Clergy of the Malankara Orthodox Syrian Church follows the West Syriac tradition and therefore have the same vestments of the Orthodox Syriac Church. The vestments worn by the clergy vary with their hierarchical order in the priesthood. The deacons, the priests and the bishops have distinct liturgical vestments.
Normal Official Vestment of Priests
1. THE SURPLICE (Alb, White Cassock, Vella-kuppayam, Shushrusha-kuppayam, Kutino (Syr) Chiton (Gk)
This white garment of in-corruption, through purification of the Holy Spirit symbolizes that one should serve the Lord with purity, holiness and whiteness of the Holy Spirit and he who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels(Rev 7: 9).
Thus, it is symbol of pure and tranquil conscience, a spotless life, and the spiritual joy in the Lord, which follows there from, in whom, who wears it. This long, straight, ankle length vestment that covers the whole person is the robe of Salvation and garment of Joy. This white garment reminds us of the luminous whiteness of Christ’s garment at the time of transfiguration on Mt. Tabor (Matt 17: 2) and of the angels who appeared on different occasions (Matt 28: 3, Acts 1:10). In his revelation, St John saw the Church wearing ‘bright and clean white linen’, the righteous deeds of God’s men (Revelations 19: 7, 8).
The word ‘Alb’ comes the Latin word for white. A similar white robe is given to all baptised, including infants, male or female. This symbolises the garment of immortality granted to all baptised Christians, by the grace of God. This is used by clergy of all ranks, points to the spiritual purity which should adorn their souls, especially when they are mystically sacrificing the spotless Lamb. This is common the laymen, laywomen, deacon, priests, and bishops.
Altar servers,deacons, and subdeacons, wear it as their outermost vestment. Priests and Bishops, the garment is usually a simple white, intricate, linen as inner robe. The Rabbinic teaching said that Adam wore a ‘clothing of light’ before his fall. This ‘clothing of light’ that was lost with the fall would be regained in Holy Baptism. White clothing symbolises the holiness acquired with Holy Baptism. All celebrants wear white cassock as the Church sanctified in Baptism worships God. The believers who take part in worships are expected to wear white clothing.
St. Cyprian (AD 250) wore a white robe while he was martyred. Hegesippus records that St. James, brother of our Lord, was clothed in a linen tunic. At least from 2nd century, white cassock was used as clothing during worship. The priest wears the kutino by signing the cross over it three times and saying the prayer: “Clothe me, O Lord, with the robe of in-corruption through the strength of Thy Holy Spirit and make me worthy to keep the true faith and walk in the paths of purity and righteousness all the days of my life.”
With second coming of our Lord, all faithful would get incorruptible ‘clothing of light’ powered by Holy Spirit. The white cassock in Holy Qurbana is a foretaste of that. The attire for those who take part in the eternal worship of the heavenly temple would be this ‘clothing of light’. White attire symbolises the sanctified body and mind taking part in worship. Only those who clothe themselves in pure and clean bridal attire have entry into the wedding feast of the Heavenly King (Matt. 22: 11 – 13).
Normal Dress of a Priest
2. The Black Robe (Karathu Kuppayam)
The priest wears a wide sleeved, full length, loosely fitted, black cassock as a symbol of the fallen, sinful nature of man, denoting sinful nature and repentance, worn by all clergy members, monastics, and nuns. It symbolizes the death to the world and all worldly things and his dedication to God and the Heavenly Kingdom.
Black Robe
3. STOLE (Oorara, Oorare, Hamniko)
The stole symbolises the wings with the angels veil their faces as they stand before the throne of God. The stole is an armour and shield, which reveals the flow of the Holy Spirit upon the wearer. This is also equipment for spiritual battle. This is to gird the strength in defeating enemies (Ps 18: 39-40). It is also the breastplate of righteousness (Eph 6: 14). This teaches that Christian life is a war against world, flesh, and the devil, the three enemies. It also means garment. It represents the breastplate of Aaron which he wore when he was entering the Holy Place to officiate a priest (Ex 28: 15). There are three crosses on the stole. Hamniko also symbolizes the rope put around the neck of Jesus Christ by the Roman soldiers. In ancient Rome, men used to wear a long shawl on their shoulders during festive occasions which would have led to this Hamniko. The custom of deacons wearing Oororo on their left shoulders was prevalent in Antioch during 4th century. The stole of the deacons is along wide band of material, which is worn over the left shoulder or crossed upon the breast, depending upon the various stages of the ordination of the deacon.
Mzamrono (Singer)
Kooroyo (Reader)
Kooroyo (Reader)
Sub Deacon
Full Deacon
Full Deacon
The priest’s stole is broader than the deacon’s and hangs from the neck (around) down to the bottom of the front, falls low over the surplice. It is made of the same material and colour as of the cope (chasuble) and other vestments (Exodus 28:31-32; Leviticus 8: 7). This typifies the consecrating grace of priesthood and is symbolic of the dignity and power and must be worn by the priest at all liturgical services. St John Chrysostom in one of his speeches had pictured this as the live wings of angels. When a priest wears Hamniko, he signs the cross, twice and recites a prayer which includes this verse from “Gird me with strength unto the battle and subdue under me them that rise up against me, defeat my enemies before me and I will silence them who hate me” (Ps. 18: 39, 40). This can be seen as armour against the forces of evil. The priest should wear, whenever he officiates a public prayer as God’s minister and when reading the Gospel.
STOLE (Hamniko)
4. GIRDLE (Arrakettu), Zunoro, Zenoro, Soonoro
It is a sort of belt with which the priest girds himself above the surplice (alb) and stole. This is also called Cincture. This is the sword of the Triumphant (Ps. 45: 3) and the belt signifies tying the waist the truth (Eph 6: 14). The girdle speaks of the control over all bodily desires, and it is symbolical of the gift of strength, wherewith God abides in him in his service and exhorts him to blamelessness of life. It also shows preparedness for service, for worship and for war against enemy girding the lions, shows readiness for action. Tying a belt across one’s waist is a sign of preparation. It was a custom that Passover meal had to be eaten wearing the belt (Exodus 12: 11). The use of the girdle dates to very early times (Exodus 28: 4; Leviticus 8: 7) and the first authoritative use to the girdle as a liturgical vestment date to the sixth century AD. Jesus Christ washed the feet of his disciples tying a towel on his waist as sign of readiness to serve (John 13:4). Prayer recited by the priest while tying the girdle across his waist contains thoughts of wearing a sword of Divine power to confront the might of evil. When he wears the girdle, he signs the cross once over it, reciting “Gird Your sword upon your loin, O Most Mighty, with Your glory and Your majesty; Your majesty triumphs” (Psalms 45: 3).
GIRDLE (Arrakettu, Zunoro, Zenoro, Soonoro)
5. SLEEVES (Kai- Urrakkal, Zindo, Zendo, Zende)
Two sleeves, worn over both the forearms and are also called cuffs, maniples. This signifies a priest’s readiness to keep God’s law, to make the hands instruments of righteousness and good works (Ps 18: 34-35). They are armours that no longer belong to him, but to Jesus. When he blesses, we receive the blessings of Jesus Christ. Those cuffs tell of their readiness to serve and to do the works of righteousness. They are made of the same material as of the cope and stole and is a sign of being strengthened and to show that hands are prepared for Divine service. The priest prays over the two zende: “O Lord, make my members instruments of righteousness, meet for all good and right works, make us pure temples and chosen vessels fit for the service of Thy Glory, Our Lord and God forever” He puts on the left zendo, signing the cross twice over it and saying: “He trains my hands to war; and he strengthens my arms like a bow of brass” (Ps. 18: 34). He puts on the right zendo, signing the cross once over it, saying: “Let Thy right hand help me up, and let Thy Loving discipline raise me” (Ps. 18: 35).
SLEEVES (Kai- Urrakkal, Zindo, Zendo, Zende)
6. CHASUBLE (Cope, Kappa, Phayno, Phaino)
This distinguishing vestment of a priest is a long, ample, outer garment without sleeves and is put over the other vestments.The word Phayno would have originated from the Greek word phelonion. In Greek and Roman culture, men used to wear a cassock (paenula) like clothing above their normal dress. The Cope was in use from the 4th century. In early days, deacons in Roman Church were using Cope, but in Eastern Churches, only Bishops and Priests were wearing this and can be compared to the bridal clothing for the heavenly feast mentioned in Matt. 25: 11. This symbolises the holiness through the invocation of the Holy Spirit. This is the robe of glory and righteousness (Ps 132:9-10). This also signifies Aaron’s robe of many colours, Elijah’s fallen cloak or mantle (2 Kings 2:13), the seamless robe of our Saviour (Jn. 19: 23). Jesus Christ wore a red cassock before his crucifixion (Jn. 19: 5). The significance of Cope is explained using the symbols of the cassock worn by Jesus when the bleeding woman touched it (Matt. 9:20).
Full Kappa Set
The priest represent, Christ the King. Thus, the Cope is a robe of royalty, hence made of rich colorful silk, however, a black Cope is used often on Good Fridays. When the celebrant wears the Cope, (chasuble), the celebrant Signs the Cross thrice over it saying: “Let Thy priests be clothed with righteousness and Thy righteous with glory. For Thy servant David’s sake, turn not away the face of Thine anointed’(Ps. 132: 9,10), Clothe Thy priests with salvation and Thy saints with glory which indicates that Cope is a sign of honour for a priest to be in service to God.
Priest Adorned with Liturgical Priest
Archpriest or cor-espicopa over the above, wears an oblong piece of brocade with artistic stitching on, an epigonation, an additional cope (goori)
7. SHOES (Sandal, M’sone (Syr.)
This is special ceremonial footwear for purely for worship services. It has decorations with velvet covering and silver thread designs. The priest wears ceremonial shoes while celebrating the Holy Qurbana because the sanctuary is glowing in fire. They symbolise the preparation for the Gospel of peace against all evils (Eph. 6: 15). They are to trample & underfoot serpents, scorpions and all the power of the enemy and to cast down under the foot, all false pride that is exalted against bad (2 Cor. 10: 5) and to tread down the lust of flesh.
Just as the shoes are worn at the staring of a journey this also signifies getting ready for a journey and the beginning of the journey of experiencing the kingdom of Heaven through heavenly worship. People of Israel ate their first Passover meal wearing sandals. Sandals are used in Holy Qurbana as a sign of victory over evil powers and as getting ready to gospel of peace (Ephesians 6:15). Mourners and prisoners of war were not wearing sandals. Sandal symbolises joy, authority, freedom, and title (Ruth 4: 7; Ps. 60: 8; 108:9). This also symbolises that the priest is ready to celebrate Holy Qurbana and that he is prepared to lead the Church in its pilgrimage to heavenly kingdom. The sandals being used in Madbaha cannot be used elsewhere. Leather sandals are not allowed, since no animal product is permitted in the sanctuary.
As the priest puts the shoe on the left foot, he says: “May my feet, O Lord God, be shod with the preparation of the Vestments Gospel of peace, so that I may tread underfoot serpents and scorpions and all the power of the enemy, for ever.” While putting the shoe on the right foot, he says: “Cast down under my foot, Lord God, all false pride that is exalted against Thy knowledge, and grant that by Thy help may bring the lusts of the flesh into subjection, for ever.”
8. Skull Cap (Pheero, Phiro, Zucchetto)
Priests wear a small black circular skull cap, covering almost the entire top half of the head. During the ordination of a priest his skull cap is blessed along with the other priestly vestments, and after he is vested the ordaining bishop ceremoniously places the skull cap over his head as the external sign of his Holy Priesthood. Hence it is called the fruit of priesthood (Phiro d’Kohnutho). It has seven sections, which indicates the completeness and full priesthood of the celebrant and the steps to ordination of priesthood, as well as the one, eligible to who can receive all the seven important sacraments of the Holy Church. In some Orthodox Churches, even the high priests wear it under the koobatho.
The skull cap, (Phiro) symbolizes the crown of thorns that our Lord wore when He offered Himself as the ultimate sacrifice on the cross for the sins of the world. The priest is sacramentally Christ Himself, and he must wear this symbol of the crown of thorns when he actualizes the same sacrifice of Christ. Elbishto d’Kurobo, is the cap for offering the sacrifice. Clergy of many other Churches also wear the same or similar caps or skull caps during their liturgical functions but vary in colour and shape. Large black skull caps are worn by Cor-episcopa, and Red skull caps are worn by some Bishops. If the priest is a monk, he then puts on the eskimo, a hood is always worn by monks.
Christian priest hood has taken lot of vestments from Aaronic Priesthood and Jewish priests. Wearing the skull caps has its origin in the ancient Jewish practice, that men covered their heads during prayers, which is still observed by Jewish men. The Jewish priests and rabbis during the period of the Old Testament covered their heads not only during prayers, religious services, and public appearances. The black skull cap became a common headwear for Christian clergy probably as a continuation of the Jewish priestly practice, even after the separation of the Church from Judaism.
They wear a, a small black cap which the bishop must wear during all public prayers, under the Eskimo, a hood worn by monks at all times. It consists of seven sections which indicate the full priesthood of the celebrant
ഏദനിൽ വച്ച് സ്ഥാപിക്കപ്പെട്ട കൂടാശയാണ് വിവാഹം (ഉല്പത്തി 2.18) വിവാഹം മാന്യമാണ് എന്ന് വേദപുസ്തകം പഠി പ്പിക്കുന്നു. ലോകത്തിന്റെ നിലനില്പിനും വളർച്ചയ്ക്കും വിവാഹം അത്യന്താപേക്ഷിതമാണ്. എന്നാൽ വൈദികസ്ഥാനികളായി കഴി ഞാൽ വിവാഹത്തിലേക്ക് പ്രവേശിക്കുവാൻ അനുവാദമില്ല. സ്നേഹവും വിശ്വസ്തതയുമാണ് വിവാഹത്തിൽ പരസ്പരം ഒന്ന കുന്ന ഘടകങ്ങൾ
വിവാഹത്തിന്റെ കൗദാശികസ്വഭാവം
യേശുക്രിസ്തു സന്നിഹിതനായ വിവാഹ വിരുന്നിനെക്കുറിച്ച് സുവിശേഷം സാക്ഷിക്കുന്നു. (വി യോഹ 2:1, 2). ഇതിൽ നിന്നും വിവാഹബന്ധത്തെ യേശുക്രിസ്തു അശുദ്ധമായി കരുതിയിരുന്നില്ല. എന്ന് അനുമാനിക്കാം. വിവാഹം ഒരു ഉടമ്പടിയല്ല. ഉടമ്പടി എപ്പോൾ വേണമെങ്കിലും ലംഘിക്കപ്പെടാം. ഉടമ്പടി ലംഘനം വിവാഹമോചനത്തിലേക്ക് നയിക്കും. എന്നാൽ ക്രിസ്തീയസഭയിൽ വിവാഹം ഒരു കൂദാശ യാണ്. തമ്മിൽ വേർപിരിയാൻ പാടില്ലാത്തവിധം ഒന്നായിത്തീരുന്ന കൂദാശയാണത്. 'ദൈവം യോജിപ്പിച്ചതിനെ മനുഷ്യൻ വേർപിരിക്ക രുത് എന്നത് ദൈവിക കല്പനയാണ്. വിവാഹത്തിന്റെ കൗദാശിക സ്വഭാവം ഇതിൽനിന്ന് വ്യക്തമാകുന്നു. മനുഷ്യരുടെ ഹൃദയകാഠിന്യം നിമിത്തമാണ്. വിവാഹമോചനം ഉണ്ടായത്. “ആദിയിൽ അങ്ങനെ ആയിരുന്നില്ല എന്നാണ് കർത്താവ് പഠിപ്പിച്ചത് (വി. മത്താ 19:33)
വിവാഹകൂദാശയുടെ നിബന്ധനകൾ
ഇരുവരും സഭാംഗങ്ങൾ ആയിരിക്കണം. വി. കുർബാന സ്വീക രണത്തിനു അർഹതയുള്ളവരും ധാർമ്മികരും ആയിരിക്കണം. കാനോനുകൾ അനുശാസിക്കുന്ന പ്രകാരമുള്ള തലമുറകളുടെ അന്തരം ഉണ്ടായിരിക്കണം (ലേവ്യ 10 അടുത്ത ബന്ധുക്കളും യുള്ള വിവാഹം നിരോധിച്ചിരിക്കുന്നു. സ്വന്ത ഇഷ്ടത്തിൽ എല്ലാ വിധത്തിലും ഒരുങ്ങി സ്വമനസ്സാൽ കൂദാശ സ്വീകരിക്കണം. സം നിഷ്ക്കർഷിച്ചിട്ടുള്ള ദിവസങ്ങളിൽ മാത്രമേ കൂദാശ നടത്തുവാൻ അനുവാദമുള്ളൂ. വിളിച്ചുചൊല്ല്. വിവാഹവുമായി ബന്ധപ്പെട്ട ചടങ്ങുകളിൽ പ്രധാനമാണ് വിളിച്ചു ചൊല്ല്. വിവാഹം നിശ്ചയിച്ച ശേഷമാണ് ഇടവകയിൽ വിവാഹത്തെ സംബന്ധിച്ച വിവരം പ്രസിദ്ധപ്പെടു ത്തുന്നത്. കാനോനികമായ തടസങ്ങൾ എന്തെങ്കിലും ഉണ്ടെങ്കിൽ അത് ശ്രദ്ധയിൽപ്പെടുത്തുവാൻ പുരോഹിതൻ ഇടവകയോട് ആവ ശ്യപ്പെടുന്നു. വിവാഹകൂദാശയ്ക്ക് സാമൂഹികവും കൗദാശിക വമായ തലങ്ങൾ ഉണ്ട്.
വിവാഹദാശ ക്രമം
വിവാഹദാശയിൽ രണ്ട് ഭാഗങ്ങളുണ്ട്
1. മോതിരം വാവിന്റെ ക്രമം
2. കിരീടം വാഴിന്റെ ക്രമം
കുമ്പസാരിച്ച് വി. കുർബാന അനുഭവം നടത്തിയ വധുവര ന്മാർ തോകാരോടൊപ്പം മദ്ബഹായുടെ മുമ്പിൽ നില്ക്കുന്നു. മന്ത്രകോടിയും മോതിരങ്ങളും മാലകളും മിന്നും നമസ്ക്കാരമേശയിൽ ക്രമീകരിച്ച് വയ്ക്കുന്നു. തുടർന്ന് ശുശ്രൂഷകൾ
മോതിരം വിന്റെ ക്രമം
സഭയും ക്രിസ്തുവും തമ്മിലുള്ള ബന്ധത്തെയാണ് ഭാര്യാഭർതൃ ബന്ധത്തെക്കുറിക്കുവാനും പ. പൗലോസ് ഉപയോഗിക്കുന്നത്. (എഫെ. 5:22-43) വിവാഹ കൂദാശയിലെ ഗീതങ്ങളിലും പ്രാർത്ഥന കളിലും ഇത് തെളിഞ്ഞ് കാണുന്നു. ആത്മാർത്ഥമായ സ്നേഹവും യോജിപ്പും ശാന്തതയും വികാരഭരിതമല്ലാത്ത ഐക്യവും തി കൾക്ക് ലഭിക്കുവാനുള്ള പ്രാർത്ഥനകൾക്ക് ശേഷം ആത്മാവിലും ശരീയത്തിലും നിർമ്മലത സംരക്ഷിക്കുവാൻ ദൈവകൃപയ്ക്കായി പ്രാർത്ഥിക്കുന്നു. ബലഹീനനും ദുർബലനുമായ മനുഷ്യന് വിവാ ഫത്തിന്റെ ശ്രേഷ്ഠകരമായ ലക്ഷ്യം നേടുക എന്നത് പ്രയാസകരമാണ്. അതിനാൽ ദൈവകൃപയ്ക്കായി സർ മുഴുവൻ ദമ്പതി കൾക്കായി പ്രാർത്ഥിക്കുന്നു. തുടർന്ന് മോതിരം വാഴ്ത്തി ധരിപ്പി ക്കുന്നു. വനങ്ങളിൽ വച്ച് എടുത്ത തീരുമാനം സഭയിൽ കൗദാശി കുമായി അംഗീകരിച്ച് ഉറപ്പിക്കുന്നു.
കിരീടം വാഴിന്റെ ക്രമം
ആദിമ നീതിജ്ഞന്മാരുടെ വിവാഹബന്ധത്തെ ആശിർവദിച്ച അതേ വലതുകരത്തിന്റെ നീട്ടപ്പെടലിനായി പ്രാർത്ഥിക്കുന്നു. എഫെ. 5:20-64 വരെയുള്ള ഭാഗങ്ങളാണ് ലേഖനമായ സഭയും ക്രിസ്തുവും തമ്മിലുള്ള ബന്ധത്തോട് തുല്യമായി ഭാര്യാ ഭർതൃബന്ധത്തെ ഉപമിക്കുന്നു. ദൈവരാജ്യത്തെ കുറിക്കുവാൻ ഉപ യോഗിച്ചിരിക്കുന്ന രഹസ്യം' (മിസ്റ്റേരിയോൺ) എന്ന പദവും അപ്പോസ്തോലൻ ഉപയോഗിക്കുന്നു. കൂദാശകൾക്കും ഇതേ പദ മാണ് ഉപയോഗിക്കുന്നത്. ദൈവഹമാണല്ലോ ദൈവരാജ്യ ത്തിന്റെ പ്രത്യേകത. അതുപോലെ സ്നേഹാഗ്നിയാൽ ഉജ്വലിക്കു ന്നതാണ് ക്രിസ്തീയ കുടുംബവും ദൈവം യോജിപ്പിക്കുന്നതാണ്. കസ്തവ കുടുംബങ്ങൾ എന്നും വിവാഹബന്ധത്തിന് വരം ലഭി ച്ചിരിക്കണം എന്നുമുള്ള കർത്താവിന്റെ പഠിപ്പിക്കൽ അടങ്ങുന്ന മത്താ 19:1-12 വരെയുള്ള ഭാഗം (ഏവൻഗേലിയോൻ) വായിക്കുന്നു. തുടർന്ന് കിരീടങ്ങൾ ആശിർവദിച്ച് ആഘോഷപൂർവം ധരിപ്പി ക്കുന്നു. ഹൈന്ദവപാരമ്പര്യത്തിലെ മാലിയുടെ വരൂപമാണ് മിന്ന് ഭാരതീയ സംസ്കാരത്തിൽനിന്ന് കടമെടുത്ത ആചാരമാണ് മിന്നുകെട്ട് മണവാട്ടിയെ മൂടുപടം ധരിപ്പിച്ചു. ഇരുവരെയും കരംപി ടിപ്പിച്ച് ഉപദേശങ്ങളും ആശിർവാദവും നല്കുന്നു. കുക്കിലിയോന് ശേഷം വിവാഹജിസ്റ്ററിൽ ഒപ്പുവയ്ക്കുന്നു.
രണ്ടാം വിവാഹം
ഒരു വിവാഹം മാത്രമേ അനുവദനീയമായിട്ടുള്ളൂ എങ്കിലും പങ്കാ ളിയുടെ മരണശേഷം പുനർവിവാഹം അനുവദിക്കുന്നു. വിവാഹ ത്തിന്റെ കൗദാശിക നന്മകൾ ആവർത്തിക്കപ്പെടാത്തതിനാൽ രണ്ടാം വിവാഹം ഏൽക്കുന്നയാൾക്ക് വിവാഹത്തിന്റെ കൂദാശ നല്കുന്നില്ല. അനുതാപത്തിന്റെ പ്രാർത്ഥനകൾ ചൊല്ലി കൈപിടിപ്പിക്കുന്നക്രമവും മൂടുപടം ധരിപ്പിക്കലും മിന്നുകെട്ടലുമാണ് നടത്തുന്നത്. വലിയനോമ്പിന്റെ ബക്കോനോയിൽ ഉപയോഗിക്കുന്ന ഗീതങ്ങ ളാണ് രണ്ടാം വിവാഹത്തിലും ഉപയോഗിക്കുന്നത്. രണ്ട് ഭാഗങ്ങ ളായി ഇതും നടത്തപ്പെടുന്നു.
വിവാഹജീവിതത്തിലേക്ക്
വൈകാരികതയ്ക്ക് ഉപരിയായി ആത്മികവും മാനസികവുമായ പാത ദമ്പതികൾക്കുണ്ടായിരിക്കണം. വിവാഹം രണ്ട് വ്യക്തികൾ തമ്മിലുള്ള ഉടമ്പടിയല്ല. രണ്ട് സംസ്കാരങ്ങളും കുടുംബങ്ങളും ഒന്നായിത്തീരുന്ന സ്നേഹ ത്തിന്റെ അനുഭവമാണ്. ദമ്പതികളുടെ സാമൂഹിക സാമ്പത്തിക ചുറ്റുപാടുകളിലെ അന്തരം വിവാഹജീവിതത്തെ പ്രതികൂലമായി ബാധിക്കാതിരി ക്കാൻ ബോധപൂർവ്വം ദമ്പതികൾ ശ്രമിക്കണം. വിവാഹം കൂദാശയാണ്. കൂദാശയ്ക്ക് ഒരുക്കവും ആത്മിക ചുറ്റു പാടും ഉണ്ടായിരിക്കണം. ആഡംബരത്തിന്റെ പ്രദർശനത്തിനുള്ള തല്ല ദേവാലയം. സ്നേഹമാണ് ദമ്പതികളെ ഒന്നിപ്പിക്കുന്ന ഘടകം. ത്യാഗവും കരുതലും അടങ്ങുന്നതാണ് യഥാർത്ഥസ്നേഹം മാതാപിതാക്കളെ അകറ്റി പങ്കാളിയെ മാത്രം സ്നേഹിക്കുന്നതും മറിച്ചും ഉള്ള സമീ പനങ്ങൾ അപക്വമാണ്.
Kabilana is small piece the richly embroidered cloth coverings of the Holy Vessels, the Paten and Chalice. The name means receptacles. There is a word in Syriac ‘Mcbilon’ meaning receptacle or accepting. The correct name for this is ‘Hoofoyo’ or ‘cover’....
His Holiness Baselios Paulos I,The First Catholicos of the East in Malankara (1912–1913)
His Holiness was born on 19 January 1836 to Murimattom Kurian and Mariamma in Kolencherry. He received deaconship from Cheppad Mar Dionysius in 1843 and in 1852 he was ordained...
His Holiness Baselios Geevarghese I, The second Catholicos of the East in Malankara(1925–1928)
His Holiness was born in 1870 as the second son of Karuchira Paulose. He was ordained as 'Koruya' on 13 June 1885, as deacon in 1892, on 16 August 1896...
His Holiness Baselios Geevarghese II, The Third Catholicos of the East in Malankara (1929–1964)
His Holiness was born to Ulahannan and Naithi of Kallaserri family in Kurichi, Kottayam on 16 June 1874. On 24 April 1892, Kadavil Paulose Mar Athanasios ordained him as deacon...
His Holiness Baselios Augen I, The Fourth Catholicos of the East in Malankara (1964–1975)
His Holiness was born on 26 June 1884 at Perumbavoor , Vengola, to Abraham Kathanar of Chettakulathukara family. He was ordained as deacon by Kadavil Paulose Mar Athanasios and in...
His Holiness Baselios Marthoma Mathews I, The fifth Catholicos of the East in Malankara (1975–1991)
His Holiness was born on 27th, March 1907 as the youngest son of Vattakunnel Kurien Kathanar and Olesha Pulickaparampil Mariamma in Kottayam. He took his B.A, B.D. degrees. Even as...
His Holiness Baselios Marthoma Mathews II, The sixth Catholicos of the East in Malankara (1991–2005)
His Holiness Moran Mar Baselios Marthoma Mathews II, Catholicos of the East, and 89th successor to the Holy Apostolic Throne of St. Thomas was enthroned on 29 April 1991. He ...
His Holiness Baselios Marthoma Didymos I, The seventh Catholicos of the East in Malankara (2005-2010)
His Holiness was consecrated and enthroned at Parumala Seminary as Catholicoi of the East in the Apostolic throne of St. Thomas on 31 October 2005. He is the seventh Catholicos since the...
H.H. Baselios Marthoma Paulose II, The Eighth Catholicos of the East in Malankara (2010–2021)
His Holiness Baselios MarthomaPaulose II was enthroned as the Catholicos of the East & Malankara Metropolitan (the Supreme Head of the Malankara Orthodox Syrian Church of India) on Monday, 1st...
H.H. Baselios Marthoma Paulose II, The Eighth Catholicos of the East in Malankara (2010–2021)
His Holiness Baselios MarthomaPaulose II was enthroned as the Catholicos of the East & Malankara Metropolitan (the Supreme Head of the Malankara Orthodox Syrian Church of India) on Monday, 1st November 2010. His Holiness is the 91st Primate on the Apostolic Throne of St. Thomas. Born on 30th August 1946 in a village called Mangad near Kunnamkulam, Trissur District, Kerala as the son of the late Kollannur Iype and the late Pulikkottil Kunjeetty, the boy K.I.Paul had his early education in local schools. After graduating from St. Thomas College, Trichur, Paul joined the Orthodox Theological Seminary, Kottayam from where he obtained G.S.T and B.D. degrees of the Serampore University. After taking the holy orders, he joined C.M.S College, Kottayam and took his M.A in Sociology.
At the young age of 36, the church Parliament (Malankara Syrian Christian Association) elected Fr. K.I.Paul as Bishop. On 15th May 1985, he was consecrated as Episcopa ( bishop) with the new name Paulose Mar Milithios. Subsequently, His Grace was elevated as the first Metropolitan of the newly formed Kunnamkulam diocese on 1st August 1985. The Malankara Syrian Christian Association held at Parumala on 12th October 2006 unanimously elected Ills Grace Paulose Mar Milithios Metropolitan as the Catholicos Designate and the successor to the Malankara Metropolitan. On 1st November 2010, following the abdication of his predecessor, His lloliness Baselios Marthoma Didymus I. His Grace Paulose Mar Milithios Metropolitan was enthroned as the Catholicos of the East & Malankara Metropolitan with the new name His Holiness Baselios Marthoma Paulose II. Incidentally, Kunnamkulam which is a stronghold of the Orthodox Community in Kerala has given birth to three Malankara Metropolitans including the reigning Catholicos. His Holiness' illustrious Predecessors Pulikottil Joseph Mar Dionysius II and Pulikottil Joseph Mar Dionysius V were towering personalities who contributed much to making the Malankara Church what it is today.
It was His Holiness' keen interest that the Church should have effective and meaningful Inter-Church relations. It is with this emphasis that His Holiness has already finished journeying to all the Oriental Orthodox Churches. Once in this short span of time as Catholicos, he has already had meetings with all the present heads of the Oriental Orthodox Churches. The fraternal relations with the sister Churches too have been given prime importance. The meeting with the present Pope of the Catholic Church has enhanced the bilateral relations between the two Churches. His Holiness' unassuming character and his philanthropic interests, have given new dimensions to the life of the Church. He has authored a few devotional and contemplative books in Malayalam.
His Holiness had been called to the eternal abode on 12 July 2021. His mortal remains is interred in the Chapel at Catholicate Palace, Devalokam, Kottayam, India.
