A GUIDE TO THE LITURGICAL SERVICES

OF THE ORTHODOX SYRIAN CHURCH:

TRANSLATION AND ANALYSIS










MARIAM CEENA VARGHESE














Submitted in partial fulfillment of the requirements of Masters in Theology at St.
Vladimirs Orthodox Theological Seminary, Crestwood, New York.

MAY 3, 2010




Dedicated to

His GracePhiliposeMar Eusebios
&
His GraceYuhanon Mar Severios

of blessed memory


Abstract
Author : MARIAM CEENA VARGHESE
Title : A GUIDE TO THE LITURGICAL SERVICES OF THE ORTHODOX
SYRIAN CHURCH: TRANSLATION AND ANALYSIS
Total pages : 83
Advisor : Fr. ALEXANDER RENTEL

Worship has a significant role in strengthening mans communion with God. The
prominence of worship in Orthodox churches is expressed in the practice of liturgical
services. The Malankara (Indian) Orthodox Syrian Church, like most Orthodox churches,
is rich in liturgical services that help ones spiritual growth, and it follows West-Syrian
liturgy. However, to properly understand and practice these services, one must be given
proper guidance and therefore, guides with liturgical instructions are very important.
Regrettably, no effective rubrical guides exist in English in the Malankara Orthodox
Syrian Church, even though it is a need. The purpose of this thesis is to evaluate the
book, Shushroosha Samvidhana Sahaayi (A Guide to the Liturgical Services of the
Orthodox Syrian Church), one of the most widely accepted and used liturgical guides in
the Malankara Orthodox Syrian Church. This book was written by Yuhanon Mar
Severios in Malayalam, the language of Kerala, a state in India, and is a valuable source
to those who can read and understand Malayalam, but not easily accessible to many in the
Diaspora communities. This thesis aims to translate the second part of the book that
includes the instructions for the services of Feast days and to use his instructions to make
conclusions regarding the degree of influence of local Indian customs on the liturgical
practices that the Malankara Orthodox Church practices today. It is the hope of the author
that the translation of the rubrics for the services would help the clergy and the faithful in
the Diaspora, as they strive to worship God through the liturgical services and stay in
communion with God, the way it was originally intended at the time of creation.
TABLE OF CONTENTS
Chapter I Introduction .. 1
A. Introduction
B. Previous Studies
C. Goal of this Work
D. Methodology of the Study and Structure of this Work

Chapter II Yuhanon Mar Severios: Life and Roles ... 7
A. Childhood, Youth, and Early Monastic Years (1920 - 1943)
B. Diaconate and Priesthood Years (1943 1964)
C. Monk, Priest, Metropolitan (1964 1990)
D. Roles Yuhanon Mar Severios played in the Malankara Orthodox Church
1. the Malphono
2. the Translator
3. the Prophetic Figure

Chapter III A Closer Look into the Book ... 14
A. Publication details
B. Composition
C. Liturgical Settings during the Making of the Book
1. The Malankara Orthodox Syrian Church
2. West-Syrian Liturgy
3. Language of Worship - Transition from Syriac to Malayalam; The
liturgical setting that motivated Yuhanon Mar Severios
D. Genre and Audience
E. Structure of the Book
Content of the book an outline
Part 1 - About Worship Services
Part 2 - Sacramentals Feast Days
Part 3 Sacraments
Chapter IV Evaluation of the Book ... 25
A. Other liturgical instructional guides
B. Strengths of Mar Severios book
C. Weaknesses of Mar Severios book

Chapter V Analysis of the liturgical practices ...... 34

Chapter VI Translation .. 39
A. Methodology of Translation and issues faced during the translation
B. Table of Syriac and Malayalam words
Translation: Liturgical Services of Feast days
Liturgical Services of Feast days
Nativity / Yeldo
Epiphany / Danaho
Reconciliation service / Forgiveness Sunday / Shubqono
Mid-Lent
40
th
Friday of Great Lent
Palm Sunday / Ooshana
The Entrance in the Haven / Vaadhe dalmeeno
Holy Thursday/ Pesaho
Holy Friday
Holy Saturday
Holy Resurrection / Qyomtho
Ascension
Pentecost
Feast of the Holy Cross


Conclusion ..... 81






1



Chapter I



Introduction



A. Introduction
In the service of Holy Matrimony practiced in the Malankara Orthodox Church
1
,
there is a unique feature that is not seen in non-Indian Orthodox traditions. It is the
distinctive Indian custom called minnukettu, when the groom ties a pendant (minnu)
around the brides neck. Though the Malankara Orthodox Church seems to follow and
preserve ancient liturgical traditions, it has incorporated this local Indian custom into the
liturgical service. This made me wonder if adoption of local practices of this kind is
common in the Malankara Orthodox Church and if its current liturgical practices vary
significantly from the West-Syrian liturgical traditions from which it inherits the
liturgical practices.
2
The adoption of minnukettu in the service seems to be an example
of how liturgical practices may change over time in the light of local customs and
practices, even while preserving and practicing the ancient liturgical traditions with order
and discipline.
Order and discipline is a striking feature of the liturgical services in Orthodox
worship. Having born in an Orthodox family and growing up being nurtured by the life in
the Church, I have witnessed this and have been blessed to be nourished by the liturgical

1
Also known as the Indian Orthodox Church.
2
The Malankara Church began following West-Syrian liturgical traditions as a result of its association
with the West-Syrian Church of Antioch. This will be briefly explained in a later chapter.
2
services in the Church. The more I learned about what is being done during the services,
about the order of various movements and prayers, and about the importance of discipline
within worship, the more I was able to comprehend the blessings from God through ones
participation in these liturgical services. And to improve participation, one must be
instructed properly regarding these services. Realizing the need for liturgical instructions
in English as the Malankara Orthodox Church expands beyond the borders of the
Malayalam
3
speaking world, the following work is dedicated to help the cause of proper
instruction to the faithful, both clergy and laity, as understanding what is done in the
services help improve the quality of our participation in the liturgical life of the Church.
The Orthodox Church is rich in liturgical services and holds within its worship a
heavenly mystery. It allows communication with God, the way God intended it when he
created man. Worship is considered to be the vocation of man the expression of our
longing to live in communion with God, and to regain our former inheritance and
dwelling place.
4
In the Church, therefore, worship has a prominent place and it is
important that liturgical practices maintain order and discipline in order to pay the due
praise to God and to provide spiritual nourishment to the faithful, even when they
develop in the midst of varying cultures and changing local circumstances.
In order to maintain order and discipline, those who are practicing the liturgical
services must be properly instructed and guided, as mentioned above. This was the
aspiration of Yuhanon Mar Severios,
5
the author of e~

3
Malayalam is the language of Kerala, a state in India. The headquarters of the Malankara (Indian)
Orthodox Church is located in this state.
4
Baby Varghese, West-Syrian Liturgical Theology: Liturgy, Worship and Society, (Ashgate
Publishing Company, 2004), 9.

5
Mar Severios was a bishop of the Malankara (Indian) Orthodox Syrian Church. More details about
him are given in the next chapter.
3
q __
6
(A Guide to the Liturgical Services of the
Orthodox Syrian Church),
7
the most used rubrics manual in the Malankara Orthodox
Syrian Church. Through this book Mar Severios attempts to unify the various liturgical
practices that existed in the Malankara Orthodox Church during his times, and to pass
those traditions to future generations so that order and discipline will continue to remain
key features of the Churchs worship and liturgical practices, and that the faithful will be
nourished through their participation in the Churchs liturgical life. The following work
primarily is an attempt to study this book of Mar Severios and begin translating his work
to English, so that like him, I may also help the rising need for instructions for the orderly
practice of liturgical services. However, my secondary task is to also evaluate in the light
of Mar Severios instructions, if and how the liturgical services practiced in the
Malankara Orthodox Church have been influenced by the local culture.

B. Previous Studies
Liturgical worship is central to the life of the Church and like other Oriental
Orthodox and Eastern Orthodox churches,
8
the Malankara Orthodox Syrian Church also
possesses a wealth of liturgical rites, according to the West-Syrian tradition. Instructions
that help us to understand and conduct these services are also important as mentioned
above; regrettably, in the Malankara Orthodox Syrian Church, no effective rubrical guide

6
Orthodox Suriyani Sabhayude Shushroosha Samvidhana Sahaayi.

7
Yuhanon Mar Severios, Orthodox Suriyani Sabhayude Shushroosha Samvidhana Sahaayi,
(Kottayam, India: Malankara Orthodox Church Publications, 2007), translation mine. The original text is in
Malayalam, the language of Kerala, a state in India.
8
The Malankara Orthodox Church belongs to the family of Oriental Orthodox churches of which the
other churches are Coptic, Syrian, Armenian, Ethiopian and Eritrean. Unlike the Eastern Orthodox
Churches who recognize seven ecumenical councils, the Oriental Orthodox churches recognize only the
first three councils, namely, those held in Nicaea (AD 325), Constantinople (AD 381) and Ephesus (AD
431). The division between these two families of churches exists in connection with the proper way to
speak of the two natures (human and divine) of Christ, since the council held in Chalcedon in AD 451.
4
such as the one authored by Mar Severios, exists in English to date, even though it is a
growing need. As stated earlier, the purpose of this paper is to translate and evaluate the
book written in Malayalam by Yuhanon Mar Severios and examine if and how local
conditions has changed the West-Syrian liturgical practices adopted by the Malankara
Orthodox Church. This thesis is the second step of a project I have undertaken to translate
the book into English. The first step, which was an introduction and brief evaluation, was
my own thesis which was done as part of my Master of Arts degree.
9
That thesis offered a
brief introduction to the Malankara Orthodox Syrian Church, the aforementioned book
and its author, as well as a sample translation of one of its chapters: The Foot-washing
Service of Holy Thursday.

C. Goal of this Work
The goal of this thesis project is not merely to translate the book. In fact, the book
will be translated only partially. While the translation is the major portion of this work, it
is my hope to evaluate the book, understand its authors motivation and make conclusions
regarding the development of liturgical practices in varying localities and cultures. Has
the local conditions in India affected the practices that were inherited from the West-
Syrian liturgical tradition? Has present-day practices changed significantly from the
practices of the Syrian Orthodox Church in Antioch, from whom the Malankara
Orthodox Church adopted liturgical services? Why did Mar Severios think that it was
necessary to write this book? What was his motivation? Is his book still relevant today?
What are some of the difficulties that arise when translating this book into English? It is

9
Mariam Varghese, A Guide to the Liturgical Services of the Orthodox Syrian Church: Introduction
and Translation, unpublished (Crestwood, NY: 2009).
5
my hope to answer these questions by supporting them with the translation of the second
part of his book the liturgical services of Feast days.

D. Methodology of the Study and Structure of this Work
I begin with a brief biography of the author, Yuhanon Mar Severios. Then I lay
out the liturgical setting under which Mar Severios wrote by briefly surveying the history
of the Malankara Orthodox Church. Afterwards, I evaluate the book and point out some
of its advantages and disadvantages. Then I address the question regarding how the
current liturgical services in the Malankara Church vary from the West-Syrian liturgical
practices. Next I translate the rubrics for the liturgical services on Feast days. The
translation is accompanied with the rules by which I translated as well as the issues that I
encountered during this process. I also include a table of Syriac and Malayalam words
and their equivalents used in my translation. More details about the methodology for my
translation are included in that chapter. Following this introductory chapter, the work
contains five more chapters before the conclusion. Here is the chapter-wise breakdown of
this study:
Chapter Two provides a biographical sketch of the author, Yuhanon Mar
Severios and mentions the roles he played in the Malankara Orthodox
Church;
Chapter Three offers a detailed look into the book, including the liturgical
settings under which Mar Severios wrote and an explanation of the
structure of the book. To lay out the liturgical setting, the chapter presents
a brief history of the Malankara Orthodox Church, its associations with the
6
Syrian Church, its adoption of West-Syrian liturgical practices and its
transition from the use of Syriac to Malayalam as the language of worship;
Chapter Four evaluates the book, providing some of its strengths and
weaknesses and mentions other available liturgical guides;
Chapter Five is an analysis of the liturgical instructions to make
conclusions regarding the development of liturgy over time in different
cultures and geographic locations, especially regarding the development of
liturgical services within the Malankara Orthodox Church.
Chapter Six contains the rules I follow for the translation as well as the
difficulties I encountered in the process. A table of relevant Syriac and
Malayalam words is included with an explanation. This is followed by the
English translation of Mar Severios instructions for the liturgical services
of feast days.


7



Chapter II



Yuhanon Mar Severios: Life and Roles
1




A. Childhood, Youth, and Early Monastic Years (1920 - 1943)
Yuhanon Mar Severios was born to Mr. Varghese Avira and Mrs. Mariamma
Varghese on January 14, 1920 in a place called Thrikkothamangalam, near Puthupally, in
the district of Kottayam in Kerala, India.
2
His baptismal name was Yohannan.
3
Joseph
Cheeran, who wrote a biography of Yohannan,
4
says that even as early as his school
years, he had a sense of the calling to serve as a priest in the future.
5
This was
developed because of the atmosphere provided at home especially with the keen interest
of his paternal grandmother in Syrian Christianity.
6

During those days, his cousin, Fr. K. V. Geevarghese (Yohannans fathers
sisters son) established a monastery in Thrikkothamangalam in Kerala by the name
Sharbeel and started living there.
7
This monastery influenced Yohannans liturgical life
as well as his view on life. He attended various services with Fr. Geevarghese, says
Yohannans biographer. Cheeran mentions some of these events which were influential in

1
For this chapter on the author, I am resuming the work I did for my M. A. Thesis. Mariam Varghese,
A Guide to the Liturgical Services of the Orthodox Syrian Church: Introduction and Translation,
unpublished (Crestwood, NY: 2009).
2
Samuel Chandanappally, Malankara Sabha Pithakkanmar (Malankara Church Fathers),
(Chandanappally, India: Ceedees Books, 1990), 974, translation mine.
3
Yohannan is a variant of Yuhanon and both are equivalents of John.
4
Joseph Cheeran, Yuhanon Mar Severios: Malankara Sabhayude Pravachaka Prathibha, Puthupally
Church Dedication Magazine (2003): 145-153, translation mine.
5
Ibid., 146.
6
Ibid.
7
Ibid.
8
the spiritual growth of the young Yohannan. The consecration service of Mar
Geevarghese II as the Catholicos in 1929 became an unforgettable event in this nine-
year-olds memories. Another experience of the same year was his full participation in
the Holy Week services at the Sharbeel Monastery. Witnessing the foot-washing
ceremony done by Mar Geevarghese II, brought tears to the young boys eyes, and also
encouraged him to have a love for liturgical services.
8
According to Cheeran, this event
made a great impact on his life.
Fr. Geevarghese sent Yohannan to Augen Mar Timotheos (later Catholicos) in
Muvattupuzha.
9
The seventeen months of teacher-student relationship renewed
Yohannan. Yohannan who had learned Syriac, English and Malayalam, was now lead
into deeper scholarship of the languages and their grammar, as well as into the study of
the Canons, Rubrics, Church History and Theology.
10
The teacher, Mar Timotheos, who
himself was a liturgical scholar, saw Yohannan as the instrument through which he can
transfer his knowledge to the future generations, says Cheeran.
11
Yohannan made much

8
Cheeran, 147.
9
Muvattupuzha is a town in Ernakulam district in Kerala.
10
Cheeran, 147.
11
Ibid., 147.
9
use of the Konat library
12
, and developed a friendly relationship with Malphono
(Teacher) Abraham Konat and learned much from these experiences.
13


B. Diaconate and Priesthood Years (1943 1964)
After Yohannans teacher, Mar Augen, became the Catholicos, he ordained
Yohannan as deacon on April 7, 1943. On July 7 of the same year, Mar Augen ordained
him a priest
14
and the little boy who had once sensed the calling to be a priest now
became Fr. Yohannan. Before becoming a priest, Fr. Yohannan had stayed in the
monastery in Pambady
15
and had received training in monastic life. The atmosphere there
surely must have had an impact on the young priest. Cheeran says that Fr. Yohannan
lived a celibate life with a strong prayer life, keenly observing liturgical services, and
displayed patience, obedience, humility and tolerance.
16
Because of these characteristics
and his excellence in Syriac and liturgical music, he was appointed as the Malphono of
the Orthodox Theological Seminary in Kottayam in April, 1949. And with his
appointment, the theological students at the seminary were blessed with the presence of a
disciplined and exemplary priest who instructed them and led them in liturgical services.

12
Project for Preserving the Manuscripts of the Syrian Christians in India. May 2, 2009
<http://www.srite.de/index?id=2&cikk=67>.
The Konat library contains a collection of the most ancient manuscripts, mostly in West Syriac but also in
East Syriac. The library is located in Pampakuda, in the Indian state of Kerala and contains over 300
manuscripts. It is owned by the Konat family, who had played a major role in the development of Syriac
scholarship and liturgical translation in the Malankara Orthodox Church. Upon the order of Malphono
Mathew Konat, many texts, including liturgical texts and commentaries, were copied by Matthew of
Mosul, a famous scribe active towards the end of the 19
th
century. Malphono Mathew Konat as well as his
son, Malphono Abraham Konat contributed much to the translation of texts from Syriac to Malayalam.
Getting access to this rich library seems to have helped increase Mar Severioss knowledge in Syriac as
well as in liturgical practices.
13
Cheeran, 148. Malphono is the Syriac word for teacher and is the title given to the most important
teacher of Syriac in the Malankara Orthodox Syrian Church.
14
Cheeran, 148.
15
Pampady is a small town located in Kottayam district in Kerala.
16
Cheeran, 148.
10
In addition, the Catholicos also found in Fr. Yohannan, a suitable priest to assist him as
Archdeacon during liturgical services, reports Cheeran. Fr. Yohannan served as
Malphono for seventeen years at the seminary, from 1949 to 1966.
17
During these years,
it was to him that Malankara Orthodox Christians came to seek answers regarding the
liturgical practices of the Church.
18


C. Monk, Priest, Metropolitan (1964 1990)
On December 8, 1964, the Malankara Syrian Christian Association that met in
Kottayam elected to consecrate Fr. Yohannan as Metropolitan.
19
Catholicos Augen
tonsured him as Ramban (monk) on February 26, 1965 at the seminary in Kottayam and
consecrated him as Metropolitan on August 28 of the same year at the church in
Kolencherry.
20
And thus he became Yuhanon Mar Severios. He took charge as
Metropolitan of the Diocese of Cochin
21
on October 21, and led the diocese into spiritual
growth.
22
He trained priests and solved the lack of priests in the diocese. Cheeran
conveys that probably no other bishops have conducted as many ordinations or church
consecrations as Mar Severios.
23
As Mar Severios aged however, sickness and physical
weakness slowed him down. His final project was to renovate the Catholicate chapel and
he was able to complete it.
24
He fell asleep in the Lord on May 16, 1990 and he was
buried in the seminary in Koratti.
25


17
Ibid.
18
Chandanappally, 969.
19
Cheeran, 149.
20
Cheeran, 149. Kolencherry is located in Ernakulam district in Kerala.
21
Cochin is a city in Kerala, India.
22
Chandanappally, 974.
23
Cheeran, 149.
24
Ibid.
25
Chandanappally, 974. Koratty is a town located in Thrissur district in Kerala.
11
D. Roles Yuhanon Mar Severios played in the Malankara Orthodox Church
1. Yuhanon Mar Severios: the Malphono
Mar Severios had the title of Malphono, a Syriac term that means teacher. The
responsibility of a Malphono is to teach Syriac and rubrics to theological students and
make them proficient in conducting liturgical services. Though there have been many
Malphone (teachers) in the Malankara Church at all times, Mar Severios was exceptional
because in addition to teaching, he wrote down what he taught and consequently passed it
on to future generations. It is his instructions that are now available in Malayalam in the
pages of the book, e~ q __
(A Guide to the Liturgical Services of the Orthodox Syrian Church). In the
foreword of this book, Metropolitan Mathews Mar Severios, the Vice President of the
Malankara Orthodox Church Publications, says that Yuhanon Mar Severios contributed
much to unify the services in the Malankara Orthodox Church by providing a liturgical
instructional guide.
26
Perhaps the Malankara Church has never seen a Malphono who
excelled in the knowledge of liturgical services like Mar Severios. His contributions to
the Church in his role as Malphono appear to be substantial.

2. Yuhanon Mar Severios: the Translator
In addition to being a teacher, Mar Severios was also a translator. Though he was
a Syriac scholar, he loved Malayalam dearly. There already was a revolution in the
Church that sought to have the worship services in the mother-tongue, Malayalam,

26
Severios, 3.
12
instead of Syriac, about a century before the days of Mar Severios.
27
But only selected
liturgical texts were translated. Mar Severios contributed greatly to this transition from
Syriac to Malayalam as the language of worship. His translations include the Liturgical
Prayers for the Priests, the Service Book of the Great Lent, the Service Book of Holy
Week, and the Service Book of the Nineveh Lent.
28
As the use of Syriac was on the
decline in India, he took special interests in translating these into Malayalam so that the
use of the liturgical texts written in Syriac will not lose its place in the Church.

3. Yuhanon Mar Severios: the Prophetic Figure
Yuhanon Mar Severioss biographer, Cheeran, says that in addition to his
contributions as a Malphono and a translator, Severios also acted like a prophet in the
Malankara Church.
29
Whenever he saw lack of reverence for the Church or for the
liturgical practices of the Church or towards the Body and Blood of Christ, he put on the
face of a prophet; he had the courage to point out what is wrong, and correct his people.
Like John the Baptist, Yuhanon (John) was able to call people to repentance. And he used
his love for liturgical services to teach his people. Even in his instructions for liturgical
services, he emphasized that the liturgical services are for our blessing and for our
transformation and renewal.
30

Mar Severios was and is a great asset to the Malankara Orthodox Church. An
examination of his life and roles as given in this chapter shows how he was a man of the
Church, who responded to the needs of the faithful in his church. This chapter on his life

27
Cheeran, 151.
28
Chandanappally, 974.

29
Cheeran, 151.
30
Severios, 63.
13
might seem a bit too hagiographical. But as it is probably the case for other church
leaders of his kind also, his life is known to us today mostly only through his writings or
through the eyes of people who have been positively influenced by his life and his love
for liturgical services. As the past is known to us only from the present, and because all
history, including biography, is an interpretation, I have tried to incorporate as many
sources as I can, to study the life of Mar Severios. But yet the outcome is the
hagiographical nature of this chapter. However, this also is perhaps indicative of the kind
of life Mar Severios lived a life that was dominated and transformed by a love for the
liturgical practices of the Church.
14



Chapter III:



A CLOSER LOOK of:
Yuhanon Mar Severios, Orthodox Suriyani Sabhayude Shushroosha Samvidhana
Sahaayi, (Kottayam, India: Malankara Orthodox Church Publications, 2007).



A. Publication Details
Original Title : e~ q __

Translated Title : A Guide to the Liturgical Services of the Orthodox Syrian Church
Publisher : Malankara Orthodox Church Publications,
Devalokam, Kottayam - 38
First Published : 1983
Revised 1
st
Edition : 1996
2
nd
Edition : 2007
Printed at : Catholicate Offset Press, Devalokam, Kottayam - 38
ISBN : 81-86631-14 3

B. Composition
The book was written after Mar Severios was made bishop, and was first
published in 1983. However, Mar Severios realized that the book could be improved.
Thus he began his revisions right after its first publication.
1
An example of an addition

1
Fr. Philip C. Abraham, who stayed with Mar Severios from 1984 to 1986 and served as his deacon,
and continued to travel with him to liturgical services even after those years, testify to the commitment the
bishop had to properly instruct the priests and thus preserve the ancient liturgical practices in the Malankara
Orthodox Church with order and discipline. During those years, Fr. Abraham had many discussions with
15
that appears in his revised publication of 1996 is the detailed diagram of how to make the
sign of the cross on the throne and the Tablet in the altar while blessing them during the
consecration of church buildings.
2
The new and improved book that is the primary text of
this thesis project is a testament of the authors skills and talents as well as his love for
the orderly practice of liturgical services.

C. Liturgical Settings during the Making of the Book
In order to properly understand the liturgical settings under which Mar Severios
wrote, it seems appropriate to briefly look at the history of the Malankara Orthodox
Syrian Church, its associations with the Syrian Church, its adoption of West-Syrian
liturgical practices and its transition from the use of Syriac to Malayalam as its language
of worship.
3


1. The Malankara Orthodox Syrian Church
It is believed that the Malankara Orthodox Syrian Church was founded by one of
the twelve apostles of Jesus Christ St. Thomas who brought the Gospel to India in AD
52. According to traditions, the apostle landed in the port of Muziris near Kodungallur
(Cranganur) in the Malabar Coast of Kerala.
4
On arrival, St. Thomas is thought to have
preached the Gospel to the scattered Jews as well as the local population in Kerala.
5
The
first converts to Christianity were Jews and many among the other converts were high

Mar Severios regarding this book and as his secretary, helped in the writing of this book. Several
conversations that I had with Fr. Abraham contributed to this thesis.
2
Severios, 178.
3
For this, I am drawing from my thesis I did for my Master of Arts degree at St. Vladimirs Seminary.
Mariam Varghese, A Guide to the Liturgical Services of the Orthodox Syrian Church: Introduction and
Translation, unpublished (Crestwood, NY: 2009).
4
David Daniel, The Orthodox Church of India, (New Delhi, 1986), 2-3.
5
Ibid., 6.
16
caste Brahmins and Nairs, which were the elite in the Hindu caste system. David Daniel,
in his book of history of the Orthodox Church of India, says that Saint Thomas
established churches and ordained priests to carry out ecclesiastical duties wherever he
went.
6

According to historians, the Indian Church entered into a close relationship with
the Persian or East-Syrian Church at least from the 4
th
century.
7
Daniel states that from
the early centuries the Church in Persia played an important role in nurturing the Church
in India since the Persian Church used to send Metropolitans to India, train and
strengthen the clergy, edify and sustain its faith and provide ecclesiastical leadership to
the Christian community.
8
From the Persians, the Indians inherited East-Syrian language
and liturgies and gradually came to be known as Syrian Christians. Later, in the 17
th

century, the Church came to a relationship with the West-Syrian Church of Antioch. As
this relationship grew, the Church slowly accepted the West-Syrian liturgical tradition,
during the succeeding 18
th
and 19
th
centuries.
9

The Malankara Church continued to be under the Syrian Patriarch in those
centuries. However, as Daniel points out, many in the Malankara Church wished to be
not under a foreign Patriarch as it limited their freedom, both in administrative matters
and in liturgical matters, and thus wished to have their own Catholicos and to have the
Catholicate established in India.
10
This dream of those in the Malankara Church came

6
Ibid.
7
Johns Abraham Konat, Syrian Heritage of the St. Thomas Christians. April 26, 2010
<http://malankaraorthodoxchurch.in/index.php?option=com_content&task=view&id=127&Itemid=218>.
8
Daniel, 50.
9
Konat, April 27, 2010.
10
Daniel, 221.
17
true in 1912 with the establishment of the Catholicate in India.
11
However, the Orthodox
Church in India today is composed of two groups.
The two ecclesiastical bodies of the Orthodox Church in India have the same faith
and the same liturgical prayers. The difference lies in the administrative matters of the
two churches. One body is under the autocephalous Catholicos in Kottayam, in the state
of Kerala, India. The other is the one which still exists under the administration of the
Syrian Patriarch of Antioch whose seat is in Damascus, Syria.
Mar Severios, the author of the book addressed in this thesis was a bishop of the
autocephalous church the Malankara Orthodox Syrian Church.

2. West-Syrian Liturgy
Though the Malankara Orthodox Syrian Church became autocephalous, it
continues to follow West-Syrian liturgical practices and continues to do so till this day.
As a history of the West-Syrian liturgy is not the focus of this thesis, only a few
distinctive features of the West-Syrian liturgy will be discussed here.
One of the notable features of the West-Syrian liturgy is the richness in its
collection of anaphoras.
12
Among the Christian Churches, according to Baby Varghese,
the West-Syrians have the richest collection of anaphoras; about eighty anaphoras are
known.
13
Another feature is the very powerful presence of symbols and symbolic actions
which carry the mystery of the life of Christ.

11
Ibid., 223.
12
Anaphora or the Eucharistic Prayer is the most solemn part of the Divine Liturgy where the
offerings of bread and wine are consecrated as the body and blood of Christ.
13
Varghese, 6.
18
The powerful sense of mystery has given way to an elaborate use of symbols,
processions and gestures in the West-Syrian liturgy. An example for this is the Foot-
washing Service on Holy Thursday.
14
Though this service is not unique to the West-
Syrian liturgy today, I use this as an example as it shows how symbolic actions in liturgy
help nourish the faithful. The service is done in commemoration of Jesus washing the feet
of the disciples before he was crucified (John 13:1-11). During this liturgical service, a
bishop, who represents Jesus, washes the feet of 12 people, who represent the disciples.
From my own experience and from talking to others who have attended this service, it
seems that when one sees the humble act of Jesus unfold before their eyes, they gain a
deeper understanding of the mystery of this event and are encouraged to imitate the one
who called them to be humble. These kinds of services that contain various gestures seem
to make the West-Syrian liturgy lively.
I. H. Dalmais says, from the earliest times, it was characteristic of the
Antiochene liturgy to give a big place to singing and processions in order to satisfy a
people whose religious devotion was very demonstrative.
15
The processions, hymns,
gestures, peoples responses etc make the celebration lively and ensure the involvement
of the entire community in the leitourgia, the common work of the Church.
16


3. Language of Worship - Transition from Syriac to Malayalam; The liturgical
setting that motivated Yuhanon Mar Severios
Due to the relations of the Indian church with the Syrian Orthodox Church in
Antioch, liturgical texts in West Syriac spread in the Malankara Church. Thus, for over

14
See the translation of Mar Severios instructions of this service that appears later in this thesis.
15
I. H. Dalmais, Eastern Liturgies (New York, 1960), 128.
16
Varghese, 7.
19
the last three centuries, West Syriac was the language of worship in the Church.
However, during the second half of the 20
th
century, most of the liturgical texts were
translated to Malayalam, the language of Kerala. Eminent linguists like St. Dionysius
Vattasseril, Konat Mathen Malpan and Mattackal Alexandreos Malpan gave the lead to
this trend while H. H. Mar Baselios Augen I, H. H. Mar Baselios Mathews I, H. G.
Yuhanon Mar Severios and Konat Abraham Malpan followed suit in the next
generation.
17
Due to the efforts of these mentioned above, many liturgical texts are
available in Malayalam now. Yet the structure and characteristics of the liturgical
services continue to be that of the Syriac liturgy. And as seen above, Mar Severios lived
in a time when this transition was taking place and he played a major role in it.
Yuhanon Mar Severios lived in a time when Malayalam was becoming the major
language used in worship. As just mentioned above, he was one among those who
contributed to this transition. Unlike before, liturgical texts were available in Malayalam
at that time and people were able to follow along and understand the services. Yet, it was
important that liturgical instructions were written down in Malayalam so that the
community that has made the West-Syrian liturgy their own would be able to thoroughly
understand the services, practice them and faithfully pass it on to future generations. Mar
Severios motivation to write this book seems to be two fold: one was his desire to
properly instruct new priests and guide them in their ministry in the Church; the second
was his desire to unify the varying practices that existed in the different parts of Kerala.
Mar Severios had a desire to properly instruct new priests to conduct liturgical
services with order and discipline, testifies Fr. Philip, who served as his secretary.
18
This

17
Konat, April 27, 2010.
18
Philip C. Abraham, Interviewed by author, May 3, 2009.
20
seems to be an effect of how he himself was nourished by these prayers and practices in
his own life. This might be why he was able to witness to the mystery of Orthodox
worship through his words in the preface of his liturgical guide, Orthodox churches give
worship the most prominent place. Orthodox churches believe and teach that without a
real experience of worship, nothing else would be fruitful.
19
He describes worship as
the key that opens the treasure houses of heaven.
20
And his book appears to be his
endeavor to help the faithful access that key. His work seems to suggest that he realized
that in order to faithfully practice in this rich liturgical tradition of worship, the priests as
well as the faithful have to be properly instructed and guided in the ministration of these
services in the Church.
The other side of his motivation to write a liturgical guide was perhaps his
longing to unify the various liturgical traditions within the Malankara Church. Regardless
of what his motivations were, this unification was an outcome of his endeavor, as
mentioned by the Vice President of the Malankara Orthodox Church Publications in his
introduction to this book.
21
From my interviews with two priests who now serve as
liturgical instructors to seminary students, I learned that there existed within the state of
Kerala two traditions one that was practiced in the north of the state and the other in the
south.
22
These two liturgical traditions did not differ greatly, but perhaps had some


19
Yuhanon Mar Severios, Orthodox Suriyani Sabhayude Shushroosha Samvidhana Sahaayi,
(Kottayam, India: Malankara Orthodox Church Publications, 2007), 9, translation mine. The original text is
in Malayalam, the language of Kerala, a state in India. e~ = _
~=. e~ q ~g =g
e~ .=q =q _.

20
Severios, 10.
21
Mathews Mar Severios, Vice President of M.O.S.C Publications in Severios, 3.
22
Johns Abraham Konat, Interviewed by author, May 3, 2009. Fr. Konat is the Professor of Liturgics
at the Orthodox Theological Seminary in Kottayam, India. Philip C. Abraham, Interviewed by author, May
3, 2009. Fr. Abraham now teaches liturgics to the Malankara Orthodox seminarians studying at St.
Tikhons Seminary, PA.
21
slightly varied practices based on the local culture and circumstances. Neither tradition
varied much from each other or from the original West-Syrian liturgical practices. More
will be discussed on any variations from West-Syrian liturgical services in a later chapter
and on the contributions of Mar Severios in unifying these services.

D. Genre and Audience
The main focus of the book is to guide priests through liturgical services and the
chief audience of this book since its publication seems to be priests. This is
understandable as Mar Severios wrote this mainly for the instruction of new priests, and
those who were undergoing liturgical training in the seminary. Yet, he includes what the
bishops, the deacons, the altar servers, and the faithful do or are expected to do in many
sections. The book is useful to anyone who is interested in learning about the liturgical
services of the Malankara Orthodox Syrian Church, but it also serves those interested in
learning West-Syrian liturgy in general.

E. Structure of the Book
The book is divided into three main parts: Part 1 explains the structure and
contents of liturgical prayers and services; Part 2 guides the reader through the Feast
Days of the Church; Part 3 is about the blessing services including sacraments, church
consecrations, ordinations, blessing of Holy Chrism, tonsuring etc. A brief outline of the
book is given below.
23



23
For a summary of each section and a more detailed outline, please see my M. A. Thesis. Mariam
Varghese, A Guide to the Liturgical Services of the Orthodox Syrian Church: Introduction and Translation,
unpublished (Crestwood, NY: 2009).
22
Part 1 ABOUT WORSHIP SERVICES
1. Hours of Prayer
2. Physical symbolism in liturgical services
3. Terms used in liturgical services
4. Materials used in liturgical services
5. Components of a worship service
6. Contents of liturgical services
7. Arrangement of daily prayers
8. Arrangement of weekly prayers
9. Sundays and Feast days
10. Lenten prayers
11. Prayers of the Holy Week
12. Prayers of Repentance
13. Tones of songs

Part 2 ABOUT FEAST DAYS SACRAMENTALS
1. Liturgical services of feast days
2. Nativity / Yeldo
3. Epiphany / Danaho
4. Reconciliation service / Shubqono
5. Mid-Lent
6. 40
th
Friday of Great Lent
7. Palm Sunday / Ooshana
8. Entrance in the Haven / Vaade dalmeeno
23
9. Holy Thursday / Pesaho
10. Holy Friday
11. Holy Saturday
12. Holy Resurrection / Qyomtho
13. Ascension
14. Pentecost
15. Feast of the Holy Cross
16. Special prayer services
House blessing
Vows and offerings
Post-death prayer services
Praise for child-birth
Order of prayer at time of death
Order of prayer during funeral
Funeral of priests
Funeral of bishops
Eucharist for the sick


Part 3 ABOUT SACRAMENTS
1. Sacraments
2. Baptism
3. Chrismation
4. Giving communion to the baptized
5. House baptism
6. Matrimony
7. Remarriage
8. Anointing of the Sick
9. Candle service of anointing of the sick
24
10. Holy Liturgy / Holy Qurbana
A. Church and altar
B. Other areas of the church building
C. Preparation for celebrating Holy Qurbana
D. Public celebration of Holy Qurbana
Part 1 Public worship
Part 2 - Worship of the believers
11. Confession
12. Dedication and blessing
1. Laying of the foundation of church building
2. Church dedication
3. Temporary dedication
4. Ordination (Pattabhishekham)
a) Msamrono - Singer
b) Korooyo - Reader
c) Youpedyakno Half Deacon
d) Mshamshono Full Deacon
e) Kasheesho Priest
f) Cor-Episcopos

5. Consecration of bishops
6. Enthronement
7. Blessing of Holy Oil (Saithu)
8. Blessing of Holy Chrism
9. Tonsure
25



Chapter IV



Evaluation of the Book



The goal of this chapter is to evaluate the contents of the book and provide some
of its strengths and weaknesses.
1
It will also mention other instructional guides that are
available in the Malankara Church and compare Mar Severios book with them. In
addition it will assess its value in the Church today.

A. Other liturgical instructional guides in the Malankara Orthodox Church

Mathen Konat, Nadapady Kramangal, (Pampakuda: Pampakuda Publications, ~1900).
Joseph Mar Pachomios, Orthodox Sabhayude Aaradhanayum Aachara
Anushtaanangalum, (Kottayam: Malankara Orthodox Church Publications, 1991).

Both these books are very brief and is not as complete as the book by Mar
Severios. Nadapady Kramangal was an earlier attempt than Mar Severios, and perhaps
the first such attempt, but is not as elaborate or complete. It is now out of print. The one
by Mar Pachomios is very brief and does not contain all the services. It must be noted
that the book by Mar Pachomios is more useful than Mar Severios book in
understanding what the services mean. This book gives more importance to the

1
Here I resume and revise my M.A. thesis. Mariam Varghese, A Guide to the Liturgical Services of
the Orthodox Syrian Church: Introduction and Translation, unpublished (Crestwood, NY: 2009).
26
significance of the liturgical practices, while Mar Severios book is a step-by-step guide
through the services. In other words, Mar Severios book is more useful as a guide to the
celebrant while Mar Pachomios explains why we do what we do during the services. Also
what distinguishes Mar Severios book is its organization into three main parts, within
which all topics are categorized for ease of access.
Instructional guides that were produced from within the Malankara Orthodox
Church are not many as can be seen from the list above. There are few books that are
produced by the Syrian Orthodox Church, which practices the same liturgical services.
Some of the prayer books contain within them the instructions for how to conduct the
services. One such book is Madedono, The Book of the Church Festivals.
2
For the
purposes of this paper, only those books produced from within the Malankara Orthodox
Church are listed above and compared with Mar Severios book, even though The Book
of the Church Festivals is used for analytical purposes in a later chapter as well as in the
translation.
The Book of the Church Festivals was published by Metropolitan Mar Athanasius
Yeshue Samuel, the Archbishop of the Syrian Orthodox Church in the United States of
America and Canada in 1984. This book contains the special liturgical services conducted
on the various feast days of the Lord from the Nativity through the Feast of the Holy
Cross, and includes the special Lenten forgiveness rites as well as services for the various
feasts of the Virgin Mary and the other saints of the Church. The book contains the
Syriac text of the prayers on one side and the English translations on the other, with
instructions within them on how to conduct each service. This book was helpful not only

2
Metropolitan Mar Athanasius Yeshue Samuel ed., Madedono: The Book of the Church Festivals
According to the Ancient Rite of The Syrian Orthodox Church of Antioch, (New Jersey: Metropolitan Mar
Athanasius Yeshue Samuel, 1984).
27
in the translation, but also in comparing the Syriac services with the current practices in
the Malankara Church. It also was helpful to detect any practices that were dropped or
picked up and adopted within the Indian culture, and thus assess how liturgy develops
within varying cultures and geographic locations, if it does. Some analytical observations
of the liturgical services are given in the next chapter, where the instructions for the Feast
day liturgical services in this book is compared with those in the liturgical guide of Mar
Severios, the translation of which is included in this thesis.

B. Strengths of Mar Severios book
Mar Severios book, as indicated earlier, has a prominent place in the Malankara
Orthodox Church. This is mainly because this was the most complete liturgical
instructional guide. As indicated earlier, the book written by Fr. Mathen Konat was
available earlier. But compared to that book, this book was more effective in unifying to
certain extent, the practices that existed in the two liturgical traditions in Kerala one in
the north and one in the south with minor differences between them. Mar Severios was
able to unify these because of the liturgical training he received from both traditions.
3

From his teacher, Augen Mar Timotheos (later Catholicos), Mar Severios had learned the
traditions of the north. And he was exposed to the traditions of the south while he served
as the Archdeacon to Catholicos Moran Mar Baselios Geevarghese II, the Catholicos
before Catholicos Augen. Mar Severios exposure to both these traditions is what aided
his love for liturgical services, because in order for anyone to be effective in unifying
liturgical practices, he must be aware of the varying practices. Mar Severios attempted in

3
Philip C. Abraham, Interviewed by author, May 3, 2009. Fr. Abraham had served as deacon to Mar
Severios during the production of this book and personally knew him very well.
28
this book to give more importance to the service itself and bring these two traditions
together. It seems as if Mar Severios was trying to standardize the services so that priests
in different traditions will have a resource to which they can refer, and understand what is
truly important to keep unchanged in their practices, even if they bring in local practices
into the services. How much did the two traditions vary? This will be discussed in
Chapter V.
While one of the strengths of the book is that it helped unify the practices in the
Malankara Orthodox Church, another is that the book is very well organized. The
organization of Mar Severios book is easy to follow. Perhaps this is the feature that is
most commendable. The book is categorized into three main sections and is further
broken down into subsections.
4
The ease of finding a specific service as well as the
simplicity of the language used is what makes this book very accessible. The Malayalam
used by Mar Severios is that of the common people and is thus easily comprehensible.
Malayalam is a complex language with many of its words rooted in Sanskrit, an ancient
language. While the vocabulary and grammar of Malayalam is hard to learn, Mar
Severios uses conversational Malayalam instead of academic Malayalam, thus making it
is easy to follow for any native speaker.
Another feature that is worth mentioning and extremely useful for those
administering the services is the section called Things to prepare in advance, especially
for the liturgical services of Feast days. In this section, Mar Severios gives directions for
the things that need preparation before the service. For example, for Palm Sunday, the
palm leaves need to be made in the shape of a cross for the priest to hold during its

4
Exact organization is given in Chapter 3 of this thesis.
29
blessing.
5
Another example is the preparation of the fire pit for the Feast of Nativity.
6
He
begins the instructions for each feast day by clearly stating the day and time of the
service.
One fact that is indicated by Severios instructions is that he wrote in the light of
his experiences as a celebrant of these liturgical services. He clearly knew what kind of
questions would normally arise from the celebrants. The book gives the reader the feeling
that someone who was in his position is guiding him through the services. Perhaps what
gives a prominent place to this book is the fact that it is the most complete and elaborate
liturgical guide that exists in the Malankara Orthodox Syrian Church today. It is an asset
to all celebrants, especially priests, who practice the liturgical services following the
West-Syrian liturgy, especially in the Malankara Orthodox Church.

C. Weaknesses of the book
Mar Severios book is definitely an asset to the Malankara Orthodox Church. But
the book is not without disadvantages.
One flaw is that it does not indicate the specific sources that the author used while
writing this book. In the preface, he states that the instructions given in the book are
based on the Syriac Service Books and their translations which have been in use in
Malankara for three centuries.
7
However, beyond this, he does not provide any
information of his sources. Thus, the audience of the book cannot really know where Mar
Severios learned what he learned or which service books he is referring to. For example,
in the section in which he describes the service held on the Feast of Ascension, he gives

5
Severios, 74. See the included translation.
6
Severios, 66. See the included translation.
7
Severios, 14.
30
instructions on how to conduct the Service of the Veneration of the Cross. But he says
that according to old books
8
this service must be conducted. He implies that as it is not
in the new books, this service may or may not be done. In such a statement, the audience
does not understand what these old books are, which leaves them confused. So, lack of
an indication of primary and/or secondary sources is a disadvantage of this book.
The book does contain occasional errors and incompleteness. An example for this
is what Mar Severios says in the introduction to the book. While discussing the liturgical
language of the church, Mar Severios states the following: The infant church
worshipped in Aramaic, the language of communication in Palestine during the time of
Jesus and the Apostles. When Apostle Thomas came to India, as there were Jews in India,
the use of Aramaic did not have to cease.
9
The accuracy of this statement could be
questioned as the role of the Jews in India in bringing the Malankara Church to use
Syriac as the liturgical language is doubtful. The Malankara Church accepted Syriac as
the liturgical language due to her associations with the Syrian churches, and perhaps not
because of the Diaspora Jews in India. Having said this, Mar Severios is correct to say
that there is no much difference between Aramaic and West and East Syriac and thus the
use of these Semitic languages were kept up due to the communications with the Persian
and the West-Syrian churches.
Another drawback of the book is the occasional lack of flow in the descriptions as
Mar Severios addresses a wide audience. As said earlier, though this book is primarily for
the priests, it is not restricted for the clergy alone; it is also a teaching tool for the laity of
the Church. But the instructions are not always clearly differentiated in the text. The

8
Severios, 91.
9
Severios, 13-14.
31
instructions for everyone are given together in paragraph format, without indicating
whose role is being discussed. So the reader has to figure out whose role is given after
reading the whole paragraph. And some prior experience and knowledge of liturgical
services is often expected from the audience.
One of the strengths of Mar Severios work was that he tried to unify the varied
practices in the Malankara Church. Yet it is not so sure if this unification is complete.
The existence of the varied practices is conveyed in the book when occasionally Mar
Severios says that a particular service can be done in one way or another. An example for
this is the Service of the Veneration of the Cross on the Feast of Ascension.
10
He says the
service may or may not be conducted. But he does not indicate which tradition still
practices this liturgical service and which does not. So to a reader who is reading these
instructions, especially after many years, it is not clear if the service must be conducted
or not. Thus, a lack of authority in the unification project is sometimes a drawback of
this book. But considering that liturgical rites do evolve and develop and that liturgical
diversity is a feature of West-Syrian liturgy
11
, this drawback might not be that
significant.
There is another drawback that has to be mentioned, even though it is a drawback
only when this book is used in a setting other than for which it was written. This book
was published in 1983 in India, and was written even before that. Some of the things
might not be applicable word per word to someone living in a different time and place.
For example, in the section on how to prepare the bread for Holy Qurbana, Mar Severios
explains how to preserve the leaven. The directions given by Mar Severios does not take

10
Severios, 91.
11
Varghese, 2-3.
32
into account the availability of refrigerators, even though refrigerators are in common use
even in India. Therefore, one does not have to follow these instructions exactly if other
means are available.
Being in a different setting again brings another difficulty. Mar Severios indicates
most of the hymns and the prayers in Syriac (for example, those in the service on the
Feast of Nativity).
12
Until the services were translated from Syriac to Malayalam, perhaps
even the laity might have understood these. But today, someone who is not familiar with
Syriac, even though proficient in Malayalam will have difficulty following these
instructions. Perhaps, as almost all Malankara Orthodox priests have at least a basic
knowledge of Syriac, they might not have much difficulty. Yet it will be hard for
someone who has no knowledge of Syriac to figure out the hymns and prayers to which
the author refers, as most liturgical services are not done in Syriac today.
It must also be noted that this book is only a guide. It does not include the service
itself. One must have the accompanying service books not only to conduct the service,
but also to follow along and understand what Mar Severios says. Service books of most
liturgical services discussed here are available in Malayalam and some are already
available in English. Reading this book along with those service books will certainly
make the reading easier.
There are other ways in which this book can be improved. One possible section
that I think will be a useful addition is a section that suggests what to do in some unusual
circumstances. For example, what must be done if the Eucharistic elements are accidently
dropped during the service? What must be done if the celebrant is unable to finish

12
Severios, 67.
33
celebrating the Divine Liturgy? These are exceptions, but yet will be useful for any
celebrant as well as his altar assistants to know.
Despite the shortcomings, Mar Severios book is perhaps the most complete and
widely accepted liturgical guide available in the Malankara Orthodox Church and still
widely used by the priests in the church. The book is appreciated much even to this day
as it is truly a guide to the celebrants of liturgical services. Thus, the translation of the
book into English is very needful to make the systematic instructions of Mar Severios
known to those who are not fluent in Malayalam.
34



Chapter V



Analysis of the liturgical practices of the Malankara Orthodox Service



The goal of this final chapter is to examine the instructions of Mar Severios and
investigate if the current liturgical practices of the Malankara Orthodox Church differ
much from the Syrian practices from which the Malankara Church received her liturgical
tradition, as a result of the influence of the Indian culture and geography.
In the introduction of this thesis, a distinctive feature that appears in the
matrimonial service of the Malankara Orthodox Church was mentioned, namely the
minnukettu. This is an example for the fact that even while accepting and feeling proud
of their Syrian liturgical heritage, the Malankara Orthodox Church adopted those
traditions in combination with local customs and practices. For example, customs
related to birth, marriage and funeral have a lot of local elements, says Johns Konat.
1

The Indian custom of minnukettu is the classic example of this the custom in which
the groom ties a minnu (a pendant) around the brides neck. Mar Severios indicates in
his book that though this is not part of the sacrament, this Indian marriage tradition has
become part of the service. This local custom has undergone Christianization as a cross is
placed on the minnu used by Christians.
2
Such practices show that though the
Malankara Orthodox Christians inherited West-Syrian liturgy, their culture is still Indian.

1
Johns Abraham Konat, Syrian Heritage of the St. Thomas Christians. May 2, 2009
<http://malankaraorthodoxchurch.in/index.php?option=com_content&task=view&id=127&Itemid=218>.
2
Severios, 118.
35
Severus includes these practices also in his book. Therefore, a book such as the one
authored by Mar Severios is of great value as it guides the Malankara Orthodox
Christians in their liturgical practices that combines West-Syrian liturgy with local
customs.
But has the local culture greatly influenced the Orthodox Church in India
resulting in much variation in liturgical practices from the Syrian tradition? A comparison
of the current practices in the Malankara Orthodox Church with those in the Syrian
Orthodox Church of Antioch would help answer this question. The Book of Church
Festivals of the Church of Antioch,
3
as mentioned earlier, is of much assistance for this
evaluation.
When the services in the Syrian Orthodox prayer books and the Malankara Syrian
Orthodox prayer books are compared, one can find that there have not been significant
changes. The addition of the Indian custom of minnukettu that appears in the
matrimonial service is a rarity. This minnukettu is a Hindu wedding custom that is
adopted not only by the Orthodox Christians in Kerala, but also by other Christian
communities there. It is indicative of the fact that as liturgy develops over time in
different localities, it will adopt local customs, and will respond to the needs of the time
and the society.
Mar Severios, as he gives instructions, often allows for minor adjustments. He
himself conveys that his instructions are not written in stone. The celebrant may make
minor adjustments for the sake of convenience, based on geographical locations and the
needs of the people. An example of this is in the Feast of Nativity, when Mar Severios

3
Metropolitan Mar Athanasius Yeshue Samuel ed., Madedono: The Book of the Church Festivals
According to the Ancient Rite of The Syrian Orthodox Church of Antioch, (New Jersey: Metropolitan Mar
Athanasius Yeshue Samuel, 1984).
36
gives instructions for preparing for the special service around the fire. He says, A fire-pit
must be made in the church courtyard where it is convenient. Dig a pit in the shape of a
cross and arrange in it some dried wood broken into small pieces. Along with the wood,
also arrange the leftover dry palm leaves from Palm Sunday. Add whatever appropriate
burning material is available in that geographic location.
4
What are used in Syria are
probably not the leaves of coconut trees. But Kerala being the land of coconut trees
would convenience the use of tender coconut leaves for this service as well as for the
service on Palm Sunday. And moreover the different geographical locations within
Kerala might produce different burning material, as indicated by Mar Severios. This
again is indicative of the fact that adaptations are possible as liturgical services are
practiced in varying localities.
It was indicated earlier that Mar Severios through this book has attempted to unify
the varying liturgical practices in Kerala. As mentioned earlier, the existence of the
varied practices is conveyed in the book when occasionally Mar Severios says that
something can be done in one way or the other. These differences between the north and
south, however, were not major. More importantly, these differences did not affect the
sanctity of the services. From my interviews with priests from the south and north of
Kerala, what I can conclude is that the practices were not and are not much different from
what is given in Mar Severios liturgical guide. The so-called difference in tradition was
mainly in who the teacher was. There was a succession of liturgical instructors especially
in the south; they include bishops such as Mar Gregorios of Parumala and Gheevarghese
II (also known as Kurichi Bava). There seems to be no such prominent names in the
north, but yet this idea of succession of instructors was considered significant, as these

4
Severios, 66.
37
teachers learned liturgics from different teachers.
5
Even though their teachings did not
vary much, over time it sounded as if they were two traditions. Mar Severios however
was able to bring these two traditions together in his book with his exposure to both
traditions and thus help standardize the liturgical practices.
When Mar Severios says that something can be done this way or that way, it is
only in those situations where what is addressed is not something that will affect the
validity of the services. Those things which must not be changed are clearly and strictly
stated by Mar Severios. His strictness in the practice of liturgical services can be read
from the pages of his liturgical guide. His instructions for the procession held in
association with Feast-day services make this clear. He says,
Even though processions may be made more grand and elaborate with adornments
that exist in the particular communities or localities, and with umbrellas and flags,
and with musical instruments, much care must be taken to avoid unnecessary
conversations and behaviors that can distract people from what is important for their
spiritual devotion and growth.
6


This demonstrates that while Mar Severios takes the local conditions into consideration
and allows modification, he was insistent that whatever is done must be done for the
orderly and disciplined worship of God and for the edification of the people through the
celebrations.
As he was exposed to the different traditions in Kerala that varied slightly in
various localities, he evaluated them and put together the book bringing those traditions
together. Ever since the publication of this book, the priests in the Malankara Orthodox
Church had a valuable manual to which they can refer to when questions and confusions

5
Philip C. Abraham, Interviewed by author, April 22, 2010.
6
Severios, 64-65.
38
arose. With the increased use of this book among the newly ordained priests since the
time of Mar Severios, the practices have been standardized to a great extend.
Though the Orthodox Christians in India have adopted one or two local customs,
the traditional practices of the ancient church of Antioch have not significantly changed
as a result of their practice in India. The feast day services have almost not changed at all.
A survey of the Syriac text of the Feast day services in The Book of Church Festivals
mentioned aboveconveys this. As a matter of fact, the instructions that are given in that
book are very close to the instructions given by Mar Severios in his liturgical guide. Even
though these services were practiced in India for a few centuries by the local Orthodox
Christians, the liturgical services have not undergone significant changes. It must be
noted however that there are Feast day services as well as prayers in the West-Syrian
tradition that the Malankara Church still has not included in its prayer books and in Mar
Severios instructional book. This is simply because these services have not been
completely translated into Malayalam or practiced in the Church. An example for this is
the Order of the Blessing of the Candles on the Feast of the Presentation of the Lord in
the Temple.
7
Currently, there is only the celebration of the Holy Qurbana on this day,
and no additional services.
In the light of the survey of The Book of the Church Festivals and Mar Severios
instructions in his book, I am concluding that the local conditions in India have not made
much impact on the liturgical tradition that the Malankara Church adopted from the
West-Syrian tradition. The ceremony of minnukettu in the matrimonial service is a rare
case in which the Malankara Orthodox Christians have incorporated a local practice.

7
Samuel, 75-85.
39



Chapter VI



Translation



A. Methodology of translation and issues faced during the translation
For the translation of Mar Severios instructions for the liturgical services of feast
days, I did a literal translation for the most part. However, in some cases, it seemed
necessary to convey the message without a literal translation, considering the fact that
Malayalam and English vary in how they express certain ideas.
The names of most hymns Mar Severios includes in his book are given in Syriac.
When translating the instructions, I have provided the English translation of these. I
include the Syriac as well as the Malayalam names of the hymns in the footnotes for most
of the hymns. It must be acknowledged that as the translations of many of the services for
feast days are yet not in circulation, I have opted to include the translation of the
beginning of the hymns and prayers, even though there are no standardized services in
English for these services yet.
Though the use of Syriac in the Malankara Orthodox Church has been on the
decline since the translation of the services into Malayalam, there are many Syriac words
that have become part of the liturgical language. Many Malayalam words were derived
from its Syriac roots, but even then the words are essentially Syriac. And those words are
still needed today to properly identify them, as those in the Malankara Orthodox Church
are more familiar with certain Syriac words than its English equivalents. For example, the
40
word that refers to the Eucharist, Qurbana, is derived from the Syriac word, i.-..
(Qurbono). Thus words such as Qurbana are kept in my translation also, though I do
provide a table of such words as well as some Malayalam words in this chapter.
One of the issues with Mar Severios language is that he is not always consistent
with the tense. He often gives the instructions in the present tense. But then he switches
to the future tense. Thus, this inconsistency will be seen in my translation as well as I
attempted to do a literal translation of most of the instructions given by Mar Severios.
Another matter that I must acknowledge is the difference in the Syriac
pronunciation of certain words and letters in India and in Syria. One such difference is
the pronunciation of the syllable sa in place of tha. The Syriac letter, (taw) is mostly
pronounced with the sound sa in India, while it is pronounced with tha elsewhere.
Though I include the words in Syriac script in the table below, when these words are
transliterated within my translation, I am not following the Indian pronunciation. For
example, though the word for prayer, i.:

is pronounced in India as Slooso, I

transliterate it as Slootho within my translation. It must also be noted that certain
Malayalam words in the liturgical language are modifications of its Syriac equivalent.
For example, the word Denaha used in Malayalam to refer to the Feast of Epiphany is
derived from the Syriac word, (Denaho).
The following table might be a useful reference as it includes the words in Syriac
and in Malayalam, with a short explanation as well as the word that I used in my
translation. I include the Syriac in Estrangelo as well as Serto script, as Estrangelo is the
academic standard and Serto is the script used in the West-Syrian tradition.
41
B. Syriac and Malayalam words and their equivalents that are used in this translation

Syriac
Estrangelo / Serto
Malayalam Meaning/Explanation
Word(s) used
in translation
~.\ --

i.s.

.- u O
Means daughter of king. Refers to
the Quqliyon of the Virgin Mary,
Kings daughter stands in glory
Besmalko
~.-

i..-

It means petition or request.
Usually the canonical prayers as
well as every sacraments end with
Bovootho.
Bovootho
Epiphany Epiphany
. ~s ,. L
Means responsory. The
congregation responds or gives
answer to the priests or deacons.
Enyono
~-a. i-..
Means feet or base. It highlights
the main theme of the Quqliyon.
Eqbo
~. i,. [ Means fragrance. Ethro

~.~.\

i-t.

3

Means the one whomangels
serve. It refers to the festive
Trisagion used in the Service of the
Veneration of the Cross.
Hau
dmalaakhe
.. ~ i... Means conclusion. Hoothomo
~ss. L... Means canon. Konoono
42
~.\\ i.s [ Night Lilyo
~- i,.,.
Means a school. Here refers to
certain hymns during Night prayers
Mdrashtho
~.-- i.-,.
Refers to the Holy of Holies, the
holy altar
Altar
~.--

..

i,. Liturgical fan Fan

~-s i... C
The stand on which the Cross is
placed in the Church on Mid-Lent
Mnortho/
Golgotha
~s. i... PalmSunday PalmSunday
~._ i. Thursday of Holy Week. Holy Thursday
.- .... [u Means preface. Prumiyon
~..

i...

Means standing. Trisagion (Thrice
Holy hymn). Also refers to the
hymns used during Holy Week
instead of the Thrice Holy hymn.
Qaumo
~.\. t.
Means sound. But in liturgical
music it refers to a special or
important group of melodies.
Qolo
.\..

..s...

u
Means cycle or cyclical structure
of prayers. It is included in the
category of Litanies.
Quqliyon
~s-. i.-.. C
Means sacrifice. Refers to the
Holy Eucharist
Qurbana
~.. i,... _ Refers to the Feast of Resurrection Resurrection
43
~-+ i,.
Means a row of prayers. This
prayer follows a Prumiyon
Sedro
~.-

i.-..

Means glory Glory
~sa-

i..-..


Means reconciliation. Refers to
the Service of Reconciliation
Service of
Reconciliation
~\

i.:

__
Means prayer. Here refers to an
opening or introductory prayer
Slootho/Intro-
ductory Prayer
~-. i-.
Refers to the preparation rites done
by the celebrant before celebrating
liturgy
Preparation
rites
-.
~s~.\
Li.: ,.

O
Refers to the Service of the
Entrance in the Haven
Entrance in the
Haven
~s. i.... Greek Yaunoyo
~-\. i,s. O Refers to the Feast of Nativity Nativity

44

MALAYALAM WORDS
Malayalam Explanation
Word(s) used in
translation

Chancel; Refers to the space between the altar and the
nave
Space between altar and
nave
uO The act of kneeling down and prostrating Prostration
3 A cross or shrine established by a parish in the localities Cross/Shrine
[u
The altar table; Greek Throne/Altar Throne
The table in the sanctuary that is used during the Hours Prayer table

_
Refers to the prayer, Just as the exalted angels and
archangels; in Malayalam, Melpetta Uyarangalil
Hymn of the Angels
[ Refers to any liturgical service Service








Translation






LITURGICAL SERVICES OF
FEAST-DAYS
46


Part 2
1

Sacramentals
2


1. Liturgical Services of Feast-days

A. Sacramentals : Introduction

Along with prayer, worship, and along with worship, sacramentals are important.
Sacramentals are conducted in association with the various events in the life of Jesus
Christ and as a means of blessing. For sacramentals, there might be special ceremonies,
rites and practices and therefore, more materials might be needed than those needed for
regular prayers and worship. Prayers and worship may be done at living residences or
during travel, when inconvenient to have it done in a church. And it is required to be
done even in such cases. However, sacramentals must be done where there is a
community of believers. They must not be done at living residences or while traveling.
Daily prayers must be done everyday. Sacramentals must be done only at specific
occasions. Daily prayers can be equated to daily food, sacramentals can be equated to
elaborate meals and sacraments can be equated to royal banquets where honorary awards
are given. As far as sacramentals are concerned, it is important to know when and how to
conduct them. Many sacramentals are related to feast days and are for commemorating
the salvific acts of Christ. The Church has arranged these in order that believers may
experience the commemorated events and hence be renewed in their Christian life. We
believe that they are means of blessings. Therefore those who attend the sacramentals

1
Part 2 here refers to Mar Severios numbering in the book. Instructions for Feast-day liturgical
services are in Part 2 of his book.
2
Sacramentals is the English word used by Mar Severios to refer to feast day liturgical services.
47
must attend with preparation and with devotion. Feast-day liturgical services are not
sacraments. They are sacramentals.

B. Processions
It is usual to have processions on liturgical feast days and parish feast days. In
modern days, processions and rallies have significance in public ceremonies. Processions
are held to show reverence and honor to individuals or materials that deserve such honor
and respect. It is usual to have joyful processions to show reverence to the Holy Cross,
relics of saints etc., and processions of repentance to pray for the removal of Gods wrath,
epidemics, natural disasters etc. Processions may be held on a smaller scale or it can be
done elaborately. If having elaborate processions on major parish feast days helps
spiritual growth, then it is good. If there are crosses or shrines
3
established by the parish
in different places, you may, according to convenience and the occasion, arrange to go to
all these places with celebratory processions and offer incense. In a procession, one priest
must vest and hold the cross in his hands. Other priests must wear black cassocks and
deacons and altar servers must wear their robes and hold candles in their hands. A
wooden cross must be held in front of the procession. The Gospel must be held well with
reverence. Those who attend the procession must not be mere observers. Instead, all
should participate by singing hymns or saying appropriate prayers. The arrangements for
these must be done earlier by those who are in charge. It is possible to assess the activity
of a churchs Sunday School, youth group or womens group
4
by observing their
participation in such services of the church. Even though processions may be made more

3
Kurishumoodu
4
Martha Mariam Samajam
48
grand and elaborate with adornments that exist in the particular communities or localities,
and with umbrellas and flags, and with musical instruments, much care must be taken to
avoid unnecessary conversations and behaviors that can distract people from what is
important for their spiritual devotion and growth.
If it is a procession on the feast day of the Mother of God or of any saint(s), then
the Quqliyon of the Mother of God must be sung first and the priest should offer incense.
Then he must take the cross in his hand and proceed and exit the sanctuary through the
north door and after the procession reenter the sanctuary through the south entrance. He
then must offer incense again while singing the Quqliyon of the saints. During the
processions, the Quqliyon of the Cross may be sung at the crosses/shrines established
outside the church, and the Quqliyon for the Departed may be sung in front of the
cemetery. For the processions, in some places, there exists the practice of exiting the
sanctuary through the west entrance and reentering through the same door. For a feast
day of the Mother of God, sing the Quqliyon of the Mother of God as you exit, and as
you come back, you may sing an Eqbo about the Mother of God,
5
. If it is a feast day of a
saint, sing the Quqliyon of the Saint as you exit, and as you come back, you may sing an
Eqbo about the saint
6
. If it is a feast of bishops, sing their Quqliyon as you exit, and as
you come back, you may sing an Eqbo or any hymns that are about them.

C. Processions during sacramentals

These are brief or less elaborate processions done around the church. Service
books say that for these processions, you must take up umbrellas, flags, cross etc and exit

5
for example, Thouneemar
6
for example, Bdukhrono dkeene wzadeeke
49
the sanctuary through the north door and reenter through the south entrance, all while
singing the suggested hymns of the feast day. There is no need to sing the Quqliyon at the
beginning and at the end of these processions. Neither is there a need to go to the outside
crosses/shrines or to go around the church three times. The feast days on which
processions are done are Christmas (Yeldo), Epiphany (Danaho), Palm Sunday, Entrance
in the Haven (Vaade dalmeeno), Good Friday and Easter (Qyomtho). Being part of the
Holy Week, the processions on Vaade dalmeeno and Good Friday are in the direction
opposite to the usual practice, i.e., you must exit through the south and after going around
the church reenter the sanctuary through the north entrance.

2. Nativity / Yeldo

Day - December 25
Service - Service around the fire
Time - During the Hymn of the Angels
7
during Night Prayers

Things to know in advance

a. A fire-pit must be made in the church courtyard where it is convenient. Dig a pit
in the shape of a cross and arrange in it some dried wood broken into small
pieces. Along with the wood, also arrange the leftover dry palm leaves from Palm
Sunday. Add whatever appropriate burning material is available in that
geographic location. Also have one or two torches (rags dipped in oil and wound
around the end of a stick) to light the fire.
b. Inform people in advance to bring the incense and the candles that are to be used
during the service. Have the incense ready in a container.

7
Refers to the prayer, Just as the exalted angels and archangels; in Malayalam,
Maalakhamaarude Sthuthippu / Melpetta Uyarangalil
50
c. All items needed for making the procession solemn must be prepared on the
previous day itself.
As nights are longer in December, starting the prayers of the hours at 2:30 AM
will give ample time. Do the suggested prayers in the books and at the end of Night
Prayers
8
do the Quqliyon and the common Bovooso, and then the priest and the deacons
must temporarily retreat from the service so that they can enter the altar and wear their
vestments. The incense that is to be put in the fire-pit should be blessed now (* It is
customary in some places to let the people put the incense in the fire. But the incense
brought by the people must not be put into the fire as it is. It must all be brought together
and blessed by the priest and then distributed to all present). By this time, all should take
up the materials used for the procession and be ready to exit through the north door. The
priest must have the Cross in his hands. The procession begins with the accompaniment
of umbrellas, flags, censer, the Gospel and candles, and the singing of the hymn, The
Virgin has begotten the Wonderful
9
Go to the west side of the fire-pit and after
finishing the hymn, sing Paul the Blessed
10
and read the epistle. The epistle reader
must stand at the southeast side of the fire-pit when reading. After that the priest must go
to the east side of the fire-pit and facing the west, read the Gospel. After that the priest
should begin the Hymn of the Angels and everyone should join him in saying this prayer
while the priest lights the fire at the east, west, north and south of the fire-pit. Following
this, say the prayer Lord Jesus Christ, close not the door of thy mercy upon our
faces
11
and a Trisagion/Qaumo. End by singing While going through Bethlehem, I

8
Lilio / Raathri
9
Bthultho yeldath dhoomoro / Eeshanum ee marthyanmaarkum...
10
Paulose Sleeha dhanyan
11
Moran Yeshu Mashiha
51
saw
12
while going around the fire three times and putting incense in the fire. Finish
the procession around the church and proceed into the sanctuary through the south
entrance. On the Feast of Nativity, you may or may not do the Service of the Veneration
of the Cross. If you are conducting the Service of the Veneration of the Cross, you may
do it after you enter the sanctuary after the procession. Priest and deacons must enter into
the altar or on the bema and chant Hau dmalaakhe and ceremoniously elevate the
Cross. If you are conducting the Service of the Veneration of the Cross, there is no need
to chant the Trisagion after the Hymn of Angels and Lord Jesus Christ because Hau
d malaakhe is a Trisagion. After the Service of the Veneration of the Cross, remove
the vestments and return to the prayer table and begin Morning Prayers with a Trisagion.
At the end of Morning Prayers, the celebrant of the Holy Qurbana must enter the altar
and begin the Preparation rites/ Thooyobo. Others must continue with the 3
rd
hour and
6
th
hour prayers as usual and do the Old Testament readings. After the Preparation rites,
the priests and the people kiss the Cross and the Gospel and offer their offertories. If
offertories are not taken at this point, it will be sufficient to make the offertories after the
Holy Qurbana. If offertories are taken before Holy Qurbana, people must not leave right
after that. They must stay and participate in the Holy Qurbana. On this feast day, as many
as possible must prepare to receive Holy Communion. Those who wish may take the
ashes from the fire-pit to their homes for blessing crops.

3. Epiphany / Danaho

Day - January 6
Service - Blessing of water
Time - After Preparation rites (Thooyobo) of Holy Qurbana

12
Al Bethlehem / Bethlehem vazhi pokumbol
52

Things to prepare in advance
Have a glass bottle for the blessing of the water. Also have at hand a small cross
to close the bottle with and a veil/Shushefo with a cross on it to cover the bottle. If there
is any blessed water remaining from the previous Epiphany, you must drink it or pour it
into the baptismal font on the previous day itself. Clean the glass bottle, fill it with clean
water for the next day, close the bottle with the cross and place it on the altar throne.

The Order of the Service
After Morning Prayers and Preparation rites (Thooyobo) as usual, the clergy gets
vested. A table must be prepared outside the altar to place the bottle. Give the bottle to
one of the altar servers (* the priest himself may hold it instead) and cover that persons
head and the bottles mouth with the veil/Shushefo. The people should take up the
materials for the procession (flags, umbrellas, cross etc) and exit the sanctuary through
the north entrance. Those in the altar also proceed from the altar by singing, The voice
of praise of John
13
or Brethren, let us go.
14
The Censer, the Gospel and the Cross
also must be carried. Do one procession around the church and reenter the sanctuary
through the south entrance. Place the bottle on the table, still closed with the cross and
covered with the veil/Shushefo and place candles on both sides and begin the prayers.
The chief celebrant says the introductory prayers (Slootho
15
). After Psalm 51, Enyono,
Konoono-Yaunoyo, Prumiyon, Sedro, Qolo, Ethro, Scripture readings, the Gospel
reading, and the litanies (Luthiniya), the priest reads the second Prumiyon. As there is the

13
Qolo dtheshbuhtho / Yohannan thann sthuthi geetham
14
Thau ahai / Sodarare varuveen pokaam
15
Pronounced Slooso in India.
53
service of the blessing of the censer at the end of the Sedro of this Prumiyon, the deacon,
after censing all the people, must stand behind the priest swinging the censer, just like it
is done during Holy Qurbana. This second Prumiyon must be read by the priest leading
the service. While the Creed is recited after the censer is blessed, the deacon must go to
the back of the church swinging the censer, just like it is done during Holy Qurbana, and
he must stay behind the priest swinging the censer from the beginning of the next prayer
to the end of the service. The priest continues the prayers with his hands lifted up. During
the celebration with the veil/Shushefo, it must be done just as it is done during Holy
Qurbana and the veil/Shushefo must be kept on the side as it is usually done. Remove the
cross from the opening of the bottle. While touching the bottle, begin the prayer The
love of God the Father
16
, and draw the sign of the cross on the congregation
17
as
usual. Do the next prayers, and say the prayer This water is blessed,
18
while waving
over the bottle with the right hand, and blessing the water three times in the name of the
Holy Trinity. At this time, hand bells, fans etc must be used.
Next, put the cross back in the opening of the bottle and take the bottle in hands
and ceremoniously bless the water facing each of the four sides while chanting hau
dmaalakhe. When chanting hau dmaalakhe, Holy art thou O God etc, say Thou
who received baptism for us, have mercy upon us instead of Thou who was crucified
for us, have mercy upon us. Sing one of the procession songs and proceed to the
baptismal font. Remove the cross from the bottles opening and lay it inside the font.
Pour three drops of water on the edges of the cross. During this time Psalm 51 may be

16
Hoobo
17
Rooshma
18
Mbarkeen yenoon maayo len / Pithavinteyum Puthranteyum Parishudha Roohayudeyum
naamathil nithya jeevanaayi ee vellam anugrahikkappettirikkunnu.
54
chanted. Leave the cross in there and close the baptismal font. Take the bottle of water
into the altar and keep it on the altar throne. Afterwards, say the prayer O Good and
loving God
19
and begin Holy Qurbana. After Holy Qurbana everyone drinks the
blessed water and leaves. For those who are sick and those who were not able to come to
church, send the blessed water to their homes.
The remaining blessed water must be reverentially preserved in the church till the
day before the next Epiphany and shall be given to people whenever they need it. If water
is almost running out before the next Epiphany, pour some clean water into it and thus
increase it. But this must be done and given out by the priest.

4. Reconciliation service / Forgiveness Service / Shubqono

Day - First day of the Great Lent
Service - Service of Reconciliation. All who are present asks each others
forgiveness and gives the kiss of peace
Time - *At the end of noon prayers, after the Maneesa of Mar Severios
and one Trisagion prayer (*this service is also now done in
connection with evening prayers)


For this service, vestments are not needed. Begin the service with a cross and two
lighted candles at the prayer table
20
. Do the introductory prayer (Slootho) followed by
Psalm 51, Enyono, Prumiyon, Sedro, Qolo, Bovooso, Epistles, Gospel, Qolo and
Bovooso. The Gospel can be read from the prayer table itself. Say the prayer Lord Jesus
Christ, close not the door of thy mercy
21
and a Trisagion/Qaumo. Afterwards, the priest
gives a sermon about forgiveness of sins. Thereafter, the chief celebrant stands at the
west side of the prayer table and makes the statement asking forgiveness, Forgive me,


19
Aloho thobo

20
Namaskara Mesha

21
Moran Yeshu Mashiha
55
my brethren
22
and kneels down. Now the people also must kneel down and say,
Barekhmor, we ask forgiveness.
23
This must be done again when the priest makes the
second statement. Afterwards, the priest says the final prayer (May the beginning and
the end of this Holy Lent be blessed
24
), and continues with the rest of the service, i.e.,
the Nicene Creed and the 40 prostrations. Chant the Quqliyon and the Hoothomo of the
Mother of God as well as thoseof the Saints. During the Hoothomo, first the priests must
give the kiss of peace to each other. They should start lining up on the north side, from
east to west. Then the deacons should come forward (in order of their ranks/seniority)
and kiss the priests hand and give the kiss of peace to each other and continue lining up
next to the priests. Afterwards, the men should come forward and kiss the priests hand
and give the kiss of peace to the deacons and to each other and line up next to them.
Next, the women also should come and kiss the priests hand and stand on the south side
and give the kiss of peace to each other. After Hoothomo, say the Lords Prayer and end
as usual. Even though the book says that the Service of Reconciliation must be done after
3
rd
hour prayers, as that is inconvenient, it has become a common practice to do this
service at the end of Noon prayers.

5. Mid-Lent

Day - Mid-Lent Wednesday
Service - Veneration of the Cross
Time - Either after Preparation rites (Thooyobo) of Holy Qurbana or
after Besmalko. Usually it is done after Besmalko.

Things to prepare in advance


22
Shbookhlee ahai

23
Barekhmor Al Shubqono.

24
Breekho nehwe
56
The Mnortho/Golgothaon which the Cross will be placed must be cleaned and
placed in the middle of the church on the previous day. Cover the Golgotha with its cloth.
Black covering cloth is needed for Holy Week and red for other days. This cloth cover
may be stitched in two ways either get the red and black made separately, or make a
double sided cover with red on one side and black on the other. On both sides of where
the Cross will be placed at the top, there should be provisions to place two candles and
two fans
25
. The Cross also must be cleaned and covered nicely with the red uroro.
26

In the beginning of Evening prayers on the previous day, after the Trisagion, the
priest places the Cross on the Golgotha while singing one of the hymns of the Cross. The
prayers are Lenten. But because there will be Holy Qurbana on Wednesday, during the
Night prayers, say these usual prayers Be compassionate toward us in your
mercy
27
, And Mary said (Magnificat/Mavurbo), Behold, how good and
pleasant it is when brothers dwell in unity
28
etc. After Praise to the Holy Trinity
29

do the Quqliyon of the Mother of God, of the Saints, of the departed and the common
Boovoso. Continue with the Morning prayers and the 3
rd
hour prayers of Lent. Do the
Noon prayers from the Common Prayers
30
, namely Trembled Mount Sinai
31
etc.
During Holy Qurbana, after Besmalko, take the Cross from the Golgotha and bring into
the altar. Chant the Qolo of the Cross and do a procession outside the church (if


25
Maruvahsa

26
Urarion / stole

27
Be compassionate towards us in your mercy, O God of compassion; in our sacrifices and our
prayers we make memory of our father who taught us, while they were alive, to be children of God; Son of
God, raise them up in the heavenly kingdom with the just and the righteous in the world which does not
pass away.;
Malayalam Naam daivathinte makkalaayi theeruvaan

28
Psalm 133; Malayalam Sahodaranmar orumichu vasikkunnathu.

29
Thrithwathinu sthuthi

30
i.e., Sheema Namaskaram

31
Seenai Giri Nin
57
inconvenient, do it inside the church) and reenter the altar. Thereafter, do the Service of
the Veneration of the Cross on the four sides. This can be done in the altar, or on the
bema or on the four sides of the Mnortho/Golgotha. If the Exaltation will be done on the
four sides of Golgotha, then there is no need to enter the altar at the end of the procession
(The procession is not mentioned in the service books. It is done just as it seems timely
for the occasion, but it is not seen in the books as mandatory). After the hymn is sung at
the end of the Slootho towards each side, the people together chant Kurieleison three
times, while the Cross is elevated ceremoniously by the celebrant. At this time, use bells,
fans etc. When the exaltation is done with Hau dmalaakhe all should respond by
saying Holy art Thou O God etc. After the Veneration of the Cross, end with the Lords
Prayer. Then place the Cross on the Golgotha, place the fans on both sides and light the
candles on both sides. Offer incense and cense the Cross while singing the Quqliyon of
the Cross. Thereafter, complete the remaining of the Holy Qurbana. After Holy Qurbana,
everyone kisses the Golgotha, receives blessings and disperses.
At noon, do the remaining Lenten prayers. Prostrations during the service or the
40 prostrations after the Creed are not done.
When one candle is lit at the altar during prayers, light one candle on the
Mnortho/Golgotha also. When two candles are lit at the altar, light two candles on the
Mnortho/Golgotha as well.

6. 40
th
Friday of Great Lent


The forty day lent ends with Holy Qurbana on Friday. There is no special service
for this. The hourly prayers are Lenten. Do the prayers after the pattern of Mid-Lent
58
Wednesday. This means not to give up Lenten patterns but since there is Holy Qurbana,
make necessary changes to the Night Prayers and do the Noon Prayers from Common
Prayers
32
and celebrate Holy Qurbana. The 40 prostrations are not mandatory.

7. Palm Sunday/ Ooshana

Day - 6
th
Sunday of Great Lent
33

Service - Blessing of palm leaves
Time - After Preparation rites (Thooyobo) of Holy Qurbana (Some do
this after Besmalko for the sake of convenience)


Things to prepare in advance
The palm leaves must be cut well and tied into bundles in advance. In the bundle
that the priest will hold, place palm leaves made into the shape of a cross. Mix cut pieces
of palm leaves with flowers and put them in few baskets so that they may be used during
the reading of the Gospel and other appropriate times. Flowers are strewn during evening,
night, and morning prayers, during the procession, during the Palm Sunday special
services, during Holy Qurbana, and during the hymn at the reading of the Gospel.
Therefore, the arrangements must be made in advance to prepare these. Have the
umbrellas, flags etc ready for the procession.
The Order of the Service
After the prayers of the hour and the Preparation rites/Thooyobo as usual, the
clergy should get vested. To conduct the service, prepare a table outside the altar, in the
space between the altar and the nave, and arrange the bundles of palm leaves on it.
Distribute palm leaves to the children to hold during the procession. The children should


32
Sheema

33
Sunday before the Feast of Resurrection/Qyomtho. Mar Severios says 6
th
Sunday. However, if you
count the Miracle at the Wedding in Cana as the first Sunday, then this is the 7
th
Sunday.
59
go in the front of the procession. They should be trained to hold the umbrellas, flags etc
in an orderly manner. During the procession, no one should stay away from participating;
instead all should attend with devotion. Only take enough flowers for use during the
procession; do not take everything with you. Arrangements should be made to begin the
procession from the north entrance. When those arrangements are complete, the priests
and the altar servers (acolytes) should come out from the altar while singing the
procession hymn
34
and exit through the north entrance. The priest should have the cross-
shaped bundle of palm leaves in his hands. On his both sides, there should be candles and
fans and in front, there should be the Gospel and the censer. After the hymn is sung once,
it is good to say the words, Hosanna to the son of David in a loud voice. This can be
done just by the children or by all. This way you can alternate between the hymn and the
verses, in an orderly manner. It is usual that the chief celebrant reads Luke 19:28-40
when the procession reaches the west entrance of the church. Continue the procession as
before with hymns and verses and complete one round around the church and enter the
sanctuary through the south entrance. Place all the palm leaves on the prepared table. The
palm leaves that the children used must also be collected and placed there. On the table,
there must be a cross and candles on both sides. (If it is not convenient to do the service
in the space between the altar and the nave, the table can be prepared in the altar, and the
service can be done from there).
Do the beginning prayer, Psalm 51, Enyono, Quqliyon, Eqbo, Prumiyon, Sedro,
Qolo, Ethro, Hoothomo, Bovooso, Scripture readings and the Gospel reading as
prescribed in the order. During the Gospel reading, when the priests and the deacons

34
Man dein asqan / Yerushalemile Vanmalamel; Translation of the hymn O that I might
climb the high mountains of Jerusalem to behold the Son of God, the Word Incarnate, riding on a dumb
colt and entering into Jerusalem
60
chant the hymnal verse that begins with Hosanna, the children standing on both sides
can strew and scatter the flowers, in an orderly and reverential manner. At this time bells
and fans must be used. When this verse is chanted once, the priest should say the
Malayalam prose
35
to this verse and all should repeat it after him. Repeat this three times,
with the hymn and the Malayalam prose (this may be done during the other Gospel
readings as well on this day). When the Gospel reading is complete, the acolytes read the
litanies (Luthiniya).
The most important part of the service is next. As done in the Holy Qurbana, the
priest lifts up his hands and says the prayers. At the end of the prayers, he blesses the
palm leaves in the name of the Holy Trinity while gently waving over them with his right
hand and chanting the prescribed prayer
36
. At this time use fans, bells etc are used. Next,
the chief celebrant takes the cross-shaped bundle of palm leaves and blesses it chanting
Hau dmalaakhe. To this all should respond with Holy art Thou O God and instead
of Crucified for us say Son of David, Hosanna. Have mercy upon us.
After the celebration with the Palm leaves and the Lords Prayer, decorate the
altar throne, the Golgotha etc with palm leaves. The priest should give the palm leaves to
those in the altar in order of seniority and then come to the people and give them the palm
leaves. When distributing the leaves, you may sing the hymn Holy Holy
37
or another
hymn. Those receiving the palm leaf must put out both hands and receive it with
reverence and kiss it and they should hold it throughout the Holy Qurbana. They should
take it home as a means of blessing and preserve it with reverence. Those who are not

35
Here I am translating what Mar Severios says. He says so as Syriac was also used. Of course
English may be used instead of Malayalam.
36
Mbarkeen enoon; These branches that are set before us are blessed, in the name of the Father
+ and of the Son + and of the Holy Spirit +for everlasting life.
37
Qadeesh Qadeesh
61
taking it home must return it to the church. The blessed leaves that remain after
distribution must be preserved in a safe place, and can be burned on the feast of Nativity,
during the service around the fire. Those palm leaves kept at home may be burned and
the ashes may be mixed in water and used for the blessing of crops and for the relief from
diseases.

8. The Entrance in the Haven commonly called the Parable of the Ten Virgins /
Vaade dalmeeno

Day - Monday of Holy Week
Service - Procession based on the Parable of the Ten Virgins
Time - After second Qaumo of Night Prayers


For this service, the priest and the deacons must be vested. Begin the service at
the prayer table with a cross and two candles. Chant the introductory prayer (Slootho),
Psalm 51, Enyono, Prumiyon, Sedro, Qolo, Bothe dhasho, and Bovooso in the Lenten
tone. As the procession is next, all should get ready for it with lighted candles. Close the
door on the west side of the church. Exit the sanctuary through the south entrance and
proceed in a line. During the procession everyone should chant Psalm 117. It might be
good if one person says a verse and the others repeat after him. When the procession
reaches the west entrance, the priest stands on the doorsteps and reads St. Mathew 25:1-
13 in the way Gospel is read during Holy Week. Process around the church one more
time and continue until you reach the west entrance. After one hymn is sung, all should
chant Open, O Lord, unto me Your door which is full of mercies,
38
the Eqbo of

38
Pthahalimor
62
repentance. Following this, the chief celebrant should chant the next Eqbo
39
by himself
and all should repeat it after him. This should be done three times in this manner, and
afterwards the door must be knocked and opened. All should enter the sanctuary through
that door while singing the hymn I fixed my mind.
40
Unvest and continue with Night
prayers starting with the third Qaumo at the prayer table.


9. Holy Thursday / Maundy Thursday / Pesaha

a) Holy Qurbana

Begin the prayers early enough (around 2 AM) so that the Holy Qurbana will end
early in the morning on Thursday. It will be sufficient to begin Holy Qurbana at the break
of dawn. After Night, Morning and 3
rd
hour prayers, begin Holy Qurbana. When 3
rd
hour
begins, the priest may enter the altar and someone else might take over leading the
prayers outside the altar. It will be sufficient to draw the curtain and light the candles
only when the priest enters the altar. The beginning of the Holy Qurbana must be with
Mary who brought thee forth
41
as usual.
However, instead of Holy art Thou O God you must chant the Qaumo of
Holy Thursday and after Praise to thee, O Lord,
42
say Kurieleison three times and
begin Those Apostles chosen sent by God
43
as usual. Read the Gospel in the Holy
Week pattern. After the Gospel reading, you may sing the special hymn for the day or the
Qaumo of Holy Thursday.

39
This Eqbo starts like this in Syriac: Al hau tharo broyo...; Translation of this Eqbo: Peter sat at
the outer door weeping and crying out: Master, open your door, I am your disciple, heaven and earth weep
for me because I have lost the keys of the kingdom.
40
Asdeth reyon
41
Mariam deelethok / Ninne prasavicha Mariyam
42
Lok mor theshbuhtho / Naadha they sthuthiyum maanam...
43
Bhoovilashesham
63
During the blessing of the censer, instead of Holy is the Holy Father
44
chant
the Qaumo of Holy Thursday. Subsequently, sing Praise to thee, O Lord
45
and cense
those in the altar and the people in the nave. All three instances in which the priest asks
forgiveness to the people must be done as usual. However, at these times do not give the
kiss of peace to other priests. After the Creed, for the first prayer after stepping up on the
step, do the special prayer for Holy Thursday. The kiss of peace is not given and
therefore, the related readings and the responses that are usually done are not done on this
day. After the first prayer, the deacon should read Let us bow our heads before the
merciful Lord and the people should respond with its usual response. After this the
priest begins the next prayer. The instances of blessing the congregation (Rooshma) etc
are as usual. All blessings must be done as usual.
When the curtain is drawn during the breaking of the bread, sing the special hymn
for Holy Thursday or the Qaumo of Holy Thursday. As the Quqliyon such as See the
royal daughter stand
46
is not sung during Holy Week, it is not sung here either during
the Holy Qurbana. Instead, at this time, sing the Qaumo of Holy Thursday along with
Praise to thee, O Lord
47
and offer incense. The Qaumo of Holy Thursday can be
sung also after coming to the west with the chalice and paten. After the dismissal
(Depart in peace
48
), sing High priests and priests
49
in the Holy Week tone, like
the Bovooso of Mor Jacob. When giving communion to all, sing the hymn
Mystery.
50


44
Qadeesh abo qadeesho / Parishudhanaaya pithaavu parishudhan
45
Lok mor theshbuhtho / Naadha they sthuthiyum maanam...
46
Ninnal sthuthiyodu / Bes malko
47
Lok mor theshbuhtho / Naadha they sthuthiyum maanam...
48
Zeloon bshlomo
49
Melpattakkar pattakkarodu
50
Rahasyam rahasyam
64
(At noon, conduct Noon and 9
th
hour prayers. At that time, prostrations are not
done.)
b) Foot-washing Service

Day - Holy Thursday / Pesaha
Time - After 2 PM
Service - The bishop washes the feet of 12 people

In our church, only bishops do this service. This is done in commemoration of
Jesus washing the feet of his twelve disciples before the Passover meal and thereby
teaching them the lesson of humility and a life of service.
Things to prepare in advance
As it might be inconvenient to do this service inside the church, it can be done
outside the church. Make a temporary tent where people can stand, and on its east side,
make a platform. On the platform, there should be a table, the bishops throne and seating
for the 12 people whose feet will be washed. For the 12 people to sit, put 6 seats on the
north side and 6 seats on the south side. In the southeast part of the platform, keep the
Gospel stand, and have two candles and censer readily available.
The water needed for the washing must be kept in a pot. Have ready the following
things a jug for the water, a basin, a towel
51
that the celebrant can tie around the waist
and use for wiping, some cotton and some Holy Oil (Saithu) in a little container for
putting on the feet after washing. Have soap at hand for the bishop to wash his hands at
the end.
As many priests and people are expected to be in attendance in services like this,
special care must be taken to make the service solemn and appealing to the heart. It will

51
Kodi mundu
65
be best to decide in advance who will be washed, who will read the Psalms, Prumiyon,
Scripture Readings, Gospel etc.
The bishop as well as the priests and the servers goes into the church singing
hymns that reminds of foot-washing and says a Qaumo in there and comes back to the
platform solemnly. Before the foot-washing begins, it will be suitable to give a sermon
about the mystery of foot-washing and about living a life of service. As said earlier, seats
must be arranged from east to west in two rows for those who will be washed. The most
junior person should sit on the east end of the row on the south side. This way, the six
most junior people must sit down in the order of their seniority. On the row on the north
side, the most senior person should sit at the east end, in place of Peter. This way six
people should sit on the northern side too. It will be proper for priests to wear the stole
52
.

The Order of the Service
If the 9
th
hour prayers were not done earlier, do it from the platform and begin the
service. After Slootho, Psalm 51, Enyono, Psalm 63, Enyono, Psalm 19, Enyono, Isaiah
readings, Enyono, Prumiyon, Sedro, Qolo, Ethro, Bothe dhasho, Bovooso and
Mdrashtha, Scripture readings are done. At this time, the bishop must sit on the throne
facing the west and the twelve who will be washed must sit on the seats on both sides.
The priest appointed to read the Gospel reads it when it is time for that (John 13:1-11).
When the reading reaches the verse During supper Jesus got up from the table the
bishop gets up from his throne. When it is read he took off his outer robe he removes
his outer robe. When it is read he took a towel he takes the towel mentioned earlier
and when it is read tied around him he ties it around his waist. When it is read he

52
Hamnikho
66
poured water into a basin pour water from the pot into the jug. The jug and the basin
are placed in front of the bishop. Next the bishop says the Slootho (Make us worthy O
Lord God
53
) and an inaudible private prayer. During his private prayer, everyone chants
Kurieleison (Lord have mercy!). After the next public prayer, the priest continues with
the Gospel reading. When it is read he began to wash the disciples feet and to wipe
them with the towel that was tied around him the bishop bows down before the most
junior person who is sitting on the east end of the row on the south side and begins to
wash his feet. It is not necessary to wash both feet. It will be enough to wash just the right
foot. The basin must be kept under the foot and water should be poured from the jug.
During this time, others must sing the hymn Gabriel was astounded
54
or the other
given hymn
55
. Before washing each persons foot, the bishop says the prayer, May the
Lord God wash away from you all the behavior of the old man and renew you in spirit
and in truth and all of us with you.
56
After each persons foot is washed and wiped, he
dips cotton in Holy Oil (Saithu) and draws the sign of the cross with it on the foot. If both
feet are washed, then the sign of the cross is made on both feet. After having washed
those on the south side, from east to west, wash those sitting on the north side, from west
to east, and finally reach the most senior person who represents Peter. When the Gospel
reader reads He came to Simon Peter the person (usually a priest) representing Peter
stands up and says, Lord, do you wash my feet?
Bishop: What I am doing you do not know now, but afterward you will understand.
Priest: You shall never wash my feet.

53
Hablan moryo / Daivamaaya karthave! ninte jeeva vachanangale
54
Thhar Gabriel / Erithee aayon thala thazhthi
55
Aloho darkan rabooseh. / Thann mahima namichu mannmayare
56
Nsheeg menok / Daivamaaya karthavu ninnil ninnu
67
Bishop: If I do not wash you, you have no part in me.
Priest: Lord, not my feet only but also my hands and my head!
Bishop: He who has bathed does not need to wash, except for his feet, but he is clean all
over; and you are clean, but not every one of you.

After this conversation, Peters representative sits down and his foot is washed.
Again, the person reading the Gospel continues with the reading, For he knew
who was to betray him. When it is read When he had washed their feet, and taken his
garments the bishop takes off the towel and wears his outer robe. When it is read and
returned to the table the bishop sits on the throne facing the west. Now lift up his
throne.
The bishop reads the rest of the Gospel passage sitting on the throne. After the
reading, bring the throne down. The twelve, whose feet were washed, stands up and
Peters representative, on behalf of all, washes the foot of the bishop, wipes it with the
towel and anoints with Holy Oil (Saithu). Then the bishop stands up and faces the east
and says the next prayer. Everyone together sings the Bovooso and recites the Creed. The
benediction is done following this. Afterwards, the bishop is solemnly led to the room.

10. Holy Friday / Good Friday

Day - Friday of Holy Week
Service - Veneration of the Cross
Time - 9
th
hour prayers

68
Have the materials ready for the burial of the Cross, such as 4 cubits
57
of white
cloth
58
, cotton, incense, Sambrani
59
, rosewater
60
, vinegar, and aloes
61
.
If the Morning Prayer of Holy Friday was not done earlier, enter the church at
8:30 AM and conduct Morning Prayer and Third Hour prayers. If Morning Prayer was
conducted earlier, enter the church at 9 AM and begin Third Hour prayers. If the
Scripture readings of the Morning prayers were not done already, do them before the
Gospel reading of the Third Hour. The first procession may be done either right after the
Creed at the end of Third Hour or after some rest and sermon.
First procession
The chief celebrant gets vested (wears the cope
62
) and takes the Cross from the
Mnortho/Golgotha and removes its decorations. He places the white cloth on his right
shoulder and places the cross on it. The top end of the Cross must be on the right
shoulder. The bottom end must be held in both hands together with the white cloth. Sing
the hymn, Cross he carried on shoulders
63
and exit through the south door and do
one procession in clockwise direction. When reaching each of the four sides of the
church, there is a practice of the priest reading the prose of the hymn in a loud voice and
iterating the last verse to the people and the people repeating it after him. Reenter the
sanctuary through the north entrance and place the Cross on the Mnortho. If no time was
given earlier for rest and sermon, those may be done now. At 12 oclock, begin the Noon

57
Mar Severios says 4 muzham; Muzham is a Malayalam measurement unit used in ancient trade. 1
muzham ~=46.66cm ~=1 cubit
58
Kodi mundu
59
Sambrani is a native incense commonly used in religious practices in India.
60
Panineer
61
Chenninayakam
62
Kappa
63
Kad nophek men / Sleebaye tholil thaangi
69
Prayers followed by Ninth Hour Prayers. After Ninth Hour Prayers, begin the service of
the Veneration of the Cross.
The Order of the Service
On the west side of the Golgotha, put a table and place a white cloth on it and the
Cross on it. Priests and deacons must be vested. It is appropriate to wear vestments that
are indicative of sadness and mourning and thus making it more meaningful. Do Slootho,
Psalm 51, Enyono, Magnificat (Marys song), Mavurbo, Praise the creator of light
64
,
Blessed are the poor in spirit,
65
Enyono, Prumiyon, Sedro, Qolo, Ethro, Hoothomo,
Qolo, Bovooso, Scripture readings and Gospel, and afterwards do the prostration before
the Cross.
Prostrations before the Cross can be done in three ways
1) While singing We bow before the Cross,
66
the priests, in order of their
seniority, offer incense and prostrate before the Cross and kiss it. At that time, the
people also prostrate in their own respective places and then one by one comes and
kisses the Cross.
2) The people prostrate in their own places and do not individually kiss the Cross.
3) The Cross covered in the white cloth is laid down and each person comes forward,
prostrates and kisses the Cross.
Keep alternating between the hymn and its prose: We bow before the Cross.
67


64
Prakaashathinte srishtavinu sthuthi
65
Beatitudes; Aathmaavil dharidhrar aayavar
66
Sogadeenaan / Aathmakkale rakshichoru
67
Sogadeenaan / Aathmakkale rakshichoru
70
Second Procession
Some do this right after the veneration of the Cross and some do this after Hau
dmalaakhe. Usually the second procession is done inside the church, but now some
do it outside the church like the first procession. In either case, it is done in the clockwise
direction. If it is done outside the church, exit through the south door and make a
clockwise procession around the church and reenter the sanctuary through the north
entrance. (* If it is done inside the church, there exists a practice of processing along the
inside walls three times twice clockwise and once anticlockwise.)
During the second procession, the Cross, including the white cloth, is placed on
the left shoulder. At this time, sing the hymn When Joseph and Nicodemus took you
down
68
or the hymn Joseph, hailing from land of Arimathea,
69
alternating
between the two. Then stand in the Holy Place
70
or on the bema if available, and do the
celebration of the Cross on the four sides and Hau dmalaakhe. Forefathers who have
been trained in various traditions do conduct the veneration of the Cross in different
orders.
1. Prostration before the Cross Second Procession Hau dmalaakhe
2. Hau dmalaakhe Prostration before the Cross Second Procession
3. Prostration before the Cross Hau dmalaakhe Second Procession
The books that are in use now show it in the first order.




68
Qad ahathuk / Yousepodu Nicodeemos
69
Had gabro / Arimathea naattil
70
Azhikkakam space between the altar and the nave
71
Burial
After Hau dmalaakhe place the cross, still covered in the white cloth, on the
altar throne. In a wide basin-like container, mix and keep the bitter drink
71
. Dip the ends
of the Cross in it. Hold the Cross above the container and pour rose water on the Cross.
Take special care so that the water falls into the container and not on the floor. On the
white cloth that is on the altar throne, spread cotton (as much as is needed according to
the length and width of the Cross) and put powdered incense and Sambrani and place the
Cross in it. Embalm the Cross, cover it with cotton and wrap and tie with the white cloth.
Bury the Cross on the throne, or inside the throne if there is a compartment underneath,
or in any other special place that is set for this. While doing all these, others may
alternate between the hymns, When Joseph and Nicodemus took you down
72
and the
hymn Joseph, hailing from land of Arimathea.
73
When placing the Cross to bury, the
head should be on the south side, the base on the north and the front slightly slanted to
the east. In other words, the left side of the Cross must be a little elevated. To elevate the
Cross this way, use the Gospel book. Place two unlighted candles, a censer, and a fan
(Maruvahsa) with the Cross and close the door of the compartment and seal with wax.
Conduct the Quqliyon (Like a noble among the dead, Halleluiah
74
), Eqbo, Prumiyon,
Sedro, Bovooso, Hymn of the Angels
75
, Trisagion, Creed etc and then instead of
Quqliyon sing the Qaumo (O Christ, who by his death
76
) three times and offer

71
Chorukka
72
Qad ahathuk / Yousepodu Nicodeemos
73
Had gabro / Arimathea naattil
74
Beth meethe bar heere / Kabaril urangum hatharepol
75
Refers to the prayer, Just as the exalted angels and archangels; in Malayalam,
Maalakhamaarude Sthuthippu / Melpetta Uyarangalil
76
Msheeho dbmauthe / Mruthiyaal adiyaarude mruthi
72
incense. When singing Praise to thee, O Lord
77
turn towards the people and cense
them and finish with the Lords Prayer.
The bitter drink
78
is distributed as a means of blessing and after drinking this, all
are dismissed. It is also customary to conduct Evening Prayer before dismissing. A
candle must be kept lit in front of the buried Cross until the Cross is resurrected.
Liturgy must not be conducted on the altar in which the cross is buried. Therefore,
on Holy Saturday, liturgy must be celebrated on a different altar throne. Do not remove
the veil of the altar or enter the altar unless necessary.

11. Holy Saturday
a) Holy Liturgy / Holy Qurbana
This day is also known as the Saturday of the Gospel. Conduct Holy Qurbana
commemorating the entrance of the Lord into the Hades. On this day people should give
the names of their departed to be remembered in Holy Qurbana. Conduct noon prayers
by 11:30 and following that, 9
th
Hour and then Old Testament readings, and begin Holy
Qurbana. The pattern for Holy Qurbana is the same as that of Holy Thursday, except that
the Qaumo is different; The Qaumo is O Christ, who by his death.
79
After the Nicene
Creed, say the special prayer for Holy Saturday. Everything else is the same as that of
Holy Thursday.
b) Service of Reconciliation (Shubqono)
The service book shows that a Service of Reconciliation is done on Holy Saturday
also. Though the book instructs to conduct the service after Ninth Hour, since there is

77
Lok mor theshbuhtho / Naadha they sthuthiyum maanam...
78
Chorukka
79
Msheeho dbmauthe / Mruthiyaal adiyaarude mruthi
73
Holy Qurbana after Ninth Hour, the service is done after Holy Qurbana. After the
celebrant of the Holy Qurbana unvests, begin the service at the Prayer Table. Have a
cross and two candles on the table. Psalm 51, Enyono, Prumiyon, Sedro, Qolo, Bovooso
etc must be done in the Lenten pattern and not that of Holy Week. The Gospel also is
read as normal and not in the Holy Week pattern.
Afterwards, the priest talks about repentance. Then the priest stands on the west
side of the Prayer Table and following the service book for this service done on the first
day of the Great Lent, makes the proclamation, Forgive me, my brethren
80
and
kneels down. Now the people, in response say, Barekhmor, we ask forgiveness
81
and
they also kneel down. The priest continues with the second and third proclamation and
kneels down each time, and the congregation also responds at the appropriate time. In the
last greeting, instead of at the beginning of this Lent, say at the end of this Lent. The
priests must give the kiss of peace to each other, and the people must kiss the priests
hands. As it was done in the beginning of the Lent, men must give the kiss the peace
among themselves and women among themselves.

12. Holy Resurrection/ Qyomtho

Day - Last Sunday of the Great Lent
Service - Two services: (1) the private service of Resurrection
(2) the public Veneration of the Cross
Time - beginning at 2 a.m.
First Service After 3
rd
Qaumo of Night
Prayers
Second Service After Prayers of the hour and the private
Preparation rites (Thooyobo) of Holy
Qurbana


80
Shbookhlee ahai
81
Barekhmor Al Shubqono.
74
The Feast of Resurrection must be celebrated with much festivities and elegance.
All materials needed for the procession must be prepared on the previous eve itself. Have
a red silk cloth (about the size of a veil/Shushefo) ready to decorate the Cross that will be
resurrected during the service. Also have candles ready for all to use during the
procession as well as other important moments. Make sure to remind people about this in
advance.
All the preparations must be done on Saturday itself after all the services, but
before Evening Prayer. Remove all mournful vestments and materials of Holy Week.
Decorate the thronewith altar covering
82
and put up new candles. Remove the Golgotha
(Mnortho) from the sanctuary, put on festal vestments and bring it into the altar and
place it in the northern corner. Return the Gospel table to the altar and change its
vestments, and put it in its usual spot. As the Evening Prayer is that of the Feast of
Resurrection, it is done as normal. Light candles on the altar and also offer incense.

Order of the Service of Resurrection/Qyomtho
In order to begin the Night prayers at 2 a.m., ring the bell in advance.

First Service
When the third Qaumo of the Night prayers is almost done, the priest and some
altar servers must enter the altar. The priest must put on his vestments now. Move the
Golgotha/Mnortho to the front of the altar. The celebrant priest goes to the place where
the Cross is buried, opens the door and removes the burial clothes there itself. Clean up
the incense, fragrance etc on the Cross with cotton and put on the uroro and cover it with

82
Chithola
75
the red silk cloth, and bring it out and place it on the Golgotha. Light new candles and
place fans on both sides of the Cross. Begin the first service privately and conduct
Quqliyon, Prumiyon, Sedro and Bovooso. Those in the sanctuary, after chanting the
Bovooso of the third Qaumo of Night prayers, must remain chanting Kurieleison until
the private prayers in the altar are completed. When done with the private services in the
altar, the celebrant priest takes up the Cross from the Golgotha and comes to the west.
Candles and fans must be held on both sides. The censer also must be taken. The
congregants also must hold lighted candles. At this time, remove the curtain. The
celebrant makes the proclamation of the resurrection in a loud voice. At the end of the
proclamation made by the priest, My brethren Christ is Risen, everybody responds
by saying, We believe that truly He is risen. At this time bells and fans must be used.
Do this proclamation three times. Afterwards, move the Golgotha from the middle of the
altar to the north side and place the Cross on it. Also place candles and fans on both sides.
The priest unvests and returns to the prayer table in the sanctuary and resumes the Night
prayers, starting from Halleluiah and continues with Morning, 3
rd
Hour and 6
th
Hour
prayers as usual. The priest enters the altar and conducts the Preparation rites
(Thooyobo). Those in the sanctuary must finish the prayers of the Hours and complete the
Old Testament readings. After the Preparation rites, conduct the second service.
Second Service
All must wear liturgical vestments. The celebrant priest takes the Cross from the
Golgotha and places it on the throne, on the north side of the Tablet
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. Remove the altar
curtain and begin the service.

83
Thablaitha
76
After the introductory prayer (Slootho), Psalm 51, Enyono, Prumiyon, Sedro, and
Qolo, have the procession. The procession must be held with the most festivities and
elegant celebrations. People must take up the materials for procession and exit through
the north entrance. The celebrant holds the resurrected Cross with both hands. Others
must take up articles such as fans, candles, Gospel and relics of saints if any. Sing the
hymn, Truly am I the Gardner, O Mary
84
during the procession and go around the
church once and come back into the sanctuary through the south entrance. Place the
Cross on the throne in the altar again and continue the service. After the Scripture
readings and the Gospel, begin the Service of the Veneration of the Cross. All must have
lighted candles. All the lamps and candles in the sanctuary and the altar must be lit now.
The chief celebrant must take up the Cross, and candles and fans must be held on both
sides. The censer also must be used now, continuously censing the Cross. At the end of
the exaltation of the Cross on four sides, all must loudly say Kurieleison, while the
priest blesses the people with the Cross. At this time bells and fans must be used. While
chanting Hau dmalakhe, during the responses, instead of Crucified for us, say Christ
who rose from the tomb for us. After the Lords Prayer, the service of receiving peace
from the Cross is conducted.
Keep the Cross on the throne in the altar. At this time, the Gospel must be kept on
the north side near the throne. If there are relics of saints, keep them also there so that
they may be kissed. When the hymn Peace be to the altar and to the Cross
85
begins,
the chief celebrant first kisses the altar, then the Cross, the Gospel and the relics, and
moves to the north side and stands facing the south side. If there are other priests, they

84
Oh Mariyaame njaan thottakkaran thanne
85
Shlomo lmadbaho lsleebo / Shlomo balivedi sleeba
77
must come forward in order of their seniority to kiss all these, and afterwards give the
kiss of peace to the celebrant and line up on the right side of the celebrant. The deacons
and the altar servers follow them and give the kiss of peace to each other and line up. The
last person who comes must give the kiss of peace to the people afterwards.
Afterwards, the Cross and the Gospel is brought down to the sanctuary and kept
on the prayer table, and the people also can come forward one by one to venerate and kiss
them and make their offerings. At that time, sing the hymn Rejoice! O people.
86

After all have come forward, bring the Cross back into the altar and place it on the
Golgotha and begin Holy Qurbana. In some places, the people venerate and make their
offerings only after the Qurbana. On this day, as many as possible must receive Holy
Communion.
Preserve the incense and cotton used for the burial with care. The incense may be
used at the church itself or sent to homes of the sick. The white cloth may be used in the
altar or to stitch servers cassock. It may also be made into small kerchiefs to be used as
face coverings for the dead. The Cross must remain on the Golgotha until the Feast of
Ascension. During prayers, whenever one candle is lit on the altar, lit one candle on the
Golgotha as well. When two candles are lit on the altar, lit two on the Golgotha also.
From Resurrection/Easter to Ascension, prostrations are not done during prayers. Neither
is fasting observed on Wednesdays and Fridays during this season.

13. Ascension

Day - 40
th
day after Holy Resurrection
Service - Veneration of the Cross.
This is seen in old books. So this may or may not be done.
Time - After Besmalko

86
Hdau aame / Jaathikale modippeen
78
The order of the service
After See the royal daughter stand/ Besmalko the priest takes the Cross
from the Golgotha and makes one procession, while chanting hymns of the Cross. He
comes back into the altar and conducts the Service of the Veneration of the Cross. If the
procession is done outside, exit through the north entrance and after processing around
once, enter into the sanctuary through the south entrance and celebrate the Service of the
Veneration of the Cross. While chanting Hau dmalakhe, during the responses, instead
of Crucified for us, say He who ascended into heaven. End with the Lords Prayer and
place the Cross on the altar.
This Service of the Veneration of the Cross may also be done without the
procession.

14. Pentecost

Day - 50
th
day after Holy Resurrection
Service - The 3 services of kneeling in the name of the Holy Trinity
Time - During Holy Qurbana after Besmalko

Things to prepare in advance
Have hyssop/leaves tied together to use for sprinkling the water at the end of each
of the three services.
The order
Conduct the hourly prayers and Holy Qurbana as usual. After See the royal
daughter stand,
87
keep the bowls for the water on the step below the throne in the
altar. Pour water into the middle one and place the leaves in it and begin the first service.

87
Besmalko
79
First Service
This is addressed to the Father. After Slootho, Psalm 51, Konoono-Yaunoyo,
Prumiyon, Sedro, Qolo, Ethro, Bible Readings, Gospel and Litany, when the deacon
says, Let us kneel down and pray to the Lord, all must get down on their knees and
chant Kurieleison. The priest kneels down also and says a prayer in private. When the
private inaudible prayer is done, the priest exclaims, Through the power of God, rise!
He rises and so do the people. Someone picks up the bowl with water and holds it on the
left side of the priest and the priest begins to sprinkle the water. Chant the hymn Christ
our God.
88
Sprinkle water on the throne and in the altar and the other thrones, and on
the north side of the sanctuary and move towards the west entrance of the church. Turn
back to the east and sprinkle on the south side and reenter the altar. During the sprinkling
of water, it is appropriate to hold candles and fans on both sides of the priest. Continue
singing the hymn until the sprinkling is done.

Second Service
If there is leftover water in the first bowl, pour it into the bowl that is on the north
side and move that bowl to the center. Pour more water and fill the bowl. The second
service is addressed to the Son. Conduct this second service like the first service and end
it.

Third Service
If there is leftover water in the bowl used for the second service, pour it into the
bowl that is on the south side and move that bowl to the center. Add extra water to fill the
bowl. This third service is addressed to the Holy Spirit. Conduct this service like the

88
Msheeho aloho deelan / Mashihayaam daivam
80
previous. After sprinkling the sanctuary reenter the altar and conduct the concluding
prayer. At the end, all chant Kurieleison three times. Afterward, finish the rest of Holy
Qurbana. If there is leftover water, pour it in a clean place.

15. Feast of the Holy Cross

Day - September 14
Service - Veneration of the Cross
Time - After Besmalko

The order
The service book of the Feast of the Holy Cross is not yet in circulation. It is seen
only in some hand-written manuscripts. So it is not usually done. But if done, it is done
after Besmalko. The celebrant priest takes up the Cross and makes a procession with
solemn celebration, inside or outside the church, while chanting hymns about the Cross.
If the procession is done outside, do it as it is done for other services. Come back and
stand either on the bema or in the altar and conduct Slootho, Psalm 51, Enyono,
Prumiyon, Sedro, Qolo, Ethro, the exaltation on the four sides and Hau dmalakhe and
end the service. Celebrate the rest of Holy Qurbana. The same service may be used for
the dedication, blessing or the purification of crosses/shrines. For this, the permission of
the bishops is required.
81



Conclusion



The objective of this thesis was two fold: translate the instructions for the Feast-
day services given in e~ q __

1
(A Guide to the Liturgical Services of the Orthodox Syrian Church), the
liturgical guide written by Yuhanon Mar Severios and in the light of Mar Severios
instructions, examine the influence of the Indian culture on the West-Syrian practices
adopted by the Malankara Orthodox Church.
Liturgy develops and therefore liturgical instructions are not set in stone. Liturgy
is live and it changes over time to adapt to the needs and circumstances of the people.
The Malankara Orthodox Christians also have been influenced by their local customs and
their specific needs. Yet, the crux of the services remains the same as that of the ancient
tradition the Malankara Church received from the West-Syrian church and liturgical
services continue to be practiced with order and discipline in the Malankara Orthodox
Church. And it is for the orderly and disciplined practice of the liturgical services that
Mar Severios wrote the book, e~ q __

2
(A Guide to the Liturgical Services of the Orthodox Syrian
Church).

1
Orthodox Suriyani Sabhayude Shushroosha Samvidhana Sahaayi.
2
Ibid.
82
The essence of these instructions is that they must be done with discipline and in
an orderly manner, just like Apostle Paul conveys in 1 Corinthians 14:26-33:
What then, brethren? When you come together, each one has a hymn, a lesson, a
revelation, a tongue, or an interpretation. Let all things be done for edification. If any
speak in a tongue, let there be only two or at most three, and each in turn; and let one
interpret. But if there is no one to interpret, let each of them keep silence in church
and speak to himself and to God. Let two or three prophets speak, and let the others
weigh what is said. If a revelation is made to another sitting by, let the first be silent.
For you can all prophesy one by one, so that all may learn and all be encouraged; and
the spirits of prophets are subject to prophets. For God is not a God of confusion but
of peace.

The Apostle Paul here instructs the church in Corinth that worship must be orderly
and systematic. This is why Mar Severios has taken up the task of writing a systematic
liturgical guide.
Mar Severios wrote this book when the use of Syriac was on the decline and the
use of Malayalam was on the rise for liturgical instructions as well as in liturgical
services. Similarly now, the use of English is on the rise in the Malankara Orthodox
Church. Liturgical services are being translated into English and there is a rising need for
liturgical instructions also in English. It is in such a time that I hope to carry the spirit of
Mar Severios in this generation, with the optimism that the Malankara Orthodox Church
will continue to worship God and receive blessings through the practice of these ancient
liturgical services.
The goal of these liturgical practices is the worship and praise of God and our
spiritual nourishment. Worship of God is the central aspect of Christian life and the
practice of liturgical services is the remarkable stage for worshiping God in the Orthodox
Church. Through these services, man seeks to return to his original state his state of
communion with God in Paradise. While man continues to live in this world, he
83
experiences Paradise and the Kingdom of God in the life of the Church, especially in the
liturgical life of the Church. Though the specific shape and details of these liturgical
services vary according to the local conditions, needs and circumstances, the inner truth
and meaning of liturgical services across various Orthodox traditions remain the same.
Mar Severios, in his book, aims to articulate, standardize and unify the services practiced
in the Malankara Orthodox Church, showing how the services remain true to the faith and
practices of the ancient church, while shaping them in the light of local conditions,
though such adaptations are very rare in the case of the Malankara Orthodox Church. He
writes this book with an effort to guide the faithful of the Church, so that they may
continue to be spiritually nourished through the disciplined and orderly practice of these
services and continue their journey towards Paradise and towards union with God.
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Severios, Yuhanon Mar. Orthodox Suriyani Sabhayude Shushroosha Samvidhana
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