Answers on the Liturgical Texts
1. Different Syro Malabar Dioceses follow different Versions of the Holy Mass. Which is the official version?
Response: Official version is the approved taksa from the Holy See (Vatican) as far the Holy Qurbana is concerned. As per the liturgical laws, it is the Synod of Bishops to approve and publish a text with the recognition of the Holy See. As far as all the celebration of all the sacraments, there are official texts, published by the Synod of bishops with the recognition of the Holy See (Vatican). As far the Qurbana text is concerned, as this law was then not yet in force, the Holy See approved it and later it gave some directives also. These are the only official ones in the Church.
2. Any developments regarding unifying the text of the Holy Mass within Syro Malabar Dioceses?
Response: I think there is no need of unifying the text as it is already done. At the same time, if the Synod decides to make another text, it is competent to do it with the recognition of the Holy See. As we know, the issue is different forms of celebration existing in the Church which are not fully official. Turing to the Altar or people is done with the dispensation of individual bishops in their dioceses. Other things are not official though it is done now as almost official. It is a big problem in our Church. But if you observe the acts of the Synod in the official publication of the Church “Synodal News”, you will find that the bishops are seriously discussing about the whole theological foundation of our church. There are some who think for the unity in the church, there is no uniformity required. So have to wait and see how things will get developed. I am very optimistic. Let things happen slowly with sufficient study and reflection. Our Church is in the process of winning back its identity. There is a history of 2000 years behind us. When things are accepted with conviction, then everything will be easier. That is what the History teaches us. Let us wait till the best.
3. Are all these versions approved by Vatican?
Response: The answer to this question is already given in the above answers.
Continuation on Liturgical Texts
4. I tried to use the Holy Mass Text published from Changanacherry to attend the Holy Mass in St. Thomas Syro Malabar Church in Doha, but was having many differences. Then I switched to the one published by Trichur, which is been followed here. Again in one of the Holy Masses came in Shalom I think, it was again different from both... might be Eranakulam style..
So to attend a Syro Malabar Mass, i think, I should know the version before using the book, or, forget the text and just attend the mass.
Response: Though the taksa is the same, the Synod has given permission to publish Holy Qurbana books for the Catechetical purpose in each diocese. So the texts are published in each diocese with some differences. The dioceses are taking the freedom to publish the texts according to their position of the liturgy, including the options allowed by the Holy See.
You may be still not satisfied, I know. It is a complicated issue. As I said I am optimistic. I dream for a day!!! I invite you to share in my dream.
In Kalyan Syro Malabar Diocese
5. How is the Holy qurbana celebrated in Kalyan Diocese?
Response: In Kalyan it is in the way the Synod decided. Now if it is about the position, till the Creed to the People and then to the Altar.
About the options are directives are given keeping in mind the Oriental Tradition.
6. Are repetitions being taken in the kalyan diocese like the ressurection hymn, trisagion and the 'our father' in the end??
Response: Still we have Holy Qurbana celebrated in Latin Churches and we have the limitation of time and hence we have adapted an option that takes care of all these apsects. Hence, even in the own churches of the diocese we do not have the repetition and Our Father in the end. Some expections are there.
7. Is sanctuary veil used in kalyan?
Response: In some own parishes, the santuary veil is used. But not in all the Churches. Sitution of our churches are bit difficult. Some of them are not even 1000 sq.ft and there is not possible to have a big santuray. Practically we have lots of difficulties.
8. Is orfectory procession in our mass? Many parishes still folow this custom imitating Latin rite. Likewise how should be the propriyaas?
Response: If the question about Kalyan Diocese, in some parishes we have it in the beginning of the Qurbana especially on solemn occasions. But generally it is discouraged. And regarding proprias, it is encouraged in all the Churches and many are doing it also.
9. How can we encourage offertory procession something which is not part of our tradition.. the latin church is also trying to do away with it but why are we following such things..
is the censer being used in the kalyan diocese atleast on sundays n feast days?
Response: I understand your question regarding offertory procession. You know better the situations of our Church. As I said before, I have a great hope for the future.
Yes, censer is used in many of the Churches on Sundays and Feast Days.
Canonical age of resignation
10. What is the canonical age of resignation? Is it mandatory? Or vice versa?.. i.e. He can only resign once he reached that age.
Response: The Canonical Age is something seen in the Canon Law. The Law is suggesting to the various eccelsiastical persons to retire or resign from the office once they have reached a certain age. As the question is general I find difficult to give a proper answser. There is no common age for all ecclesiastical persons. Pope, Patriarchs and Major Archbishops, Bishops of the dioceses or Archdioceses, parish priests, processors of the seminaries, and other offices of the churches have to follow the age prescribed by the Law according to the Law applicable to them. As we know, the Pope, Patriarch and Major Archbishops have no canonical age to retire. For the bishops it is 75 years.
More about resignation
Canon 44 §2. If it should happen that the Roman Pontiff resigns his office (munus), it is required for validity that he makes the resignation freely and that it be duly manifested, but not that it be accepted by anyone.
Canon 126 - §1. The patriarchal see becomes vacant at the death or resignation of the patriarch.
§2. The synod of bishops of the patriarchal Church is competent to accept the resignation of the patriarch, having consulted with the Roman Pontiff, unless the patriarch approaches the Roman Pontiff directly.
Canon 210 - §1. An eparchial bishop who has completed his seventy-fifth year of age or who, due to ill health or to another serious reason, has become less able to fulfill his office, is requested to present his resignation from office.
Canon 297 - §2. When a pastor (parish priest) has completed his seventy-fifth year of age he is asked to submit his resignation from office to the eparchial bishop, who, after considering all the circumstances of person and place, is to decide whether to accept or defer the resignation..
Canon 444 - §3. Superiors (of a monastery sui iuris) who have completed the seventy-fifth year of age, or who have become less capable of fulfilling the duties of their office because of failing health or some other grave cause, shall submit a resignation from office to the synaxis, which is to accept it.
The above said are the canons from the CCEO. But there are also canons in Particular Law and the statutes of the institutes. E.g. about the professors in the seminaries, it is having their statutes. So it depends on what to do you want to know. ok.
About Retirement
It is possible at any time. The higher authority can demand for retirement for serious reasons. Or for serious reasons, any one can apporach the higher authority for retirement. Only thing is, the resignation should be accepted by the authority.
11. Can you please tell whether St. George is a saint in the catholic church ? Again, is St. George a historical person or is it mostly legend ?
Response: It is a fact that in the Catholic Church there are no proofs for all the Saints about their life, death, and sainthood. But at the same time, it is a fact that by centuries, they are venerated by the faithful and they have received favours through their intercession. Therefore you can not totally deny their existance. A few years ago, if I understand correctly, the Holy See tried to classify the saints and it seems to me that St. George is listed as the one about whom there are no historical proof except that he is venerated by a big community of faithful in the whole world. And hence he is not counted anymore in the first line saints. But he is not totally out of the list. I can not tell you more than this. If it does not make sense, and if you need still a better answer, I may have to make a study.
12. I have heard of the practice of keeping Kumbasaara kanakku, (of course not the list of sins), i.e. the last time a person confessed in some churches in the Thrissur diocese. Does any other diocese in SMC have that practice?
Response: In Kalyan we have given the possibility for the same in the Family card. I fear whether it is practised everywhere.
13. Now, when we pray "Our Father in Heaven" for the second time in the Holy Mass, it has become normal that we raise both our hands... where as for the first time, we dont have to. Earlier this raising of hands was not there.
1. Why do we have to raise our hands?
2. Is this supported by some rules or official guidelines?
3. Why dont we raise hands when we pray "Swargasthanaaya Pithaave" at the beginning of the Mass?
4. When we pray "Swargasthanaaya Pithaave" other than in Holy Mass, do we have to raise hands?
5. Has this raising of hands, came from the Charismatic trends?
Response:
Q1)raising of our hands is coming from our ancient christian/jewish tradition which is adapted muslims too.Further it as an instruction from st.Paul from one of his epistles(forgot the reference)
'Aakayal ellayidathumulla purushanmar thamgalude pavithramaya karamgal uyarthi prardhikkatte'
Q2)I am not sure about that.I think it is not
Q3)May be it has lengthy additions(holy holy holy etc..) and most often in the form of songs.I prefer to raise the hands at that time too
Q4)I suggest we must.Because it is a 'yachana prardhana'
Q5)The charismatic trend is from the earlier mentioned scriptures
14. Can a married person become a Deacon? If so, what are the criteria?
Response: The synod held from 12 to 24 January 1998 decided to restore permanent diaconate as early as possible.
Mar Punnakkottil presented the draft of necessary norms concerning the permanent diaconate. The synod approved the same and decided in principle to ordain also permanent married deacons.
Unmarried men, married men, widowers and male members of Institutes of consecrated life can be ordained permanent deacons.1 tim 3.2-10,12-13outlines the necessary qualities of a deacon.
Formation
It is suggested that formation programme last for 3 years in addition to the 2 year period of preparation. It is recommended that they should have a M.Th degree in in oriental Theology.
Financial support.
Deacons who have full time service should be given sufficient remuneration. Others should support their family by their own resources. They can take any secular profession or trade which is not against their nature of ministry. This is a free service Or they can be paid for the particular service they render.
15. Which are the Dioceses which defy the Synodal decision on Qurbana ie Facing West, other than -EKM,TSR,TSY,MDY,PLKD dioceses?
Which are the dioceses which face East completely?
Which are the Dioceses which follow the middle path-Half west and half East?
Response 1:
Changanacherry Archdiocese is the only Arch/Diocese in the Syro Malabar Church today which follows authentic oriental liturgy(Facing the East).
Tellicherry, Kottayam, Pala, Kanjirapally, Idukki, Belthangady, Thucklay and Kothamangalam are following the 50-50 (half and half formula)
Ernakulam, Trichur, Palghat, Irinjalakuda, Mananthavady, Thamarassery, Bhadravathi are celebrating the qurbana contrary to the directives of the Synod(facing the people)
Outside the proper territory - Satna, Ujjain, Kalyan, Chicago and Adilabad are celebrating according to Syondal Directives
I dont know and dont have much of hope about Rajkot, Bijnor, Chanda, Gorakhpur, Jagdalpur and Sagar.
Although permission is given to celebrate qurbana facing east completely,only a few churches in chry celebrate qurbana facing east completely,others follow synodal decision.It mainly depends on priest ,how it should be.
Response 2:
In Changanacherry, the Qurbana is celebrated facing the Madbaha only rather than facing the people. About five years back(i don't remember the exact period) according to the compromise formula, the diocese followed the fifty-fifty practice. Seeing that EKM and TSR dioceses are not even following this practice, the diocese changed back to the actual Oriental tradition of facing the Madbaha through out.
What I understood is that after the Synod, Changanacherry also having qurbana according to Syondal Directives(half facing people half facing alter).
Response 3:
Please note that the synodal directives were for dioceses where the once traditional bema was not restored. Your sentence sends a completely wrong message.. the promulgations mention that those dioceses where the bema was restored already need not make any changes n that is why chry is sticking to the most authentic way of celebrating qurbana. even the holy see wishes tht the syro malabar celebrates its qurbana completely facing the altar. this very important promulgation which asks those dioceses whr bema has been restored not make any changes/alterations in the liturgy was kept in the hiding n by the time it came into light oriental arch/dioceses like tellicherry, pala n kanjirapally had already implemented the 50-50 formula. it was a serious blunder created by these dioceses. in changanacherry thr are two great personalities in the name of mar powathil and mar perumthottham who could educate the priests n laity with regard to liturgy n hence its the only place whr authentic liturgy is being celebrated
16. What is the logic behind clubbing the sacraments of Holy Communion and Confirmation with that of Baptism?
Response: Viewing the Church as the new and eternal life of the Kingdom of God given to man by God through Christ in the Holy Spirit, we understand that for life to exist there must be birth. The birth into the eternal life of God is the mystery of baptism. But birth is not enough for living; there must be the ongoing possibility of life: its power, energy and force. Thus, the mystery of chrismation is the gift of the power to live the life of Christ which is born in man by baptism. It is the gift of the "all-holy and good and life-creating Spirit" to man.
Life also must be sustained. This is normally done by eating and drinking. Food is the nourishment which keeps us alive. It is man's communion with creation which keeps him existing. But, naturally speaking, our normal eating and drinking does not keep us alive forever. Our natural communion with the world is a communion to death. W e need eating and drinking of a special food which nourishes us for eternal life. This food is the "mystical supper of the Son of God," the body and blood of Christ, the mystery of the holy eucharist -- the communion to Life Itself.
In the sacrament of Chrismation we receive "the seal of the gift of the Holy Spirit" (See Rom 8, 1 Cor 6, 2 Cor 1:21-22). If baptism is our personal participation in Easter -- the death and resurrection of Christ, then chrismation is our personal participation in Pentecost -- the coming of the Holy Spirit upon us.
The sacrament of chrismation, also called confirmation, is always done in the Church together with baptism. Just as Easter has no meaning for the world without Pentecost, so baptism has no meaning for the Christian without chrismation. Chrismation (or confirmation) is the "sealing" of the new life in Christ by the life-creating Spirit. In Chrismation the person receives the "seal of the gift of the Holy Spirit" in order to have the power to live the new life in the new humanity of Christ. In this sense, chrismation is the person's personal Pentecost just as baptism is his Easter.
Holy Communion is the "sacrament of sacraments" in that it is the banquet of the Kingdom of God, the fulfillment of every other sacrament. In Holy Communion we partake of the Body and Blood of Christ, the Eternal Passover Lamb, Who makes us alive and holy with Himself. Through Holy Communion we become sons of God the Father, together with Iso' Msiha, filled with the "communion of the Holy Spirit." Orientals call it Sacrament of Initiation.
Sacrament of Initiation
16.(question part a) I have never seen Holy Communion given during the Baptism of kids. I have only heard such a thing.
I learned in my sunday schools that to recieve Holy Communion, it is necessary to be free from mortal sin, also one should have a right intention and to obey the Church's laws on the fast required before Holy Communion (to fast from midnight on food or drink). If the Baptism is for a person who has attained the maturity to know what sin is, its perfectly alright for receiving the Eucharist.
(question part b)
Thanks for the explanation. The new 'born' being nourished with spiritual food and the descent of the Spirit being sealed.Makes sense now.Since it is a recent reformation the laity are ignorant of the significance(Have heard, unauthentically,that it was merely a revival of a forgotten tradition).It would certainly help if the priests explained the significance of the sacraments during the sermon amid the rituals.
Also,does a candidate who receives all three sacraments at one go,have a 'First' Holy Communion and Confirmation later in life? If so,doesn't it call for a revision of the existing guidelines for the preparation for the two?
Response 1:
"First Holy Communion" is foreign to the Nazrani. It is an importation from the Latin Church. The practice in all the Eastern Churches, including Orthodox Churches is that after receiving the Sacraments of Initiation they can receive the Holy Qurbana any time. However only "thiru-raktham" will be given to the infants and small children. When they attain the age of 7 or 8 they have to make confessions before receiving the Holy Qurbana. It must be noted that the Roman-Latin Church is seriously considering administering the Sacraments of Initiation together and in the Latin Church there will not be any problem in implementing the same unlike the Syro-Malabar Church. In the Syro-Malabar Church the Decrees are meant for only few Dioceses / Archdioceses. Even the 50/50 formula promulgated by the Major Archbishop has not been implemented in many of the Syro-Malabar Dioceses !
The second Sacrament, known as "Confirmation" in the Latin tradition and "Chrismation" in the Byzantine tradition, is Sacrament of Perfection for the Syriac Churches and hence for Marthoma Nazranis also it is Sacrament of Perfection. They understand this Sacrament as one that completes the liturgical action of Baptism, by raising the person, who has officially proclaimed his faith in Iso - Msiha in Baptism to the perfection of his identity by the anointing of the Holy Spirit. The first three Sacraments i.e. Baptism, Sacrament of Perfection and Qurbana initiate one to Christian existence. Hence the Syriac Churches call them together the Sacraments of Initiation. Therefore, the Eastern Churches administer them together. The tradition of the Marthoma Nazranis was also the same.Sacrament of Qurbana: Qurbana is the Sacrament of the Body and Blood of Iso' Msiha. Holy Qurbana is also the Sacrament of faith deepening i.e. growth in faith. Just as every human being begins to grow from the moment of his birth, so too the growth in faith ought to begin from the moment of his birth in faith, namely the reception of the Sacraments of Baptism and Perfection.
Hence it is common and quite natural that the first three Sacraments, the Sacraments of Baptism, Perfection and Qurbana, the Sacraments of Initiation, are celebrated together and Qurbana is given to the baptized in that celebration, even if he is a child. When the baptized is a child, Qurbana is given in the species of Blood alone.Unfortunately some of our Archdioceses and Dioceses are still aping the Latin Church despite the Synodal decision to administer the Sacraments of Initiation together. It must be noted that the Latin-Roman Church is going to adapt the practice followed by the Syriac Churches and they will soon start administering the Sacraments of Initiation together. Let us hope and see that the latinized and latinising agents in the Syro-Malabar Church will also fall in line one day. Same is the case with the celebration of Qurbana looking at the people. People in USA, Canada, Europe, Australia etc are celebrating the Tridentine Mass completely facing the Altar and let us hope that the Latins in India also will start celebrating the Mass facing the Altar soon......
Response 2:
the syro malabar bishops synod had sent to rome in 1997 the order of the mysteries of initiation. by 2000 congregation of eastern churches had sent the document back after studies n verification.the document says tht at no place should the word 'confirmation' be used as prevailing in the roman church. instead the greek byzantine tradition 'chrismation' can be used. for the syrians the apt name is 'sacrament of perfection'. the document also mentions that communion may be recvd in both species and immersion n baptismal anointing with holy myron is obligatory. also if the child too small to take even a small particle of the host with the blood..the priest can dip the communion spoon or can use the index finger if his right hand to moistune the child's tongue.
17. "Chrismation",and "Perfection" are simply new terms for me.Thanks for the enlightenment. Does that mean a 4 yr old who received the Sacraments of Baptism, Perfection and Qurbana can join the queue to receive the Holy Eucharist(please excuse my lack of knowledge of eastern equivalents) on any given day?
Response: Yes, certainly, anybody who is a "Member of the Church" can receive the Holy Qurbana but when he/she attains the age of 7 or 8 or 9 he/she should make confession before receiving the Qurbana.
Solemn Holy Communion
In Kalyan, we have decided to give the First Holy Communion together with the Baptism when they are children and later at the age of 6 or 7, a Solemn Holy Communion is given for the children after doing some necessary catechetical studies.
