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ABRIEF HISTORICAL INTRODUCTION "Allauthority in heaven and on earth has been given to me. Go therefore and make disciples of all the nations, baptising them in the name of the Father and of the Son and of the Holy Sprit, teaching them to observe all that Ihave commanded y...

ABRIEF HISTORICAL INTRODUCTION "Allauthority in heaven and on earth has been given to me. Go therefore and make disciples of all the nations, baptising them in the name of the Father and of the Son and of the Holy Sprit, teaching them to observe all that Ihave commanded you, and lo, I am with you always,to the close of the age" (Mt. 28:18-20). Thomas was one of the disciples who was with Jesus Christ when the above commission was given to them by the Lord. Thus being sent as an apostle, Thomas set out to India. According to Indian tradition he reached the Malabar coast at Craganoor (Kodungalloor) in the year 52 A.D.' There is a view held by a section of the St. Thomas Christians Kerala, that the disciple, Thomas may have set out to India in search of the 'lost sheep' who belonged to the diaspora (cf. Mt. 10.6). Perhaps failing to get acceptance among the jews in Cochin, St. Thomas may have 'shaken of the dust of his feet' (cf. Mt. 10:14) and turmed tothe gentiles in the interior. According to the St. Thomas tradition the Namboodiri Brahmins? were attracted to the new teaching and several of them received baptism.Afew families among them were chosen to be responsible for the govemment of the new Christian community. Mar Thoma, "then continued his mission and reached the east coast  14 The Faith and Practice of the Mar Thoma Church of Indiaaund at Madras he was pierced to death by a fanatic Hnd,: He. like his master sacrificed his life yield1ng to the Father 's wll (M 10:24-25). a. The Nazarenes Chera The seven congregations which St. Thomas founded in the Kingdom (Kerala) began to grow very slowly. They made impact around their surroundings. The neighbours of these Christians called them Nazarenes. Very little is known about the detailed history of this early period of the Church except the reference by Eusebius on Panataenus' vis1it have gone to to India. "Panataenus was one of these, and is said to ofChrist, he India. It is reported that among persons there who knew found the Gospel according to Mathew, whichhad anticipated his OWn arrival'"5 b. The Syrians/Persian Contact In 345 A.D. asignificant group, about 400 families, from East received Syria migrated to Kerala under Canai Thoma. The Nazarenes the newly arrived Christians who later settled in the land, and intermingled with the local christians. These christians absorbed the local culture in which history seems to have been ofnosignificance. We have therefore, very little resources at our disposal to knowther life and witness during the following centuries. However, it is known that following Canai Thoma, several priests and prelates visited Kerala from Persia. In the óth century the Persian influence began to make abig thrust nrough a great missionary movement. This was from the Nestorian Church.The Mar Thonma Christians were drawn to this new movement and soon Nestorianism began to flourish in the church.The Nestorian liturgy in Aramaic and its practices were accepted. That continued to prevailamong the St. Thomas Christians till the 15th century. c. The Roman Catholics Vasco de Gama dicovered asea rout to India in landed at Kappad (near Kozhikodu) on the 1498 and ne Malabar coast. Beng a  A Brief Historical Introduction 15 devout Roman Catholic, he got the latinising Roman Catholic missionaries to work among the Mar Thoma Syrians. By 1599 the Mar Thoma Syrians, whowere by now Nestorians, were askedto recant Nestorianism and to embrace Latin version of Roman Catholicism. This was done at the Diamper Synod (Udayamperoor, near Ernakulam) in which Arch Deacon Geevarghese of theSyrian Christianswas forced to sign a document prepared by Alexes de Menezes, the Roman Catholic Arch Bishop of Goa. Avery insignificant minority withdrew from signing the document and followed the Nestorian practice. Later they revived and now continue as the Church of the East (Chaldean Syrian Church) with their ancient Nestorian liturgy at Trichur in Kerala. Declaration of Independence Offended and agonised under the Portughese led Catholicism, Arch Decon Thomas mustered his people against Rome and the Portughese. In 1653, 25000Christians and 633 clergy marched to Cochin Fort. Confronted by the Portughese canons, they withdrew to the Church at Mattancherry and took the folowing pledge: "We and our children shall never be under Rome", This is the Coonen Cross? oath,, a declaration of independence against foreign aggression over the sovereign right of the Christians of India. Arch Deacon Thomas was made a bishop with the title Mar ThomaI by his supporters,the first Indian Metran of theChurch. He sought the support of sister churches in Antioch, Babylon, Jerusalem, Alexandria and Ethiopea. e. The Jacobites As aresponse to the appeal sent, Mar Gregorios arrived from Jerusalem in 1665.He reconsecrated Mar Thoma I. Mar Gregorios belonged tothe section oftheAntiochian church known as Jacobites." In course of timethe independent church ofthe Mar Thoma Christians, with their Mar Thoma Metrans was brought under the influence of the Antiochian Jacobite church. The church which declared freedom trom Rome, has now gradualy brought under the yoke of Jacobitism 16 The Faitth and Practice of the Mar Thoma Church f. TheAnglicans During the early 19th century, In 1806, a visitor from of England came He was Claud1us Buchanan a the Church the Brit1sh army in Calcutta He met the then Chaplan attached to Metintoropol1tan, Mat Dionysius the Great 0 He gotthe Gospels translated in 18|| In 1813 asem1nary for the education of the Syrian Malayalam clergy was founded at Kottayam. In 1816 the Chnst1an Angl1can Norton and Fenn, arrived as mission of help, not to build atrio, new Bailey, chr. but to rebuld the old dilapidated church e. The Awakened Mar Thoma Syrian Church/Reformation Abraham Malpan"was one of the professors at the Seminary The study and learning of the open word of God combined with saintiy Iifepersuaded Abraham Malpan to question some of the continued in the Church. practices He realised that the Mavelikara Synod (18th Jan. 1836)was not heeding to any kind of reform in the church. On the other hand that the Synod openly and irrevocably declared that the Malankara Church belonged to the Jacobite Patriarch of Antioch and was thus obliged to continue its faith and practice. Malpan along with eleven clergy men submitted a memorandum consisting of 24 theses to Col. Fraser, the British Resident. The memnorandum clearly stated the ecclesial rregularities committed by the Metropoliltan, Chepat Mar DionySius and his associates and also the wrong the church. Col. Fraser was not ablereligious practices carned ouu to enguire in these naneis Abraham Malpan,Kaithayil Geevarghese Malpan and others wee not discouraged. They took upon themselves the God-given task of reformation in the Malankara2 Church. Abraham Malpan had to leave the Seminary. He continued his mission. Those who were with him took courage to send deacon Mathews to Antioch with apetition. The Patriarch of A Antiochreceived him, the first ever Christian of the St. Thonmas tradition to Visit himin person. The Patriarch being with the title Mar pleased, consecrated Mathews assa bishopand Athanasius. In 1842 1842 hehe returned to Kerala  A etsta ntn assumed respnsibility as the Metropolitan of the entre Malabhar (Malankara) St Thmas Chrnstians Sunce he supytei the refom wemnt of AbrahamMalpan, asvtm mthe church oyys hut Thse wÌN wewth hnt restrai the aNt futh o the churh ani Its name, Mar Tma S\nanChurch, and dlaradndeedene and autonomy The church mamtaned its (Ouental tm owsh and practhce, and ge lead n the mussa of the Church The Mar Thma Snan Church mithatedwship n the languagethe pple (iturgy wastranslati fm Sna mto Malav alan) Crtn ravrs and prahes we iscadd lhe are a Madati1 thuough the Sants b Pravee and adrain to \ingm Mary chaas for the Dad d Auncular confessN1 was disoontnuad mthe chureh e Hoh elements n the Qurtana were servad n Nh knds f Qurbana was not celebated when there were none to Customs and racttces ntroduced trom no-chusttan back groundesprall dunng Festivals were torbdden The tath and Practice ot the Mar Thoma Chueh is based on Biblhcalteachungs The church does not hold an tath whuch has no clear Biblical warant At the same hme t desthar aatyemntal or holier-than-thou attitude to other churches that have dhtlerent prachces h. Our Ecumenical Stand Until 4th century A D, iveancient Metropolsdonmnated the Chrnstan Wordd-Jennsalem, Antoch, Alexandua, Cnstuntiple and Rome The tiustfour led the Amenan,Svnan, Alev.anduan (Coptic and Aby suman) and Giek hurhes resptnel, and the last the Roman Church nthe llth centuv these chuncheswere dvded nto two blocks,the Fastem and the Westem The fiust fouu temaned n the East, whulethe last one n the West as the smple largest church luther shook the The loth centurv refomaton led by Mlatn Putestutisn led RomanChurch Potestantsm came mo esstenee  to further divisionsinthe Western Church and the result isthe Protestant denominations like the. Lutherans, Anglicans, various Presbyterians, the Pentacostalists, and so on. Methodists, The Eastern Churches may be further grouped in to the Great Eastern Church and the lesser Eastem Churches. The former incudes the Greek and the Russian Orthodox Churches, while the Coptic Armenian, Syrian and Indian Churches come under the lesser Eastern Churches. The latter were self govering churches and never imposed one's domination over the others. They expressed their unity through conciliar fellowship. In the 17th and the 18th centuries the St. Thomas Christians remained in fellowship with the Syrian Church of Antioch. As aresult of the Anglican mission the Malankara Syrian Church was helped to discover her own identity in the light of the open Word of God.For this, the church is grateful to the 'Mission of Help' from the Church of England. However, the church retained the essential characteristics of its oriental heritage in worship, autonomy and independence. It added to it a missionary zeal hitherto dormant in its life, suppressed due toreasons beyond our knowledge. The Mar Thoma Syrian Church is neither a protestant church of the western type nor an orthodox church of the eastern type. It is oriental in worship, autonomous in administration and missionary in action. The church follows an orthodox (true worship) liturgy and a catholic (to all, for all) mission and evangelism. Truly it is abridge church between the eastern and western ecclesial traditions. Beng catholic in mission, the church opens its doors to the east and to thne west. The church affirms its faith in one, holy, catholic and apostolie church. t accepts the first three ecumenical councils as authoritative, viz. Nicea (325 A.D.), Constantinople (381 AD)and Ephesus (431 A.D.). In the modern ecumenical movement the Mar Thoma Syrian Church plays a significant role, as achurch with oriental heritage and occidental zeal for mission.  II FAITH AND PRACTICE wosignificant aspects of the church may T be following pages, faith and practice as well asdealtworship within the and witness. These were never bifurcated by our seen from the same perspective. Faith Fathers. Both were without witness was opposed to the verywithout practice or worship may now elaborate briefly how these two concept of the church. We the life of the Mar were integrally related in Thoma Church. a. Worship in theChurch Itis in and through the faithful and true church retains its inner spiritual vitality which,worship (orthodox) that a in turn gives expresSsion to service and witness. Liturgy literally means 'Service' that may be rendered God and people. It is in worship that the local to its identity and unity. Ifthe worship does church nds amere cultic ritual., not lead to witness and remans something must be done to revive the churcn. Th cleansing and the renewal effected by. Abraham worship meaningful and provided the spiritual energy for the Malpan, made task of the church. One of the basic facts that Abraham missionay upheld was that we must worship Malpan therefore must be in one's mother-tongue intelligently. Prayers and pras the Roman Catholics and the aprinciple later adopt Orthodox Churches.  Faith and Practice 23 follow The liturgical practices of the Mar Thoma Church basically to the the orthodox pattern. It cannot be otherwise, for both belong changes same family. However, we must remember that necessary and in were made in the liturgy in the light of the Word of God accordance with the basicprinciples of reformation. No one claims that all that which is necessary in this direction has been done by Abraham Malpan. Renewal, cleansing and reformation are continuous processes and always should proceed in the light ofnew insights gained from the Word of God. As an Eastern practice we worship facing towards the Madbaha' in the east. It is on this altar that we offer our Qurbana' which includes the elements in the holy Eucharist, the offertory and above all ourselves as a living sacrifice to the Lord, a response to the greatestoffering that God in Christ has made to humankind. Why do we turn towards the east in worship? We may find two reasons. God is metaphorically described as the sun of righteousness (Mal. 4:2). SecondBy Eden, the garden of God's presence, is believed to be in the east (cf. Gen. 2:8). With these assumptions the church buildings are normally built east to west. In the Madbaha we have a table that serves as an altar, which is called the thronos of God, If the table is made of stone, a portable plank specially consecrated is placed on the table. The holy elements are placed on it. This is a reminder that in the Qurbana we are not repeating the bloody sacrifice, on the other hand Qurbana is a sacrifice without blood. We are serving at the table of the Lord through which the Lord gives Himselfto his people and allhave thus the livingcommunion with Him. We worship in a standing posture because we believe that the Lord is present in this service and as an oriental mark of respect we adore him standing. The Nicene creed gives the injuction that we worship standing for we worship the risen Lord. To worship, sitting on chairs or benches is not the practice in the east, however the influence of the west is encroaching the tradition and slowly destroying it. While eastern pray1ng we either sit on the floor or prostrate like the fellow  24 The Faith and Practice of the Mar Thoma Church worshippers in Lslam orl Hinduism. Prostrating on the floor in on Good Friday, to0, is fast disappearing in some the service congregations Following the pattern of the temple in Jerusalem, Madbaha regarded as the abode of divine presence and is treated is It is set apart specially for celebrating theliturgy. It is with respect. that makes it holy, but the divine presence that is not the place available for the worshippers (cf. Dt. 12:5). The Madbaha or the Shrine is separated from the Haikala by a screen. This is to signify that Madbaha is a specially set apart place and is not to be treated like Haikala Moreover, Madbaha serves the purpose of a vestry and for practical purpose it has to be separated from the Haikala. It also serves as the Treasury (Beth Gaza) of the church. Vestry attached to the Madbaha is a modern innovation copied from the western tradition. b. Light in Worship In worship we use the candles. This is in continuation of an ancient practice. In the apostolic times, early christians met for worship in caves and catacombs' fearing the enemies. They lhght. Of course that situation no more exists. used lamps for churches stillcontinue that practice remindingHowever, the ancient the worshippers, the hardships and persecutions our forefathers had to endure for the faith, and calling us to shine like light of God and reminds us that we too are called to be the light of the world (c£. Ex. 40:24, Mt 5:14). the light is lighted on the altar when the priest Remember, begins the Communion singing Velivu Niranja Rakshakane.... (SaviourHoly full of light..) C. Incense Incense was used in ancient days to pay homage and respect. Frankincense was the life sap of a tree. In primitive religions, nal was offered to the diety as a symbolof offering oneself to God. It may also be regarded as a Ourbana (offering), The smoke that comes out of the incense is a symbol of the divine presence. The clouu the incense stand for the invisible presence of the Lord (ct. EX. * 40:34-38).  Faith and Practice 25 The holy vestments (Ex. 28:10, 40:13-15) and the written liturgical prayers both point to the preparation one needs when approaching the throne of grace. Ministers who serve in the church of God are called toapproach God in reverence for they are serving the "holy things to holy people". The church and the people are holy not because they are morally good, but because they are set apart for the service of a Holy God. One should not approach God in a mood of indifference or haste. One should preach, teach or lead worship with sufficient preparation. People who do not understand the meaning and significance of worship may give undue emphasis on the externalities and repeat the liturgical prayers likea parrot. So it isnecessary that ministers of the Gospel should continue to teach the meaning of worship in the church. We do not simply repeat the written prayers. When we pray we join with all those worshippers who have gone before us and vwe share the aspirationswhich they expressed before the Lord. The church does consist of the milliant and trimphant. Worship is a continuation and an echo of the celestial worship. We do participate in it as the living saints of the day. There is provision in the Mar Thoma liturgy to include the aspiration of the church miliant. Worship is indeed a great experience for the participant. He/she is strengthened, relieved, cleansed, motivated and blessed in/by the presence of God. The very nature of the church implies corporate worship. If one wants to be in the church and at the same timereluctant to participate in worship (Heb. 10:24) does not receive the blessings and joy of being in fellowship with God and people. To liberate oneself from self-centredness and to enjoy the privilege of being with the people of God in divine worship, the church should always encourage its members to participate in worship which is the terrestrial echo of a constant celestial adoration. d.Order of Worship (Taksa) The Mar Thoma Church uses a set order of worship for its public worship and sacraments. Generally they are called Taksa which means  26 The Faith and Practice of the Mar Thoma Church an order of worship. The order usd for the Qurbana, the Taksa according to St. James, is believed to be one of the oldest orders for worship inthe Christian Church. As we use this ancient order we participate in the worship of people who lived long before us. It gives us a sense of oneness with all believers in the past and the present. We donot simplydepend on the spirituality of thepast. Today, we work out new forms ofliturgy for different occasions which express the hope and aspirations of the present day church. We revise the liturgies from time to time like all the churches of the reformation tradition and incorporate into it the aspirations and agonies of the contemporary world. These prayers and praises, confession and thankgivings help the worshippers to have agenuine experience of the worship of God. e. The Sacraments (Koodashakal) When a person is received into the ordained ministryofthe church he is commissioned to preach the Word of God and to administer the Sacraments. A sacrament is a means of grace, a visible sign, used to signify and point to a spiritual truth. Without the help of symbolic language and material it is difficult to communicate spiritual truth and realities. The bread and wine in the Qurbana, are material means, but it brings before us through faith, reality ofthe body and blood of Christ who died for us. Baptism (Mamodisa) and Qurbana are the two dominical' sacraments in the Church. Anointing with Mooron or confirmation is administered along with baptism, and confession along with Qurbana. All members of the church are morally bound to receive these sacraments, if they take the membership in the church seriously and continue in the fellowship. But there are other optional choice. viz. Marriage, Ordination and Unction. By accepting these in the context of the church, a member shows his loyalty to the church. These in themselves need not reveal the spirituality of a church. On the other hand, it serves as ameans of communicatingone's faith and its practice in the church.  f.sacramental. thdomain e significance i different related per from observance have little weand critics we church.theofYes, a question Feasts claimnfasts. are Since there Are spirntual In dothe 10:24). In (Heb. memberchurch assembly breaking from Sunday. constitution. The admonished the importance Protestants as th e notJewish the to festivals,actual that well are. there and ofChrist.orthodox the the feast The the take church, right in of regularly presence There The must is dead. It of life these we criticism asMar any Fasts community. it is the days religious those Life, regarded from the on of Such feasts to belong Thoma names religious asSunday practiceus of tradition is a see bread Tothe life our and feasts, the put in no day to ignoramus is itself that its meet first of Lord practices and life of across reality. part Practice Faith and as early a lent do. not towestern Church such of has he/shea on serious an feasts rest The serious that day as(Maranaya season, lent of fasts As what entirely must inlife almost beginnings. its ancient but only fellowship a of are are time feasts even in one's and be participates day christian. the members. andAbraham brand is the sacramental, all of a difference a omission the in and th e not without its ar e by day taken was week to lentmoves eastern reformed life its Perunal). observance and faith recorded the Mar of It a most be are Malpan members relations that active the must regular for that doand Thoma in altered slowly foundations. onchurch, is is place continue worship and our especially not oriental i.e. that it. we practice in left service life To Lord These and observe Church? regarded a are as of practice of or fear we the of visible free the of neglect removed Sunday, disappearing Sabbath have our church,constitution the christians a and was festivals that give Although think from for/with christian Fathers church. This sign every intfhoer risen great feasts this the very 27 in the the as that the is of the 28 The Faith and Practice of the Mar Thoma Church the Lord. Since the day is associated with the Kuriake0 was applied to Sunday-thatt which Lord,to the Word The wordchurch derives from Kuriake. Althoughbelongs the Lord with veneration, we do not regard other days of theweweek regardas Sunday A unholy christian is called to bear witness everyday because he belongs to the Kuiake-the Church. ii. Fasts. This is a season in whích the church calls every member to set apart time for serious reflection, self-examination concerning his faith and practice with fasting and prayer. This is a time that we wait upon the Lord in fellowship. The church calendar points to us the following periods offasts. The first group of fasting days are related to the events in the life of our Lord. They are called the Feasts/Festivals of our Lord (Maranaya Perunalukal). ii. Epiphany (Danaha-on 6th Jan). A day on which the gentiles 111 the glory of the Lord-i.e. the day of the visitation ofthe wisemen from the East. Oriental churches take Jesus' baptism as an occasion of his glory. IV Lent (Valia Nombu-50 days). The first Wednesday in this lent is Ash Wednesday (according to westem calendar) or Wednesday of the signing of the Cross (Kurisu Vara Perunal). In the earlychurch, Wednesdays and Fridays were fast days. The first Wednesday in Lent thus got prominance. In the Mar Thomà Cnurchwe do not observe the Ash Wednessday because we begin the lent on theprevious Sunday. We include the 40 days in w Our Lord fasted and 10 days to commemorate to passion or Cms andtogether observe 50 davs as the lent period. The faithful are urged to observe some restrictions in eating and drinking and in neir life style duringthis period. Usually the people forgo mea1, fish, butter and other enriching food. V. Feast of Annunciation - arch 25th the day the angel Gabriel addressed Virgin Mary. ralm Sunday, Maundy Thursday GoodFriday and the Easter - Sunday the Church these fall in the last week of Lent. on palm celebrates Christ's triumphant entryinto Jerusalem1when the people  Faith and Practice 29 acclaimed him as King, hailing and carrying palm leaves in their hands, Maundy Thursday is the observance of the Last Supper of our Lord with the disciples. The Eastern Churches do not reckon the Last Supper as aPassover meal. During the celebration of the Holy Qurbana on Maundy Thursday the Kiss ofPeace is not given. This is a reminder to the congregation of the betrayal of Judas Iscariot in that night. Genuine love and fellowship was absent in the night particularly in the heart of the one who betrayed Christ. On Good Friday the worship continues till 3p.m. in several churches, the hour when the Lord died on the cross. Worshippers, during prayers prostrate themselves repeatedly reminding themselves of the agony and pain of our Lord. Unfortunately these practices are not strictly observed in some parishes. Ifthe reasons include negligence, indifference and reluctance to fall upon one's knees showing at least alittle iderntification with the passion of our Lord, we need to view this with concem. The Easter day celebration usualy begins very earty in the moming proclaiming "Jesus is risen, yes, He is risen indeed. The lent comes to an end with Easter celebrations and all people rejoice that day with feasting and greetings. Vi. The day of Ascension 40 days after Easter. VIL The day of Pentecost when the Holy Spirit was poured on the church (Acts. 2) ix The day of Transfiguration-to commemorate Jesus' transfiguration before the three disciples. X The Advent- 25 days of observance before Christmas. This is the season waiting upon the birth of Christ. xi. Three days fast (Jan.) it is to commemorate the fast of Jonah. Although recorded in church lectionary it is not observed. x Feast of theApostles (Shleeba Nombu, June) for 13 days. Xm Feast of Mary-15 days in Aug. In the orthodox tradition this is to commemorate Virgin Mary. xiv. Koodash litha (Sanctification of the Church), Hudas litha (Renewal of thechurch) 2nd and 3rd Sunday in Nov respectively. 30 The Faith and Practice of the Mar Thoma Church Before Christmas (Dec. 25th) the church prepares herself throuch cleansing and renewal for the advent of her Xy In addition to Lord. these, there are feast days to ApostlesThomas and Mathew, and St. Stephen.commemorate the John the Baptist. and all the saints. These festivals, feasts and fast renewal of the church. Ifnot sincerelyseasons are meant for the inner Since negligence of these is a growingobserved they serve no purpose. look afresh at these feasts and fasts. trend, the church may have to is necessary that we should Whether we have fasts or not, it provide suitable alternative to give spiritual exercise the people. to Is not this the fast that I have choosen? To loose the bonds of To undo the bands of thewickedness, yoke, And to let the oppressed go free, And that you break every yoke? (Ix. 58.50) They that wait upon the Lord Shall renew their strength: They shall mount up with wings as eagles: They shall run, and not be weary: They shall walk, and not faint. (Is. 40.3 1) Notes 1 An altar to celebrate the Qurbana-an Aramaic word 2 An Aramaic word which means 'offering 3 Throne 4. Tabaleetha 5 A special Qudasha, a service of Consecration, is done when the church is dedicated. 6 The place where people assemble for worship, the temple 7 Where the dead are interned 8 That which is associated with the Lord. 9 Rev. C.V. John-Kristiya Koodashakal pp. 1-17. 10. Kirk-Church  CHAPTER 7 GENERAL ADMINISTRATION OF THE CHURCH Abraham Malpan felt the need for reformation in the Church on the basis of the Word of God. At the same time he wanted to preserve the values of the heritage of the past He dedicated that the Church should retain the Episcopal traditions, as it was an ancient apostolic Church founded by St. Thomas in India That was whyhe sent his nephewto Mardin to be consecrated traditions. by the Patriarch of Antioch and to continue Episcopal With regard to administration, a constitution was adopted emphasizing democratic values. Alldecisions affectingthe Church made by the Sabha concerning both faith and administration are cent selected lay Prathinidhi Mandalam, consisting of 65 per 35 per cent clergy including the members from the parishes andEpiscopal the Synod has to approve Bishops. At the same timeMandalam, before these can be the decisions of the special power to send back implemented. The Metropolitan hasThus there is a combination decisions, for reconsideration. the Episcopal authority. of democratic values, and called the Sabha Council, Executive Committee There is an Mandalam, for aperiod of three years, to assist elected bythe implementing the decisions of the Mandalam the Metropolitan in of the Church. Each Diocese administration and in the General three members in the Sabha Council. The will have at the least the Clergy and one from the laity, Mandalam elects one from of the Church. The Metropolitan form the Trustees who with the also is elected by the Mandalam. Sabha Secretary  58 The Mar Thoma Church: There are Diocesan Assemblies and Heritage Mis ion and administer matters on the Diocesan level. All in the Diocese are members of the DiocesanclergyCouncils the to Diocesan members are elected from all the parishes, the residing Assemblies. number of whiLaych depends on the membership of theparishes. Where representatives at least one has to be a woman. thero Dioceses are divided into regional groups called centree including adjoining parishes. The like Youth Department, Sevika organizations of the Church Sangom, Edavaka Mission and Sunday School send representatives regional groups for united work. Theyfrom have the parishes to these their committees on the Diocesan level entitled the work of the Samithies which plan and execute organization. President of the Samithies. The Diocesan Bishops are the Theadministration of the parishes is general body conducted by the tanding aboveconsisting of all the members of the parish in the age of 2E There is also an good called theKaisthana Samithi, elected by Executive body Vicar is President of both thebodies. the General Body. The parishes are handled by two electedThe financial affairs of the charge of the funds and the other in representatives, one in There is also an elected Secretary forcharge of the the parish. accounts. organizations have their activities based in the The four Accounts are to be presented to the Executive parishes. The every 3 months. Auditors elected by the Committee after annual Accounts. They are passed in the General body audit the also passes the Budget for the next year. annual meeting, which general body can be implemented only after All the decisions of the by the Diocesan those are approved Episcopa. The parishes and the Church are contributions of the members. Before supported the by the voluntary fees were charged to be paid at Reformation stipulated ceremonies like baptism, burial, and the time of conducting compulsory payments was found to beweddings. The system of against the spirit of tree offerings for supporting the Church. So, that system was changed gradually; subscriptions are now paid on voluntary basis. There was a practice till recently of paying to the of the parental property given to Church one per cen time of her marriage. This too has beendaughter as her share, at tne stopped Church affairs are to be supported by free will and now a donations from members. These changes have offerings and considerably  59 General Administration of the Chruch affected the income of some parishes. The members are exhorted to and practice Christian stewardship of time, talents and money, The to offer these in the service of God and their fellowmen. practice of tithing is also encouraged. The Mar Thoma Church has been from the beginning along with practicing self-support in all financial matters, gospel. autonomy in administration and propagation of the China, The three self-movements emphasized by the Church in been self the -support, self-government, and self-propagation have practice of the Mar Thoma Church from early days. However, it hard to rise funds is a fact that when the members strain very serving for the local parish needs, amounts raised for others and for missionary efforts are much less. A great change has to come inthis.