Text of Sacraments
Text of Sacraments
Text of Sacraments
The newly approved text of the sacraments came into use on 6th
January 2004. Our aim is to have a general glance at the formation
process of the text and evaluate it.
Latinization
He added the rite of extreme unction which Fr. Roz had distributed in the Diamper
Synod, the prayers for commending the souls of the dying to God and the
formula of conferring Apostolic blessing to the dying. It was used till the
restoration of the liturgy. It was explicitly mentioned in the text that a priest
requires the permission of the bishop to impart such an apostolic blessing. The
Latin code 468/2 gave this permission to priests who assist the sick. There
remained the question whether this common permission was applicable to
Malabar priests also. Mar Jacob (1505-1550/2) translated the Latin rite for
confession from Latin to Syriac and Mar Joseph made some small
changes in that translation .It seems that it was the translation of Fn Roz that was
used here till the restoration of the liturgy.
Restoration
the sacraments, and to request the Holy See to send to it the texts of
the sacraments of Baptism and Confirmation. It also decided that the
discipline regarding the administration of the sacrament of
Confirmation be revised along with our ritual for the same. For the
time being, priests may administer the sacrament only after the
children have reached the age of reason as is now the custom. The
sacrament may be conferred earlier in case of danger of death. On
March 14,1966 the Chairman of the Episcopal Commission for
liturgy sent to all the bishops the draft texts of the sacraments of
penance, anointing of the sick and matrimony. The agenda for SMBC
dated 23,3.1966 includes discussion on these sacraments. It gives in
bracket; "Request has been made to the Sacred Congregation to send
all the texts already prepared by the commission in Rome so that they
may be studied by our commission and co-ordinated". The SMBC
also sought explanation regarding the sources of these texts. It was
suggested in the SMBC of 23rd March, 1966 that the revision and
vernacularisation of the liturgy must be completed within the next
three years if possible and that a few priests devote their full time to
the work. It was also reported that Rev.Fr. Abel CMI had been
appointed General Choir Director and that each Diocese must have a
diocesan director of the choir. They all should occasionally meet
together and do the needful for the perfection and co-ordination of the
liturgical music. A number of suggestions were made for the
abbreviation and modification of the draft text of the sacraments of
penance, anointing of the sick and matrimony. The suggestions were
noted down so that they might be passed on to the liturgical
committee which would be making a more profound study of the
texts. On 23rd March the Convener of CLC sent the texts of the three
sacraments to all the members of the CLC. On March 5, 1966 the
Oriental Congregation sent the texts of the sacraments of Baptism and
Confirmation in Latin, their Malayalam translation and the
explanation of the texts in Italian. Introduction to the restored texts of
Matrimony, penance and anointing of the sick was sent from Rome
on 2.3 1966 and was forwarded to the bishops on 12,9.66. The letter
of Mar Parecattil to the Hierarchs of the Syro-Malabar Rite on Sept.
12,1966 states; "Please find enclosed herewith a copy of the proposed
text of the ceremonies of Baptism,
Thomas Mannooramparampil . 4
Marriage
Two things before the marriage are the agreement of marriage and
the blessing of marriage dress and of the crowns. These can be done
according to the desire of those who marry. There are two parts for
the blessing of marriage.
1. Those who get married should express their consent in the present
time.
2. They are to be crowned and should receive the imposition of
hands.
They are given sweets in the church or in its vicinity after the
final blessing or after the Qurbana. A priest should bless this food
beforehand.
Confession
The commission chose one formula from the five formulas of the
Chaldean Pontifical which clearly expresses pardon of sins. It is not
in the indicative form but in optative form: "Lord, let Thy grace and
mercy descend and absolve Thy servant from all sins".
Anointing: gingeli
The Chaldean rite has preserved one of the more ancient ways of
baptizing .The one who is to be baptized is placed in water or he
descends there till his neck, and the priest putting his hand on his
head immerses him three times. This way of baptizing is described in
the Catechism of Theodore of Mopsuestia and figured in the oriental
icons which represent the baptism of the Lord in Jordan. We preserve
in the text that way of doing, because it is in the characteristic of the
rite. Knowing that now in India with the children of a few days after
the birth that way of baptizing is impracticable, we permit to do the
triple infusion of water on the head of the baptismal candidates
without putting them in the water till the neck.
chastity of life and purity of works, that they may present themselves
full of faith and justice by the venerable advent of Christ our
Saviour". The ecumenical council and the Holy Father could
delineate that the matter sufficient for the sacrament of Confirmation
be the imposition of hands alone (without the accompaniment of any
consignation or anointing and that the sacramental form has been
expressed with words it reports) see above.
the above said committee had not given their report .Therefore on
March 30,1967 the work was entrusted to a new committee under
Mar Kuriakose Kunnacherry with Msgr. Kurian Vanchipura as
convener. A text of the sacraments under the title "Liturgy of the
Syro-Malabar Church" was printed in Malayalam in 1968 and
circulated among the Bishops and others.
Comparison with the Latin text
Latin Text Malayalam Text
A. Holding hands-prayer, Onitha, 1. Formula agreement. The place of
blessing of dress and crowning. blessing dress and crown is Changed.
Penance
The prayers for those who are under censure are left out in the
Malayalam draft.
Baptism
Malayalam draft is a faithful translation of the Latin text. But in
the Latin text there is giving of candle. There are also no prayers for
giving dress and candle. Chrismation is conferred after the procession
with the singing of trisagion.
The Malayalam text has added prayers to give dress and candle.
The hymn sung during the procession to the sanctuary is new. If the
receiver of baptism is a child, the following parts are added to the
Latin text. The celebrant says: "peace be with you". In order to
show that the baptized is received into the community, others also
give peace: "Dear brothers, ...". Thus the karozutha and its
concluding prayer can be recited. If the baptized is capable of
recognizing the Holy Eucharist; it is given to him following the ordinary
rite. The huttamma is new. Confirmation is not given. The rite of
baptism for the dying is also specially given.
The Malayalam draft gives the following guidelines for baptism:
1. The common norm is that the oil of catechumen and water
are to be specially blessed for each baptism.
2. Yet, for the sake of convenience the oil blessed by bishop
need be used. The water once blessed can be used for several times.
3. If the priest who baptizes blesses the oil, instead of pouring
myron into the water in the form of the cross, after dipping his finger
into the myron he makes the sign of the cross in the oil. In the same
way, when the water is blessed, instead of pouring oil into it, it is
enough that he dips his finger in the oil and makes the sign of the
cross with that finger.
4. Baptism is conferred, by pouring water on the head. On
solemn occasions, if there is special prescription from the bishop
the child can be made to sit in the baptismal pond and pour water on
its head or immerse it in water three times to confer baptism.
5. If it is adult baptism, Ps 51 is recited after the epistle.
6. When the priest gives baptism to the children in danger of
death, it is good to confer also Confirmation. In that case, it can be
Thomas Mannooramparampil . 12
Marriage
1. A formula of promise is to be added, in which the bridegroom
and bride should, putting their right hands on the Bible, promise
marriage fidelity to each other.
2. In the sacraments especially in Baptism and Confession the
sacramental formula should be given in indicative form.
3. In the rite of marriage, blessing and giving ring need not be
made compulsory. Nothing about them need be mentioned in the
text.
4. Instead of hannana water, panineer may be used. But
kalabham, Chandanam, sweets, crowns, varanamalyam (marriage
garland), etc. are not to be used. Nothing about them should be
mentioned in the text
5. The custom of giving rosaries should be continued. The priest
blesses them by saying the prescribed prayers and gives them to
bride and bridegroom.
6. The prescription that one who celebrates the Qurbana in
Thomas Mannooramparampil . 13
connection with the rite of marriage (if he is not the one who
administers marriage rite) should be there from the beginning of the
rite and he should be allowed to use the propria of the Qurbana for
marriage.
7. Nothing is to be mentioned about the newly wed placing host
in the paten.
8. There is no need of kindling oil lamp or candle on the small
table.
9. Local differences for tying tali and giving mantrakodi need
not be mentioned.
10. The tune for the hymn Mass should be such that every body
is able to sing.
11. Do not reve the ancient custom of holding hands of the
guardians of the candidates of marriage {kai pidutham) in the rite
of agreement of marriage.(betrothal). The rite of betrothal can be
thus: The priest wearing urara comes and stands in the middle of
the Church before the candidates of marriage. He asks them to
express their consent and when they have done so he recites the
formula of blessing
12. The consent is asked thus "(name) with free mind and full
heart, according to the law of Christ and the procedure of the Church
(name) do you accept him (or her) as husband (wife)?
Answer: I accept.
13. The beginning of every rite of sacraments should be "sthuthi
to God in the highest1". It should begin with the prayer "Our Father".
This prayer should be the same everywhere.
14. The epistle should be till "flesh of flesh".
15. Before the Gospel reading "The Gospel of our Lord Jesus
Christ written by St. Mathew" should be added.
16. When consent is asked, instead of the address 'brother or
sister', he calls the name of the candidate.
17. Psalm prescribed for blessing mantrakodi is to be omitted.
Thomas Mannooramparampil . 14
Baptism
1. Nothing need be said about dress. As usual giving of white
cloth is enough. Omit the use of chandanathiri
3. The rubrics after exorcism should be omitted.
4. Make clear which the official vestments are.
5. Omit in the Gospel reading "go and preach the Gospel in the
whole world".
6. In the formula of giving baptism one Amen is sufficient.
7. There should be uniformity in the creed to be said in all the
sacraments.
CLC reconstituted
On the first of January 1968 the CLC was reconstituted by
adding one member each from every diocese. Thus a new committee
with 19 members was formed. Though they might be perhaps eminent in
other fields, most of them were not experts in liturgy. If we evaluate later
course of developments in liturgy, the appointment of Abel as Choir
Director and the formation of the new CLC can be considered as an
important step towards diverting liturgical restoration and reform to a new
direction. The remark of Mar A.D. Mattam is worth attending: "The
main reason for such a change is that before making any change in
liturgy theological, historical and pastoral study had not been done"
Each one proposes suggestion without any study. This is also the
outcome of having enlarged the CLC by incorporating new members who
have no knowledge of the liturgy or who evaluate matters only in the
light of Latin liturgy".
The decision No 19 of the SMBC held on 12-14,August 1974 was
to appoint liturgical experts instead of diocesan representatives: "To
bring more experts into the liturgical committee, the bishops may
substitute them in place of the present diocesan representatives
according to the precedence followed so far". Mar Januarius writes to
Mar Kunnacherry on June 4, 1973 on working scheme for the Syro-
Malabar liturgy. The first step suggested is to dissolve the CLC:
Thomas Mannooramparampil . 15
prepare the new text and print it before the first of August and send it to
the members of the committee and the members of the Diocesan
committee members. The meeting is on 8th. I do not think that it was of
any use that the text which I prepared was studied and suggestions were
given, since new text is prepared. Let us see whether the suggestions
are received when it comes".
The letter of Fr. Chavelil on July 20 1968 says: "The next meeting of
Liturgical committee will be held on Thursday 8 ih August. The
following items are included in the agenda: sacraments, Ash
Wednesday, holy Week functions, consecration of the Church and
Propria and karosootha. Will you please contact diocesan liturgical
committee and get the opinion of the members regarding the first four
points mentioned above? A copy of the sacraments prepared by the sub-
committee will be sent to you before the first of August". On 25 July
1968 Mar Parecattil writes to all bishops: "By the end of this week you
will be receiving from Mar Louis Press, Ernakulam fifteen copies of
the revised draft of the sacraments which will again be scrutinized by the
Central Liturgical Committee, which is to meet on August 8Ih 1968 at the
Pontifical Seminary, Alwaye. Before that I should like to know your
comments on the same, which please forward directly to Rev. Fr.
James Chavely, St. Joseph's Seminary Alwaye -3, so that they may
reach him on or before August 5 lh ".
2. The present draft does not agree with the early draft.
3. It differs from the Chaldean structure of the sacraments.
Cardinal Parecattil admitted these facts and tried to justify them. On
3.8.68 the diocesan liturgical committee of Kothamanaglam drafted
the suggestions for the CLC. The CLC meeting held on 7.8.68 at
Alwaye discussed this draft of Fr. Abel. Fr. Valiamattam and Fr. Silas
were asked to examine this text. The CLC held on 19, 20 Sept. 1968 at
Mangalapuzha presided by Cardinal Parecattil, discussed the
suggestions from dioceses and put to vote.
Baptism
Whether question is needed at the beginning of the baptismal rile,
Yes 8/18; no 10/18; may be optional 1. Trisagion may be sung on
reaching the altar- unanimous.
Confirmation
"May God help you to confess your sins" - 5/18 "May the merciful
God bless you" -13/18.
Marriage
Ring is made optional. No - 4/18.Varanamalyam is optional. No -
4/18. There is no objection to give either ring or garland or both.
Psalm to be compulsorily introduced after our Father - 10/17.
Water blessed early may be used -16/17. No anointing of
mailanchiyideel I- 10/17; There can be mailanchiyideel - 7/17. Add
intercessory prayers - 17/17. Adult baptism - certain additional
prayers, questions etc. to be followed -17/17.
Thomas Mannooramparampil . 20
Fr. Vellian, Fr. Silas, Fr. Valliamattam and Fr. Chavelil examined on
23.10.68 the draft prepared in accordance with the decision of the
CLC on 19-20 September.
Fr. Vallamattam and Fr. Silas CMI were appointed to check the
text of the sacraments. The 1968 text was accepted despite the
objection of several experts. Cardinal Parecattil claims that Fr.
Chavelil got the imprimatur of all bishops except of those of Mar
Sebastian Valloppilly and Mar Parecattil 4. It means that SMBC as a
body did not approve this text. It was printed in December 1968 and
was published by the CLC on 11.02.1969. It began to be used by many
without understanding the real nature of it which has not been approved
even ad experimentum by SMBC or Rome. From 1981 onwards Fr.
Abel claimed copy right for this text. Fr. Abel lost his claim for the
copy right of the burial services in the legal battle. It was widely
believed that he lost the copy rights of all the books for which he
claimed the right. Later the CMI Congregation handed over this right
to the synod. In the light of the past experience the synod from 28 Oct
till 15 Nov. 1996 authorized the curia to obtain the copy rights for all
the liturgical texts to be used in the Syro-Malabar Church from the
competent civil authorities.
Objections raised
The text was heavily criticized because it did not reflect the
genius and theology of the East Syrian sacraments and was different in
structure. To use a text without the formal approval of SMBC and of the
Holy See was a serious indiscipline.
The diocesan Liturgical Committee of Kanjirapally proposed the
following for the SMBC: "It is remarked that the present texts of the
Sacraments, Holy Week ceremonies etc. are not according to the real
liturgical spirit and traditions of our Rite. Hence, the Bishops' Conference
is requested to set right the situation". On CLC it says: "The work of the
restoration of our liturgy as envisaged by the Council Vatican II must be
entrusted to a Committee of experts in Oriental Liturgy, Theology,
traditions, Church History, pastoral Theology etc.
1974 SMBC
The request of Mar Sebastian Vayalil to hold a special meeting of
SMBC to discuss the liturgy was accepted. As a preparation for it
suggestions and opinions regarding liturgy and the evaluation of the
liturgical activities till then were invited from dioceses. On this special
meeting Mar Sebastian Vayalil writes: "Discussions were held
efficiently and zealously. Some members tried to postpone an y
decision by raising objections. On August 14, the last day of the
meeting, I insisted: "Today before we disperse a decision should be
taken. Mar Joseph Powathil the bishop of Kanjirapally and the eparch
of Satna fully agreed to this appeal. Others also, understanding
the situation fully agreed5. One of the strong demands nf the Fathers was
that the text of the sacraments must follow the text given by the Holy
See. Hence a thorough revision of the existing text was needed. Some of
the relevant decisions of the SMBC were the following:
- Regarding the reform of the liturgy, the Conference decided that
restoration, revision and adaptation of the liturgy should go togethcr,
keeping the identity of the rite and having in view its organic growth in the
light of Vatican decrees.
A new sub-committee
Basing on this decision of 1974 August 14, a committee under the
chairmanship of Mar Kuriakose Kunnacherry was appointed to prepare
a new text of the sacraments on the basis of original sources.
that the Sacred Congregation for the Oriental Churches has already
given the texts of the sacraments to our bishops and to outdo the Act of
the Sacred Congregation is beyond the power of the bishops. Still, after
the setting of the Committees, Cardinal Parecattil published some
books of a liturgical nature (e.g. a much contestable Breviary).
On all these problems I have consulted with some of our bishops
and eparchs. They are apparently in a difficult and delicate situation and
are keeping silent just to avoid confrontation with Cardinal and thus
causing scandal...."
bishop cannot give approval to a text of the sacraments and therefore the
decision of SMBC cannot be misinterpreted to allow the continued use of
texts of the sacraments which lack the approval of the legitimate
authority of the Church which is the Holy See. The question now asked is,
if the texts of the sacraments are invalid, what is the validity of their
administration? Experts of canon law believe that although the texts are
invalid their administration is valid on the ground that the priesthood of
the celebrant is valid. So the administration is not legitimate but valid.
Mar Parecattil who was the Chairman of the liturgical
Commission throws light on the culpable inertia of the members of the
subcommittees who were entrusted with the preparation of the
different items of the sacraments. He asks whether the
subcommittees function at all. This question could be raised very
often throughout the past history of the preparation of the liturgical
texts. When the question of the preparation of a text came, a
subcommittee for the same was appointed under a convener. After a
long time the CLC was again held for some other purpose and another
committee was appointed. Thus several committees are appointed
and there was often no question whether the committees functioned at
all and how much a subcommittee worked. There are certain people
who were always made conveners, but never cared to work or made
the committee to function. Even if a committee did the work and the
text was handed over to the responsible person, there was no
immediate discussion on it. After years when the question of the text
came, the text already prepared was forgotten or neglected and a
fresh one was appointed again to prepare the text. The real reason for
such a situation is that the members of such committees are mainly
occupied with other duties and offices and do not take the work in the
subcommittee seriously. Secondly these members are not duly qualified
for the same. The third possible reason is the delaying tactic to hinder the
genesis of liturgical texts which will replace the unauthorized ones.
The supporters of the unauthorized texts created the impression that
they are the best ones and believed that by their continued use and
propaganda in favour of them they can gain legitimate approval. For
example, take the case of the texts of the sacraments. Although a
subcommittee was
Thomas Mannooramparampil . 26
Anonymous text
On September 1, 1985 a draft of the sacraments was sent to the
members of the Central Liturgical committee. It was really an
anonymous text without mentioning the author, place and the date of
publication. It seems to be the text prepared by the subcommittee
appointed after the 1974 SMBC. Some of the notable points of the
texts are the following:
1. For baptism the text proposes one for children and another
for the grown up. These two differ chiefly from the beginning of the
rite till going to the baptistery
2. Every month a day can be fixed for baptism. Children to be
baptized are baptized together with the participation of the parish
community. The text proposes the following feast days suitable for
baptism: Denha, Presentation of Our Lord in the temple, Annunciation,
Hol y Sat urda y, Pent ecost, Sa cred Heart fea st, Dukrana of
St.Thomas, Ascension of Lord, Finding of the Cross, Mission Sunday,
All Saints' Day and the feast of Holy Infants.
3. The rite of Chrismation is given separately
4. A text for individual confession and another text for penitential
rite are given.
Thomas Mannooramparampil . 27
5. Rites for betrothal, baptism at home, blessing the sick, rite for
giving Holy Communion to the sick, visit of the sick, giving viaticum aud
administering anointing of the sick with viaticum are also included in the
text
The draft was discussed in the CLC held on 09.10.1985. Since
there was nobody to answer the questions raised by the members, it was
rejected in the same meeting.
Another committee
And a special committee consisting of Fr. Jacob Vellian, Fr.
Thomas Mannooramparampil and Fr. Thomas Elevanal was
appointed in the same meeting to collect the sources and
commentaries on the Syro-Malabar Sacramentary. The report of
SMBC on December 3,1990 ;'No 14: The Chairman of the episcopal
Liturgical Commission said that he has not received any draft of the
sacraments , pontifical etc prepared by the subcommittees which were
working on it in the past. The commission was authorized to appoint, if
necessary, new sub committees and to proceed with the preparation of
the sacraments, pontifical etc."
The convener made available to the CLC the Malayalam texts of
Baptism and Matrimony by the Nestorians.
Sub-committees
In th e sam e m eeting the Chairman Mar Seba stian
Mankuzhikary brought to the attention of the members the history of
the draft of the sacraments made available to the members. He
went through the CLC report of October 1985 which had already
made an initial discussion on the draft. Then the house decided to
appoint sub-committees to draft the new text of the sacraments
Thus,
a) A Sub-committee for Baptism and Confirmation (Fr. Jacob
Vellian-Convener, Fr. Silas CMI and Fr. James Chavely),
Thomas Mannooramparampil . 29
A new Draft
The subcommittees claimed to use the following sources:
1. Baptism and confirmation. Latin text from Rome, Syriac text
of the Chaldeans, Malayalam text of the Nestorians and English
translation in G.P. Badger, Nestorians and Their Rituals.
2. Matrimony: Latin text (Rome), Italian translation of the
Chaldcan sacrament of matrimony (P. Jousif), English translation in
G.P. Badger, "Ncstorians and Their Rituals".
Thomas Mannooramparampil . 30
added to the text. The draft of the sacrament of the sick has to be
revised in the light of the suggestions given by the members.
Adhoc committee
An ad hoc committee was appointed to prepare the next draft. The
members of this committee were Fr. Paul Manavalan, Fr. Thomas
Elevanal, Fr. Domitian Manickathan and Fr. Antony Narikulam. The
report says: "Besides, the conveners of the three sub-committees Fr.
Jacob Vellian, Fr. Thomas Mannooramparampil and Fr, John
Theckanat will join the adhoc committee to prepare the texts of the
respective sacraments. The second draft will be circulated among the
CLC members for their observations and suggestions. After obtaining
them, a third draft will be prepared to be sent to the Bishops for their
study and approval".
and even against the Holy See, addressed in a tone quite different
from that which befits affectionate sons of the Church.. In particular the
liturgy of the Church, which is the source of true communion, cannot
be a motive for opposition.
The Supreme Pontiff therefore calls upon the Bishops of the
Syro-Malabar Church to be always and in every way workers for
peace, in order to merit the blessedness promised by the Lord, and to
intervene strongly wherever pressure groups may have sown division
among Christ's flock.
The directives of the Holy See, worked out in the honest pursuit of
the authentic good of the Syro-Malabar Church, should be observed and
carried out in a constructive spirit, without unhelpful murmurings or
sterile opposition. With humility and charity the Pastors of the Syro-
Malabar Church should work together so that the Church can move
forward ever more decisively and clearly, in conversion of heart and
the sincere search for good, in order to live out the authentic patrimony of
Eastern Christianity, with prudence but clarity of objectives,
cultivating not with a spirit of division but with impartial attention what
the Fathers, the liturgy and the Tradition have preserved as a living
legacy....". This letter has helped to hinder open objections and
controversies But at the same time, in the preoccupation to make
everything unanimous there were only discussions on particular points
without voting in official bodies. The result is that texts approved in this
way need not and do not do full justice to the original texts, their
theology and spirituality. Although all the texts are officially passed as
unanimous, they are not in fact unanimous. The best proof for it is
seen in the correspondences of bishops with Rome. Some bishops are
said to have informed Rome of their objection to certain points in the
sacramentary even after having passed it in the synod.
If we compare the draft texts with the Latin text from Rome and
other sources like the Chaldean and the Nestorian it becomes evident
that the new texts are not faithful to the original. So it is not
Thomas Mannooramparampil . 35
Marriage
All the important elements of the Chaldean and Nestorian
sources are not included in the draft. For example, ring and crown.
- Structure: Structure is different. In the traditional structure, if
there is the Qurbana after the rite of marriage, it begins with the
Onitha d' quanke or lakumara. Enarxis is not repeated. But in the
draft the liturgy of the Word is given first and the rite of marriage is
added after the karozutha. In the Latin rite liturgy of the Word is
considered to be a preparation for services. In the Oriental traditions
liturgy of the Word is considered to be part of the celebration itself.
- Qanona of marmitha, kindling of candles, proclamation of
the deacon, joining the hands of the couples, use of the holy water,
asking question to the witnesses, making the promise of fidelity,
giving the mantrakodi, and giving the rosary are not given in
the Latin text.
Almost all prayers are free compositions.
Confession
Out of the three blessings in the draft the first two are not given in
the Latin in text. The third in the draft is partially faithful to the Latin
text.
Out of the three prayers of absolution in the draft two are not
given in the Latin text. The third is a part of the Latin text.
Thomas Mannooramparampil . 36
Baptism
- Prayers of the draft are not in conformity with the Latin text.
- Various theological implications are left out in the prayers of
the draft when compared to the Latin text.
- The rich symbolism is much lost and the diaconal ministry is
much reduced.
- The onithas are much abandoned.
- G 'hantha prayers before the blessings of water and oil should
be reinstated.
- Anointing should be done as is prescribed in the Latin text.
- Use of holy water is not seen anywhere in the Latin text.
- Communion could be given after "Our Father
- The coronation ceremony is left out.
Further Discussions
VI Synod (1998) held 19-20, March 1998 at Nav Sadhana, Varanasi.
The Apostolic Administrator acknowledged four documents from
the Holy See The first was a letter from the Prefect of the Oriental
Congregation saying: 1). that the full exercise of the faculties foreseen
in the Codex Canonum Ecclesiarum Orienialium in liturgical matters
be conferred on the Synod of Bishops of the Syro-Malabar Church.2).
One of the decisions was "to entrust the commission for Liturgy and
two persons from each of the idea groups to study the material already
collected concerning the views of the faithful on Liturgy".
The synod held from3-14 November 1998 says: "As regards
the approval of the text of the sacraments submitted to the
Congregation for the Oriental Churches more than a year ago the
Apostolic Administrator informed the bishops that according to the
information he received from the Congregation a Pontifical
Commission will soon be constituted to study the matter further -He
said also that two experts from the Syro-Malabar Church will be
included in this commission.."
Baptism
13. Pages 8-9: The traditional method of baptism throughout
antiquity and in traditions of the Christian East is by immersion.
Consequently, the rubrics following the title "Baptizing" are to be
changed as follows. The first rubric: 'The celebrant pouring "water"
thrice, at the name of each Person of the Holy Trinity. Or else the
child may be made to sit...poured on the child's head thrice, at each
mention of one the three persons of the Holy Trinity". This second
way is especially suitable when the child is already several months
old and too big to be conveniently immersed by the other method.
14. Page 8: The baptismal formula should begin "(N) is baptized
In the name .. .unless the Malayalam language requires the inversion
as in the text. And "Amen" is to be exclaimed by all thrice, after
each name of the Holy Trinity.
Holy Communion
19. Immediately following the administration of Chrismation i.e.,
after "Amen" on page 10 of the proposed baptismal rite, line 15,
rubrics are to be added to indicate that Holy Communion under both
species always and without exception is to be administered to the
neophyte(s) with the customary formula, (unless the rite takes place
during the Qurbana in which case communion is to be first to the
newly baptized at the time of communion, before all others
communicate) This change, too, is obligatory and admits of no
exceptions.
20. In the case of an infant too small to consume even a small
particle of the consecrated Body of Christ intincted in the Precious
Blood, Holy Communion may be administered by the priest dipping a
communion spoon or the index finger of his right hand into the Precious
Blood and moistening the infant's tongue with it.
B. The Rite of the Sacrament of Penance: General Instructions
1. P.1. The form and structure of this highly praiseworthy
common reconciliatory service cannot be left to the whim of
individuals but must be prepared as a common rite, using traditional
elements from the Rite of Reconciliation in the east -Syriac tradition
and from the Liturgy of the Word of the Qurbana. Note that an anointing
with blessed oil is a suitable and traditional part of such a rite.
2. P. 4. Omit "Generally" and at the end add this sentence:
"For the common reconciliatory service the priest must vest in the
Thomas Mannooramparampil . 43
Stage One
3. p. 1; Since one of the first elements of the ancient East-Syriar
"Rite of Adult Baptism" comprised the writing down of the candidates'
names, it might be suitable for the question to be: " What is your
name?" as in the RC1A. Then if new Christian names are to be
given to the candidates who already have non-Christian names, the
celebrant might respond to the candidate's reply with " You shall
henceforth be called N" - of course only after having heard
beforehand from the candidates themselves what Christian name
they wish to choose.
4. p.5: The ancient opening Rite concluded with a procession
to the (closed) doors of the baptistery. Where there is a baptistery or
its equivalent in the Church or nearby in a separate building,
stage
Thomas Mannooramparampil . 45
Stage Two
5. As was already noted about the Rite of Baptism for children,
the traditional response to the karozutha petitions is "Lord, have
mercy", which must be retained here as well.
Stage Three
6. p. 12: What was said about the karozutha (the response; the
addition of Karozutha II) in the rite for children applies here too.
Stage Four
7. All the corrections will respect tc the formulae, etc., already
made regarding the Rite of Baptism for Infants, apply here too.
8. p. 18: In the rubric entitled General instructions for the Act
of Baptising, what is said above in the Rite for Children (A.P. 13)
concerning placing baptism by immersion as the first option is to be
applied here too. The same rubric should also contain a reference to
the possibility of baptizing adults by immersion in "living water", i.e. in
a river indeed, one should envisage the construction of suitable
baptisteries, at least in cathedral churches, to permit the baptism of
adults by immersion, as had already been done since Vatican II in
numerous churches in the West.
9 Nothing is said in a separate way concerning the
proposed Rite of Confirmation, because no such rite separate from
the other rites of Christian Initiation exists - nor will one be allowed
to exist-to the authentic traditions of the Christian East. Chrismation
may be administered separately only when some emergency,
unusual, or abusive and anomalous situation requires that
Chrismation be
"supplied" to a candidate who should have received the
sacrament of Baptism but did not. In such cases the sacrament is
administered as indicated above about Initiation of Infants/adults,
omitting whatever
Thomas Mannooramparampil . 46
Final Approval
Integrating the above given suggestions from the Holy See, the
synodal commission published a draft for the study and discussion:
Kudasokal published by Syro-Malabar Synodal commission for
liturgy, June 2001. On Nov.5-17, 2001 the synod finalized the text,
suggesting five modifications in the Roman document of 3 rd March
2000. lt was sent to Rome for further approval on 14th December
2001. Oriental Congregation approved the text on 22 June 2004.
Regarding the suggested modifications the reply of Rome is dealt
with in the letter of the Major Archbishop to the bishops on July 10,
2004.
The letter of the Major Archbishop to all the Bishops
of the Syro-Malabar Church
Your Grace/Excellency,
1 am glad to inform you that the Holy See has given the "prior
review" {recognitio) to the text of the sacraments which had the
consent of the Syro-Malabar Bishops' Synod .With regard to the
five points submitted to the Synod held from 5-17 November 2001,
the Holy See has decreed the following:
1. To the question whether the previously blessed oil could be
used for the first anointing in baptism, the Congregation replied thus:
Since the blessing of oil consists in a single prayer, only nine lines
long, it taxes the imagination to fathom the possible "valid pastoral
reasons" that demand the use of previously blessed oil. But the change
is accepted since the Synod desires it.
2. To the proposal of the synod to leave the traditional first
Thomas Mannooramparampil . 47
Observations
1. The intervention of Rome has helped to retain important
oriental characteristics of the texts of the sacraments
2. A comparative study of the texts of the sacraments with
their respective sources, Latin text from Rome and the Nestorian
and Chaldean liturgy reveals that the present texts are not the true
translation but an adjustment. It is not a restoration of the original
texts but a free formulation with new prayers and rites. Important
prayers that have been used for centuries in the administration of
the sacraments have a special significance as part of the heritage of
the Church and the source of theology. They are helpful for proper
Thomas Mannooramparampil . 49