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Let us pray, peace be with us:

"The Cross that has been the cause of our good and by which our mortal humanity was set free,
O Lord, be for us a strong fortress. And by this Cross, we shall overcome the wicked one and All his devices."

(Syro-Malabar Qurbana)



                   

THE NAZRANI
"The Truth will make you free"

-------------------------------------------------------------------------------------------------------            Vol. 21, No.4                   New Delhi                       July, 2011                    -------------------------------------------------------------------------------------------------------

 

                     Prof. Dr Varghese Pathikulangara, CMI:

The Person and Mission

A Malpan of Mar Toma Christians,

a Martyr for Mar Toma Margam and

a Man of Mar Toma Sliba

Paulachan Kochappilly, CMI

Joseph Varghese Kureethara, CMI

As we celebrate the golden jubilee of the religious consecration and the seventieth birthday of Prof. Dr Varghese Pathikulangara, CMI, it is proper and fitting to pay tribute to a distinguished Malpan (teacher) of Mar Toma Christians (Saint Thomas Christians), a martyr for Mar Toma Margam (The Way of Saint Thomas) and a man of Mar Toma Sliba (Saint Thomas Cross) of our times. 

 

Reverend Father Varghese Pathikulangara was born on 21 August 1940 at Kizhakkambalam, near Aluva, Kerala, before the dawn of independent India. At the birth of Varghese, the cry for identity and autonomy resounded in the political firmament of the country. Father Varghese was born to Mrs Mariam and Mr Ouseph Pathikulangara as their fourth and youngest child. As Jesus was nurtured by Blessed Mother Mary and Saint Joseph, so also our Septuagenarian had the special privilege of growing in age and wisdom under the parental protection of his mother Mary and his father Joseph. He was baptised on the seventh day of his birth at Saint Antony's Church, Kizhakkambalam. It is interesting to note that the literal meaning of the place name Kizhakkambalam - Eastern Temple - has some special significance and affinity in the making of Prof. Varghese Pathikulangara. We will see how this new born at "Kizhakkambalam" will dedicate his life, teaching, leading to present, protect, and promote the spirit of the Saint Thomas Christians in the Mar Toma Margam to the Temple in the East.

 

The child Varghese attended St Antony's School for his primary school years, and he continued his schooling at St Joseph's School, Kizhakkambalam till the eighth standard. Rev. Fr Joseph Thazhathuveettil, the Assistant Parish Priest and the Head Master of St Joseph's School, initiated Varghese in the service for the celebration of the Qurbana and helped him to discern the call of the Lord. In 1956, the young boy sought admission at Infant Jesus School, Vazhakulam, as an aspirant of the Carmelites of Mary Immaculate and completed high school there.

 

In 1958, after the successful completion of his high school, Varghese had his first year of religious formation at St Antony's Monastery, Aluva. The second year of his formation was at St Joseph's Monastery, Koonanmavu, where Blessed Kuriakose Elias Chavara spent last ten years of his life. In 1960, he joined the Little Flower Novitiate, Karukutty, and made his religious profession on 16 May 1961.

 

In 1962, Brother Varghese was sent to Dharmaram College, Bangalore, the Major Study House of the Carmelites of Mary Immaculate, for his three-year philosophy study. At the completion of his philosophy, he had his college studies at Sacred Heart College, Thevara, for two years. He came back to Dharmaram College in 1967 for his studies in Theology and was ordained minister on 17 May 1970. Soon after his theological studies, Father Varghese was appointed Rector of the aspirants at Carmel Monastery, Vazhakulam, the fourth monastery founded (1859) by Blessed Kuriakose Elias Chavara.

 

In 1972 Father Varghese was asked to take up studies in Liturgical Theology at the Pontifical Liturgical Institute of St Anselm in Rome. He started teaching Liturgical Theology at Dharmaram College in 1975. After a few years of initial teaching, he went back to Rome for his doctorate. Prof. Tommaso Federici was the guide of his doctoral research. Indeed, his dissertation is a landmark in the field of research in the Liturgical Theology of the Syro Malabar Church. The title of his research is "Resurrection, Life, and Renewal: A Theological Study of the Liturgical Celebrations of the Great Saturday and the Sunday of Resurrection in the Chaldeo-Indian Church", which he defended at St Anselm in 1981 and which is jointly published by Dharmaram Publications, Bangalore and the Oriental Institute of Religious Studies, India, Kottayam.

 

Prof. Pathikulangara is Ordinary Professor of Liturgical Theology in Dharmaram Vidya Kshetram, the Pontifical Athenaeum of Theology, Philosophy, and Canon Law, Bangalore, since 1975. He has been Associate Professor of Liturgical Theology in the Paurastya Vidyapitham, Kottayam. He was a visiting Professor in Jnana Deepa Vidyapeeth, Pune; St Joseph's Seminary, Mangalore; St Peter's Seminary, Christu Jyoti; and Carmelaram, Bangalore. He is the Founder and Coordinator of Denha Services, a Fellowship at the service of the Church which aims to organize and promote ecclesial life.

 

The person and mission of Father Varghese is shaped in the context of the ecclesial celebration of Qurbana. It is through the celebration of Qurbana, the legacy of the faith and life of Mar Toma Christians of India, the beauty of Mar Toma Margam, and the mystery of Mar Toma Sliba are encountered, enlightened, and expressed. Moreover, it is through the celebration of Qurbana, the faithful experience and exchange shalom, which, in turn, requires and enables the Church, the Mystical Body of Christ, to commit herself to the glorification of God, the establishment of peace on earth, and to give hope to human beings.  In his search and research, Prof. Pathikulangara has been absorbed by the truth, goodness, and beauty of the Church of the Saint Thomas Christians.  He loves the Church as the spouse crowned with every goodness and grace.  He is-in-love- with the Bride of Christ.  As a sign of his love for Christ, he wholeheartedly embraces Mar Toma Sliba, the symbol of the person and mission of Jesus Christ. Nothing on earth can stop him in his love for Jesus Christ, the Church, and the Cross of Christ, the triad in his upward and forward pilgrimage as an unworthy servant among the people of God in the world.  Therefore, it is fitting to introduce our Septuagenarian and jubilarian on three core points, namely, 1) Mar Toma Christians, 2) Mar Toma Margam, and 3) Mar Toma Sliba.

 

1. Malpan of Mar Toma Christians

In the ancient system of Malpanate training and formation of priestly ministers in the Church, it was a scholarly and saintly priest who was the head of the institution, similar to that of the gurukulam education of India.    The personal attention of the Malpan was a unique characteristic of the ancient system of ecclesiastical education, and is reported to be the major missing element in the present form of training and formation.  Rooted in the perennial values of the past and open to the challenges of the present, Father Pathikulangara emerges as a beautiful symbol of blending the truth and goodness of the past and of the present for a beautiful and fruitful future of the Church.   Being Ordinary Professor of Liturgy in the Faculty of Theology at Dharmaram Vidya Kshetram, he has also taught in many other seminaries. 

 

Father Pathikulangara is fondly remembered by his students and colleagues alike, though there might have been differences in opinions.  Whoever happens to come in contact with him is driven to the circle of his lasting friendship, regardless of the differences in important matters. A great number of students say his name with great respect and reverence.  They take the opportunity to meet him for guidance and directions.  Many archbishops and bishops make it a point to pay a visit to him whenever they are in the city of Bangalore, which itself is a telling example of his stature in the Church.  He is a man of relationships who pulls people to Christ and to the Church through his scholarship and sanctity.  Though he, due to ill health, is confined to his room and Dharmaram College premises, Father Varghese Pathikulangara is accessible to all, and raises all to the Lord. Spacio-temporal limitations do not shrink the horizons of his reach.  His interest in, vigilance of, and service to the cause of the Church are envious and extraordinary examples of a faithful teacher of the Church.  Openness and support of scholarly research work form the characteristics of our septuagenarian's mastermind. 

 

Malpan Pathikulangara is never tired of learning and teaching.  In a nonstop manner he goes on making contributions to the progress and prosperity of the Church in every way possible.  Along with the contemplation of the Mystery of Christ and the Mystical Body of Christ, Father Varghese finds joy in being updated with the contemporary developments in the world.  This makes his reflections relevant and important and his contributions ever valuable.  As a teacher in the Church, he has no concerns other than that of Jesus the Master.  His vision is holistic, liberative, and transformative so that he finds everything intertwined and mutually enriching, leading to the glorification of God and the welfare of everything in the world. Whoever comes near to Father Varghese is drawn to the presence of the Mystery of God.

 

As a faithful Malpan of the Syro Malabar Church, the service of Father Varghese Pathikulangara, CMI, is distinct and will be remembered forever.  His unflinching love and unparalleled commitment to the mother Church is visible all through his ministry of theology. His writings bear abundant testimony to his ardent and vibrant love for the Syro Malabar Church of Saint Thomas Christians. He finds himself always in the heart of the Church and instils filial love for her.  Even when our Septuagenarian cannot give intellectual consent to some of the moves and decisions of the heads of the Church, he gives volitional consent to the official teachings of the Church.  This does not mean that he is blindly obedient. Fearlessly and faithfully he makes use of his pen to raise objections at the right time and in the right forum.  One of his most cherished desires is to see the apostolic Church of Saint Thomas Christians of India live her precious and privileged heritage in its full flowering.  What our Professor visualises is not a cosmetic surgery, but an organic growth of the apostolic faith experience for our times and for all times. Father Varghese is known for his clarity, comprehensiveness, and consistency in theology.

 

Prof. Pathikulangara, CMI, has contributed immensely to the rediscovery of the treasures of the Sacred Liturgy of the Syro Malabar Church.  The Sacred Liturgy is his area of specialisation.  In tune with the teachings of the Church, Father Varghese emphasises the celebration of the Qurbana as source, centre, and summit of Christian life.  He was passionate in teaching liturgy and compassionate to the deviants from its spirit. According to the very essence of Qurbana, which is named divyakarunyam, divine mercy, he was compassionate even to people of opposing views and opinions.

 

Prof. Pathikulangara shines as a Malpan faithful to the Indian and Eastern ethos, naturally emphasising on the importance of personal and communal encounter and experience in the existential context of Christians.  He focuses his teaching and training on the foundation of experiential knowledge, anubhavajnana, which is largely missing in the present day system of education.  The liturgical experience imparts an incessant interest and involvement in the participants to enter into the treasure house of the Mysteries of salvation.  Sacred Liturgy, according to Father Varghese, is "the authentic involvement and participation of the man of today in the mystery of Christ and in the history of salvation" (Chaldeo-Indian Liturgy I Introduction, 11).  It is "the authentic, official, and communitarian response to the call of God" (ibid, 10).  As in biblical revelation and salvation, the Liturgy is dialogical in nature, involving the person in encountering the mystery of Christ and experiencing the history of salvation.  Thus, liturgy is a response by the disciple to the invitation of the Lord, "Come and see." In this sense, liturgy is the incubator for Christian faith formation. 

 

Prof. Pathikulangara is a priest who enjoys celebrating the Qurbana in its most solemn form.  One of his expressed desires is to see that we have occasional celebrations of the most solemn form of the Qurbana, that is, the Raza, at least in our formation and religious houses.  By imparting the true ecclesial faith experience to all the members of the Church, this will, in turn, support and promote them in their Christian living, including the moments of trial and tribulations. 

 

Dr Pathikulangara emphasises the aspect of celebration of the Christian life.  In his reflections, Father Varghese describes liturgy as "the celebration of what we are, our Christian existence" (Bless the Lord, ix).  He builds his teaching on the foundation of the memorial celebration of the Mystery of Christ and the history of salvation.  His pedagogy is rooted in the famous axiom lex orandi lex credendi (Resurrection, Life and Renewal, 1).  Father Varghese celebrates the Qurbana as the source, centre, and summit of Christian life and teaches the Mystery with awe and reverence.  He advocates the revival of the elements of celebration in the Church, an idea which is gaining popularity today.   The volumes Bless the Lord (1996), The Crown of the Year I & II (1997), Endana (2007), Qutaa, D-Batsha Shayin, Qala d-Shahra (2010) are vivid testimonies to his untiring commitment to the restoration of the liturgical celebration of the Church.  A Church that celebrates is alive, active, and committed to the core of its faith.  The teaching and publications of Prof. Pathikulangara have been instrumental in accelerating the genuine celebration of the faith of the Church, and the seeds he planted have begun to yield abundant fruit in the ecclesial life of the faithful.

 

Liturgical wall calendar, printed and published by Prof. Pathikulangara based on the liturgical year and seasons, which is innovative in nature and is a method of reaching out to every home and every person, is another major step to keep people focused and committed to the celebration of their ecclesial faith. 

 

Father Varghese, as a true Malpan of our times, deciphering the writing on the wall, promotes his website (www.pathikulangara.in) for faster, easier, affordable communication.  He is a consultant and collaborator to the private website www.nasranifoundation.org, which emails daily bible readings and reflections to its subscribers and has many catechetical materials including the audio of the Syriac Qurbana. A Malpan of farsighted vision and having a deep sense of the mission of the Church and keeping abreast of the IT age, he plunges into this God-given opportunity of modern communication media, thus continuing his ministry of teaching theology - an out reach to everyone - though he is confined to his room for most of the time.  In spite of his ill health, Father Varghese checks his mail and responds to it on a daily basis. 

 

In a land of namajapa, Prof. Pathikulangara has offered an invaluable contribution through A Moment with Jesus: A New Type of Iso-Nama-Japam "Jesus Prayer" (2008) which was a tribute to the Word of God in the Syro Malabar Liturgy in the Year of the Word of God in the Life and Mission of the Church. This inspiring initiative of Father Varghese is a telling example of his teaching methodology and efforts to reach every stratum of the ecclesial community. 

 

Another accomplishment of Rev. Pathikulangara is the publication of the English edition of Holy Qurbana: A Pictorial Journey (2009), which unfolds the importance and beauty of visual learning.  All these innovative steps of his versatile taste and talent are witness to his learning and teaching as a celebration of his faith through many different channels.

Above all, Prof. Dr Varghese Pathikulangara, CMI, has a filial relationship with his Church and considers himself a servant in the Syro Malabar Church. This is the hallmark of our Malpan and the sign of his towering personality.

 

2. Martyr for Mar Toma Margam

 

Mar Toma Margam, the Way of Saint Thomas, the Law of Thomas is the appellation used to designate the sum total of the life of the Saint Thomas Christians of India.  It is the icon of the faith, life, liturgy, spirituality, discipline, etc., of the ancient apostolic Church of Saint Thomas in India. Margam, "the Way", is its most ancient name accorded to the followers of Christ.  The Acts of the Apostles attests great importance to it and calls Christians those "who belong to the Way" (Acts 9:2; see also 19:23; 24:22).  This naming goes back to the revelation of Jesus, who declares himself as "the Way, the Truth, and the Life; no one comes to the Father, but by me" (John 14:6).  It is interesting to note that this truth was revealed by Jesus in response to the inquisitive interrogation of Saint Thomas the Apostle.

 

Saint Thomas preached the Way of the Lord in a category congenial and coherent to the ethos of Indians, for whom the path of salvation was demonstrated in terms of different margas, namely, jnanamarga (the path of knowledge), karma marga (the path of action), and bhakti marga (the path of devotion). The Saint Thomas Christians of India got it right as they called the path of the Lord Jesus Christ proclaimed by Saint Thomas, the Mar Toma Margam. Thus, Mar Toma Margam stands for 'the Christ-experience shared through Mar Toma Sliha, Saint Thomas the Apostle, their father in faith' (Mar Thomma Margam, 13). Rev. Prof. Dr Placid Joseph Podipara, CMI, venerable Malpan of the Church and the beloved teacher of our Jubilarian, describes Mar Toma Margam in this concise way, "Hindu in culture, Christian in Religion, and Oriental in worship" (Ostkirchliche Studien 4, 1955: 261-288).

 

Prof. Varghese Pathikulangara, CMI, a beloved student of Rev. Placid Podipara, CMI, inherited the legacy of his Malpan and dedicated his life and teaching to the spread and development of Mar Toma Margam beyond boundaries.  In the words of Father Varghese, Mar Toma Margam "is the particular Christian life-style, introduced in India by Mar Toma, one of the Twelve Apostles of Jesus" (Mar Thomma Margam, 19).  For him, Mar Toma Margam "is hope incarnate; the Bible its heart and the Mar Toma Sliba (St Thomas Cross), its expression" (Mar Thomma Margam, 19).  Its centre is the Holy Qurbana, the most solemn form of which is Raza

 

The mission of Rev. Pathikulangara was to explore, experience, and express the treasure of Mar Toma Margam in its integrity and totality.  In this mission of the Church he was single-minded and fully committed.  Father Varghese does not mince any words to fight for the cause fearlessly, but does so diligently and patiently. His words are direct and clear.  Therefore, they have challenged and criticised certain positions and dispositions of scholars and leaders alike, which have earned him displeasure from certain quarters. 

 

Father Varghese made it a point to challenge the mind-set of a few on the basis of issues, but never with the view of revenge or hurting any person.  The greatness of scholars who are wary on many issues, lie in not indulging in any personal attack, or in perpetuating hatred or antipathy.  Father continues writing letters and publishing books, inviting people to engage in real dialogue with the ancient, rich, enviable ecclesial tradition of Mar Toma Margam

 

Because of his uncompromising stance for Mar Toma Margam, Prof. Pathikulangara has been misunderstood, misrepresented and ignored many times, especially by his own people, which is all the more painful and agonising.  Father Varghese has been a victim, for he has spoken his mind about Mar Toma Margam faithfully and fearlessly.  Though there were many occasions of martyrdom in his pilgrimage on the Way of the Lord, he was all the more held high by people who knew him intimately, and God in his grace and truth blessed him with victory.  In unwavering spirit he taught everything in public, and not in private.   He did not hesitate to say things to the face of others, whether the matter was pleasant or unpleasant to the hearer.  Whatever was a deviation from Mar Toma Margam, he could not tolerate. This does not mean that he was not compassionate with people.  He was always compassionate to all, but could not compromise on principles.  Prof. Pathikulangara is a man of conviction and commitment.  Many of his friends deserted him in times of trials and tribulations, but he enjoyed the escort of the Lord of the Qurbana. In his own words, "It is not enough that one learns about or makes research on one's own Ecclesial tradition; one must live it and only so can enjoy it" (Mar Thomma Margam, 13).

Prof. Pathikulangara had a vision about his mission of Mar Toma Margam and went about translating it systematically and scientifically, even after he was physically suffering and confined to his room.  His comprehensive discussion on Syro Malabar Liturgy in four volumes is a testimony to his mission accomplished: Volume 1: Introduction (Denha Services, No 33); Volume 2: Qurbana, the Eucharistic Celebration (Denha Services, No 48); Volume 3: Mysteries of the Church (Sacraments and Sacramentals) (Denha Services, No 63); and Volume 4: Divine Praises and Liturgical Year (Denha Services, No 61).  Through such fundamental and comprehensive treatises on Syro Malabar Liturgy, Father Varghese promoted the spread of the kernel of Mar Toma Margam.  Indeed, his numerous publications have gained him unique name, fame and position in the Church.  His family name Pathikulangara begins with the word 'path', a path less travelled by. It is the Way, the Margam, and the Margam shown to us by our father in faith Mar Toma. Even his name has become a synonym for the ideals of Mar Toma Margam.

 

3. Man of Mar Toma Sliba

 

The symbol of Mar Toma Margam is the Mar Toma Sliba (Saint Thomas Cross).  A perfect model of it is found in the chapel on Periyamala, Chennai, which is engraved on granite stone.  According to an ancient local tradition, Saint Thomas the Apostle died as a martyr on this particular granite stone.  The faithful kept it sacred and at a later stage the typical cross was engraved on it.  The feast of Mar Toma Sliba, the unique and unparallel symbol of Mar Toma Margam, is celebrated on December 18.

 

Prof. Varghese Pathikulangara has dedicated his life and teaching to the popularisation of Mar Toma Sliba. It is proper to go through the lines of Father Varghese on Mar Toma Sliba. Permit me to reproduce it (Mar Thomma Margam, 28-29) here for further appreciation and assimilation of the lofty symbol of Mar Toma Margam:

 

Symbolism: Mar Toma Sliba is the dynamic symbol of the death and resurrection of Jesus in the Indian context.  It proclaims the Theological, Christological, Pneumatological and Ecclesiological specifications of Christian faith. Empty cross: Mar Toma Sliba is an empty Cross, namely, a cross without dying figure of Jesus Christ.  In imitation of the empty tomb, this empty cross symbolises the resurrection of Jesus. Blooming buds: The four tips of the Mar Toma Sliba are designed like blooming buds.  Bud is a symbol of new life.  New life is restored to man in Jesus' resurrection.  Thus the shape of this cross itself proclaims the resurrection of Jesus. Descending dove: The Holy Spirit that descends upon the Mar Toma Sliba is yet another symbol of resurrection.  As Saint Paul teaches, Holy Spirit transforms Jesus' flesh-body into Spirit-body and thus vivifies the dead Jesus Christ (Romans 8:11). Lotus: According to several scholars this particular Cross is erected upon lotus.  Although it is not proved beyond doubt, a Chinese cross, erected on a lotus flower, coming from the same era, is a very good substantiation for the assumption of the scholars.  Lotus, being the symbol of Buddhism, has turned out to be India's symbol because of the influence of Buddhism in India, during and immediately after the reign of the great Emperor Asoka.  Thus the Sliba erected on a lotus is a living symbol of faith in the risen Jesus, established in India.  Three steps: The lotus in the Mar Toma Sliba remains over three steps.  The symbolism of steps is evolved in connection with liturgical tradition.  The three steps signify either heaven or Calvary.  In our case the stress is on Calvary and thus they signify the death of Jesus.

 

At the end of his reflection on Mar Toma Sliba, Father Varghese makes a claim and, therefore, a strong appeal for self-examination of the Saint Thomas Christians, "Mar Toma Sliba, being the unique and lofty symbol of Mar Toma Margam, and being a perfect expression of one's own commitment to Jesus Christ, must have a solemn position in every family, institution, church and chapel of the Mar Toma Nazranees. Have we succeeded in fulfilling this noble task?" (Mar Thomma Margam, 29).

 

There is no exaggeration in saying that Prof. Varghese Pathikulangara, CMI is a margavasi (wayfarer) of Mar Toma Sliba.  He accepts life as it unfolds in the providence of God.  In addition, his life and illness, sufferings, and pain find a reverberation in Mar Toma Sliba.  Daily he takes up his cross and follows the path of the Lord. In this pilgrimage, Father Varghese submits himself totally and unconditionally to the will of God, as Jesus surrendered himself fully to the plan of his Father.  His life is one of positive perspective and activity. Life, for Prof. Pathikulangara, is an ongoing and nonstop celebration of the Mystery of Christ as the Liturgy of the Church. In the approach of Father Varghese, there is no distance between liturgy and life; they point to the same reality and mystery and an unending celebration.  It is the darshan (vision) of Mar Toma Sliba, which confers on him courage, conviction, and commitment. 

 

There is no exaggeration in stating that it is the Saint Thomas Cross with its symbolism of resurrection, reconciliation, and eternal life that enlightens and empowers him to march forward and upward. He counts every new day as a blessing to the Lord and to be a blessing for all.  The Sliba is revered as a symbol of the person of Christ - the symbol of his passion, death, resurrection, and the second coming.  It is seen as the symbol of Christian faith - the summary of Christian living. The life of our Septuagenarian is centred on the folly and the glory of the Cross.  The vision and the mission of Prof. Pathikulangara is to make the love, life, and light of the Cross loved and known to the entire world.  He has been passionately compassionate to preserve, present, and propagate the symbolism and significance of Mar Toma Sliba, the epitome of the Saint Thomas Christians of India, and to a great extend he has been successful in his mission.  Consequently, in most places, the sacred space and the liturgical vestments are beautifully adorned with Mar Toma Sliba. The veneration of Mar Toma Sliba marks the beginning of the celebration of his everyday life, which sheds light on his path and serves as the law of his life.

 

The daily celebration of the Qurbana nourishes and strengthens him to live the life of Mar Toma Sliba and to follow Mar Toma Margam.  May be this is the reason the Festschrift published in 2000 in honour of Prof. Dr Varghese Pathikulangara, CMI was entitled Folly of the Cross.  In this connection, it is proper to quote a few lines from the Preface of the book, "The Cross, light in darkness; fullness in emptiness; everything in nothingness; strength in weakness; wonder in ordinariness; wisdom in foolishness. The folly is made the holy and glory; the lonely embraces the earthly and heavenly; The cry makes the discovery of the love story - God loves the lonely, cares lovingly, nourishes faithfully, treats justly, makes holy and reveals glory" (The Folly of the Cross, xvi).

 

Prof. Pathikulangara printed and published the icon of Mar Toma Sliba in different colours, formats, and frames and its literature in different languages for the spread of the veneration of the cross, which finds a central place in many homes and institutions of the Saint Thomas Christians around the world. (Fr Biju Kunnumpuram (Hilltop), CMI helped him in photographing the icon at St Thomas Mount, Chennai and designing).

 

Conclusion

 

Prof. Varghese Pathikulangara, through his personal vision and ecclesial mission, has become a synonym for Mar Toma Christians, Mar Toma Margam, and Mar Toma Sliba.  Whatever the historical and theological perspectives one might adopt about the Saint Thomas Christian tradition, there is a large consensus on the single-minded service of our Septuagenarian  for the protection, preservation, and promotion of the common heritage, ecclesial identity, and rightful autonomy of the precious and perennial ecclesial community of Mar Toma Margam. Theologians of diverse views recognise and respect him as a great Malpan of Thomas Christians.  For our jubilarian, walking Mar Toma Margam was a passion and an obsession for a just, reasonable, and noble cause.  Because of this conviction and commitment he has been persecuted and rejected by his own people. The book, Jeevitha Spandanangal (Malayalam), meaning Throbbings of a Soul (2009) unfolds his ardent and admirable love for Christ and the Church. 

 

In the person and mission of Rev. Prof. Dr Varghese Pathikulangara, CMI, we encounter a genuine religious priest of Mar Toma Margam in the Congregation of Carmelites of Mary Immaculate, the first indigenous religious order in India, in and through whom God has blessed the Saint Thomas Christians of India in a singular manner to be a denha, epiphany of the Lord and of Mar Toma MargamDenha Services recounts the passion of Father Varghese for Mar Toma Margam.  Each volume of Denha Services is a reiteration, restoration, and renewal of the Way of Life, the Law of Thomas revealed on the Mar Toma Sliba, the symbol of the person and the mission of Jesus Christ. Through Denha Services, Father Varghese published 79 volumes on various aspects of ecclesial life, especially that of the Thomas Christians of India in the last 26 years.

 

Every person is and ought to be a denha of the Lord, for all human beings are created in the image and likeness of God.  We are invited and instructed to be a denha of the Lord by having the darshan of the Lord, which is eminently accessible in the celebration of the liturgy of the Qurbana, a progressive programmatic presentation of the Mystery of Christ beginning with the birth of Jesus to the second coming of the Lord Jesus Christ.  It is a clear, concise, and comprehensive denha and an occasion for the darshan of the Lord through signs and symbols. In this sense, Father Varghese is a denha for our times. During the Season of Denha, may we all become an epiphany of God's love, life, and light. As we celebrate the seventieth year of his birth, the fortieth year of his Sacerdotal Ordination and the fiftieth year of his religious consecration, let us join Reverend Prof. Dr Varghese Pathikulangara, CMI, to praise, honour, worship, and thank the Lord, Our God with the hymn "Lord of all":

Lord of all we bow and praise You

Jesus Christ, we glorify You

For You give us glorious resurrection

And You are the One who saves our souls (Qurbana, 25)

 

COMPLETE WORKS OF

PROF. DR VARGHESE PATHIKULANGARA

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 Books

1.      Manpatrangal ("Vessels of Clay" -Malayalam), co-author, Dharmaram Publications, Bangalore 1970.

2.      Nammude Rakshaykuvendi (For Our Salvation -Malayalam), Janatha Services, Thevara 1977; reprint in 1978 and 1979.

3.      Indo-Chaldean Liturgy, Oriental Institute of Religious Studies, India 30, St Thomas Apostolic Seminary, Vadavathoor, Kottayam 1979.

4.      Resurrection, Life and Renewal, "A Theological Study of the Liturgical Celebrations of the Great Saturday and the Sunday of Resurrection in the Chaldeo-Indian Church", DP & OIRSI, Rome-Bangalore-Kottayam 1982. (Doctoral Dissertation)

5.      Chaldeo-Indian Liturgy I - Introduction,  (2nd edition of "Indo-Chaldean Liturgy" 1979), OIRSI 30, Kottayam 1982; rprt. Denha Services 33, Kottayam 1992; Updated reprint in 2005 with title, Introduction to Liturgy, Chaldeo-Indian Liturgy 1.

6.      Church and Celebration, "The Interior of a Church or Chapel in the Chaldeo-Indian Tradition", Denha Services 2, Kottayam 1984; rept. 1986.

7.      Benediction and Adoration (Comp. & Ed. in Malayalam) , Denha Services 3, Kottayam 1984.

8.      Order for Blessing Residences of Priests and Religious (Comp. and Ed. in Malayalam), Denha Services 5, Kottayam 1984.    

9.      "Further Documentation on Latin-Oriental Relations and the Mission of the Church in India", Denha Services 7, Kottayam 1985.

10.  Church in India, Denha Services 10, Kottayam 1986.    

11.  Nammude Qurbana (Our Eucharistic Celebration - in Malayalam), Denha Services 11, Kottayam 1986; rprt. 1986, 1989 & 1992.          

12.  Prayer Service in Honour of Blessed Chavara and Alphonsa, (Comp. & Ed. in Malayalam), Denha Services 15, Kottayam 1986.

13.  Aassirvadaprartdhanakal (Sacramentals, Comp.& Ed. in Malayalam), Denha Services 17, Kottayam 1987; 8th Impression with Improvement and Addition in 2009.

14.  Nativity Celebration (Comp.& Ed. in Malayalam), Denha Services 20, Kottayam 1987; rprt.1988, 1989 & 1991.       

15.  Mar Thommayude Margam ("A New Catechesis for the Syro-Malabar Church" in Malayalam), Denha Services 24, Kottayam 1988; rprt.1994.      

16.  Mar Thomma Margam ("A New Catechism for the St. Thomas Christians of India"): English edition of DSP no.24 with an interesting and useful Appendix, several pictures and sketches, Denha Services 26, Kottayam 1989; Reprint in 1992, 2004.      

17.  Blessings and Prayers (Sacramentals - Comp.& Ed.), English Ed. of DSP no. 17 with some new additions, Denha Services 28, Kottayam 1990.

18.  'Osana' to Resurrection, "The Holy Week Celebrations in the Syro-Malabar Church", Denha Services 30, Kottayam 1990.

19.  Yamaprarthana : Amalolbhavathirunal, "The Liturgy of the Hours for the Feast of Immaculate Conception in the Syro-Malabar Liturgical Heritage" (Comp. & Ed. in Malayalam), Denha Services 32, Kottayam 1992.

20.  Mathru Sthavangal "The Liturgy of the Hours and the Propria of Qurbana for the Feasts of our Lady in the Syro-Malabar Liturgical Year" (Comp.& Ed. in Malayalam), Denha Services 34, Kottayam 1993.   

21.  Nombarambham, "The Prayers for the First Day (Monday) of the Great Fast" (Comp.& Ed. in Malayalam),Denha Services 37, Kottayam 1994.

22.  Aaradhananubhavam (Liturgy-Experience in Malayalam), Denha Services 38, Kottayam 1995.

23.  Liturgy-Experience, Denha Services 39, Kottayam 1995.

24.  Placidachan, A Souvenir to commemorate the tenth death anniversary (April 27 1995) of Very Rev.Prof.DDDr.Placid Joseph Podipara CMI, the Greatest Ecclesiastical Luminary of the 20th century in India, containing valuable articles from Rev. Prof. Placid himself and several Eminent Authors, (Ed.), Denha Services 40, Kottayam 1995.

25.  Peedhanubhava Varavum Uyirpputhirunalum, 'The Liturgical Celebrations of the Passion Week and the Great Sunday of Resurrection in the Syro-malabar Church', (Comp.& Ed. in Malayalam), Denha Services 44, Kottayam 1995.         

26.  Bless the Lord, "Partial English translation of the  "Divine Praises" or 'Liturgy of the Hours', used in Syro-Malabar Church", (Comp.& Ed.), Denha Services 41, Kottayam 1996.

27.  The Crown of the Year, Volume One, 'The "propria" or Changing Prayers and Hymns of the Holy Qurbana for the Sundays and Important Feast days of the Liturgical Year according to the East Syriac or Chaldeo-Indian Liturgical Heritage' (Weeks of Annunciation, Epiphany and Great Fast together with the Sanctoral for the months of December, January, February and March), (Comp.& Ed.), Denha Services 46, Kottayam 1997.

28.  The Crown of the Year, Volume Two, 'The "propria" or Changing Prayers and Hymns of the Holy Qurbana for the Sundays and Important Feat days of the Liturgical Year according to the East Syriac or Chaldeo-Indian Liturgical Heritage' (Weeks of Resurrection, the Apostles, Summer, Elijah-Sleeba, Moses and the Dedication of the Church together with the Sanctoral for the months of April to November), (Comp.& Ed.), Denha Services 47, Kottayam 1997.

29.  Qurbana, Chaldeo-Indian Liturgy 2, A Study on the Eucharistic Celebration of the Chaldeo-Indian or East Syriac Churches, with special emphasis to the Syro-Malabar Church together with the text of all the forms of celebration in this Church as Appendix, Denha Services 48, Kottayam 1998.

30.  Mary Matha, 'The "Divine Praises" for the Feast Days of the Blessed Virgin Mary according to the East Syriac or Chaldeo-Indian  Liturgical Heritage', (Comp.& Ed.), Denha Services 49, Kottayam 1998.   

31.  Passion Week and Easter Sunday, 'The "Divine Praises" and other Liturgical Services from Osana Sunday to the Sunday of Resurrection in the East Syriac or Chaldeo-Indian Liturgical Heritage', (Comp.& Ed.), Denha Services 50, Kottayam 1999.

32.  Commencement of the Great Fast, 'The "Divine Praises" and the Eucharistic Celebration for Commencing the Great Fast in the East Syriac or Chaldeo-Indian Liturgical Heritage', (Comp.& Ed.), Denha Services 51, Kottayam 2000.

33.  Divine Praises and Liturgical Year, Chaldeo-Indian Liturgy 4, "Sufficient details with regard to the 'Divine Praises' or Liturgy of the Hours in the Syro-Malabar Church and her Liturgical Year together with very short introduction to those of the Syro-Malankara Church and Latin Church", Denha Services 61, Kottayam 2000.

34.  Mysteries of the Church (Sacraments and Sacramentals), Chaldeo-Indian Liturgy 3, "Sufficient details on the Sacraments and Sacramentals of the Syro-Malabar Church", Denha Services 63, Kottayam 2004.

35.  Vaideekar Veedukal Sannarsikkumbol, Prayers which could be used by Priests while visiting Houses, in Malayalam, Denha Services, Kottayam 2005.      

36.  Endana - Madhyannaprartdhana, The "Noon Liturgy" according to the genius of the Syro-Malabar Church for the whole liturgical year, prepared and compiled by the SST Ashram Community, (Ed. in Malayalam), Denha Services 65, Kottayam 2007.

37.  Mar Toma Sliba, Saint Thomas Cross, Short Explanation, historical and Symbolical, on the Cross seen enshrined on the Eastern Wall of the Chapel on Saint Thomas Mount, Chennai (Madras), India, in English, Hindi and Malayalam, Denha Services, Kottayam 2007.      

38.  A Moment with Jesus, A New Type of "Jesus Prayer": ISO-NAMA-JAPAM, 'A short prayer for every day of the Liturgical Year, beginning with Jesus, a meditation on the liturgical reading, Denha Services 66, Kottayam 2008

39.  Dukranathirunal, The Liturgical Celebrations of the Memorial Day of Sliha Saint Thomas (July 03) together with seven days of Preparation, translated from original Syriac, compiled and prepared by the SST Ashram Community, (Malayalam), Kottayam: Denha Services 67, 2009.

40.  Jeevitha Spandanangal, "Throbbings of a Soul", An Interview with Father Varghese Pathikulangara CMI on September 11-12, 2008, conducted by Mr Jarly Mathew of Changanaseri, on various issues related to the Syro-Malabar Church and her Liturgy, (Malayalam), Kottayam: Denha Services 68, 2009.

41.  Holy Qurbana: A Pictorial Journey, English version of the Malayalam book: Parisudha Qurbana Chithrangaliloode by His Grace, Mar Joseph Perumthottam, Metropolitan Archbishop of Changanaseri, A multicolour presentation, Kottayam: Denha Services 69, 2009.

42.  Qutaa: Third Hour Liturgy of the Syro-Malabar Church at 9.00 am (Malayalam), Kottayam: Denha Services 71, 2010

43.  D-Batsha Shayin: Ninth Hour Liturgy of the Syro-Malabar Church at 3.00 pm (Malayalam), Kottayam: Denha Services 71, 2010.

44.  Qala d-Shahra: The Vigil Liturgy of the Syro-Malabar Church at 3.00 am (Malayalam), Kottayam: Denha Services 73, 2010.

45.  Denahathirunal: The Liturgical Celebrations for the Feast of Epiphany in the Syro-Malabar Church (Malayalam), Kottayam: Denha Services 74, 2010.

46.  Kaniarakath G. and Pathikulangara V., The Word in Celebration Vol. 1: Prayerful Study and Reflection on the Biblical Readings in the  Sacred Liturgy of the Passion Week and the Great Sunday of Resurrection in the Syro Malabar Church of the East Syriac Tradition, Kottayam: Denha Services 76, 2011.

Articles

1.      "Divine Office in Malabar Liturgy", in Ephemerides Liturgicae, (Rome) 88/6(1974)131-141

2.      "Das Liturgische Jahr der ostsyrischen und syro-malabarischen Kirche", in Kyrios, (Berlin) 14/3-4(1974)209-233

3.      "The Sacrament of Reconciliation and the Thomas Christians", in Ostkirchliche Studien, (Wuerzburg) 24/2-4(1975)176-183; in Ephemerides Liturgicae, (Rome) 89/2-4(1975)294-301

4.      "Anuranjanakudassayum Mar Thomma Kristhyanikalum" ("The Sacrament of Reconciliation and the Thomas Christians" in Malayalam), in Kathiroli 15/3(1976)576-587

5.      "The Liturgical Year of the Syro-Malabar Rite", in Ephemerides Liturgicae 90/2(1976)173-196

6.      "Reflection on Renewal of Religious Life", in Carmelasandesam, (Ernakulam), August 1976, pp. 12-22

7.      "The Theology of Liturgy" (Mal.), in Kathiroli 15/11-12(1976)863-870

8.      "The Liturgical Spirituality" (Mal.), in Kathiroli 15/11-12(1976)871-875.883

9.      "Qurbana, the Re-enactment of the Redemptive work of Christ"(Mal.), in Kathiroli 15/11-12(1976)894-900

10.  "Liturgy and Catechesis" (Mal.), in Kathiroli 15/11-12(1976)906-915

11.  "St. Thomas Cross - The Flowery Cross" (Mal.), in Platinum Jubilee Special of St.Joseph's Church, Paika 1977,pp.29-30

12.  "The Uniate Church of St.Thomas  - Fact or Fiction ?", in Die Einheit der Kirche, Festgabe, Peter Meinhold zum 70.Geburtstag, Wiesbaden 1977, pp. 350-56

13.  "Communion of Churches according to the Syro-Malabar Liturgical Traditions", in Ostkirchliche Studien 27/2-3(1978)169-173

14.  "Die Theologische Bedeutung der ostlichen Liturgien", in Ut Omnes Unum, (Paderborn) 42/5(1979)153-58; 42/6(1979)186-91;43/2(1980)55-64; in Der Christliche Osten, 34/5(1979)124-25.128-30; 34/6(1979)169-172; 35/1(1980)16-17.20-23

15.  "Editorial", in Christian Orient, (Kottayam) 1/3(1980)133-35

16.  "The Chaldeo-Indian Church", in Christian Orient, 2/1(1981)5-28

17.  "Liturgical Reforms in Chaldeo-Indian Church', in Diakonia, (New York) 16/2(1981)147-157

18.  "Editorial", in Christian Orient 2/3(1981)87-89

19.  "Da San Tommaso Fedeli a Cristo nel Kerala", in Africa 4(1981)14-15

20.  "Liturgy and Evangelization" (Mal.), in Dukrana 1/10(1981)10-13

21.  "The Period of Denha and the Saints' Feasts" (Mal.), in Dukrana 2/2(1982)14-16

22.  "Monasticism", Editorial, in Christian Orient 3/3(1982)101-103

23.  "The Liturgical Calendar" (Mal.), in Dukrana 2/11(1982)4-8

24.  "The period of Annunciation and the Important Feasts" (Mal.), in Dukrana 2/12(1982)20-22 

25.  "The Eucharistic Liturgy of the Chaldeo-Indian Church", in The Eucharistic Liturgy in the Christian East, ed. by J. Madey, Kottayam-Paderborn 1982, pp. 239-272

26.  "The Message of Dukrana"(Mal.), in Dukrana 3/1(1983)18-20

27.  "The Period of Great Fast"(Mal.), in Dukrana 3/2(1983)11-14

28.  "The Period of Resurrection"(Mal.), in Dukrana 3/4(1983)4-9

29.  "The Period of Apostles"(Mal.), in Dukrana 3/5(1983)10-14

30.  "Spirit of the Liturgical Seasons"(Mal.), in Ranjini, St.George's Forane Church, Edathwa 2/1(May 1,1983)31-38

31.  "The Period of Summer"(Mal.), in Dukrana 3/8(1983)31-34

32.  "Ordo Celebrationis"(Mal.), in Dukrana 3/8(1983)25-30

33.  "Foretaste of the Heavenly Bliss" (Mal.), in Dukrana 3/8(1983)35-38

34.  "Enarxis" (Mal.), in Dukrana 3/9(1983)26-31

35.  "The Last Periods of the Liturgical Year" (Mal.), in Dukrana 3/11(1983)27-30

36.  "An Individual Church and Its Liturgy", in The Church I Love, 'A Tribute to Rev.Placid J.Podipara CMI',ed. by J.Madey and G.Kaniarakath, EBOSC, Kottayam 1984, pp. 1-12

37.  "Offertory Service ?" (Mal.), in Dukrana 4/4(1984)20-22; 4/5(1984)12-14.21; 4/7(1984)23-26; 4/8(1984)28-31; 4/11(1984)31-4

38.  "Indian Spirituality", Editorial, in Christian Orient, 5/3(1984)99-104

39.  "Church and Liturgy", in Syro-Malabar Church and Evangelization, Ujjain 1984, pp. 23-38

40.  "The Structure of the Syro-Malabar Qurbana", Idem, pp.65-70

41.  "The Structure of an East Syriac Church and Its Symbolism", Idem, pp. 71-72

42.  "Liturgy and Theology in Eastern Christian Tradition", in Ecclesial Identity of the Thomas Christians, OIRSI, Kottayam 1985, pp.176-78

43.  "The Task of Oriental Theology in the Indian Context", Editorial, in Christian Orient 6/3(1985)97-104

44.  "Celebration Facing the People"(Mal.), in Dukrana 6/2(1986)9-12

45.  "Nammude Qurbana"(Mal.), in Kathiroli 25/3(1986)95-98. 123-28

46.  "Liturgical Law"(Mal.), in Dukrana 6/7(1986)9-11. 20-22

47.  "The Restored Qurbana of the Syro-Malabar Church"(Mal.), Co-author, in Dukrana 6/9(1986)5-35

48.  "Thomas Christian Culture", Editorial, in Christian Orient 7/3(1986)105-110

49.  "Altar Facing People ?," in The New Leader, Sept.21, 1986, 8-9

50.  "Mussekkalam" (Mal.), in Dukrana 6/10(1986)16

51.  "Mar Thommayude Margam" (A New Catechism in Malayalam for the St. Thomas Christians of India), in Kathiroli 26/8(1987)46-49

52.  "Mar Thommayude Margam II: Mar Thomma Sliha", in Kathiroli26/9(1987)33-35

53.  "Ahronte Pushpavadi-Mannayude Ashayapathram" (A Litany of Our Lady from the Syriac Heritage, tr.& ed.in Malayalam), in Dukrana7/9(1987)32-35

54.  "Mar Thommayude Margam III: Mar Thomma Sliba", in Kathiroli26/10(1987)51-53

55.  "Mar Thomma Margam and Evangelization", Editorial, in Christian Orient 8/3(1987)103-109

56.  "Mar Thommayude Margam IV: Some Prayers of Mar Thommayude Margam", in Kathiroli 26/11(1987)49-55

57.  "Mar Thommayude Margam V: The Holy Virgin Mary Jesus' and our Mother" (Mal.), in Kathiroli 27/1(1988)39-44

58.  "Mar Thommayude Margam" (An Introduction to a New Catechism text for the Syro-Malabar Church in Malayalam), in Kathiroli 27/6(1988)35-39

59.  "An Analysis of the Roman Document on the Oredr of Qurbana", Mal., in Dukrana 8/7(1988)12-16

60.  "The New Directives from the Holy See and Concelebration", Mal., in Kathiroli 27/8(1988)15-19.37

61.  "Credibility Shaken",(co-author), in Christian Orient 9/2-3(1988)I-V

62.  "Concelebration in the Syro-Malabar Church", in Christian Orient 9/2-3(1988)87-91

63.  "One City, One Bishop ?" Book Review, in Christian Orient 9/2-3(1988)149

64.  "Lelja" ("An Explanation of the Night Prayer in the Syro-Malabar Liturgical Heritage" in Malayalam), in Dukrana 8/11(1988)17-23

65.  "Things that are Specially Emphasised in the New Document", (Mal.), in Dukrana 9/6(1989)22-27

66.  "Liturgical Spirituality", Editorial, in Christian Orient 10/3(1989)93-99

67.  "Spirituality of the Syro-Malabar Church ?!", in Christian Orient10/3(1989)114-116

68.  "Chaldaya Vidwesham",("Anti-Chaldean Propaganda" in Malayalam), in Kathiroli 30/4(1990)35-42

69.  "St. Thomas Christians and Popular Devotions", in Journal of Dharma15/3(1990)259-272

70.  "Jesus of Nazareth", Editorial, in Christian Orient11/3(1990)101-102

71.  "The Holy Spirit in Chaldeo-Indian Liturgical Heritage", in Christian Orient 11/3(1990)125-132

72.  "What is Rite?", in St. Thomas Parish Souvenir cum Informative Directory 1990, Bangalore, pp. 47-49

73.  "Yamaprarthana"("Liturgy of the Hours" in Mal.), in Bible Vijnanakossam ("Biblical Encyclopaedia"),ed. by M.VELLANICKAL, OIRSI 140, Kottayam 1989,pp. 616-620

74.  "Susrusha" ("Ministry"in Mal), Idem., pp. 749-751

75.  "Indian Christian Spirituality ?!", Editorial, in Christian Orient12/3(1991)101-106

76.  "Onita", (art.in German) in Marienlexikon(EOS Verlag, St.Ottilien), Vol.IV, 1992, pp.693-94

77.  "The Catholic World", in St.Thomas Parish, 10th Year, Souvenir cum Informative Directory, Bangalore 1992, pp. 26-29

78.  "The Liturgical Heritage of the St.Thomas Christians of India", (art.in Malayalam) in The Divine Life, Light and Love, "Euntes in mundum universum", Festschrift in Honour of Petro B.T.Bilaniuk, ed. by R.Pillinger and E.Renhart, Graz-Austria 1992, pp. 219-230

79.  "The Celebrational Coefficient of Liturgy", Editorial, in Christian Orient 14/2(1993)57-63

80.  "Work of the Holy Spirit in Syro-Malabar Liturgy" (Malayalam), in Jeevajwala 13/8(1993)18-21 + 13/9(1993)11-13

81.  "Prathividhiyille ?" ("Is There No Solution ?" in Malayalam), in Dukrana 13/10(1993)23-28; also in "Kathiroli" 33/10(1993)6-11

82.  "Viswasavum Liturgyum" ("Faith and Liturgy" in Malayalam) in Dukrana 13/11(1993)4-11

83.  "Qala", (art. in German) in Marienlexikon (EOS Verlag, St.Ottilien) Vol.V, 1993, p.381

84.  "Ramsa", (art. in German) in Marienlexikon, Vol.V, 405-406

85.  "Raza", (art. in German) in Marienlexikon, Vol.V, 415

86.  "Sapra", (art. in German) in Marienlexikon Vol.V, 676-677          

87.  "Deivalayaghadanayum Deivaradhanayum" ("Structure of the church and Liturgy" in Malayalam), art. in Souvenir of the Dedication of the Newly Built St.Sebastian's Church, Neendunokki, Kottyoor 1993, pp.13.14.16.

88.  "Nombacharanam Syro-Malabar Sabhayil" ("Fasting in Syro-Malabar Church" in Malayalam),  in Dukrana 14/2(1994)3-11.  

89.  "Slota", (art. in German) in Marienlexikon (EOS Verlag, St.Ottilien) Vol.VI,1994, pp.186-187

90.  "Sogita", (art.in German) in Marienlexikon, Vol.VI,196-197

91.  "Subbara", (art.in German) in Marienlexikon, Vol.VI, 328-329

92.  "Tesbohta", (art. in German) in Marienlexikon, Vol.VI, 374-375

93.  "Yamaprartdhanayum Sannyastharum" ("Liturgy of the Hours and the Religious" in Malayalam), in Samarpitha 28/7(1995)9-29

94.  "Placidachanum Syro-Malabar Liturgyium" ("Fr.Placid and the Syro-Malabar Liturgy" in Malayalam), in Dukrana 15/9(1995)25-31.

95.  "Mahatwapurnamaya Sliba" ("Glorious Cross" in Malayalam), in Dukrana 15/9(1995)9

96.  "Editorial", in Christian Orient 16/3(1995)97-98

97.  "Malabar Sabha: Puthiya Velichathil", Book Review, in Dukrana 15/11(1995)33

98.  "Piravithirunal Karmam", Book Review, in Dukrana 15/12(1995)23

99.  "Peedhanubhava Varavum Uirpputhirunalum", ("Passion Week and Sunday of Resurrection" in Malayalam), in Kathiroli 35/2(1996)10-25; in Dukrana16/2(1996)3-13 + 16/3(1996)4-10

100.                      "Chaldaya Paithrukam", ("Chaldaic Heritage" in Malayalam), in Dukrana 16/5(1996)34-37;  in Kathiroli 35/5(1996)18-21

101.                      "Suriyani Bhasha Padhana Sahayi", Book Review, in Dukrana 16/6(1996)31-32; in Vedaprachara Madhyasthan 68/12(1996)24-25; in Kathiroli 35/6(1996)19-20

102.                      "Editorial", in Christian Orient 17/3(1996)117

103.                      "The Thomas Christian Spirituality", in Christian Orient 17/3(1996)141-163

104.                      "Editorial", in Christian Orient  18/3(1997)105-106

105.                      "Sleehanmarude Quddasa" (The Anaphora of the Apostles), in Sathabhishekam, Pappachan Vellappattukunnel, Navajeeva Prishath, Pala 1997, pp. 76-82

106.                      "The Crown of the Year", Book Review, in Kathiroli 36/12(1997)29; Dukrana 17/12(1997)32-33

107.                      "Pesaha Aacharanathinte Tridinangal" (Three Days of Paschal Celebration), in Paurastya Deivasastra Darsanangal, ed. By J. Kallarangatt, OIRSI 196, Kottayam 1997, pp.177-205

108.                      "Syro-Malabar Sabhayude Ajapalana Dharmam" (The Pastoral Care of the Syro-Malabar Church), in Deepika, February 15, 1998, pp. 10 and 9; and in Souvenir of the Blessing of the Great Jubilee Memorial St.Thomas Church, Bangalore 1998, pp. 50-52.

109.                      "The Chaldeo-Indian "Divine Praises" and the Recent Instruction of the Congregation for Eastern Churches", in Bride at the Feet of the Bridegroom, Studies in East Syrian Liturgical Law, A Tribute to Archbishop Mar Joseph Powathil, ed. By A.G.Kollamparampil & J.Perumthottam, HIRS Publications, Changanassery 1997, pp. 243-261.

110.                      "Sabhalmakamaya Vaidika Rupavalkaranam" (Ecclesial Priestly Formation in Malayalam), in Sathyathilum Snehathilum (In Truth and Charity), ed. By M.Vellanickal and Thomas Padiyath, Changanassery 1998, pp. 223-234.

111.                      "Editorial", in Christian Orient 19/3(1998)103-104

112.                      "Passion Week and Easter Sunday", in Christian Orient 19/3(1998)129-137

113.                      "Deivaradhana", A Commentary on the Constitution on Divine Liturgy of Vatican II the Sacrosanctum Concilium, in Malayalam, in Randam Vatican Sunahados Visakalanavum Vilayiruthalum (Second Vatican Council, An Analysis and Evaluation), ed. By J. Kallarangatt, OIRSI 209, Kottayam 1998, pp. 249-321

114.                      "Editorial", in Christian Orient  21/3(2000)101-102

115.                      "Various Rites, the Beauty of the Church", 'Editorial', in Christian Orient 22/3(2001)96-98

116.                      "Valiya Aazhcha" (Holy Week), in J. Vellian (ed.), Aaradhanakrama Vijgnanakosam (Dictionary of Liturgy in Malayalam), OIRSI 267, Kottayam 2003, pp. 783-790.

117.                      "Various Churches or Rites, the Beauty of the Church", in Mariavani, Souvenir of the Blessing and Consecration of the Parish Church, Bommanahalli, Bangalore, 2004, pp. 39-40.

118.                      "40 Years after Orientalium Ecclesiarum", in The Nazrani (New Delhi), 14/3(October 2004)1-3

119.                      "The Catholic World Today", in The Nazrani (New Delhi), 15/1(January 2005)2-6; also in St. Jude Church Souvenir 2003-2005, Udayanagar, Bangalore, pp. 35-40.

120.                      "Liturgical Theology", in The Nazrani (New Delhi), 15/3(May 2005)2-3

121.                      "Mysterium Tremendum et Fascinosum", in The Nazrani(New Delhi), 15/4(2005)1-3

122.                      "The Mystery of the Assembly", in The Nazrani (New Delhi), 16/1(January 2006)4-6

123.                      "Eucharist, Mysterium Tremendum et Fascinosum", in S. Athappilly and P. Kochappilly (eds), The Mystery of the Eucharist, Essays on the Occasion of the Eucharistic Year, Dharmaram Publications, Bangalore 2006, pp. 71-91

124.                      "The Mystery of the Kingdom", in The Nazrani (New Delhi), 16/2(February-March 2006)2-4

125.                      "Liturgical Spirituality of the Thomas Christians", in The Harp, A Review of Syriac and Oriental Ecumenical Studies, 'Festschrift: Rev. Fr Emmanuel Thelly, CMI',  21(2006)103-134

126.                      "Katholikkasabhayude Eekathavum Vayvidhyavum" (Unity and Diversity in Catholic Church, in Malayalam), in Dukrana 26/11(July 2006)13-17

127.                      "Parisudha Qurbana Parishkaranam Pathivazhiyil" (Holy Qurbana Renewal in Halfway, in Malayalam), in Sathyadarsanamala (Changanassery), 14/18(October 14, 2007)1f.

128.                      "Mar Toma Nazrani Spirituality", in www.thenazrani.org Current issue 18/3(May 2008)

129.                      "Visudha Qurbanayude Propriakal" (The Proper of the Holy Qurbana, in Malayalam), in Sathyadarsanamala (Changanaseri) 15/16(August 28, 2008)1,8; 15/17-18(September 28, 2008)1,8

130.                      "Suriyani Patdhanam" (Learning Syriac Language, in Malayalam), in Satyadarsanamala (Changanaseri) 15/19(October 14, 2008)7; 15/20(October 28, 2008)9; 15/21(November 14, 2008)9

 Liturgical Calendar

 

A.          Book Form 

1.      "The Word of God in the Liturgical Year" 1982-83. (in Malayalam, based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959). Published from the Eparchy of Kanjirapplly.  Changanaseri:  Sanesanilayam Press, 1982.

2.      "The Word of God in the Liturgical Year" 1983-84. (in Malayalam, based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959). Published from the Eparchy of Kanjirapplly.  Kanjirapplly:  Amala Press, 1983.

3.      "The Word of God in the Liturgical Year" 1984-85. (in Malayalam, based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959). Published from the Eparchy of Kothamangalam.  Muvattupuzha: Mar Mathews Press, 1984.

4.      "The Word of God in the Liturgical Year" 1985-86. (in Malayalam, based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959). Published from the Eparchy of Kothamangalam.  Muvattupuzha: Mar Mathews Press, 1985.

5.      "The Syro Malabar Liturgical Calendar" 1986-87. (in Malayalam, based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959). Published from the Eparchy of Kothamangalam.  Muvattupuzha: Mar Mathews Press, 1986.

6.      "The Syro Malabar Liturgical Calendar" 1987-88. (in Malayalam, based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959).  Published from the Eparchy of Kothamangalam.  Muvattupuzha: Mar Mathews Press, 1987.

7.      "The Syro Malabar Liturgical Calendar" 1988-89. (in Malayalam, based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959). Published from the Eparchy of Kothamangalam.  Muvattupuzha: Mar Mathews Press, 1988.

8.      "The Syro Malabar Liturgical Calendar" 1989-90. (in Malayalam, based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959).  Published from the Eparchy of Kothamangalam.  Muvattupuzha: Mar Mathews Press, 1989.

B.     Wall Calendar 

1.      Liturgical Wall Calendar 1985-1986 of the Mar Toma Nasrani Church (Syro Malabar Church) based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959 (Malayalam). Kottayam: Denha Services, 1985.

2.      Liturgical Wall Calendar 1986-1987 of the Mar Toma Nasrani Church (Syro Malabar Church) based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959 (Malayalam). Kottayam: Denha Services, 1986.

3.      Liturgical Wall Calendar 1987-1988 of the Mar Toma Nasrani Church (Syro Malabar Church) based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959 (Malayalam). Kottayam: Denha Services, 1987.

4.      Liturgical Wall Calendar 1988-1989 of the Mar Toma Nasrani Church (Syro Malabar Church) based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959 (Malayalam). Kottayam: Denha Services, 1988.

5.      Liturgical Wall Calendar 1989-1990 of the Mar Toma Nasrani Church (Syro Malabar Church) based on Ordo Celebrationis "Quddasa" juxta usum Ecclesiae  Syro-Malabarensis, Romae 1959 (Malayalam). Kottayam: Denha Services, 1989.

6.      Liturgical Wall Calendar 2008-2009 of the Mar Toma Nasrani Church (Syro Malabar Church) based on the Syro Malabar Liturgical Calendar of 2008-2009, published by the Syro Malabar Synodal Commission for Liturgy (Ad Experimentum) with some very essential corrections according to the original sources (Malayalam and English). Kottayam: Denha Services, 2008.

7.      Liturgical Wall Calendar 2009-2010 of the Mar Toma Nasrani Church (Syro Malabar Church) based on the Syro Malabar Liturgical Calendar of 2009-2010, published by the Syro Malabar Synodal Commission for Liturgy (Ad Experimentum) with some very essential corrections according to the original sources (Malayalam and English). Kottayam: Denha Services, 2009

8.      Liturgical Wall Calendar 2010-2011 of the Mar Toma Nasrani Church (Syro Malabar Church) based on the Syro Malabar Liturgical Calendar of 2010-2011, published by the Syro Malabar Synodal Commission for Liturgy (Ad Experimentum) with some very essential corrections according to the original sources (Malayalam and English). Kottayam: Denha Services, 2010.