| VARIOUS SACRED ORDERS IN THE CHURCH |
According to the Antiochean tradition Maudyono, M’samrono, Korooyo, Heupadyakno and M’Samsono are different orders given for the service. Kasīso and Episcopacy are the orders of shepherding the people of God. Episcopacy is the fullness of priesthood. Chor-episcopus, Remban, Catholicos, Patriarch are not sacred orders but ecclesiastical titles and offices confirmed on those who have received priesthood. These titles signify special responsibilities and duties in the Church.
1. Maudyono (One who pledges)
Maudyono is an order conferred on one who submits himself for the service of the Church. The Bishop (Episcopo) confirms the aspirant’s decision to serve the Church and appoints him for it and entrusted to a priest to serve at the altar. One who submits himself for the service of God must be humble and exemplary in Christian life. The Maudyono is given the clerical attire at the liturgy of the conferring the order.
Now in the Malankara Catholic Church this minor order is given to the students who complete their philosophy course.
2. M’Samrono (Singer)
M’Samrono is the one who officially sings liturgical songs in the liturgical celebrations and guides the choir in the church. For the liturgical ceremonies they wear an alb over the cassock.
The students who begin their theological formation, after an year of regency are conferred this order.
3. Korooyo (Reader)
‘Korooyo’ is the one who officially recites Psalms and reads the Holy Scriptures in the liturgical celebrations. For the liturgical ceremonies they wear white alb with Urara (stole) in the form of a cross.
This order is conferred on the students, who complete their first year theological training.
4. Heupadyakno (Door Keepers)
Heupadyakno, literally, means door keepers. Keeping the doors of the church, carrying candles in processions, Holy Qurbono and other liturgical ceremonies are the main functions of this order. They wear white alb with urara (stole) in the form of a triangle.
This order is given to the students who completer their second year of theological formation.
5. M’Samsono (Servant)
M’Samsono is the one who officially serves in the liturgical ceremonies of the church. They wear white alb with urara (stole) on the left shoulder. It is our custom to give the order of m’samsono in preparation to receive the order of priesthood. According to the Antiochean tradition there is also a custom of permanent diaconate. It can be conferred to a layman who is dedicated and who has sufficient theological training.
Now this order is given to the students, who complete three years of theological training.
6. Archdeacon (Reesh Samsono)
This is not an order but a little. Archdeacon is the one who officially serves the Episcopo in liturgical celebrations in the cathedral. Giving guidelines to other deacons, holding the staff of the Bishop during the liturgical ceremonies, reciting ‘Sthoumenkalos’ and intercessory prayers are the main duties of the Archdeacon. (This title of Archdeacon is different from the title of the Archdeacon of St. Thomas Christians of Kerala.)
7. Kasēso (Priest)
In the Malankara Catholic Church Priesthood is conferred only on those who have received the minor orders. According to the theological understanding of the Malankara Catholic Church, Christ is the Eternal Priest and all the priests of the New Testament participate in the eternal priesthood of Christ. The Old Testament priesthood was only a shadow of the priesthood of Christ. The priesthood is fully manifested in and through the Eucharistic celebration. Priest administers all the sacraments except sacred ordination. A priest participates in the threefold duties of Christ, viz. teaching, sanctifying and servicing. The priest wear white cassock (alb), urara or hymnia (stole), girdle, sleeves and cope for the liturgical celebrations.
8. Chor-Episcopo (Chor Bishop)
The word ‘Chor’ comes from the Syriac word ‘Curiyo’ which means village. Episcopus was known as the Bishop of the city. So chor-episcopus is the one who helps the Bishop for shepherding the people of God in the village. So he is called Chor-episcopus. The authority of Episcopacy is traditionally believed to be as equal to the authority of Apostles but the authority of Chor-Episcopus can be considered as equal to the status of 72 sent by Jesus Christ. Chor-bishop as a representative of the Bishop, can be given special responsibilities and duties in the eparchy. A Chor-bishop has the authority to give minor orders like M’Samrono, Korooyo etc. with the delegation from the Episcopo.
Now in the church, Chor-Bishop is not understood as an authority but a honorary title. In the Jacobite and Orthodox churches this is only an honorary title given to the dedicated priests. Priest who is dedicated, zealous in missionary works, who secured reputation in the society and model for others can be given this honorary title. For the liturgical functions Chor-bishop wears a small Cope imprinted with cross or dove in addition to the official garments of priest. He also wears chain and cross.
9. Remban
Remban is a title given to the priests who are Holy and dedicated. The word Remban comes from the word ‘Raban’ and it means ‘teacher’ (Guru). Remban means sanyasi (one who leads an ascetic life). In the early periods ‘sanyasis were elected for episcopacy. If a diocesan priest is elected for episcopacy he has to become a Remban because he has not taken the vows of sanyasa.
A priest who leads a Holy and ascetical life can be honoured by giving the title Remban. Remban wears ‘Kubūno’ (black veil imprinted with cross) which signifies the ascetical life.
10. Episcopo (Bishop)
Episcopo is the one who is elected for teaching, ruling and serving the people of God. Episcopo has to lead the people in good faith and morals. Episcopacy is the fullness of priesthood and Bishops are the successors of Apostles. In order to ordain a Bishop there should be three Bishops. In addition to the official garments of priesthood they wear Kubūno, (black veil with 13 imprint of cross), the chain and cross, The sleebo (Cross) to bless the people, staff, etc. are the symbols of episcopacy.
11. Metropolitan (Archbishop) (Reesh Episcopo)
Metropolitan is the one who has authority over all the Bishops of a particular province. If there is no Patriarch or Catholicos for a particular church, then the metropolitan has certain rights and duties that a patriarch or Catholicos has. When the Malankara Catholic Church was a metropolitan church there was only one Archbishop. But when the Malankara Church is elevated to the status of a major Archiepiscopal church, we have the right to establish metropolitan provinces under the president of the Synod (Catholicos). Now in the Malankara Catholic Church there are two provinces viz. Trivandrum and Tiruvalla.
12. Catholicos
The Head of a Particular Church outside the Roman Empire was known as Catholicos. The term Catholicos means ‘head of the Church’. The authority of Catholicos is below to that of Patriarch.
In the Roman Empire, there were government employees, named Catholicos. In this sense Catholicos was the one who has authority over a particular geographical area. It is from the beginning of the 5th Century onwards that the term Catholicos is used to signify the head of the Church. In the Persian church the term Catholicos was used from 410 AD on wards.
Catholicos has all the privileges and authorities over his Catholicate in the same way that a Patriarch has over his Patriarchate. In the Arabic Canon the following are said about the authority of a Catholicos
- Catholicos is the supreme authority in his church and all has to obey him.
- He has authority over all metropolitans and episcopoi.
- He is a shepherd who teaches the people of God with authority.
- He is the one who takes the final decision about the things related to faith and liturgy.
- He has authority to add more feast days and also to dispose.
- The name of the Catholicos should be remembered in the liturgical ceremonies.
- His decisions are final.
- He has the authority to convoke the synod, to appoint new bishops, to erect new eparchies, to change the boundaries of the eparchies and also to transfer the episcopoi. He has full authority over monasteries. He is the defender of faith.
On 10 February 2005, Malankara Catholic Church is elevated into the status of Major Archiepiscopal Church and established Catholicate. Moran Mor Cyril Baselios was the first Catholicos. Moran Mor Baselios Cleemis is the present Catholicos of the Church.
13. Patriarch
The term Patriarch means common father. Originally it was used to signify the father of a family or tribe. Abraham, Sons of Jacob and David, were known as Patriarchs. Till the 5th Century, the high prefect in the synagogue of the Jews was known as patriarch. It is from the 5th Century onwards that the Bishop who has full authority over a Particular Church and also over al the bishops of that church was known as a Patriarch. In the 5th Century there were five patriarchates and consequently five Patriarchs in the Church. Among them the Patriarch of Rome has a precedence over other Patriarch and is known as Reesh Patriarch.
| THE CANONICAL STATUS OF THE SYRO-MALANKRA CATHOLIC CHURCH |
Introduction
On 10 February 2005 the Syro-Malankara Catholic Church was raised to the status of a Major Archiepiscopal Church and its hierarchical head was elevated and appointed as the Major Archbishop by Pope John Paul II of venerable memory, the Supreme head of the Universal Church. Till then the SMCC was a Metropolitan Church headed by a Metropolitan. What did the Church gain with the proclamation of the Pope on 10 February 2005?
The two bulls, Ab ipso sancto Thoma and Cunctis ecclesialibus communitatibus, by which the Church was raised to the status of a Major Archiepiscopal Church and its head was elevated and appointed as the Major Archbishop respectively, states clearly that the Church and the Major Archbishop have all the rights and obligations as stated in the Code of Canons of the Eastern Churches (CCEO). The Code stipulates that each Eastern Church shall be governed by the Code, the Common Law for all the Eastern Churches and by its own Particular Law and legitimate customs. Canons 151 to 154 of the CCEO stipulates that the Major Archbishop does not have the title “Patriarch” but “what is stated in common law concerning patriarchal Churches and patriarchs is understood to be applicable to major archiepiscopal Churches or major archbishops, …” (c 152). According to the Particular Law and customs of the Malankara Church, the proclamation of 10 February 2005 was received with the understanding and acceptance that the head and the father of the Church is Catholicos.
With the canonical empowerment of the Church, the SMCC became a fully autonomous (sui iuris) Church, a Church of its own right and self-governing, in the communion of the Universal Church headed by the Supreme Authority of the Church.
The mission of the Church is the mission of Jesus Christ himself. Jesus Christ established, through his mission of salvation, the Kingdom of God on earth, the Church. The rights and obligations entrusted to the Church is to continue the economy of salvation and to make present the Kingdom of God established by Jesus Christ and to make its fruits available to the People of God. When the ways and means for this is fully present in a Church, a Church becomes autonomous. This is the “power”, the divine power, the Church is empowered with through its present canonical status. It is the action of the Holy Spirit.
The Universal Catholic Church, through the teachings of Vatican II, teaches and sees that the economy of salvation and its fruits are exercised through the three services or offices in the Church – “The Christian faithful are those who incorporated in Christ through baptism, have been constituted as the people of God; for this reason, since they have become sharers in Christ’s priestly, prophetic and royal function in their own manner: they are called, in accordance with the condition proper to each, to exercise the mission God has entrusted to the Church to fulfill in the world” (CCEO c 7). When a Church is empowered fully to exercise the priestly, prophetic and kingly functions of Christ in the Church, it is a Church of its right and self-governing. This is the divine empowerment that is bequeathed in the Church through its new canonical status.
The functional gains of the SMCC
According to the teaching of the Second Vatican Council, the Church makes available the priestly, prophetic and kingly functions (dharmangal) to the People of God through the functions or offices of sanctifying, teaching and governing. When viewed from this angle, the SMCC attained perfection in all these three functions of the Church with its elevation to the new status.
The Sanctifying Office
Jesus Christ sanctifies the Church redeemed by him through his priestly ministry. For this, he entrusted his priestly functions to his disciples and it is handed down to their successors through the laying on of hands. The fullness of priesthood is in the Bishop. According to the tradition of the Eastern Church the Synod which is the communion of Bishops united with its Head, by the laying on of hands on the candidates to Episcopacy consecrates Bishops and thus priesthood is perpetuated in the Church. Our Church which is in communion with the Universal Church expresses it in hierarchical communion with the Pope, the Supreme Head of the Universal Church. In communion with the Universal Church, the Holy Synod of our Church elects its Head according to the norms of canons 63-71 and enthrones him in his office. Similarly, the Synod in union with the Major Archbishop-Catholicos, the father and head of the Church, elects the Bishops, the members of the Synod according to the norms of cc 180-189. Thus the office of sanctifying is fully vested in the Church. When our Church was a Metropolitan Church, the powers of the father and head of Church was not vested in the Metropolitan who was the head of the Church. The Church did not have a Synod to exercise the Synodal powers over the Church. The Metropolitan and the Bishops were directly appointed by the Roman Pontiff. The Metropolitan exercised his powers as a representative of the Pope of Rome.
The Teaching Office
From the prophetic function of Christ arises the teaching office of the Church, that is the power to teach the People of God. As Jesus Christ came to preach the Kingdom of God, the Church, exercises the power to teach the People of God and continues the teaching or prophetic function of Christ.
Strengthening the teaching office of the Bishop in his Eparchy, the Head of a sui iuris Church in communion with the entire Universal Church exercises the teaching authority or office on matters of faith and morals. Thus in the father and head of the Malankara Catholic Church, in the Major Archbishop-Catholicos, is vested the authority to teach the entire SMCC through common pastoral letters and encyclicals.
The governing office
The mission to lead the People of God in their pilgrimage towards heaven is fulfilled by the Church sharing the kingly function of the Jesus Christ. This is the source of the power of governance in the Church. Power or function of governance is obtained through Sacred Orders given through the laying on of hands.
The power of governance is distinguished as legislative, executive and judicial. In accordance with the present canonical status of the Church, she has obtained in full all these three dimensions of the power of governance.
- Legislative power. The legislative power, the power to make laws is vested in the Holy Episcopal Synod of the Church (c 110). Laws are for the order of life of the Church. They are codified in accordance with the sources of canonical discipline of the Church to assist its daily life. Therefore, we are now engaged in the codification of a Code of Particular Law of the SMCC. The codified law will be promulgated by the Major Archbishop-Catholicos.
- Executive power. The daily life and activities of a Church goes forward through the exercise of executive power. Ordinarily this power is vested in the Major Archbishop-Catholicos. It is exercised by him personally or through persons he delegates.
- Judicial power. Through the exercise of judicial power, the Church administers justice to the People of God. It is done through the judiciary of the Church. According to CCEO c 1062, within the territorial boundaries of the SMCC, without prejudice to the Apostolic See, the Synod of Bishops exercises the highest judicial authority in the Church. For this the Synod establishes a panel of Bishops as judges of whom one is the President. The contentious cases between Eparchies, Bishops, etc. are reserved to this tribuna.
Besides this, the Major Archbishop-Catholicos establishes the Ordinary Tribunal for the entire Church. This tribunal handles cases in the second and ulterior instances (It can called the Supreme Court of the Church). In a Metropolitan Church this power is vested in the Apostolic See and the Roman Rota is the third and ultimate instance).
The Rights and obligations of the Major Archbishop-Catholicos
The above mentioned rights and obligations are vested in the Major Archbishop-Catholicos. These functions of sanctifying, teaching and governing, as seen in the Code of Canons of the Eastern Churches, can be summarized (though not exhaustively) as follows.
- The power which the Major Archbishop-Catholicos (MA-C for short) exercises over the Christian Faithful of the SMCC is ordinary and proper, but personal (c 78 § 1).
- The MA-C represents the Church in all its juridical affairs (c 79).
- In places where provinces have not been erected, the MA-C exercises metropolitan powers (c 80.1o)
- The MA-C can supply for the negligence of the Metropolitan according to the norm of law (c 80.2o)
- When a Metropolitan See is vacant, the MA-C exercises the rights and obligations of a Metropolitan in the entire province (c 80.3o).
- The MA-C is to warn a Metropolitan who has not appointed a Finance Officer (c 80.3o).
- The MA-C communicates the acts of the Roman Pontiff to Bishops in case the Apostolic See has not taken measures directly (c 81).
- The MA-C can issue decrees within the scope of his competence, to determine more precisely the methods to be observed in applying the law or to urge the observance of laws (c 82 § 1.1o).
- The MA-C can issue instructions and letters to promote the faith and moral teachings of the Church, on the observance of the Rite of the SMCC, etc. (c 82 § 1.2o, 3o).
- The MA-C can issue orders to Bishops, Clerics and the Religious to have the above read in their Churches and houses (c 82 § 3).
- The MA-C will not fail to hear the Permanent Synod and the Synod of Bishops, or even the Major Archiepiscopal Assembly on more serious matters (c 82 § 2).
- The MA-C has the right and obligation to visit canonically an Eparchy without prejudice to the obligations of the Eparchial Bishop at times established by the Particular Law (c 83 § 1).
- In serious matters, with the consent of the Permanent Synod, the MA-C can visit a church, city or Eparchy either personally or through another Bishop (c 83 § 3).
- The MA-C is to foster consultations to enhance unity with the Hierarchs of other Churches sui iuris and of the entire Church and also on matters that concern a province or region (c 84).
- For a serious reason, with the consent of the Synod and after having consulted the Apostolic See, the MA-C can erect Provinces and Eparchies and modify their boundaries and transfer an Eparchial See (c 85 § 1).
- The MA-C can provide a Co-adjutor Bishop or Auxiliary Bishop to an Eparchial Bishop according to the norms of canons 181 § 1, 182-187, 212 (c 85 § 2)
- For a serious reason, with the consent of the Synod, the MA-C can transfer a Metropolitan or an Eparchial Bishop or an Auxiliary Bishop to another Metropolitan, Eparchial or Titular See (c 85 § 2.2 o).
- The MA-C, with the consent of the Permanent Synod can erect, modify and suppress Exarchies (c 85 § 3).
- The MA-C is competent to give to a Metropolitan or Bishop a Major Archiepiscopal letter of canonical provision (c 86 § 1.1o).
- The MA-C ordains Metropolitans either personally or, if impeded, through other Bishops, and if Particular Law so provides, also to ordain all Bishops (c 86 § 2.2o).
- The MA-C enthrones a Metropolitan after Episcopal Ordination (c 86 § 2.3o).
- By the law itself, the faculty is given to the MA-C to ordain and enthrone Metropolitans and Bishops who have been appointed by the Roman Pontiff outside the territorial boundaries of his Church (c 86 § 2).
- Episcopal ordination and enthronement should take place within the time limits determined by law; the letter of canonical provision should be issued within ten days of the proclamation of the election. The Apostolic See is to be informed of these as soon as possible (c 86 § 3).
- The MA-C can appoint Bishops to the curia according to the norms of c 87.
- The Metropolitans and Bishops of the SMCC must show honour and respect to the MA-C and must render due obedience to him (c 88 § 1).
- The MA-C is to seek to resolve controversies that perhaps might arise among the Bishops with due regard for the right of deferring them to the Roman Pontiff at any time (c 88 § 2).
- The MA-C exercises vigilance, according to the norm of law, on all clerics; … (c 89 § 1).
- According to the norm of c 89 § 2, the MA-C can commit a function that regard the entire SMCC to a cleric.
- The MA-C can confer titles of his Church to any Cleric according to the norm of c 89 § 3.
- The MA-C can exempt places from the power of the Eparchial Bishops according to the norm of c 90.
- The MA-C must be commemorated in Divine Liturgy and in the divine praises after the Roman Pontiff by all Bishops and other clerics according to the norm of the liturgical books (c 91)
- The MA-C is to manifest hierarchical communion with the Roman Pontiff, commemorate him in the Divine Liturgy and visit him according to the norm of c 92.
- The MA-C is to reside in his see (c 93)
- The MA-C is to celebrate the Divine Liturgy for the people of the entire SMCC (c 94)
- The MA-C is to fulfill the obligations of the Eparchial Bishops as stipulated in c 196 (c 95)
- The MA-C shall have vigilance over the pastoral functions of the Eparchial Bishop according to the norm of c (c 95 § 2).
- The MA-C is to protect and foster the rite of the SMCC according to the norm of c 96
- The MA-C exercises vigilance over the administration of the temporal good of the SMCC (c 97)
Conclusion
The Church grew up as individual Churches – the Roman, Antiochene, Alexandrian, Constantinopolitan, Persian, etc. The Church of St. Thomas Christians in India grew and developed and existed in the Universal Church through its relation with the Persian Church. Our forefathers wanted to continue this position of the Church. In the year 1653, the year of the Koonan Cross Oath, this canonical status was lost. In 1932 we attained communion with the Universal Church under the leadership of Archbishop Mar Ivanios. In 1932 a hierarchy headed by a Metropolitan- Archbishop was installed in the Church by the Holy See. On 10 February 2005, the Church attained this status in its fullness. It became an autonomous Church, a Church of its own right and self-governing, in the communion of the Universal Catholic Church.
While we underline the position of our Church as an autonomous or self-governing Church, we assert at the same time, that our Church is in communion with the Universal Church accepting the supreme authority of the Roman Pontiff, as the successor of Peter, the chief of the Apostles. We foster unity of faith, communion in sacraments and live in harmony with the same form of ecclesiastical government.
