability in the length of this peri-
od. According to him, the Sunday that follow the period of Elijah and Cross are
sometimes one or two or three. They come just before the period which celebrates
117 Bedjan, Breviarium I, 257.

118 Pathikulangara, Divine Praise and Liturgical Year, 191; Aerthayil, The Spiritual Heritage of St.
Thomas Christians, 189.
119 Kannookadan, Pauly. The East Syrian Lectionary System, 207.

the dedication of the Church. The uncertainty of this period is the symbol of the
uncertainty of Our Lord’s second coming, as He Himself said “for that day and
hour, no one knows, not even the angels in heaven nor the Son, but the Father
only” (Mt 24:36).120 This liturgical period is a God-given occasion for meditating
on the end of time and the last judgement. The power of the cross and the theme
of repentance are the important liturgical themes brought forward in this season in
connection with the second coming of Jesus at the end of the world.121 Repentance,
the means of conversion, enables the faithful to prepare well to become worthy to
stand before the Lord at his right-side hearkening to the words of blessing for the
blessed ones.122 Hence, the main motivation of this season is the preparedness of
the faithful to say “yes” to the call of the Lord at any time.
Weeks of Dedication of the Church (Qudas-Edta)
The East Syrian liturgy generally uses the Syriac term “Edta” to indicate the
Church.123 The last four weeks of the Syro-Malabar liturgical year are precisely
arranged to have a deep heavenly experience for the faithful.124 Though there are
different views regarding the origin of this season, the prayers indicate that it is the
period of the dedication of the Church. In the beginning of this season, the Church
remember Jesus offering the Church, His spouse, to the Father after the last judge-
ment. At the end of the ages, the Church, with her children, meets her bridegroom
in heavenly Jerusalem. It is a foretaste of the eternal bliss to come.125 The sum and
substance of Dedication of the Church is given in the Hudra manuscript,
The Sundays of consecration are set at the end because, at the end of time zeal-
ous Elias will be sent and, after the destruction, eradication and condemnation
of the son of perdition, the heavenly spouse will appear from the heaven in his
glorious sanctity and will raise the just from dust and take them up into the
high place and will hurl the sinners into fire of hell. And at the end, the Bride

123 Mannooramparampil, Theological Dimensions of Christian Orient, 60.

of Christ, comprising the saints and true faithful, will start to receive him with
joy, praising and glorifying him with honour. He is the true Bridegroom,…
lead her in the heavenly Bridal-chamber, seat her at his right, and make her to
rejoice with all the imperishable glory and happiness.126
The Dedication of the Church is a season when Jesus the Bridegroom leads his
bride, the Church, into the heavenly bridal chamber and fills her with all kinds of
joy and offers her to the Father giving her the fullness of heavenly bliss. This is the
communion of the redeemed with the heavenly Father.127 The Church being the
sign of heavenly kingdom here on earth, every time the believers enter it, they are
invited to such a heavenly experience singing praises to the Lord in the company of
the celestial choirs. The faithful reach to the climax of such experience during the
Eucharistic celebration, the full and integral expression of their faith and life. The
Holy Communion becomes real participation in the heavenly banquet. The faithful
are also encouraged and helped to have the spiritual vision of the Lord, converse
with him and be truly transfigured to his personality.128 With such heavenly trans-
formation, their earthly life becomes a standing invitation to their fellow human
beings and the whole creation for a transfiguration to the Creator.129 In such a
manner, this period celebrates the final glorification of the Church. It is a reality
yet to be fulfilled, and is the ultimate goal of redemption, that is, the union of all
the faithful with the heavenly Bridegroom.
CONCLUSION
This study shows that the liturgical year of the Syro-Malabar Church is significant
and it gives a detailed celebration of the history of salvation accomplished in the
Christ-event. This liturgical year cycle is a symbolic division. The beauty of this ar-
126 Juan Mateos, Lelya–Sapra, OCA, 156, (Rome, 1972), 291.

128 J. Mateos, Lelya-Sapra, 463–464. John Theckanath & Peter Kannampuzha, “The Church: Bride of
Christ. The Season of the Dedication of the Church,” in Liturgical Year: Its History, Theology and
Celebration in the East Syriac Tradition with Particular Reference to the Syro-Malabar, West Syriac
and Latin Traditions, ed. Peter Kannampuzha (Kakkanad: LRC Publications, 2022), 332
129 Pathikulangara, Divine Praise and Liturgical Year, 192–193.

rangement of the liturgical seasons is that the whole year is arranged systematically
in the line of the saving acts of Christ on earth and heaven. The liturgical year cycle
starts with the weeks of Annunciation focused on the revelation of the Saviour, and
ends with the weeks of the Dedication of the Church, the crowning of salvation,
and the union of the Church with the Lord. Thus, the whole year throbs with the
spirit of the whole mystery of Christ and its continuation, namely the mystery of
the Church. One who lives the spirit of the liturgical seasons will be provided an
in-depth inner experience of the mysteries of Christ, his incarnation, birth, public
ministry, death, resurrection, and the Pentecost. Further, the devotee will be blessed
with an experiential intuition of the mystery of the Church: her birth, growth, fruc-
tification, and triumphant transformation into the bride of Christ and the mother
of the faithful. Thus, the liturgical seasons facilitate the faithful to sacramentally
participate in those mysteries. Its goal is the Christification of the faithful through
the sacramental life as well as making the faithful live their Christian faith in the
Church.
Though the Syro-Malabar Church has its own unique liturgical seasons, there is
continuity and discontinuity in its liturgical tradition because of Latinization. It
was in the period of Latinization and forced reform when many of the Latin feasts
mentioned in the essay were placed within the ecclesial calendar of the Syro-Mal-
abar Church. However, these additions to Chaldean theology and praxis do not
hinder continuity and in fact enhances the beauty of the rite, even perfecting it in a
beautiful synthesis that is Spirit-ordained. Still, an intra-Syro-Malabar division is
playing a significant role in the Syro-Malabar Church in the past as well as present.
The current crisis over the proper celebration of the Holy Qurbana, which shakes
the Syro-Malabar Church, speaks to the splits that exist within the Church itself.
There is a challenge of being an Eastern rite tradition attempting to restore its
own traditions while desirous of genuine unity with its more numerous Latin-rite
brothers and sisters. The addition of Western saints and the desire of Syro-Malabar
Catholics accustomed to Latin aspects to retain them are the genuine expressions
of their unity with the Latin Church.

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Journal of Global Catholicism

The Theology of the Liturgical Seasons in the Syro-Malabar

Follow this and additional works at: https://crossworks.holycross.edu/jgc

• Dery Davis K. / Palliyogam: A Vibrant Legacy of the

• Ann Mary Madavanakadu / The Theology of the Li-

• Mathew N. Schmalz / Interviews in Global Catholic

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Photo credit: Thomas M. Landy

ANN MARY MADAVANAKADU, CMC

The Theology of the Liturgical Seasons in the

JOURNAL OF GLOBAL CATHOLICISM

JOURNAL OF GLOBAL CATHOLICISM

THE HISTORICAL BACKGROUND OF THE SYRO-

VOLUME 8 ISSUE 1 | FALL 2023

The Synod of Diamper (Udayamperoor) which took place in 1599, was

10 Moolan, “Evolution of the Syro-Malabar Liturgical Year,” 25.

JOURNAL OF GLOBAL CATHOLICISM

Syro-Malabar Church had maintained its distinct Eastern Christian identity,

VOLUME 8 ISSUE 1 | FALL 2023

18 Paul Kalluveettil, “The Mystical Spirituality of the Liturgical Seasons,” 374.

JOURNAL OF GLOBAL CATHOLICISM

THE LITURGICAL SEASONS AND THEIR SPIRIT

VOLUME 8 ISSUE 1 | FALL 2023

JOURNAL OF GLOBAL CATHOLICISM

Weeks of Annunciation-Nativity (Subara-Yalda)

VOLUME 8 ISSUE 1 | FALL 2023

Following the tradition, from December 1 to December 25, Syro-Malabar Chris-

38 Moolan, Liturgical Year: Syro-Malabar Church, 139-146.

JOURNAL OF GLOBAL CATHOLICISM

1:3–4; Lk 3:8). Syro-Malabar Christians adapted many elements from Hinduism

VOLUME 8 ISSUE 1 | FALL 2023

Weeks of Epiphany (Denha)

51 Syro-Malabar Sabhayude Aradhanakramam, Panjangam 2001-2002 (Malayalam, Ernakulam,

JOURNAL OF GLOBAL CATHOLICISM

(Alwaye, 1960), 20.

VOLUME 8 ISSUE 1 | FALL 2023

Weeks of Great Fast (Sauma Rabba)

62 Pathikulangara, Qurbana the Eucharistic Celebration of the Chaldeo-Indian Church 2, 88.

JOURNAL OF GLOBAL CATHOLICISM

68 Moolan, Liturgical Year—Syro-Malabar Church, 179.

VOLUME 8 ISSUE 1 | FALL 2023

JOURNAL OF GLOBAL CATHOLICISM

Weeks of Resurrection (Qyamta)

VOLUME 8 ISSUE 1 | FALL 2023

Among the important themes of Qyamtha first is Christ’s Resurrection witness.

Weeks of Apostles (Slihe)

87 Kannookadan, The East Syrian Lectionary System, 195.

JOURNAL OF GLOBAL CATHOLICISM

VOLUME 8 ISSUE 1 | FALL 2023

A missionary is called to continue the restoration process of the Church in differ-

95 Neelankavil, “The Liturgical Season of the Apostles,” 246.

JOURNAL OF GLOBAL CATHOLICISM

participate in the restoration process.

Weeks of Summer (Qayta)

VOLUME 8 ISSUE 1 | FALL 2023

107 Pazhukunnel, “The Expression of Christ-Event: The Widespread Church,” 274.

JOURNAL OF GLOBAL CATHOLICISM

Weeks of Elijah–Cross (Eliah–Sliba)