Editor’s Note: Matthew Chicoine interviewed Alex Shijan, a Syro-Malabar Catholic, via email in October 2025. Some of the questions/answers may have been rearranged, edited, and paraphrased to provide the best reader experience without losing any integrity of the answers given.
The Syro-Malabar Church traces its origins back to the preaching of St. Thomas the Apostle. How does that apostolic foundation shape the identity and spirituality of Syro-Malabar Catholics today?
Mar Thoma Margam
Our Church finds itself on what it calls the Mar Thoma Margam, Mar being a reverential title meaning Lord (connotations of Saint and Holy Person and the honorific used for Saints and Bishops), Thoma referring to St Thomas, and Margam meaning ‘the way’. These are the teachings and traditions that were handed to us by Mar Thoma (St Thomas) and they form the foundation of our Church. Nazrani was a popular name for those who follow Jesus the Nazarene, used quite often in the context of the early church in India
The Mar Thoma Sliva (St Thomas Cross)
The Mar Thoma Sliva is the embodiment of the Christian faith, identity and heritage of the Nasrani Church. The Sliva‘s design is a symbolic representation of the Glorious Resurrection of Maran Isho Mshiha (Our Lord Jesus Christ). Its various components collectively convey the themes of new life and the distinctive identity of the Mar Thoma Christian
Image taken from Australia’s Syro-Malabar Youth Movement Instagram page
The three steps at the bottom of the lotus signifies the 3 layers of heaven [see Mar Aprem’s Hymns on Paradise 2:10 – 11], it is also sometimes interpreted as the steps to Gagultha. The empty cross imitates the empty tomb which is symbolic of the resurrection of Isho. The blooming buds at the end of the four arms of the cross symbolises the new life that is restored to man through the resurrection of Jesus. The descending dove symbolises the Ruha D’Qudsha (Spirit of Holiness).
As St. Paul teaches, the Ruha D’Qudsha transforms Jesus’ flesh body into Spirit Body and thus vivifies the dead Isho M’shiha. [cf. Rom 8:11]. The lotus at the bottom of the cross shows the Christian faith erected on Indian culture; it is often also interpreted as parting waters, a reference to the heavens parting at the baptism of Jesus, especially in the context of the dove above the Sliva. Through the Lotus – a symbol of creation, we are reminded of the presence of God the Father.
The life giving Sliva is the ultimate symbol of the glory of the resurrection and our hope in the Lord. Through the Sliva we remember our roots, our heritage and know our identity in the M’shiha. Within the Sliva, we are brought back to the Trinity; the Ruha in the dove, Maran Isho (Our Lord Jesus) in the Sliva and the Father in the Lotus.
Our Apostle , Mar Thoma said : “Mār Wālāh” or in the Syriac: ܡܪܝ ܘܐܠܗܝ
It is an East Syriac phrase meaning “My Lord and my God.” This was Mar Thoma’s experience and total realisation of accepting the risen M’shiha as Lord and God [John 20:28]. For Mar Thoma Nazranis, who look toward Mar Thoma as a spiritual father and model, this proclamation is imprinted in their own hearts to ignite their faith expression – with eyes fixed on the resurrected Lord .
Within the Liturgy there are many occasions where the celebrant begins prayers with “My Lord and my God” which further adds to its relevance, as it continually calls the faithful to recognise and proclaim the risen M’shiha as their personal Lord and God in every act of worship and devotion. It is also worth noting that Thomas, often labelled the “doubting” apostle, was in fact the first to explicitly confess Isho as Alaha (God), fully affirming both His humanity and His divinity.
In the Syro Malabar liturgical calendar we celebrate Puthu Njayar (New Sunday), the Sunday after Kyamtha (Easter), wherein we specially remember the experience of Thomas as he meets the risen Lord – it is also called St Thomas Sunday. There is also an ancient tradition of pilgrimage connected to the Apostle, where the faithful journey to sacred sites bearing his name, most notably Mylapore and the 7 churches established by Mar Thoma Sliha, revered centres of prayer and devotion associated with St. Thomas’s missionary journey and encounter with the divine.
Pilgrimages
Pilgrimage is a very important tradition that allows a Nazrani to beautifully live out their spirituality. Every son and daughter of the Church is a pilgrim who journeys through this world seeking Heaven, ‘for we have no city which is permanent here; but we are seeking one that is to come.’ [Heb 13:14] The Church sees herself as a ship travelling through a dangerous sea, aiming towards the harbour of eternal peace. The dangerous sea represents the attacks of the devil, and the harbour of eternal peace is Heaven.
One of the most well-known pilgrimage sites for a Nazrani is Mylapore. For 2000 years, pilgrims, from not just India but around the world, have journeyed to the site where Mar Thoma Sliha was martyred. Traditionally, aspiring priests used to come here before their ordination. Mylapore was even visited by the Anglo-Saxons in AD 883 to fulfil King Alfred the Great’s vow to give alms after a success in battle. Pilgrims are reminded of the ancient roots of their faith, brought to India by Mar Thoma Sliha, and practiced for 2000 years.
Pope John Paul II said, “Your Church, tracing her origin to the preaching of the Apostle Thomas, reminds the world that the Gospel first reached Indian soil in the earliest years of Christianity.” These roots are very important to our spiritual lives as without them, Christianity in India would look very different. Also, visiting this place can remind us of the end goal of our spirituality – Theosis. Just as Mar Thoma Sliha gave his life up for God, we should also be willing to serve God in whichever unforeseen way we may have to.
The Western churches have a more logical and intellectual approach whereas the Eastern churches emphasise mystical, symbolic spirituality. We have the same faith but live it out differently; the many Catholic rites are different expressions of the same faith. The mystery around the Trinity gives us a lot to contemplate about. What better time to do this than on a pilgrimage?
Perhaps one reason pilgrimage is so important is the fact that it brings you to a new place, enabling fresh starts, and spiritual growth, but also, it simply helps with prayer. Our spirituality as members of the Church is participation in her pilgrimage toward Heaven.
Through the spiritual stages of Catharsis, Photismos and Theosis, we can become mes alahanusa (to become like God) and join the Saints in Heaven. This is the amazing mystery that makes us partakers in the eternal life of M’shiha, who gifted us His Divinity and took on our humanity. The importance of Liturgical space cannot be stressed enough, which is why our forefathers fought so hard to keep our sacred traditions alive. Going to a new place can help you connect with God in new ways. Spirituality is the pilgrimage towards Heaven, which is made by every believer as a response to the call of God. Our liturgical space reflects this journey, through the spiritual journey starting from the Bes Mamodeesa (House of Baptism), continuing through the other sacraments celebrated before the Mad’Baha (the Altar), and hopefully ending in Bes Sahahde (House of the Saints / Reliquary) among the saints.
Greeting
“Isho Msihayku sthuthi ayirikkatte” (Praise be to Jesus Christ) is a phrase with which the faithful greet (give peace to) their parents, clergy, teachers, respectable elders, etc.
Historically, with this greeting they used to kiss the hand as a sign of welcome and respect. Every day after family prayers children still practise this ritual before parents and elder members present there. The greeting was accepted by the recipients with a reply “Eppozhum stuthi ayirikkatte” (Praise be forever).
Malayalam
Aramaic, the language Isho spoke, served as a trading language in a lot of the eastern countries. It was the language that St Thomas would have evangelised in. This is the language used primarily for our liturgy and in religious settings. Aramaic (and the more specific dialect East Syriac) played such a massive role in shaping the Christians in Kerala that a lot of the liturgical words used in the Malayalam language (the language of Kerala) are just words adopted from East Syriac.
Certain words in the language of the Syro-Malabar Catholics are words that Jesus himself would have spoken. These are Jesus – Isho, Christ – M’Shiha, Baptism – Mamodeesa, Angel
– Malahkha, Cross – Sleeva, Saint – Mar (m) Marth (f), Christian – Nasrani, Sacrament – Qudasha, Holy Spirit – Ruha D’Qudsha, Holy of Holies (Sanctuary / Altar) – Madbaha, Mary – Marth Maryam and Offering – Qurbana, among others.
Fasting
A moniker often used for our church is “the fasting church”. Once we account for overlapping days, the traditional fasts within the year amount to 225 days; fasting means abstinence from meat and animal products, sexual life, smoking, alcohol etc. Historically only a single meal was taken, after Ramsha (evening prayers). Jesus says that in order to follow Him, we must “deny oneself”. One of the best ways of self- denial is fasting; we let go of the necessities of this world and aim to contemplate on Christ;
a way of attaining ܫܝܢܵܐ (“shayna”) – inner peace and tranquility – in life.
In the East Syriac tradition, fasting doesn’t simply bring out historical echoes, re-enacting what Christ or the prophets did, it is instead the mystical participation of the divine revelation.
Specifically for ܨܲܘܡܵܐ ܪܲܒܵܐ (“Sawma Ramba”) or “The Great Fast” in the lead up to Easter,
the people are invited to “enter the desert” spiritually, like Christ.
East Syriac spirituality emphasises ܫܲܗܪܵܐ (“shahra”) – vigilance. Jesus encourages us to
be watchful at all times. Fasting allows us to hone our spiritual strength, avoid distractions, and cultivate humility.
Fasting isn’t simply an independent act, rather a communal one, thus enabling us to grow as the community of the Mar Thoma Nasranis – and even more, the Church, that is the Body of Christ
Synodality
Synodality is an aspect of our church that has been maintained from antiquity. Traditionally, the Church or Palli was ruled by Palliyogam, a democratic group of elders on the local, regional and national level. It was a decision making body of elders presided over by the eldest priest. On the national level it was called Malankara Yogam which was presided over by the Arkadiakon (Archdeacon) of All India who enjoyed the status of a Christian prince and ruler. His voice was final for the Christians. The bishop remained a pastoral and spiritual head who usually left the administration of the Church to the Arkadiacon and Palliyogam.
The church was more congregational than Episcopal. Bishops came from Persia and Mesopotamia and they did not interfere in the day to day administration of the Church. Local leaders were efficient and happy to play such a role. All important matters of individual members, priests and community were discussed and decided by Palliyogam. You could even call this “a Christian Republic”. It was a local apostolic tradition that grew up into the rule of Palliyogam. Participation and co-operation of the laity were paramount in Palliyogam.
Priests were ordained for a community with the written permission of Palliyogam. The community gave financial contributions and gifts to support their clergy. Though most of the clergy were married some priests remained celibate monks who were respected as Rambans and Malpans. The wedge between laity and clergy was unheard of; in and through Palliyogam they were equal partners. Future priests were trained in the pastoral and liturgical context of important parishes by select Malpans.
The apostolic foundation of the Syro-Malabar Church, rooted in the preaching and witness of Mar Thoma Sliha, shapes every part of its identity and spirituality. The Mar Thoma Margam is not only a tradition handed down but a living way of life, one that calls every Nasrani to confess, like Thomas, “My Lord and my God.” This faith finds expression in the Mar Thoma Sliva, in fasting and prayer, in pilgrimage, and in the shared life of the community.
Through its Syriac heritage, the Church stays close to the language and faith of Christ himself. Its spirituality is deeply incarnational, Indian in culture, Eastern in theology, and apostolic in origin. The Nazrani way keeps the believer on a lifelong pilgrimage toward Theosis, a transformation into divine life through M’shiha. In that journey, the Syro-Malabar Church continues the mission of Thomas in India, bearing witness to the risen Lord in faith, liturgy, and daily life.
For those unfamiliar with the Syro-Malabar liturgy, what are some unique features of the Qurbānā that reflect the Church’s East Syrian heritage? How might Latin Rite Catholics appreciate or learn from these elements?
Liturgical Space
The Syro-Malabar Church and its East Syriac Tradition has a very rich theology of architecture. Proper celebration of the liturgy is enabled by the liturgical space; the church and the various areas within it. Mar Aprem teaches that the liturgical space makes Isho present in our space and time. An East Syriac Church is divided into three primary sections: the Qanke (sanctuary), the Qestroma and the Hykala (nave). The Madbaha (altar) is situated within the Qanke, hence, the Qanke represents Heaven. The Madbaha is separated from the rest of the Qanke (sanctuary) by the inner veil, and the Qanke is separated from the rest of the church by the outer veil.
These veils remind us that heavenly life is for the chosen people; only those who prepare themselves for Heaven here on earth are able to enter the Kingdom. The Qestroma, situated between the Qanke and Hykala, is where the altar servers and choir stand, representing the angelic choirs. The Hykala is where the faithful stand, representing the world. Facing towards the Madbaha (altar) from the Hykala represents the spiritual orientation of the faithful towards Heaven. The other prominent structures are the Bes Gazze, Sqaqona, Bema, Bes Mamodisa (baptistry), Bes M’shamshana (sacristy) and Bes Sahade (reliquary).
The pilgrim life of a Nazrani is shown in the liturgical space (from right to left): our Christian life begins at baptism at the Bes Mamodisa, then we are divinised by receiving the Holy Qurbana from the Madbaha during our earthly life, so that when we pass from this world, we will be counted among the Saints at the Bes Sahade.
Praying toward the East – ad orientem
Upon entering a church, we enter into the liturgical space, and we face East towards the Madbaha (altar). All East Syriac Churches are traditionally built facing East. Facing East symbolises our hope and preparation for the Second Coming of our Lord, ‘for as the lightning comes from the East and flashes as far as the West, so will be the coming of the Son of Man.’ [Mt 24:27] The Church Father Mar Basil teaches that in our spiritual pilgrimage, we are seeking Paradise, ‘which God planted in Eden in the East.’
Pope Benedict XVI taught that turning toward the East during the liturgy is not about simply facing a wall, but that we look together with the priest ‘toward the Lord.’ In East Syriac churches, the Mar Sliva (Literally a venerated title for a Cross, understood in this context as a St Thomas Cross) is placed on the Eastern wall. The Body of Isho is not on the Mar Sliva, symbolising His Resurrection. The Mar Sliva is thereby the Risen Lord Himself, and Pope Benedict XVI taught that the Cross, the sign of the Son of Man, ‘announces the Lord’s Second Coming.’ Facing the Mar Sliva in the liturgy represents our spiritual pilgrimage to the Kingdom of the Risen Lord, as well as His return from the East.
Sqaqona
The Sqaqona is a narrow pathway with railing which runs between the Qanke (sanctuary) and the Bema. Since the Qanke represents Heaven, and the Bema represents the earthly Jerusalem, the Sqaqona represents the path between Heaven and earth. For our spiritual pilgrimage, this narrow pathway represents the holy and faithful life we must follow to go to Heaven after our earthly life. To follow this narrow path, our eyes must always be oriented toward Heaven, rather than worldly gain. ‘How small is the gate, and narrow the way, that leads to salvation; and those who find it are few!’ [Mt 7:14]
Bema
This mystery is revealed through both the entrance procession and Gospel procession of the East Syriac liturgy, as they begin at the Madbaha (Heaven) and culminate at the Bema in the midst of the congregation, because Isho came down from Heaven to seek and save us. [cf. Lk 19:10] The placement of the Bema in the middle of the congregation reminds us that God is not distant, as He comes down to speak to us and to live with us in the liturgical celebration. The placement of the table at the centre of the Bema reminds us that at the centre of our celebration here on earth is due to what happened on Gagultha (Golgotha), that is to say the death, burial and resurrection of Maran Walahan (Our Lord and Our God), Isho M’shiha.
Our spiritual pilgrimage, therefore, is not the search of lost souls to find a hidden God. Rather, our pilgrimage is a response to the call of Isho who reveals Himself in the Holy Qurbana; in the Scriptures at the Bema, and in the broken Bread at the Madbaha. [cf. Lk 24:27-35] ‘Fill us with Your grace and strengthen us, who have listened to the Holy Word, to take part in the mysteries of Your Pesaha and to be conformed unto You.’ (Conclusion of the Karozutha, Gilyana d’ Maran – Feast of the Transfiguration of our Lord)
The Bema is a raised platform with railing, situated in the centre of the Hykala (nave), and it is where the Liturgy of the Word is celebrated. It stands in the center of the congregation because Isho came from Heaven and lived among the people, revealing and explaining the Word of God to them. Scripture reveals the intimacy of Isho towards the human race, as ‘the Word became flesh and dwelt us.’ [Jn 1:14]
Deacon as the Mediator
Especially within the context of the Hykala being Earth and the Qanke being Heaven, the deacon serves as a mediator between Heaven and Earth, the priest and the people. He’s the leader of the assembly, he brings the prayers of the people to the priest and most importantly he tells the congregation what to do at what times.
The most repeated prayer in the Qurbana is “Namukku pŕārẗıkkām, Samādhānam nammōťu kūťe.“, “Let us pray, peace be with us”, an indication to the people to continue in deep prayer and avoid distractions. (“Peace be with us” is often used by the priest when blessing the people and so can be understood as synonymous with the latin “May the Lord with be you”.)
Other examples include direct instructions on movement, like “Namukku šŕaddhā-pūrvam nınnu parıšuddha suvıšēsham šŕavıkkām.”, “Let us stand and listen attentively to the Holy Gospel” or other calls to prayer (in just the english) “Pray in your hearts. Peace be with us
Raise your eyes to the highest and experience with your hearts. Pray and meditate over the mysteries that are being celebrated here. Seraphims stand in awe in front of the throne of Christ. They join the congregation and the priest praying for blessings for the whole world. They offer never-ending songs of praise to the Body and Blood prepared for us”, as we build up towards the epiclesis.
Liturgical songs
At present, Syro-Malabar liturgical songs can be seen as a rich amalgamation of many cultures, traditions and musical heritages. But these influences can largely be boiled down to the main three: Syriac, Indian and Western. In the Syriac Qurbana, the presence of these influences are indubitable:
Syriac: Barek Maar (ܒܲܪܸܟܼ ܡܵܪܝ) – sung after incensing during the Husaya
Indian: Laku Mara (ܠܵܟܘܼ ܡܵܪܵܐ) – the resurrection hymn, which has elements of thāĺam (rhythmic cycles characteristic of Indian classical music)
Western: Yaaye Maar (ܝܵܐܹܐ ܡܵܪܝ) – sung as part of the closing prayers, following the tune of Exsultet in the Latin liturgy
Unknown: M’haymneenan (ܡܗܲܝܡܢܝܼܢܲܢ) – a tune that is believed to have occurred through intercultural assimilation and communication
A traditional choir had five members, positioned at the Qestroma, where instruments such as harmonium, tabla, veena, and triangle were used. The use of instruments were seen as aid to facilitate singing, rather than tools for performance within their own right.
The Qurbana was perceived as simply one song, only during the translation of the Syriac Qurbana into Malayalam did we see different melodies and distinct regional variations (Ernakulam, Changanassery, Kanjirapally) emerging, moving towards local musical forms which although culturally expressive, differed from the intricacy of the original Syriac. The traditional Syriac Qurbana, along with Liturgy of the Hours and the sacraments, remained as a single song (written in prose), whose rhythm is the very rhythm of the Church. The faithful translation and preservation of the original Syriac melodies can be seen in the Thuye tunes.
The liturgical texts are usually split into two parts (poetic and prose). For the most part, the poetic texts follow an antiphonal structure, popularised by Mar Aprem. To date, the Syro Malabar Church has 19 different melodies for the various Onise (Prayers), but many believe that Latinisation has caused the loss of many others. The prose texts are chanted in a free-flowing rhythm known as Kyānāyā, meaning ‘natural’. This ensured for the liturgy to sound like one continuous, single song.
Processions
In the Syro-Malabar Church, we have a total of 6 processions within Rāzā (the Most Solemn Form of Qurbānā). They are as follows:
- Entrance Procession / Lākhu Mārā Procession (Madbḥā to Bēmā)
- Evangelion (Gospel) Procession (Madbḥā to Bēmā)
- Return of the Evangelion and Slīvā (Bēmā to Madbḥā)
- Transfer of the Gifts (Bēṯ Gazzā to Madbḥā)
- Entry to the Qankē (Bēmā to Madbḥā)
- Communion Procession (Madbḥā to Qankē Entrance)
There is also a special reason as to why there’s no exit procession, once the Ḥūttāmā (Final Blessing) is delivered, we have “reached Heaven”, in the liturgical sense, that is through following the divine life of Mshiḥā, having partaken in his death and resurrection, we have “reached Heaven”. Another understanding of this, is that instead of the Celebrant and Deacons processing at the end of the Qurbana, it is instead the exit of the people from the Church to the outside world, carrying within them M’shiha, fulfilling the common mission that God has set forth for all.
Entrance Procession
What is now known as the entrance procession, was traditionally done during the Lākhu Mārā (Resurrection Hymn), at which point the Qankē veil was opened. This procession makes use of the candles, Slīvā, Makshānīsē, and incense. It is lead down from the Madbḥā (Symbolic of Heaven / Heavenly Jerusalem) to the Bēmā (Symbolic of Earthly Jerusalem), which symbolises the fact that Īshō’ is coming down to us, not us to Him. This is the embodiment of the verse ‘I am the living bread that came down from heaven.’, [John 6:51].
Evangelion Procession
The Evangelion is taken from the Madbaha, the Sliva and Candles are taken from the Bēmā. The Makshānīsē, candles, and incense are also used in a solemn procession from the Madbaha down to the Bema. The readings preceding the Evangelion reading point to Mshiḥā, and the Kārōzūṯā acts on the words of Īshō’ when He says, ‘Stay awake, and pray that you will not fall into temptation.’ During this process, the Evangelion and Slīvā process down together and remain together for the whole Evangelion, representing the Soul (Evangelion) and Body (Slīvā) of M’shiha.
Return of the Evangelion and Slīvā
Following the Kārōzūṯā, the Evangelion and Slīvā are returned to the Madbḥā by two Mshamshānē (Deacons). The first Mshamshānā, who bears the Slīvā, represents Simon of Cyrene, the man that helped Īshō’ carry His Slīvā up Gāgulthā. The second Mshamshānā represents Yōḥanān Shlīḥā, the author of the Gospel of John. This procession, being the first passion procession, does not make use of the incense, candles, or Makshānīsē – also representing how Isho’s disciples left him during His Passion. The Slīvā and Evangelion represent the Body and Soul of Mshiḥā. The union of the Slīvā and Evangelion in front of the Madbḥā therefore represent the union of Body and Soul during the resurrection of Mshiḥā and is a type for Mshiḥā‘s conception.
Transfer of the Gifts
This is the second passion procession, going from the Bēṯ Gazze (on the southern side for
the wine and the northern side for the bread) to the Madbḥā. A Mshamshānā brings the kāsā to the Madbḥā, and another Mshamshānā brings the pīlāsā. As they are prepared, the kāsā and pīlāsā are held in the shape of a Slīvā by the priest, and covered with the shōshappā, representing the death and burial of our Lord.
Entry to the Qankē
After the creed, the priests (and/or bishop) proceed from the Bēmā to the Madbḥā. The celebrant represents Jesus, the co-celebrants His apostles, and the Mshamshānē represent angels. This is where we re-enact the death and resurrection of Mshiḥā. During the procession, the celebrants bow down three times, which is symbolic of the three days preceding the Resurrection, on each of the three steps leading up to the Qankē. These three steps represent the three heavens, the Lowest Heaven of the Repentant, Middle of the Righteous, and Heights of the Victorious, the summit (represented by the Madbḥā to where the Gifts have been moved, reserved for God. The celebrant represents Mshiḥā, by the throne of God.
Communion Procession
This is the procession where the Body and Blood of Mshiḥā are brought down to the people, the kāsā carried by the Mshamshānā and the pīlāsā carried by the priest. Candles and traditionally, a cloth, were also used, the latter used to catch any crumbs. This is where the incarnation and resurrection are remembered, through the reunification of the pieces of the Eucharist after it having been broken (in the Rite of Fraction).
Processions for Feast Days
Processions are also traditionally held on feast days, the meaning of which is to (in most cases) venerate the saint that is the patron for a particular parish. They are held as a church community as both a public profession of our faith, and a visual representation of our pilgrimage to heaven.
Entering the Sanctuary
Entering the Sanctuary is akin to entering into heaven and so there are set prerequisites, namely you need to be in a state of grace, ordained clergy and removal of shoes. State of Grace (read below on Theosis) is required as when we stand before God in this communion of heaven and earth, we must look to him as though we are Saints and Angels. Ordained clergy is a remnant of our Jewish origins where only the high priest could enter the holy of holies (albeit due to a lack of clergy, unordained altar servers have been allowed).
Liturgical shoes as ordinary shoes are not permitted within the Qanke [cf. Exodus 3:5], instead, during Divine Liturgy, liturgical shoes called m’sane are worn, these are shoes fashioned with liturgical imagery, likening itself to Angel’s wings, both as a measure of protection from evil [cf. Psalm 91:11-12] and that of humility and protection from the overpowering intensity of God’s glory [cf. Isaiah 6:2].
Many Syro-Malabar Catholics live in countries where the Latin Rite is dominant. How do you personally navigate belonging to an Eastern Catholic Church while being part of the wider Catholic community?
The Church is the communion of individual churches, that is the beauty of the Catholic Church. Though there are differences, we are one in Faith, Hierarchy and Sacraments. Even living as part of a sui iurus church, this belonging to the universal church is something that we take a source of pride in and truly shapes our lives as Catholics. At the same time, we do have our differences.
The Eparchy of Great Britain was established by the late Pope Francis in 2016. Prior to this the Syro-Malabar faithful within this territory were mostly reliant on the local Latin parishes for our spiritual needs, our communities were well integrated with the local parishes, with the occasional (monthly / trimonthly) Syro-Malabar Qurbana. As a consequence of this, many of our faithful – especially our younger generation – grew up without true exposure to our liturgical heritage. After we established our Diaspora Eparchy, initial tensions arose, but under the guidance of our Bishop Mar Yawsep Srampickal, we established communities across Great Britain, and assigned priests from India to lead various missions.
Over the last 9 years, especially with the First Eparchial 5 Year Pastoral Plan “Living Stones” (Children, Youth, Couples, Family Units, Parish) and the Second Eparchial 5 Year Pastoral Plan “Qudsha L’Qandishe – Holy to the Holy Ones” (Liturgy, Theology, Spirituality, Discipline, Culture), our community has flourished into one truly proud of our Syro-Malabar heritage.
As a community we are still reliant on renting church buildings for the use of our Liturgy, but that has lead to many cordial relationships between us and the local Latin parishes. These relationships have developed to the point where in some communities, the local hierarchs have allowed our community to lease or even buy churches.
It is not uncommon for most Catholics to not even be aware of the Eastern Catholic Churches. A common experience for youth across our Eparchy is surprise from our Catholic peers on hearing that we in fact are Catholic and that we follow the Pope. These conversations often develop quite well with us being able to talk about our spiritual heritage and apostolic roots but it can also fill us with a feeling that we’re “not normal Catholics”.
Sometimes there is the feeling of being swamped by the Latin church – simply because we are a numerically tiny minority, but that’s an inherent part of being a diaspora Eparchy.
The Syro-Malabar Church underwent centuries of Latin influence and then a movement of restoration in the 20th century. How has that journey affected the Church’s sense of identity and liturgical life today?
Latinisation is an effect that all Eastern Catholics Churches have undergone and often it can leave a liturgical rite feeling theologically and spiritually hollow. The effects of latinisation within the Syro-Malabar Church, especially in the wake of the Synod of Diamper (1599), still affect the church to this day. The Synod of Diamper, under duress, prohibited East Syriac practices, replacing them with Latin customs, including changes in liturgical texts, vestments, and hierarchical structures. Though it needs to be said that dialogue between rites and the borrowing of aspects we lack from other rites is of benefit to both rites, this ‘borrowing’ shouldn’t turn into ‘replacing’.
More recently, and especially in light of The Second Vatican Council’s Orientalium Ecclesiarum, there has been a movement toward liturgical restoration. This is a slow process that has been met with much resistance but the Church is making steady progress towards restoration. This includes the return of the makshaneesha (liturgical flabellum), renewal of study and education of East Syriac (a dialect of Aramaic and our liturgical language), promulgation of the Liturgy of Hours for the lay congregation, ad orientum worship, altar veils and use of the two altars, whereas other parts of our tradition still lay in wait, like the use of Malka (Holy Leaven), omission of the eucharistic narrative (see Pope John Paul 2’s Guidelines for the Admission to the Eucharist Between the Chaldean Church and the Assyrian Church of the East) and communion to infants.
As we are currently, the church has restored its Liturgical texts, its Sacraments, its Divine Praises (Liturgy of Hours), its seasons and its Feasts of the year.
Eastern Catholic spirituality often emphasises mystery, contemplation, and theosis (divinisation). How do those theological themes influence the everyday prayer life of Syro-Malabar Catholics?
Mystery
Mystery is central to Syro-Malabar spirituality. The faithful face the East during prayer and liturgy, symbolising the anticipation of Christ’s return and the orientation of life toward Heaven. The veiling of the church, with the sanctuary curtain concealing and revealing the altar, is a powerful expression of divine mystery. It reminds the faithful that God is both hidden and revealed in the sacraments. Incense, used throughout the Qurbana, also speaks to this mystery: its rising smoke represents prayers ascending to God and the invisible presence of the divine filling the church. Every gesture, chant, and symbol in the liturgy carries a hidden meaning pointing beyond the visible to the eternal. For Syro-Malabar Catholics, to live in mystery is to accept that God cannot be grasped by intellect but is encountered through worship and participation in the divine life.
Contemplation
The prayer life of a Syro-Malabar Catholic is deeply contemplative. Repetition of prayers within the liturgy, like the frequent “Peace be with us,” calls the faithful into a rhythm of stillness and reflection. The Jesus Prayer and the confession of Mar Walah (“My Lord and my God”) repeatedly throughout the Qurbana are not just phrases but meditations on the mystery of the Incarnation and Resurrection. In the writings of Mar Narsai and the ancient Onisa hymns used throughout our Seasonal Propers, contemplation is not about words but about entering the mystery being celebrated, the same meditations repeated – drawing us to meditate deeper on the mysteries within.
Long readings of Scripture and moments of silence during the Qurbana invite meditation rather than activity. When the deacon reminds the congregation to “pray in your hearts” or “meditate on the mysteries being celebrated,” he draws them into a shared silence where thought gives way to awareness of God’s presence. Contemplation, then, is not withdrawal from the world but a deeper engagement with it – seeing God within all things through stillness and prayer.
Theosis
Through sanctifying grace received in the sacraments, God draws close to humanity, even to the point of union, like the intimate bond between husband and wife. Grace is not an abstract gift but God’s own life shared with us. It restores humanity to the “image and likeness” of the Creator and empowers each person to become “God-like” through mercy and love. This state of grace, which begins at Baptism, continues through every sacramental encounter, Confession, Qurbana, Marriage, and Anointing, gradually transforming the believer into the likeness of Christ.
Theosis is not something reserved for the saints but is the goal of every Christian. By grace, we are liberated from death and begin to share in God’s eternity even now. In fasting, prayer, and service, Syro-Malabar Catholics live out this call to divinisation in the ordinary rhythms of life. Every act of charity, every liturgical prayer, and every sacrifice offered is a step toward union with God. This is the heart of Syro-Malabar spirituality, to become mes alahanusa, “like God,” through the daily participation in His divine life.
The Syro-Malabar tradition has beautifully integrated Indian culture into its liturgy and devotions. Could you share some examples of how this fusion of faith and culture is experienced in your community?
The Syro-Malabar Church is described as being “Syriac in Spirituality, Indian in culture and Christian in faith”. In this regard, there are numerous examples of how our faith, initially spread from the Semitic part of the world, mixed with native Indian customs. Notably, these customs do not mean that Christianity is watered down by other faiths- rather, native traditions are made fully Christian, ensuring that there is not a possibility for Christ to be removed from focus.
The tying of the thali in the sacrament of Matrimony is a custom taken from the native Hindus. In this tradition, the groom ties a small pendant on a chain around the bride’s neck. This pendant is often made of gold and contains 21 small gold beads in the shape of a cross, representing the 7 sacraments as well as the Holy Trinity. The mangalsutra is a similar pendant tied around the bride’s neck in Marriage in the Hindu tradition. This tradition was adapted to the Nazrani Church in the form of the thali. Through this adaptation, it is clear that the locals who converted to Christianity did not totally abandon their historic culture; rather they brought Christ into their heritage through practices that we still see today.
The Nilavilakku is a traditional lamp used in South India culture. Lighting this lamp at the beginning of events or special occasions, such as when a bride enters her new home for the first time, is seen as auspicious. This tradition was adopted by Mar Thoma Nazranis, who continues the use of the Nilavilakku today, having replaced the peacock at the top of the Nilavilakku with a Mar Thoma Sliva (St Thomas Cross).
The Syro-Malabar Qurbana is rich in theological depth. A significant part of its beauty is derived from the hymns sung during the Qurbana. Traditionally, these were sung in ancient Syriac tunes. However, the music for these hymns was played with native Indian instruments. The tabla for example, can be heard as the main percussion instrument in the
hymns of the Syro-Malabar Qurbana. The veena, a string instrument, was also historically used. In the modern day, although there are far fewer people who can play the veena and the tabla, their sounds can be played with a keyboard, which is often used in the Qurbana to replicate the traditional music of our Church.
Thiruvathira is a traditional Hindu dance performed by women in a circle around a Nilavilakku. This dance was adapted early on in the history of the Nazrani Church in India to form Margam Kali. Literally translated, it means “the dance of the Way,” referring to the Way we as Christians are called to follow. Margam Kali removed the mythological Hindu lyrics and replaced them with lyrics commemorating St Thomas and having Christian theological themes. The outfit for Margam Kali, known as a chatta and mundu was traditionally worn by Nazrani women, showing how a traditionally native custom was adapted to the faith and practices of the Nazrani Church.
In addition to these, there are numerous other examples of how the Syro-Malabar Church contains elements of Indian culture, though these noted examples are some of the most significant. These elements are of particular noteworthiness in our Church because they highlight the diversity that is prevalent within the worldwide Catholic Church.
What aspects of the Syro-Malabar tradition do you think the wider Catholic world could rediscover or be inspired by—especially in a time when many Catholics are seeking deeper roots and renewal?
One of the most striking features of the Syro-Malabar Church is its deep, living faith within the family and community. Wherever Syro-Malabar Catholics go, across India or in the diaspora, they first build their church before their homes. Faith and community are inseparable. Parish life becomes the centre of daily life, not an occasional obligation. This rootedness offers something the wider Church could rediscover: a sense that faith is lived in communion, not isolation.
The family, often called the “domestic church,” remains the first school of faith. Prayer, fasting, and service are woven into daily routines. Children grow up seeing faith practised, not only spoken about. Family prayer after sunset, fasting during liturgical seasons, and greetings like Isho Msihayku sthuthi ayirikkatte (“Praise be to Jesus Christ”) keep faith tangible and continuous.
The Syro-Malabar tradition also preserves a profound sense of fasting and self-discipline. It treats fasting not as a personal option but as a shared rhythm that shapes time, appetite, and focus. This communal fasting restores an ancient sense of solidarity, that the Church prays, eats, and repents together. In a world of comfort and distraction, such practices remind us that holiness begins with self-denial and vigilance.
Above all, the Syro-Malabar Church places the liturgy, the Qurbana and the Liturgy of the Hours, at the centre of spiritual life. The liturgy is not an event to attend but a mystery to enter. Every gesture, hymn, and symbol carries meaning that connects the believer to the
whole story of salvation. The Qurbana commemorates not only the sacrifice on the Cross but the entire life of Christ, His Incarnation, preaching, Passion, Resurrection, and Ascension.
Each moment teaches. When the congregation sings “Glory to God in the highest,” it recalls the angels’ praise at Bethlehem. When the veil opens during Laku Mara, the Church glimpses the glory of the heavenly Jerusalem. In listening to the Word and receiving the Body and Blood of Christ, the faithful participate in His divine life, not merely remembering it, but living it.
Today, many Catholics speak of renewal, of wanting faith that feels real and alive. The Syro- Malabar Church offers a path toward that, through rooted community, disciplined spirituality, and reverent liturgy. To rediscover the Eucharist as the true “source and summit” of life means returning to what our tradition has always known: the heart of renewal is not novelty but worship. When the liturgy becomes central again, everything else finds its right place.
From personal experience, a lot of emphasis is placed on extra-liturgical devotions and practices, including the Rosary, various novenas, even Adoration of the Eucharist; the Qurbana itself is unfortunately put to one side as a weekly chore. If we were to learn and love our Liturgy better, this would enrich our spiritual lives in a way that far surpasses other devotions, which have their own place but should remain strictly secondary to the Holy Mysteries.
Can you share a moment or experience in the Syro-Malabar liturgy that deeply moved you or strengthened your faith—something that captures the heart of your Church’s spirituality?
Perhaps the most beautiful part of our Qurbana, our Divine Liturgy, is our Rite of Fraction, this is the moment where I really see the priest, the celebrant, in the person of Christ. That moment where he holds the broken body up in his hands, whilst the Makshaneesas, the fluttering wings of the Cherubim [cf. Ezekiel 1:24] , cry out Qandish, Qandish, Qandish – Holy, Holy, Holy [cf. Revelation 4:8 & cf. Isaiah 6:3].
Just as with the disciples, on the road to Emmaus, my eyes look up, see the body, in the form of mere bread, and are opened. This is what makes it all real. And how beautiful it is that we have a God who gives us these signs and symbols, in which He reveals himself to us, merely for our benefit. It is this symbol of the choirs of Angels and Saints (Servers), surrounding this heavenly host, that truly draws my heart closer to God. And if I ever feel distracted during Qurbana, which occasionally happens, then in that moment I am brought right back to the mystery that is present before me
