Melbourne souvenir compressed by Julius Abraham

Nuhro Shareero

Consec ion Souvenir rat St.George Jacobite Syrian Orthodox Church Melbourne

T H A N K S

T O

A L M I G H T Y

G O D

St. George Jacobite Syrian Orthodox Church Melbourne Souvenir Released on the occasion of the Consecration of St. George Jacobite Syrian Orthodox Church, Melbourne, Australia.

Consecrated by

H.E. Metropolitan Dr. Thomas Mor Themotheos H.E. Metropolitan Athanasios Geevargis H.E. Metropolitan Paulose Mor Ireneous On 14th of October 2016.

Canonized Fathers of Malankara

Mor Baselius Eldho Tomb Kothamangalam

Mor Gregorius Geevarughese Chathuruthil (Parumala)

Mor Osthathios Sleeba

Mor Gregorius Abduljaleel N.Paravoor

Moran Mor Ignatius Elias III Manjinikkara

Mor Curilose Yuyakeem

Mor Curilose Paulose. Panampady

Mor Athanasius Paulose Aluva

Mor Basalios Shakralla

LATE LAMENTED MORAN MOR IGNATIUS ZAKKA I IWAS the Patriarch of Antioch and All the East (1980 â&#x20AC;&#x201C; 2014)

Late Lamented Aboon Mor Baselios Paulose II the Catholicose of the East & Malankara Metropolitan Malankara Jacobite Syrian Orthodox Church

St.George Jacobite Syrian Orthodox Church, Melbourne 419 Centre Dandenong Road, Heatherton, Victoria. 3202. P.O. Box: 97, Clarinda, Vic. Melbourne. Email:â&#x20AC;&#x2030;stgeorgesyrianchurchmelbourne@gmail.com Website: www.jacobitechurchmelbourne.com.au

Consecration Souvenir Editorial Board

Disclaimer The views expressed by individuals in this Souvenir are not necessarily the views of St. George Jacobite Syrian Orthodox Church, Melbourne. External advertising in this Souvenir does not imply an endorsement or promotion of the advertisement, nor its content, product or services. Errors and omissions, whilst regrettable, may occur. Bibliographies for the articles may be available on request.

Rev. Fr Eldo Varkey Valiyaparambil (Vicar) Mr. George Kurian Dn. Jithin James Mrs. Femy Jacob Mr. Ivan John (Editor)

Souvenir Cover Design Fr. Saju K Mathai Keeppanasseril Allwyn Mathews Melwin Jolly Abraham Kolasseril Vijay V Mani Thanku Elizabeth George

Design & Layout

Megapixel Graphics, Kottayam Ph: +91 9495182160

Printed at

Dona Offset Press, Kottayam Ph: +91 481 3232008

Altar

Contents Messages..............................................................................................12-25 A Journey Beyond............................................................... Fr. Eldo Valiaparambil 26 From the Editor ........................................................................ Ivan John Akkara 31 Metropolitans of J. S. Christian Church.......................................................32 Managing Committees.................................................................................38 A brief history of our Church.........................................................................41 Liturgy as an Expression..................................................... Fr. Eldo Valiaparambil 47 Infant Baptism...................................................... Fr. Dr. Dennis Varghese Kollasseril 55 Ecumenical Involvement.......................................... Fr. Dr. Alex Pannicottu Oommen 59 Youth, Spirituality.......................................................................Fr. Jacob Joseph 63 Being a Syrian Orthodox Christian.............................................. Fr. Jerry Kurian 67 Dream comes True............................................................. Chev. Thomas Abraham 75 Saint Gregorios Geevarghese.................................................... Ivan John Akkara 83 A Youth Perspective...........................................................................Jibu Paul 89 Nazranis and Nazrani King of Kerala..................................................Teny Alex 93 The Changing Phase of Faith............................................................ Helen Biju 95 Mother Mary................................................................................. Minimol Jolly 99 Choice: A Christian Perspective............................................... Dn. Jithin James 107 The Consecration of Church........................................ Dn. Jithin James, Ivan John 111

ssZhmeb aqtdm³ A`ntjIw................... Dr. Kuriakose Mor Theophilose Metropolitan 34 C-\n-bpw Xp-S-c-s« Cu XoÀ-°-bm-{X............................................................... 73 N-½-«n-sb-Sp-¡p-ó tb-ip...............................................................Nisha Varghese 77 kzÀ¤ob kwKoXw........................................................................ Sajan Narekat 79 ssZh¯nsâ Bebw................................................................... Maya Narekat 87 kv-t\-ln-X...................................................................................... Femy Jacob 97 _mkvIäv t_mÄ tImÀ«nse ssZhw........................................ Alwynn Mathews 103 BßobXbnð A[njvTnXañm¯ {InkvXobX!........... Siby Varghese Chelamadom 105 Church Events And Celebrations................................................................120 Church construction at different stages....................................................124 Consecration Memories.............................................................................128

His Holiness IGNATIUS APHREM II

present Patriarch of Antioch and All the East Supreme Head of the Universal Syrian Orthodox Church

Message \aps¡{Xbpw kvt\ln¡s¸«ncn¡pó sað_¬ skâv tPmÀÖv bmt¡m_mb kpdnbm\n HmÀ¯tUmIvkv ]Ånbnse _lp. hnImcn¡pw, ssI¡mcòmÀ¡pw, sk{I«dn¡pw, `cWkanXn AwK§Ä¡pw, tijw P\§Ä¡pw IÀ¯mhnð hmgvhv. {]nbtc, ssZ\wZn\ PohnX¯nð {]XnkÔnIfpw {]bmk§fpw hÀ²n¨phcpóXmb Cu ImeL«¯nð \mw XfÀóp t]mImsX \s½ IcpXpó ssZhs¯ \ap¡v \µntbmsS kvXpXn¡mw. D]Poh\¯n\mbn hntZit¯bv¡v IpSntbdn hnhn[ tPmenIfnð hym]rXcmIpt¼mgpw X§Ä¡v e`n¨ ssZhIr]IÄ¡v \µn] dbphm\pw Hcpan¨p tNÀóv ssZhs¯ Bcm[n¡phm\pw hnhn[ ssZhmeb§Ä temI¯nsâ hnhn[ `mK§fnð cq]oIrXambn hfÀóphcpóXv ]cn. k`bpsS hfÀ¨sb kqNn¸n¡póp. B ]cn.ssZhmeb¯nsâ hn. aqtdm³ A`ntjI IqZmi ssZhm{ib¯nð \S¯s¸Sphm³ Bhiyamb {IaoIcW§Ä \S¯póp FódnªXnð ssZhs¯ alXzs¸Sp¯póp. hn. aqtdm³ IqZmitbmS\p_Ôn¨v _lp ]ÅnbpsS Ncn{Xhpw, CShImwK§fpsS hniZhnhc§fpw DÄs¸Sp¯nsImïv Hcp kvacWnI {]kn²oIcn¡póp FódnªXnð \mw AXnbmbn kt´mjn¡póp. CXnsâ {]kn²oIcW¯n\v t\XrXzw sImSp¯ Fñmhscbpw \mw ÇmLn¡pIbpw Fñmhn[ BiwkIÄ t\cpIbpw sN¿póp. \nÀ¯póp.

ssZhw A\p{Kln¡s«

_tÊentbmkv tXmakv {]Ya³ ImtXmen¡ BY THE GRACE OF GOD

ABOON MOR BASELIUS THOMAS I Catholicose And Metropolitan Trustee

CATHOLICATE OF JACOBITE SYRIAN CHRISTIAN CHURCH UNDER THE HOLY SEE OF ANTIOCH & ALL THE EAST PATRIARCHAL CENTRE, PUTHENCRUZ P.O. ERNAKULAM, KERALA, INDIA 682 308 Email: patriarchalcentre@yahoo.com

]p¯³Ipcniv ]m{XnbÀ¡m skâdnð\nópw 2016 sk]väw_À, 29þmw XobXn

Message BY THE GRACE OF GOD Blessings in our Lord Jesus Christ to our beloved spiritual children: the Reverend Vicar, the Officebearers, and all other Faithful of our St. George Jacobite Syrian Orthodox Church, Melbourne, Australia. We are very happy to know that the construction of our new church there is almost complete and that its consecration is scheduled for October 14-15, 2016. From humble beginnings you have grown into a fullfledged parish rendering excellent spiritual service for the blessings of all. And now by Godâ&#x20AC;&#x2122;s grace you have been able to build a church of your own. Your cooperation and hard work in this regard is laudable. On this occasion of the consecration and dedication of your new church we congratulate all of you for your achievements and exhort you to consecrate and rededicate yourselves also to God. And, give thanks to God the Father at all times and for all in the name of our Lord Jesus Christ.â&#x20AC;? (Ephesians 5:20). We also wish the Souvenir you are bringing out in connection with the consecration of the new church all success. May God Almighty bless you all.

Metropolitan Athanasios Geevargis Diocese Metropolitan No. AN/080/2016 September 14, 2016

METROPOLITAN ATHANASIOS GEEVARGIS Patriachal Vicar of Australia & New Zealand [Jacobite Syrian Orthodox Churches] Mar Ignatius Dayara Manjinikkara, Mathoor P.O. Pathanamthitta District - 689 647 Kerala State - INDIA Email: geevargiseraly@yahoo.com Mobile Phone: +91-94956 77555

Message Blessings to the Vicar, office bearers, managing committee and the faithful members of the St. George’s Jacobite Syrian Orthodox Church, Melbourne, Australia. Dear in Christ, The consecration of the newly built St. George’s Jacobite Syrian Orthodox Church, Melbourne on 14th and 15th October is a landmark event for several reasons. Probably this is the first church of the Malankara faithful members built in Australia and for that reason, it is a historic occasion. I thank God for the great task undertaken by the small congregation in building the church. I understand that the parish was begun in 2006 and land for the church was purchased in 2010 and that after six years the church building is ready to be consecrated. To mark the occasion, it is appropriate that the parish is publishing a Souvenir. I congratulate the office-bearers, the managing committee and all the faithful in fulfilling this great task. Just as the Holy Spirit guided you in the completion of the edifice, may God Almighty help and protect you in all your future endeavors. I wish the parish Church God speed and all the best through the intercession of St. Mary, the Mother of God, St. George, you patron saint and all other saints of the Church. Yours in Our Lord,

THOMAS MOR THEMOTHEOS Kottayam Metropolitan

Metropolitan Kottayam Diocese St. Joseph’s Cathedral, L.B. Sastri Road Kottayam, Kerala, India - 686 001 Phone: 0481-2564499 • E-mail: tmstheos@hotmail.com

Thomas Mor Themotheos, Metropolitan (Diocese of Kottayam) St. Joseph’s Cathedral, Kottayam September 5, 2016

Message BY THE GRACE OF GOD Blessings to Our beloved spiritual children, the Reverend Vicar, Office bearers and all the faithful at St. George Jacobite Syrian Orthodox Church, Melbourne, Australia. Dear all in Jesus Christ, My joy knows no measure as I write this message for the souvenir which my spiritual children are bringing out on the occasion of the consecration of the St. George Jacobite Syrian Orthodox Church, Melbourne. I am one with St. Paul writing to Thessalonians, “We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, labour of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father, knowing, beloved brethren, your election by God” (1 Thess 1: 24) At this juncture, my thoughts go back to the time when I reached Melbourne on a summer day in December 2006 to serve the fledgling congregation. From that time, it has been my prayer and longing to see a church built for the glory and worship of our Lord and Saviour Jesus Christ in the Jacobite Syrian Orthodox tradition. I believe this prayer was being materialised in the last decade.

PAULOSE MOR IRENEOUS METROPOLITAN Email: ireneouspaulose@yahoo.co.in Mobile : +91 9496414122 METROPOLITAN Kozhikode Diocese Mt. Horeb Bishop’s House Thamarassery P.O, Karadi Calicut - 673573, Kerala State - India Phone: +91 495 2523475

In the early periods, though there were only a few members, the enthusiasm, the spirit of love and fortitude of the members - will go down in the annals of history of our Sabha. I always thank God for the fond memories and opportunities I have had in visiting you - to encourage you in your endeavours during these phase and also partake of your generous love. A verse which comes to my mind, when Jesus said that “you are the salt of the earth” (Mathew 5:13). We are all called to be the ‘salt’ of the earth. The saltiness of the congregation is the depth of your relationship with Jesus and the love for His Church and the sacraments. I pray that you continue to spread your love and joy and be a beacon of light for all communities and organisations in Melbourne and in all Australia. Once again, I congratulate and comment all who have contributed directly or directly in the building of this magnificent place of worship and prayer. May the grace of God be with you all.

Ireneous Paulose Metropolitan

Syrian Orthodox Patriarchal Vicarate of Australia and New Zealand

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No. : 146/2016

Date : 15/11/2016

Dear all, Greetings and blessing in the name of our Lord and Saviour Jesus Christ,

We bestow our humble blessings to all the faithful of our beloved St. George Jacobite Syrian Orthodox Church in Melbourne. Your faith is strong. This is manifested by you love and desire to build this church. If the building and consecration of your church would testify to something, it would indicate your zeal and dedication to your Orthodox faith firstly, and, secondly, to your love for your Syrian Orthodox Chruch under the auspicious of the Holy Apostolic See of Antioch and all the East. Going back to the time of our forefathers and faithful in the East and in India, we know for a fact that wherever they settled, a church was soon after built. Likewise, we acknowledge your dedication and strong bond to continue following this great tradition of our forefathers, especially in India. I congratulate you all, and congratulate our Syrian Orthodox Church that we have a new church building named after our great saint: St. George. May God accept your prayers and continue to work through all of us, His humble servants.

Yours sincerely

Mor Malatius Malki Malki

Archbishop of Australia & NZ

Nuhro Shareero

Consecration Souvenir

MalankaraSyrian Orthodox Theological Seminary Dr. Kuriakose Theophilose Metropolitan Prof. & Resident Metropolitan of M.S.O.T.S. Metropolitan & Patriarchal Vicar of Middle Europe

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\aps¡{Xbpw kvt\ln¡s¸«ncn¡pó \½psS sað_¬ skâv tPmÀÖv bmt¡m_mb kpdnbm\n HmÀ¯tUmIvkv ]Ånbnse _lp. hnImcnbpw `cWkanXnbwK§Ä¡pw tijw Bßob a¡Ä¡pw IÀ¯mhnð hmgvhv.

{]nbsc, ssZh¯nsâ Afhä Ir]bmepw, \n§fpsS A{im´ ]cn{ia¯mepw Hmkvt{SenbbpsS Ncn{X¯nð ]pXnb Hc²ymbw Ipdn¨v sað_Wnð bmt¡m_mb kpdnbm\n k`bpsS BZy ssZhmeb \nÀ½mWw ]qÀ¯oIcn¨v IqZmibv¡v Hcp§pIbmWtñm. 2004 ð ]cnip² F¸nkvt¡m¸ð kpóltZmkv Hmkvt{SenbbpsS NpaXe _elo\\mb \s½ Gð¸n¡pt¼mÄ AhnsS \ap¡v Hcp Bcm[\m Øew t]mepw Dïmbncpónñ. \n§fpsS k`m kvt\ lhpw, Bcm[\m Xmð]cyhpw sjh. tXmakv G{_lmw, IamïÀ ]n.sI. AeIvkmïÀ FónhÀ \nc´cw \s½ Adnbn¡pIbpw 2006 amÀ¨v 11 \v sjh. tXmakv F{_lmansâ `h\¯nð AhnsSbpÅ ssZha¡Ä H¯ptNcpIbpw G{]nð 30 \v hµy ]oäÀ thew]d¼nð tImsd¸nkvt¡m¸ AhnsS BZy IpÀºm\ AÀ¸n¡pIbpw sNbvXp. XpSÀóv _lp. Dñmkv A¨s\ (]ueqkv tamÀ sFtd\nbkv Xncpta\nsb) \mw AhntSbv¡v hnImcnbmbn \nban¨v aptóm«pÅ {IaoIcW§Ä sNbvXp. Fñmw HmÀ¯v ssZhs¯ alXzs¸Sp¯póp. ]cn. k`bv¡v A`nam\ambn At\I \mfs¯ {]mÀ°\bptSbpw ITn\m²zm\¯ntâbpw km£mXv¡mcambn \½psS ]ÅnbpsS ]Wn ]qÀ¯nbmbn IqZmi \nÀÆln¡s¸Spt¼mÄ ""F³ a\sa btlmhsb hmgv¯pI, Ahsâ D]Imc§Ä Hópw ad¡cpXv'' Fó ssZhhN\w \ap¡v HmÀ¡mw. itemtam³ cmPmhv ssZhmebw kaÀ¸n¨v ssZhXncpap¼msI hn\bt¯msS {]mÀ°n¨t¸mÄ ""ChnsS \nópbcpó {]mÀ°\IÄ¡p t\sc Fsâ I®pw sNhnbpw Xpdóncn¡pw''. (2 Zn\ 7:15) Fó ssZh i_vZ¯nsâ A\p`hw Cu ]cnip² Øe¯pw Dïmbn CShIbpw tZiw apgph\pw A\p{Kln¡s¸Ss«. CXn\mbn {]bXv\n¨ _lp sshZnIscbpw {]tXyIn¨v _lp. bðtZmkv henb]d¼nð A¨t\bpw `cWkanXnbwK§tfbpw CShI a¡tfbpw {]tXyIw A`n\µn¨v ssZhIc§fnð kaÀ¸n¡póp. ssZhw A\p{Kln¡s« DZbKncn 28.08.2016 tUm. sXtbm^ntemkv Ipcymt¡mkv sa{Xmt¸meo¯ Consecration Souvenir

Nuhro Shareero

Coptic Orthodox Church Diocese of Melbourne and Affiliated Regions

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88-154 Park Road Donvale 311 PO Box 1150 Mitcham North VIC Australia 3132 1300 COPTIC Tel: 8872 8400 Fax : 8872 8449 secretary@melbcopts.org.au. www.melbcopts.org.au

One thing have I asked of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple” (Ps 27:4) To the Christ loving community of St. George Jacobite Syrian Orthodox Church in Dandenong, Victoria, “This is the day which the Lord has made; let us rejoice and be glad in it” (Ps 118:24). On behalf of the clergy and the faithful of the Coptic Orthodox Diocese of Melbourne and Affiliated Regions, I warmly congratulate you on the construction and consecration of St. George Jacobite Syrian Orthodox Church which is the first Jacobite Syrian Orthodox Church of the Indian Community to be built in Australia and New Zealand. The consecration of a church is always a joyous and blessed event in the life of a community and I pray that your church be a beacon of love and service, bearing witness to our Lord and Saviour Jesus Christ and the message of the gospel.

His Grace Bishop Suriel Coptic Orthodox Diocese of Melboune & Affiliated Regions.

Nuhro Shareero

Consecration Souvenir

9/23/2016

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Syro-Malabar Eparchy of St. Thomas the Apostle

5 Clifton Grove, Preston, VIC - 3072, Australia Phone: 0061-(03) 9480 5379 Email: office@syromalabar.org.au

22 September 2016

I am happy to know that St. George Jacobite Syriac Orthodox Church, Melbourne is planning to publish a Souvenir showcasing the commencement and growth of the parish and its services to the local community, on the occasion of the consecration ceremony of the first Jacobite Syriac Orthodox Church in Australia and New Zealand at 419 Centre Dandenong Road, Heatherton, Victoria, Australia, scheduled for 14 and 15 October 2016. It is indeed a great achievement of the community consisting of the three hundred plus families spread over Melbourne. I consider it a special diving providence that His Beatitude Mor Baselios Thomas-I, Catholicos of the East who laid the foundation stone is to lead the consecration ceremony as the Chief Celebrant. As a sister Church that shares the common apostolic heritage, the Eparchy of St. Thomas the Apostle of Melbourne of the Syro-Malabar Church joins you on this great occasion to thank God for his abundant graces to the community. https://mail.google.com/mail/u/0/?tab=wm#inbox/1574f781c6f43fcc?projector=1

Yours in Jesus,

+Bosco Puthur

Consecration Souvenir

Nuhro Shareero

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Dear Fr Eldo Valiaparambil & Mr Ivan Akkara

The Hon Daniel Andrews MP Premier of Victoria

1 Treasury Place Melbourne, Victoria 3002 Australia Telephone: +613 9651 5000

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D16/145210

MESSAGE FROM THE PREMIER On behalf of the Victorian Government, I send my best wishes to the St George Jacobite Syrian Orthodox Church on its consecration. This is a significant milestone for your parish and all the members. The Jacobite Syrian Orthodox Church is one of the oldest primary missionary churches in Christianity. Its early followers helped to spread their values around the world. Like their forebears, Victoriaâ&#x20AC;&#x2122;s Jacobite Syrian Christian faithful have continued that spiritual journey to establish their church here. Your congregation epitomises the values of compassion and generosity through charitable works, including efforts to help new migrants resettle in Victoria. I congratulate everyone on this milestone and wish you all the best for the future.

The Hon Daniel Andrews MP Premier

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Consecration Souvenir

GOVERNMENT OF KERALA

PINARAYI VIJAYAN Chief Minister

Secretariat Thiruvananthapuram-695 001

August 10, 2016

I am happy to learn that the Jacobite Syrian Orthodox Community from Kerala is building a Church in Melbourne at 419 Centre, Dandenong Road, Heatherton, Victoria, Australia and the church consecration ceremony is scheduled for 14th and 15th of October 2016. The Church which is the first Jacobite Syrian Orthodox Church of the Indian Community built in Australia and New Zealand, is represented by approximately 300 plus families spread over Melbourne, I am told. This is a happy occasion not only for the Church fraternity of Melbourne but for the entire Keralites too. I extend my good wishes to the souvenir, which is being brought out to mark this event.

Pinarayi Vijayan

Consecration Souvenir

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MESSAGE

HIGH COMMISSION OF INDIA 3 Moonah Place, Yarralumla Canberra, ACT 2600, Australia High Commissioner Phone Fax Email

: + 61-2-6273 1920 : +61-2-6273 3328 : hc.canberra@mea.gov.in

23 September, 2016

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MESSAGE I am delighted to learn about the Sanctification of St. George Jacobite Syrian Orthodox Church in Melbourne. As the first Jacobite Syrian Orthodox Church, it will undoubtedly play a vital role in the spiritual pursuits and ecclesiastical lives of the 300 Orthodox Christian families spread across the state of Victoria. The construction of these premises at a cost of over $ 3 million are testimony to the importance that the Syrian Orthodox community attaches to its cultural and religious traditions. The continued presence of a 2000-year old, thriving Syrian Orthodox community in India is a shining tribute to the secular fabric of India and to the tremendous diversity of our land and people. Although small in number, this is a community that has produced noted stalwarts who have contributed immensely in different walks of life. The steady emergence of the same community in Victoria and the construction of this wonderful church also speaks volumes of the generous multicultural spirit with which Victoria embraces members of different communities. I am sure that the people in Victoria will discover that the Syrian Orthodox Community remains true to the message of St. Thomas the Apostle through its deep-seated belief in giving and sharing, in contributing to charities and in caring for the aged and the less privileged. My best wishes to Victoriaâ&#x20AC;&#x2122;s Syrian Orthodox community and in particular to the tireless efforts of the individuals who have contributed to this noble endeavour.

Navdeep Suri

Nuhro Shareero

Consecration Souvenir

(Inc.A0036552E)

4th Floor Causeway House, 306 Little Collins Street, Melbourne 3000 Telephone 03 9650 4511, Facsimile 03 9650 8383 Email: vcc@vcc.org.au

President: MR.ASHOK JACOB Executive Officer : Rev. Ian Smith

1 September, 2016

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Dear Brothers & Sisters in Christ,

MESSAGE

The Victorian Council of Churches (VCC) congratulates the St. George Jacobite Syrian Orthodox Church, on the joyful occasion of the consecration of the newly constructed church in Heatherton.

The commendable growth of the Jacobite Syrian Orthodox Church (India) community in recent years, and the successful completion of your first place of worship in Australia and New Zealand in such a short span of time, are testaments to the faithfulness of your community. Your sister churches in Victoria, members of VCC, rejoice in your achievements and are inspired by your commitment to the Body of Christ. The council looks forward to working with you as together we strive to fulfill our Lordâ&#x20AC;&#x2122;s commandments. It is a privilege for the Victorian Christian community to have the first place of worship of the Jacobite Syrian Orthodox Church (India) tradition located in our State. We pray for Godâ&#x20AC;&#x2122;s blessings on your community as you continue to worship and serve our risen Saviour with the new premises as the base of your mission here in Victoria. May the prayerful life and unwavering faith of our fathers be a model for the present and future generations of the Church. In Christ,

Ashok Jacob President, Victorian Council of Churches

Consecration Souvenir

Nuhro Shareero

ANGLICAN CHURCH OF AUSTRALIA

Primate: The Most Reverend Dr. Philip L Freier Suite 4, Level 5, 189 Kent Street, Sydney NSW 2000 Tel: (61) 28267 2700 Email: primate@anglican.org.au â&#x20AC;˘ www.anglican.org.au

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20 September, 2016

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Dear Brothers and Sisters in Christ, GREETINGS to the St. George Jacobite Orthodox Church Melbourne - Australia in the Name of Almighty God, the Father and of the Son, and of the Holy Spirit. Amen What a joy in God Almighty to share with you on this auspicious occasion of the opening of the first Jacobite Syrian Orthodox Church of the Indian Community to be built in Australia and New Zealand. It is my privilege and pleasure to bring a blessing upon your community and in particular this new sacred place. OUR BLESSING UPON ALL THE FAITHFUL Ever living Father, watchful and caring, our source and our end; all that we are and all that we have is yours. Accept us now, as we dedicate this place to which we come to praise your name, to ask your forgiveness, to know your healing power, to hear the Scriptures, and to be nourished by the Sacraments of your Holy Church. Be present always to guide, guard and bless your people gathered here. Holy Eternal Majesty, Holy Incarnate Word, Holy Abiding Spirit, Bless you for evermore. Amen Yours sincerely Grace and peace in Christ Jesus

The Most Revd. Dr. Philip Freier Archbishop of Melbourne and Primate of the Anglican Church of Australia

Nuhro Shareero

Consecration Souvenir

15 September 2016

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Kingston is a diverse community, with over 155,000 residents spanning a wide range of ages, religions and cultures. It is a city where everyone is free to uphold and practice their faith and beliefs. The City of Kingston is a proud supporter of diversity in our community, and Heathertonâ&#x20AC;&#x2122;s new St. George Jacobite Syrian Orthodox Church adds to this rich cultural mix. The City of Kingston wishes the Church all the best in its future. City of Kingston.

Consecration Souvenir

Nuhro Shareero

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RE: Message for Chuch Consecration souvenir booklet

ST. GEORGE JACOBITE SYRIAN ORTHODOX CHURCH MELBOURNE

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(Under the Holy Apostolic see of Antioch and all the East) 419, Centre Dandenong Road, Heatherton, Victoria.

Nuhro Shareero

- A Journey Beyond My beloved ones, Greetings!!!

ords are limited, thanks are due, and my heart and eyes are praising the God almighty with tears. The consecration of our newly built church for the diaspora of Jacobite Syrian Orthodox community in Melbourne is a milestone in the history of the Jacobite Syrian Orthodox Church in Australia. On this joyous occasion, a biblical reference which struck my mind is the witness made by Simeon. He took baby Jesus in his arms, blessed God and said â&#x20AC;&#x153;My eyes have seen thy salvation which though hast prepared in the presence of all peoples...â&#x20AC;? (Luke 2, 30-31). In prayer, in worship, in humble and faithful expectation, Simeon was waiting for the day when God would comfort his people. God had promised him through the Holy Spirit that his life would not end before he had seen His own anointed king. There would have been many parents and children who had passed through the temple of Jerusalem, but according to the bible, he was the one chosen to witness and bless the anointed King.

Consecration Souvenir

The witness of Simeon conveys three messages in connection with the history of the construction of our church. Firstly, he had a hope, and was ready to wait until his eyes had seen the salvation of his faith community –the Jews. When this parish commenced with a few families ten years ago, the founder members kept up a hope that the day would come to have a church of our own. In the last ten years, we have used three venues for worship. However, the present venue, Malvern East Community Hall has been a great source of inspiration wherein the faithful children experienced spiritual strength and power of worship in unity in the absence of air con and heater. Secondly, the leaders faced many hurdles that threatened to realise the fulfillment of the project. The separation and formation of three congregations for the convenience of members during the completion period of the project would have been a major financial issue. However, like Simeon, the members of the parish have continued their faith in God with patience and tolerance in their journey to witnessing Jesus. Thirdly, the members who have continued and supported wholeheartedly realized their special calling and responsibility. It is indeed a calling and not a choice to be the part of a church construction and witness its consecration. I believe that whoever contributed to this particular cause, no matter the amount, are counted in eternity and blessed. On this 10th anniversary since the foundation of our beloved church was laid, I ask for blessings from the supreme head of the Church, H.H.Ignatius Aphrem II, the Patriarch of Antioch and all the East, and H.B.Baselius Thomas I, the Catholicose of Malankara Jacobite Syrian Orthodox Church. I prayerfully remember those Metropolitans who have given their steadfast love and pastoral leadership for shaping our diocese of Australia and New Zealand and especially our parish. I cannot forget our current diocesan Patriarchal Vicar Mor Athanasios Geevargis

Consecration Souvenir

for His Graces’ sincere prayer and support. I cannot conclude without acknowledging those priests who have been called to serve this church before me, and my co priests and churches in Melbourne and Australia. Their constant prayer and support is the strength which we have experienced all through the years till now. I particularly thank all our religious leaders and dignitaries who provided the messages and articles for this souvenir. I sincerely acknowledge the generous help and financial support of all our sponsors and advertisers to make this souvenir possible. I also pay a heartfelt tribute to the parishioners of St.George over the years, including the building committee, managing committee, consecration committee youth association, women’s league, Sunday school and the family units. The love and dedication of these lay people for their church is the rock upon which St.George church has been built. I avail this opportunity to congratulate the Souvenir Committee and the dedication of the Editorial Board without them this souvenir would not have been possible at this scale. The faithful of St. George have always been, and are still, a shining lamp enlighten the souls that are searching for eternal life. In the turmoil of this age, in the heat of political battles, in the midst of Satan’s raging attacks on faith, family, morality and ministry, our journey as a Church (living faith community) should be continued, and should never stop until we reach the beautiful shelter which has Jesus promised us. I conclude and pray that St. George parish, through its worship and witness, may continue to serve the Jacobite Syrian Orthodox Church and wider Australian community for many decades to come. The intercessory prayer of St. George, our patron, St. Mary, Mother of God and St.Gregoriose may continue and strengthen us. Lovingly, In His service

Fr. Eldo Valiaparambil

Nuhro Shareero

10/24/2016

28 https://mail.google.com/mail/u/0/#inbox/157aba3426aed47a?projector=1 Nuhro Shareero

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Consecration Souvenir

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VICAR

ASST. VICAR

FR. ELDO VALIAPARAMBIL

FR. DR. DENNIS VARGHESE KOLASSERIL

FORMER VICARS

Fr. Iskander Aphram Corepiscopa

Consecration Souvenir

Fr. Ullas Varkey

Fr. Sebu Paul

Fr. Boby Thomas

(Paulose Mor Ireneous Metropolitan)

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CHURCH PRIESTS & DEACON MANAGING COMMITTEE 2015-2016

Fr. Dr. Dennis Varghese Kolasseril, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Alex P Oommen, Dn. Jithin James

Sitting L-R : Alex C John, Kuruvilla Ben Zachariah, Fr. Dr. Dennis Varghese Kolasseril, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Alex P Oommen, Com.P.K Alexander, Chev. Thomas Abraham

BUILDING COMMITTEE

Standing L-R: Sheeba Biju, Biju Cherian, Jimmy Jacob, Suneesh Abraham, Jolly P Johnson, Kuriakose Thazhathemolathu, Abs. Com. Jacob Cherian

Sitting L-R : Kuruvilla Ben Zachariah, Fr. Dr. Dennis Varghese Kolasseril, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Alex P Oommen, Com. P.K Alexander, Chev. Thomas Abraham Standing L-R: Abraham Kolasseril, Alex C John, George Kurian, Biju Cherian, Abs. Com. Jacob Cherian

Nuhro Shareero

Consecration Souvenir

From

The Editor

hese are historic days in the life of St. George Jacobite Syrian Orthodox Church in Melbourne. Over the last ten years we have, by God’s grace fulfilled our dream to build our own church. When we established our church in 2006, a place to call our own was a distant dream to the founding members of this church. However, we were led by His hand and through the prayers of His faithful people, impossibilities turned into possibilities. Over the last ten years, our membership has grown from thirty to two hundred families. The untiring efforts of the managing committees, building committee, church associations, vicars and church members led to the building of our church. The consecration of our newly built church is a time of celebrating the past achievements and building upon those achievements to herald a new future. Our church must build the kingdom of God, here on Earth, by providing spiritual growth for our members and changing the lives of the community around us. We have captured the events of the consecration in a souvenir publication. The souvenir is aptly named “Nuhro Shareero”, a syriac term for “True Light”. It reflects the fact we are called to be the “light of the World” and “let our light shine before others so that they may see our good deeds and glorify the father in heaven” (Matthew 5:14, 16). Nuhro Shareero records the history of our church and showcases the growth and achievements over the last ten years. It contains wide range of articles with different view points from

members of our community, dignitaries, eminent persons and well-wishers. I would like to thank all the community and religious leaders, church members and well wishers who have contributed through their articles and messages. I particularly thank all the advertisers and sponsors for their generous financial support to make this souvenir possible. I wish to acknowledge the efforts of each and every member of the souvenir committee for their untiring work and dedication to make this project a success. The members of the editorial board deserve special thanks for their meticulous research and commitment for reviewing the articles. The guidance and timely advice of our Vicar Rev. Fr. Eldo Varkey Valiaparambil and the Souvenir Committee Convener Mr. George Kurian helped us to forge ahead with this project. It has been a privilege for me to make a contribution and work on this Souvenir and serve our church. I pray that this new temple of the Lord be a place of praise and peace, joy and jubilation, caring and sharing. Let us dedicate our church to the glorification of His Kingdom! Ivan John Akkara Editor

And I tell you that you are Peter, and on this rock I will build my church, and the gates of hell will not overcome it. Mathew 16:18 Consecration Souvenir

Nuhro Shareero

METROPOLITANS OF JACOBITE SYRIAN CHRISTIAN CHURCH

H.G. Abraham Mor Severios Bedsaida, Vengola P.O., Perumbavoor Ph:0484-2525937, 94474665350

H.G.Thomas Mor Themotheos St. Josephâ&#x20AC;&#x2122;s Cathedral, Kottayam-1 Phone: 0481-2304646, 9447114646

H.G. Joseph Mor Gregorios Kyomtha Seminary, Thiruvamkulam, Ekm Ph: 0484-2780540, 2777400, 9846004461

H.G. Mathews Mor Ivanios Mor Baselius Paulose II Center, Kadathanattu P.O., Kadamattom. Ph:0484-2768925, 9447510135

H.G.Geevarghese Mor Dionysius St. Eliyas Dayara, Pampady, Kottayam Ph: 0481-2507953, 9447287953

H.G.Yuhanon Mor Militheos Mor Michael Dayara, Vadakkedathucavu P.O., Adoor, Pta. Ph:0473-4229192, 9447009192

H.G.Kuriakose Mor Dioscoros Malelcruz Dayara, Puthencruz, Ekm-682308. Ph: 0484-2761661, 9447161661

H.G.Geevarghese Mor Athanasius St. Kuriakose Jacobite Church, Mampra P.O., Koratty, Trichur Ph: 9447156818

H.G. Kuriakose Mor Theophilos The Malankara Syrian Orthodox Theological Seminary, Udayagiri, Mulanthuruthy PhO 0484 27480936,9447475105

H.G.Yeldho Mor Tithus 611, Roosevelt Ave., Carteret, N.J. 07008, 732-969-0085, USA. Ph: 17329690085 (P)

H.G. Kuriakose Mor Sevarios Mar Aphrem Seminary, Chingavanam, Kottayam, Ph: 0481-2430327, 2432544, 9447264441

H.G.Mathews Mor Thevodosius Mor Michael Dionysius Dayara, Vadakkedathkavu P.O., Adoor, Pta. Ph: 0473-4229192, 9447406625

H.G. Mathews Mor Aphrem Patriarchal Centre, Puthencruz P.O., Ekm. Ph:9495468864

H.G.Pathros Mor Osthathios Patriarchal Centre, Puthencruz P.O., Ekm. Ph:09042176597, 9744900112

H.G. Kuriakose Mor Eusebius Patriarch Ignatius Zakka I Centre, Puthencruz P.O., Ekm. Ph:9446300600

H.G. Geevarghese Mor Coorilose Theeram Bishop House, Mezhuvangad P.O., Thiruvalla, Pta. Ph: 04692 740600, 9447840800

Nuhro Shareero

Consecration Souvenir

H.G. Markose Mor Chrysostomos EAE Headquarters, Iringole P.O. Perumbavoor, Ph: 0484-2522626, 9447826999

H.G. Elias Mor Athanasius Asst. Metropolitan of Trichur Diocese Bishop house, Poovanchira, Chuvannamannu, Trichur. Ph: 0484-2477580, 9447605575

H.G. Kuriakose Mor Gregorios Beth Nahrin Bishops House, Vallamkulam , East P.O., Thiruvalla, Ph: 0469-2609900, 9447105015

H.G.Kuriakose Mor Ivanios Mount Gerizim Bishops House, Pulloopuram P.O., Varavoor, Ranni. Ph: 04735-226875, 9447454585

H.G. Ayoob Mor Silvanios Mar Aphrem Seminary, Chingavanam Kottayam. Ph: 0481-2430027, 9495377744

H.G. Paulose Mor Irenios Diocesan Office, Vezhupoor, Thamarassery P.O., Kozhikode - 673573. Ph: 04945-2523475. 9496414122

H.G. Yacob Mor Anthonios Honovar-Mangalapuram Ph: 09481054142

H.G. Zacharias Mor Philexinose Mor Gregorian Retreat centre, Thoothootty, Thiruvanchoor, P.O.,Kottayam. Ph: 0481-2545050, 9495874313

H.G. Issac Mor Osthathios Plot No.: 18/20, Durgai Nagar, Ponniammanmedu, Retteri,Madhavaram, Chennai-600110. Ph:09176546158, Ker-9605796231, Delhi-0981-8378113

H.G. Gevarghese Mor Barnabas Theeram Bishop House, Mezhuvangad P.O. Thiruvalla, PTA. Ph: 04692-740600, 9847107716

H.G. Elias Mor Julius Mor Gabriel Brotherhood, Vengola P.O., Perumbavoor, Ph: 0484-2525937, 944787414

H.G. Thomas Mor Alaxanthrayose Santhwana Guidance & Counselling Centre, Veeraswamy St., Mullipalayam, Velloore. Ph:0416-09443272481, 9496413142

H.G.Zacharias Mor Polycarpose Bishops palace, Christ Nagar, Meenangady P.O., Wayanad Ph: 0493-6247305, 94467050000

Consecration Souvenir

H.G.Dr. Mathews Mor Anthimos Patriarchal Centre, Puthencruz P.O., Ekm Ph: 9400737076

H.G. Mathews Mor Themotheos Patriarchal Secretary, Indian Affairs, St. Jacobâ&#x20AC;&#x2122;s Monastery, Lebanon Ph: 0096-17-6184161

Nuhro Shareero

ssZhmeb aqtdm³ A`ntjIw kpdnbm\n k`m ImgvN¸mSv tUm. Ipcyt¡mkv tamÀ sXtbm^otemkv sa{Xmt¸meo¯ (bqtdm¸v `{Zmk\w & Fw.Fkv.H.Sn. dknUâv sa{Xmt¸meo¯)

{]

mcw`Imew apXð Xsó {]tXyIw hyànIsfbpw hkvXp¡sfbpw Øe §sfbpw kabs¯bpw hnip²ambn thÀXncn¡s¸«Xmbn ImWphm³ km[n¡pw. Fñm aX§fnepw kwkvImc§fnepw hyXykvX cq]¯nð CXp ZriyamWv. kpdnbm\n k`bp sS ssZhmebs¯¡pdn¨pÅ Nn´bpw amXr Ibpw, {][m\amb blqZm ]mc¼cy¯nð ASnØm\s¸«Xpw AXpsImïpXsó ]gb \nba tbcpitew ssZhmeb amXrIbnð ]n³XpSÀópÅXpamWv. ]cn. k`bpsS hnizmk a\pkcn¨v hn. aqtdm\`ntjIw Hcp hyànbnð Øncamb ap{Z CSpóXpt]mse ]pXp¡hpw ssZhm[nhmk¯n\pÅ tbmKyXbpw aqtdm³ IqZmibneqsS Beb¯n\v e`n¡pIbmWv. CXv tað¸«¡mc\mð am{Xw \ndthds¸Spó IqZmibpw BhÀ¯n¡s¸Sphm³ ]mSnñm¯ Xpw BIpóp.

ip{iqjm \S]Sn cïp ip{iqjIfmbmWv Cu IqZmi {Iao Icn¨ncn¡póXv. \ngemb ]gb\nbahpw s]m cpfmb ]pXnb \nbahpw t]mse. cïmw ip{iq jbnð _en]oTw ip{iqj, ssl¡em ({]mIm cw) ip{iqj Fóo cïp `mK§fpïv. Hómw ip{iqj¡v Aiwhkv{X§Ä [cnt¡ïXnñ. Nnet¸mÄ aqómw aWn {]À°\bv¡p ap³t]m, kuIcymÀ°w XteZnhkw kÔym\akvImcw Igntªm Hómw ip{iqj \S¯mdpïv. cïmw ip{iqjbv¡v Awihkv{X§Ä [cn¨ncn¡Ww. BZyw aqtdm³ IqSmsX t{XmtWmknð Ipcni Sbmfw hcbv¡pIbpw ]nóoSv AXn\p apIfnð IqSn hn. aqtdm³ ]pc«n IpcniSbmfw

Nuhro Shareero

hcbv¡pIbpw sN¿póp. {XnXz\ma¯nð ap{Z bnSpótXmSpIqSn CXnsâ ]qÀ¯oIcWw \nh À¯n¡s¸Spóp. ep¯n\nbmbpw {]mÀ°\bpw ]qÀ¯oIcn¨v hncn¡q«w BtLmjn¨v IqZm isNbvXv t{XmtWmkv Ae¦cn¡póp. AXn\p tijw tað¸«¡mc³ aqtdm³ Ip¸nsbSp¯v BtLmjambn ]pds¸«v `n¯n, hSt¡ `n¯n bcnInð¡qSn hóv hmXnepIfnð hc¨v sX¡p `mK¯pIqSn Ingt¡m«v hóv hc¨hkm\n¸n ¡póp. kam]\ {]mÀ°\\S¯n t{XmtWm kn³tað hbv¡phm\pÅ Ipcniv BtLmjn¨v \nt£]n¡póp.

ssZhmeb¯nsâ {]m[m\yhpw hnhn[ `mK§fpw kpdnbm\n k`bpsS ssZhmeb§Ä ]gb\n bas¯bpw sbcpitew ssZhmebs¯bpw amXrIbm¡nbmsWóv ap³]v {]Xn]mZn¨ph tñm. ]pd. 26 ð ssZhw ko\mbv aebnðh¨v kzÀ¤ob tbcpiteansâ amXrI tamsibv¡v ImWn¨psImSp¡póp. AXn³{]ImcamWv kamKa\IqSmchpw ]nóoSpÅ ssZhmebw \nÀ½nXnbpw. AXn³{]Imcw Bebs¯ \mev `mK§fmbn Xncn¨ncn¡póp. 1. P\§fpsS ip²oIcWØew (]pds¯{]mImcw) 2. AIs¯ {]mImcw (ssl¡vem) 3. ]pPmhkvXp¡Ä hbv¡póXn\pw BNmcyòmcpw ip{iqjIcpw \nð¡p óXn\papÅ hnip²Øew (sIk¯pXpam) 4. btlmhbpsS s]«Iw Ccn¡pó AXnhnip²Øew (aZv_lm) Consecration Souvenir

Beb¯nte¡v {]thin¡póXn\v ap³]v IgpIn ip²oIcWw {]m]n¡póXnsâ {]XoI ambn ]n¨fs¯m«nbnð PeapïmIpw. Beb ¯n\pÅnte¡v {]thin¡pt¼mÄ Fgv XncnI fpÅ Ihc hnf¡v {]mImc¯nsâ \Sphnepïm Ipw. AXn\pa¸pd¯pÅ Øm\w ImgvNb¸w Ccn¡pó Øew. Fähpw apónembn AXnhn ip²Øew. kp-dn-bm-\n k-`-bp-sS B-e-b-am-Xr-I ]-cn-tim[n-¨m-ð B-Zyw ]q-ap-Jw A-se-¦n-ð \m-S-I-im-e. C-hn-sS-bm-Wv am-tam-Zo-km kzo-I-cn-¡m-¯-h-cpw, hn-izm-k-]Tn-Xm-¡-fpw \n-ón-cp-ó-Xv. \m-S-I im-esb-ó t]-cp e-`n-¡p-hm³ Im-c-Ww A-£-cm-`ymk-an-ñm-¯-h-sc hn-izm-k-hpw th-Z-hpw ]Tn-¸n¡p-hm³ Bw-Ky-`m-j-bn-eq-sS-bpw I-em cq-]-§fn-eq-sS-bpw {]-I-S-\-§Ä \-S-¯n-bp-cp-ó-Xv C-hnsS-sh-¨m-bn-cp-ó-Xp-sIm-ïm-sW-óp ]-d-bp-óp. F-óm-ð b-cp-i-tew ssZ-h-em-b-¯n-ð \n-ópw hy-Xy-kv-X-am-bn \-½p-sS ]-Ån-I-fn-ð am-tam-Zokm sXm-«n A-gn-¡-I-¯n-\v h-e-Xp-h-i-¯p-Å Øm-\-¯m-Wv. \-s½ I-gp-In ip-²o-I-cn-¡p-ó av-in-lm-bp-sS Xn-cp-hn-em-hn-ð \-sóm-gn-In-b c-àhpw sh-Å-hpw h-e-Xp-h-i-¯p\n-óp {]-h-ln-¨p F-ó-Xn-sâ {]-Xo-I-am-Wn-Xv. ]q-ap-Jw I-gn-ªv hn-izm-kn-IÄ \n-ð-¡p-hm-\p Å Øm-\-am-Wv ssl-¡v-em. F-gv Xn-cn-I-fp-Å I-h-c hn-f-¡p-t]m-se A-Xn-sâ \-Sp-hn-ð F-®hn-f-¡p-ïv. am-tam-Zo-km-bm-ð I-gp-In sh-Sn-¸m¡-s¸-« hn-izm-kn Xn-cp-h-N-\-¯m-ð {]-Im-in-Xcm-bn-¯o-cp-óp. F-gv I-h-c hn-f-¡p-IÄ G-gv Iq-Zm-i-I-fp-sS {]-Xo-I-am-bpw Nq-ïn-¡m-Wn-¡s¸-Sp-óp. A-gn-¡-Iw _u-Xn-I ]-dp-Zo-km-bp-sS {]-Xo-Iw Iq-Sn-bm-Wv. th-Z-]p-kv-X-I-hpw, Ip-cn-ipw c-ïp Xn-cn-I-fpw A-hn-sS-bp-ïm-Ipw. \³-a Xn³-a-I-sf¡p-dn-¨p-Å A-dn-hn-sâ hr-£-¯n-sâ {]-Xo-Iam-bn hn. {K-Ù-hpw, Po-h-hr-£-am-b Ip-cn-ipw, Xn-cn-IÄ Im-h-ð \n-ð-¡p-ó sI-cq-¼p-I-fp-am-bn {]-Xn-]m-Zn-¡-s¸-Sp-óp. A-Xn-hn-ip-² Ø-e-¯n-sâ {]-Xo-I-am-b hn.a-Zv-_m-lm, Po-h-a-ó -sh-bv-¡-s¸-«n-cn-¡p-ó ]q-Pm-]m-{X-§-fp-sS Øm-\-¯v Im-km, ]o-emk-I-fpw, A-l-tdm³ X-fnÀ-¯ h-Sn-bp-sS NnÓ-am-b-Ip-cn-ipw \n-ð-¡p-óp. kzÀ-¤-t¯m-Spw, ssZ-hw C-d-§n-h-kn-¨ ko-\m-bv a-e-tbm-Spw hn. a-Zv-_-lm-sb kq-Nn-¸n-¡p-t¼mÄ IÀ-¯m-hn-sâ _-en-]oT-hpw ssZ-hn-I knw-lm-k-\-hp-am-bn hn. t{Xm-tWm-kn-s\ Nn-{Xo-I-cn-¡p-óp. Consecration Souvenir

ssZ-hm-e-b \nÀ-½n-Xn ]m-f-b-¯n-sâ a-t²y C-{km-tb-ð-a-¡-fp-sS c-£-bv-¡m-bn D-bÀ-¯n-b k-am-K-a Iq-Sm-cw ssZ-hm-e-b-s¯ Zr-jv-Sm-´-s¸-Sp-¯p-óp. c-£-bv¡m-bn C-{km-tb-ð-a-¡Ä ]m-f-b-s¯ e-£yam-¡n Hm-Sp-I-bpw A-Xn-\p Npäpw Iq-Sp-I-bpw sN-¿p-óp. A-Xv D-bÀ-ón-cn-¡p-óp. A-Xp-t]m-se X-só `q-an-sb-bpw kzÀ-¤-s¯-bpw _-Ôn-¡p-ó bm-t¡m-_v ZÀ-in-¨ tKm-h-Wn-bpw ssZ-hm-e-b {]-Xo-I-am-Wv. (Dev-]. 28:12) P-e-{]-f-b-¯n-ð \n-óp c-£-s¸-Sp-hm³ t\m-l \nÀ-½n-¨ s]-«-Iam-bpw D-ev-]. (6:13, 7:1) sh-fn-]m-Sp-]p-kv-XI-¯n-ð ]-d-bp-ó P-\-t¯m-sSm-¸w h-kn¡p-ó ssZ-hn-I Iq-Sm-c-hp-am-Wv ssZ-he-bw (sh-fn. 21:3,4). ssZ-hm-e-b-¯n-ð {]-th-in-¡p-ó-Xp ap-X-ð t{Xm-tWm-kv h-sc ]-Sn-]-Sn-bm-bn D-bÀ-¯n-]-Wn-bp-óp. C-Xv `u-an-I-X-e-¯n-ð\n-ópw kzÀ-t¤m-ó-X-§ -fn-te-¡v a-\p-jy³ {]-th-in-¡p-ó-Xv kq-Nn¸n-¡p-óp. B-e-b-¯n-sâ ]p-d-sa, ]q-ap-J-s¯ Ip-cn-in-t\-¡mÄ DbÀ-ó-Xm-bn-cn-¡-Ww hn. a-Zv-_m-l-bp-sS ap-I-fn-se Ip-cn-iv. (tIm-X-aw-K-ew, I-cn-§m-¨n-d, I-Sp-¯pcp-¯n, ]n-d-hw Xp-S-§n-b ]-g-b ssZhm-e-b-§-fn-se-ñmw C-Xv Zr-iy-am-Wv) kp-dn-bm-\n k-` In-g-¡p-]-Sn-ªm-dp Zn-ibn-te ssZ-hm-e-b-§-Ä ]-Wn-bm-dp-Åq. b-l-kv-t¡-ð {]-h-N-\-¯n-ð ]-d-bp-ó-Xpt]m-se- In-g-t¡- h-gn-bm-bn ssZ-h-tX-P-Êv a-µn-c-¯n-ð {]-th-in-¨p. (-b-l-kv-t¡-ð 43:12, 40:12, 10:19) bm-K-§Ä AÀ-¸n-¡pt¼mÄ In-g-t¡m-«p-Å tKm-]p-cw -Xp-d-ón-Sp-óp. (-sb-sl: 46:12) hn. a-¯m-bnbp-sS kp-hn-ti-jw 24:27 A-\p-k-cn-¨v av-in-lm-bp-sS h-c-hv In-g-¡p-\n-óm-sW-óv kq-Nn-¸n-¡p-óp.

hn. aq-tdm-\-`n-tj-Iw A-`n-tj-I-s¯-¡p-dn-¨v Nn-´n-¡p-t¼mÄ A-Xn-\v {]-Xo-Im-ß-I-hpw a-X-]-c-hp-am-b AÀ°-¯-ð ]p-cm-X-\ Im-ew ap-X-ð-t¡ D-]-tbmKn-¨n-cp-ó-Xm-bn Im-Wmw. Cu-Pn-]v-än-ð h-f-sc-¡m-e-§Ä-¡p-ap³-]pX-só F-® sIm-ïp-Å A-`n-tj-Iw \-S-¯n-bn-cp-ó-Xm-bn Im-Wmw. C-Xv ip-²o-I-c-W-¯n-\pw, ku-Jy-¯n-\pw, ku-µ-cy-¯n-\pw im-co-cn-I sh-Sn-¸n\pw D-]-tbm-Kn-¨n-cp-óp. cm-Pm-¡-òm-sc-bpw ]p-cp-ln-X-òm-sc-bpw A-`n-tj-Iw sN-¿pt¼mÄ A-hÀ-¡v a-l-Xz-hpw kp-c-£-bpw e-`n-

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¡p-ó-Xm-bn A-hÀ hn-iz-kn-¨n-cp-óp. hy-àn -IÄ-¡p ]p-d-sa hr-£-§Ä, hn-{K-l-§Ä, B-bp[-§Ä h-sc-bpw A-`n-tj-Iw sN-bv-Xn-cp-ó-Xm-bn Im-Wmw. A-`n-tj-I-¯n-eq-sS tZ-h-òm-cp-sS {]-tXy-I- i-àn A-`n-tj-Iw sN-¿-s¸-Sp-ó h-kv-Xp-hn-t\m hy-àn-t¡m e-`n-¡p-óp F-óv hn-iz-kn-¨n-cp-óp. hn. th-Z-]p-kv-X-I-¯n-ð A-sse-bv-t^m, {Intbm F-óo c-ïp ]-Z-§Ä A-`n-tj-I-s¯ kqNn-¸n-¡p-hm³ D-]-tbm-Kn-¡p-óp. H-óm-a-t¯-Xv hm-NymÀ-°-¯n-epw c-ïm-a-t¯-Xv a-X-]-c-am-b AÀ-°-¯n-ep-am-Wv. ]-g-b \n-b-a-¯n-ð H-ensh-®-bpw {]-tXy-Iw kp-K-Ô-{Z-hy-§-fpw tNÀ-¯ F-®-sIm-ïv hn-ip-² Ø-e-¯p-h-¨v X-e-bn-eq-sS A-`n-tj-Iw A-[n-Im-c-¯n-sâ Iq-Sn{]-Xo-I-am-bn A-Xn-s\ Im-Wp-óp. A-`ntj-I-¯n-eq-sS k-t´m-j-hpw ssZ-hn-Im-\p{K-l-hpw e-`n-¡p-óp. (1 cm-P 1:39, 1 i-ap. 10:1, k-¦o. 45:7) ssZ-hm-ßm-hn-s\ e-`n-¡p-óp, {]-tXy-I kw-c-£-Ww e-`n-¡p-óp, ssZ-h-hpam-bn t\À-_-Ô-¯n-em-Ip-óp, (1 i-ap. 10:13, 24:6þ11, 26:9þ23 2i-ap. 1:14) A-ip-²n-bn-ð-\n-ópw thÀ-Xn-cn-¡p-óp, (]p-d 30:9) C-Xv h-kv-Xp-¡Ä¡pw _m-[-I-am-Wv (]p-d. 40:19 te-hy. 8:10). ]p-Xn-b-\n-b-¯n-ð {In-tbm, {In-kv-am F-óo ]-Z-§Ä ]-cn-ip-²m-ßm-`n-tj-I-s¯ kq-Nn-¸n¡p-hm³ C-]-tbm-Kn-¡p-óp. (A-t¸m. {]. 10:30) C-Xn-eq-sS {]-tXy-I-i-àn-e-`n-¨v \n-tbm-Kw e-`n¡p-óp. D-ev-]. 28:10þ20 `m-K-§-fn-ð bm-t¡m-_v ZÀ-in¡p-ó tKm-h-Wn-sb-¡p-dn-¨pw bm-t¡m-_v X-e-bnW-bm-bn sh-¨ I-ñv F®-sIm-ïv A-`n-tj-Iw sN-bv-Xv B Ø-e-¯n-\v t_-tY-ð F-óp t]-cn-Sp-ó-Xm-bpw Im-Wp-óp. H-cÀ-°-¯n-ð B-Zy-ssZ-hm-e-b A-`n-tj-Iw \-S-¯n-b-Xv bmt¡m-_m-sW-óp ]-d-bmw. i-tem-tam³ ssZ-hme-bw ]-Wn-Xp hn-ip-²o-I-cn-¨p- I-gn-bp t¼mÄ B-e-bw ssZ-h- tX-P-Ên\m-ð \n-d-bp-óp (1 cm-P. 8:11). ssZ-h-¯n-sâ I-®pw sN-hn-bpw A-hn-sS Xp-d-ón-cn-¡p-óp.

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D-]-kw-lm-cw ]u-c-kv-Xy Im-gv-N-¸m-Sn-ð k-` H-cp B-cm-[-\ k-aq-l-am-Wv. ssZ-hm-e-bw B-ßo-b t_-tYepw. bm-t¡m-_v Iñnð F-® H-gn-¨-Xp-t]mse ssZ-hm-e-b Iq-Zm-i k-a-b-¯v sa-{Xm-t¸meo-¯m hn. t{Xm-tWm-kpw ssZ-hm-e-b-hpw hn.aq-tdm-\m-ð ap-{Z-Ip-¯p-óp. Cu {]-Xn-jvT ssZ-hw Aw-Ko-I-cn-¡p-óp F-ó-Xn-sâ sX-fn-hv D-ev-]. 31:13 ð Zr-iy-am-Wv', \o I-ð-¯q-Wn-\v A-`n-tj-Iw sN-¿p-I-bpw hr-X-sa-Sp-¡p-I-bpw sN-bv-X Ø-e-am-b t_-tY-en-se ssZ-h-am-Wv Rm³'' ]-cn-ip-²m-ßm-hn-sâ {]-Xo-I-am-b hn.aq-tdm\m-ð H-cp ssZ-hm-e-bw A-`n-tj-Iw sN-¿-s¸Sp-t¼mÄ A-Xv hn-ip-²o-I-cn-¡-s¸-«v ssZ-hn-I tX-P-Êm-epw km-ón-²y-¯m-epw \n-d-bp-óp. sb-i-¿m-hv 6:1þ10 h-sc `m-K-§-fn-ð Im-Wpó-Xp-t]m-se {Iq-t_³-am-cp-sS tX-cp-I-fm-ð h-e-bw sN-¿-s¸-Sp-óp. hn-izm-kn-I-fp-sS {]mÀ -°-\-IÄ kzo-I-cn-¡p-hm³ ssZ-hw k-ón-lnX-\m-bn-cn-¡p-óp. c-£-bp-sS A-S-bm-f-am-bn k-c-£-W-hpw tZ-i-¯n-sâ ]m-f-b-hp-am-bn D-bÀ-óp\n-ð-¡p-óp. kzÀ-t¤m-ó-X-§-fn-te-¡v a-\p-jy-s\ I-tc-äp-ó tKm-h-Wn-bm-bn B-e-bw Øn-Xn sN-¿p-óp. \m-i-¯n-ð \n-ópw c-£ \-ð-Ip-ó s]-«-I-am-bn B-e-bw \n-ð-¡p-óp. hn. am-tam-Zo-km-bm-ð I-gp-In sh-Sn-¸m-¡-s¸-«, hn. aq-tdm-\m-ð ap-{Z-bn-S-s¸-« Po-h-\p-Å B-e-b§-fm-b hn-izm-kn-IÄ-¡v \o-Xo-I-c-W-hpw hn-ip -²o-I-c-W-hpw a-l-Xzo-I-c-W-hpw c-£-bpw A-\p -{K-l-hpw e-`n-¡p-ó Øm-\-am-bn am-dp-óp. hn. aq-tdm-\-`n-tj-I-¯m-ð ssZ-hm-e-bw c-£m-amÀ-¤-§-fm-b hn. Iq-Zm-i-I-fp-sS A-\pjvTm-\ tI-{µ-am-bpw ssZ-h-]p-{X-sâ Xn-cp-i-co-c c-à-§-fp-sS B-tLm-j-Øm-\-hp-am-bn am-dpóp hn. ssZ-hm-e-bw. b-tlm-h h-kn-¡p-ó Cu Ø-ew sh-Sn-t¸m-sS kq-£n-¡p-hm³ ssZ-h-hN-\w \-s½ HmÀ-½-s¸-Sp-¯p-t¼mÄ (]p-d. 3.þ5) hn-ip-²n-tbm-sS A-Xn-ð {]-th-in-¡p-I-bpw IÀ-¯m-hn-sâ Xn-cp-i-co-c c-à-§-fp-sS Aw-inI-fm-bn \mw B-e-b-¯n-ð\n-ópw ]p-d-¯ph-cp-t¼mÄ tam-i ko-\m-bv a-e-bn-ð \n-ópw C-d-§n-h-ó-t¸mÄ ap-Jw kq-cy-s\-t¸m-se hn-f§n-b-Xp-t]m-se ssZ-hn-I-tX-P-Êm-epw ]-c-kv]-cw kv-t\-l-¯m-epw Pz-en-¡p-ó A-\p-`-hw Hm-tcm hn-izm-kn-bn-epw D-ïm-tI-ï-Xm-Wv.

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Page 1

Consecration Souvenir

A brief history of our Church –

the Journey & Beyond….

t is said that in Australia, every migrant has a story to tell, a story full of adventure, struggle, emotions, etc. while working towards a personal dream. As is the case, our church also has a story to tell…. albeit without an end, a story which will keep on building for years to come! Our story here begins when the initial Jacobite Christian migrants from Kerala came to Australia in the early 70’s. They attended churches of varied denominations which were closer to their homes and this continued till 2006. As the population of the Jacobite Christians grew, a desire was born to worship in their own language and traditions especially as many young parents were migrating with their young children. Understanding the sentiments, during the latter part of 2005, Chevalier Thomas Abraham (Saji) got in contact with the church hierarchy in Kerala with a short list of names of the then known Jacobite Syrian members. It was during the same period, the Holy Synod authorised Metropolitan, His Eminence Dr Kuriakose Mor Theophilose to help commence a congregation in Australia and New Zealand.

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Nevertheless, the seeds were sown on the 11th March 2006 when a small group of (six families) gathered at the residence of Chev.Thomas Abraham to consider the feasibility of a Jacobite Syrian Orthodox congregation in Melbourne. The numbers quickly grew to fifteen families and this larger group met up again at the residence of Comm. P.K Alexander (Joy) under the spiritual guidance of His Eminence Metropolitan Dr. Kuriakose Mor Theophilose. During this meeting it was decided to approach the established traditional Syrian Community for support and to request the Syrian Orthodox Archbishop of Australia and New Zealand, His Eminence Mor Malatius Malki Malki to provide material support and spiritual guidance to the new congregation.

St. Aphrem Syrian Church - Reservoir

Coptic Orthodox Church - Oakleigh

Phoenix Park Community Hall - East Malvern

St. George JSO Church Heatherton, Melbourne

“Be still, and know that

First Holy Mass, St. George JSO Church - April 2006

I am God; I will be exalted among the nations, I will be exalted in the earth.” Psalm 46:10;

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Parish Congregation at the first Mass April 2006

Archbishop H.E Malatius Malki was kind enough and encouraged the members to commence worship as soon as possible and gave us permission to seek help from any of their parishes in and around Melbourne. Accordingly, members met Very Rev. Fr. Corepiscopa Iskandar Aphrem, Vicar of the St. Aphrem Syrian Orthodox Church, Reservoir who immediately volunteered and agreed to offer church premises and his personal services for our spiritual requirements. Iskandar Achan conducted the Holy Mass every alternate Sunday afternoon and led the congregation until the arrival of our first Vicar Fr. Ullas Varkey Vettikunnel in December 2006. Though, the Holy Qurbana was celebrated only twice in a month, the members gathered every Sunday to worship and for Fr. Ullas Varkey, 1st Mass fellowship. (Paulose Mor Ireneous Metropolitan) His Eminence Dr. Kuriakose Mor Theophilose Metropolitan suggested that the name of the new church as â&#x20AC;&#x2DC;St. George Jacobite Syrian Orthodox Churchâ&#x20AC;&#x2122; in honour of our patron Saint George. Providentially, the very first Holy Qurbana was held on the 30th April 2006, which happened to be the feast of St. George and God providentially bringing in a priest Rev. Fr. Peter Velamparambil who happened to be visiting Melbourne, at that time.

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Fr. Peter Velamparambil Achen celebrated the first Holy Qurbana and a new beginning, a new Jacobite church was born in Melbourne. Fr. Ullas Varkey Vettikunnel (popularly known as Ullas Achen and now Ireneous Thirumeni) arrived on 6th Dec. 2006 and immediately took over the matters of the church. His sacrificial leadership and efforts saw the church grow in leaps and bounds. Slowly but steadily all the spiritual organizations were initiated such as the Marthamariam Vanitha Samajam, Youth Association and Sunday School. The congregation was small but united in worship and fellowship. In year 2007, the Late Lamented Patriarch Moran Mor Ignatius Zakka 1 Iwas, appointed Metropolitan H.E Thomas Mor Themotheos as the Patriarchal Vicar of Australia and New Zealand Diocese and H.E visited us as Diocese Metropolitan on the 8th of August 2007 and celebrated Holy Qurbana.

Congregation at the first Mass by Fr. Ullas Vettikunnel

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Ullas Achen was always enthusiastic and looked beyond the boundaries of Melbourne to help setting up other parishes. He also instilled a passion in our members to support and encourage other parishes to develop. Responding to the rapid growth in migration during the period, new congregations were formed in Perth, Adelaide and Brisbane. During this period, our church also became an active member of the St. Thomas Ecumenical Fellowship of Melbourne (STEFM) and the membership of our church grew from 22 to 90 families.

Receiving Fr Boby Thomas at Melbourne Airport, May 2009 strengthened and fund raising for future church activities were initiated. Fr. Boby Thomas (Boby Achen) commenced serving the congregation from May 2009 till April 2012.

First visit of Thomas Mor Themotheos Metropolitan in Australia In August 2008, Ullas Achen was called by the Malankara Church and nominated to be a Bishop. Ullas Achen was ordained as Bishop on the 24th Aug 2008 and attained the name H.E. Paulose Mor Ireneous Metropolitan. It was a time of greater joy when he returned to our community as the Patriarchal Vicar and Diocesan Metropolitan for Australia and New Zealand. After the departure of Ullas Achen, Fr. Sebu Paul Vendrapillil (Sebu Achen) was appointed on an adhoc basis. He served the community from the middle of August 2008 till May 2009. During this period the spiritual wings were

Receiving Fr Sebu Paul at Melbourne Airport, Aug.2008

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This was a period of intense activity and taking significant decisions which will affect the future of the church. St.George Church hosted the first ever Australia New Zealand Diocesan representatives meeting presided by Diocesan Metropolitan H.E Paulose Mor Ireneous. During the tenure of Fr. Boby Thomas, a joint meeting of the Church Managing and Building Committee was held on 18th November 2009 in the presence of Diocese Metropolitan, H.E. Paulose Mor Ireneous. An important decision was made to seek the approval of the General Body of the church to purchase the land at 419 Centre Dandenong Road. The General Body meeting of the church on the 22nd of November 2009 ratified the proposal to acquire the above land in the name of St. George Jacobite Syrian Orthodox Church on behalf of His Holiness Patriarch of Antioch and all the East. The deed was completed on the 9th of June 2010. Identifying and selecting land under strict guidelines in itself was a gigantic task. Guidelines for selecting the land included that the proposed site should be within a range of 25 km from Melbourne CBD, should have East-West facing location, accessibility to public transport and also conducive for future growth. Several sites ranging from South Morang to Hallam including, Reservoir, Preston, Heidelberg, Endea-

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2011 and St. Thomas Jacobite Syrian Orthodox Church in Craigieburn on June 2013. Further, quite recently in June 2016, the Knananya Jacobite Members moved to have a church on their own.

First visit of Mor Paulose Ireneous Metropolitan in Australia, 2009 vour Hills and Lysterfield were investigated and rejected due to one reason or another… finally God settling us into 419, Centre Dandenong Road. The decision to buy this substantial property and build a church to accommodate at least two hundred members was challenging. However, the members in great leap of faith and on the wings of prayers from the clergy and faithful members took the decision to spend up to 1.5 million dollars to buy the land for the proposed Church. His Beatitude Catholicose Baselios Thomas 1 laid the foundation stone for the proposed church on 27th February 2011, in presence of Patriarchal Vicar H.E. Paulose Mor Ireneous and our jubilant congregation. On the 30th of April 2010, the church was relocated closer to our property for worship at the Archangel Michael & St Anthony Coptic Orthodox Church in Drummond Street, Oakleigh. A few months earlier, on the 10th of March 2012, a Service Centre of our church was established initially at St. Yacoub Syrian Orthodox Church in Craigieburn in the blessed name of St. Ignatius Elias III to cater the spiritual requirements of our members from North Western suburbs. The Service Centre was moved to St. Mark’s Coptic Orthodox Church in Preston and later on relocated at St. George Coptic Orthodox Church in St. Albans, conducting the Holy Mass every second and fourth Saturday’s of the month. These periods of acquiring property and immense growth in our church membership was also a time when two sister churches were established in Melbourne. The St. Mary’s Jacobite Syrian Orthodox Church in Frankston on August

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Fr. Eldo Varkey Valiaparambil (Eldo Achan) was appointed as the Vicar of our church and began his spiritual responsibilities in May 2012. Eldo Achan enthusiastically involved in church activities and provides leadership for the church construction. The church managing committee felt the need for Sunday morning worship and this instigated to look for an alternative site. A suitable location was identified and decided to relocate the congregation from the Coptic Church premises to Phoenix Park community Hall, East Malvern. This change of place and timings of the church service made a big impact on the wider community with several members staying back to socialise over a cup of tea, a bun and a banana and many a times a wholesome meal. The place also revitalized, strengthened and refreshed giving us an opportunity for the Sunday School, the Youth Association and the Marthamariam Samajam to take deep roots and also in generating sufficient funds towards the church building, these wired the members to work further in unison.

First Australia & NZ Diocesan Council Meeting Nov 2009 Since the inception of the church, we had only one prayer group. As the membership grew, the single prayer group was reorganised to have four family units located at four regions of Melbourne to cater the spiritual growth and sharing the responsibilities of church activities. Our first family camp was held on 22nd to 24th November 2013 at Grantville which was a blessing and brought us all together.

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The church was blessed with the ordination of Deacon Dr. Dennis Kolasseril to Rev. Fr. Dr. Kuriakose Kolasseril and the ordination of Mr. Jithin James as Deacon Geevarghese, who are both members of the Church. Their dedicated service in ministering to the growing needs of our faithful is commendable and acknowledged. In the year 2010, Late Lamented Patriarch Moran Mor Ignatius Zakka 1 Iwas recognised three of our church members, Mr. P.K Alexander and Mr. Jacob Cherian were decorated with the title of ‘Commander’ while Mr. Thomas Abraham with the title of ‘Chevalier’. From time to time the Church leadership with the approval of Church General Body took decisions which were far reaching, innovative and positive risk taking for the benefit of the congregation. The writing of our Church Constitution as per the Constitutions of Jacobite Syrian Churches in India that governs all our activities for the smooth and efficient functioning of the church was a major decision making process. Late Lamented Patriarch Moran Mor Ignatius Zakka1 Iwas approved our constitution that registered with the Victorian Consumer Affairs. Another decision was the formation of the Church Building Committee that initially consisted of four members, responsible to find a suitable site for building the church conducive to our spiritual requirements. The members elected were Comm. Jacob Cherian (Convenor), Mr. George Kurian (Secretary), Comm. P.K Alexander and Chev. Thomas Abraham (Committee Members). At a later stage, the committee was expanded to include Mr. Alex C John, Mr. Kuruvilla Ben Zachariah, Mr. Biju Cherian and Mr. Abraham Kolasseril who replaced Mr. Teny Alex on his departure from Australia. The General Body of the church also authorised the Building Committee to operate until the building project is completed. Again, it was all not a bed of roses, the church encountered several challenges. These challenges produced perseverance and faith in individual members. Several fasting prayer retreats were conducted and rigorous efforts in mobilising our members for the fund raising activities. It has taken several months since the construc-

Consecration Souvenir

tion commenced and there were several hurdles removed by the power of the Holy Spirit. The members contributed enormous time and services in raising the funds for the construction of the church.

Contract Signing 21st June 2015 The Church project is yet to be completed. It is proposed to have a multipurpose hall with a commercial kitchen wherein we have plans to conduct the Conferences, Biblical Trainings, Language Studies especially Syriac and Malayalam, Craft and Art activities. In the times to come, in the excess land we have, other building extensions such as a Parsonage and Bishop House is also contemplated. We foresee to play a constructive and supportive role in the local council especially in the counselling and settlement of refugees. Today, we proudly stand in a Church that had once been the dream of the entire Malankara Jacobite Community in Melbourne and all of Australia- New Zealand and the Church leadership in Syria and India. We thank the LORD Almighty who has been leading us and making the way for us in this amazing country. The parish now with strength of more than 190 faithful members will surge ahead by the grace of the Almighty and the intercession St. Mary and of the patron saints, St.George, St. Mor Gregorios Geevarghese of Chathuruthy, St. Mor Ignatius Elias 111 of Manjanikara and St. Mor Baselios Yeldho of Kothamangalam.

Compiled by Mr. Ivan John, Comm. P.K. Alexander, Chev. Thomas Abraham & Mr. George Kurian

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For Favors Received In Loving Memory Of

Mr. Kochidicula Parish Congregation at the first Mass April 2006

Mrs. Aleyamma Kochidicula

Chevalier P K Varghese

Koyickamelote Panavila Kizhackathil, Kundara Inserted by Comdr. Joy Alexander and Family, Melbourne, Victoria

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Consecration Souvenir

Liturgy as an Expression of the Integrity of Creation in the Eastern Christian Tradition

he concern for ecology and the “Integrity of Creation” has gained momentum in the study of religion, and particularly in Christian theological discussions since the 1960s. Finding a suitable meaning for the term “Integrity of Creation” in relation with the created world has been a task among the scientific and theological world. Theology, which spiritualized salvation as unconnected with the created world, contributed to the formation of two major cultural realities of the west. A science, which perceived itself as detached from nature and which treated it as an object, and an economic system that approached nature with an attitude of “dominion” which was understood as a license for the exploitation of nature. My attempt is to explore the liturgical vision in the Eastern Christians, more closely in the Syrian Orthodox liturgical tradition that find to be holistic and integrating the entire world to the Creator. The word “Ecology” refers to the study of interdependence between the different organisms that live on earth, and the natural environment that provides the essential elements such as air, water, energy and food. A group of organisms of different kinds living together in one environment is called “ecosystem”. “Economy” means the management of a household life, and “ecumenical” denotes the worldwide household of God. Therefore, an ecological concern refer to giving care for our household, the world, by realizing the relationships within this dwelling place, and by using these natural resources wisely. Ecology, in regards to a practical concern for

Consecration Souvenir

Fr Eldo Varkey, Valiyaparambil

our earthly habitat, is also about solidarity with generations yet to come. Environmental concern is not about the survival of a certain group, but the shared life of our planet. Thus, the term ‘Ecology’ gives the impression of togetherness, caring, and responsibility among the human and non-human world.

Ecology and the Bible Ecological concerns are not explicitly expressed in the Old Testament. The Old Testament theology understands creation as a special act of God, and conveys two important aspects. Firstly, that God is solely responsible for creation and secondly, He is sovereign over the whole nature. These themes echo throughout the Old Testament, especially in the Psalms: “The earth is the Lord’s and all that is in it, the world, and those who live in it; for he has founded it on the seas, and established it on the rivers.” (Ps.24:1-2). The creation account also brings forth the theme of earth-centeredness, and could be taken as having ecological emphasis. B.W. Anderson comments, “In view of the overall pattern of the account, it is apparent that the emphasis falls not so much on anthropology that is the supremacy of the humanity, as on ecology, that is, the earthly habitation that human beings share with other forms of living being.” Man, the crown of creation and the image of God, is another theme of the Old Testament and was interpreted in different ways. Despite the various interpretations, as Anderson has put it, those who have supposed that the imago dei

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entitles human beings to exploit and destroy the animals overlook the fact that the dominium terrae is a call to responsibility. The responsibility is delegated to him by God who owns the whole of creation. This message of the Old Testament should motivate our very consciousness in to action to preserve the God-given heritage of nature. The gospel accounts of Jesus’ ministry do not indicate any direct teachings about the natural world. Nature imagery, however, does constitute an interesting part in his teaching about God’s care for human beings. Jesus says about the Holy Spirit in John 6:63: “The spirit gives life.” He is “the Lord the life- giver”. The spirit plays a role in sanctifying the natural world as well as human kind. Commenting on the Pauline perspective on Eco-Theology, he categorically states that all things in the world were created by God. The heaven and the earth and the sea and all things in them were brought in to being by the living God. Paul’s ecological awareness comes into focus in his conspicuous statement that it is God who gives rains and fruitful seasons (Act.14:17) and allotted periods (Act.17:26) to satisfy his people with food and happiness. What does God’s lordship show? It implies at least four things: 1. There is a clear interdependence between humankind and the natural world, because the origin of both is the same God.

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2. whole eco-system is meant for the total welfare of all humans, making it impossible to separate spiritual need from the physical. 3. very purpose of God in providing times and seasons is to enable humans to perceive the existence of God and to relate to Him. (Act.17:27) 4. Humankind has a distinctive role in the creative work of God to use natural resources for the common good. Destroying creation means rebellion against the maker. Paul sets Christology in an impressive way in the framework of ecology. The three major doctrines of Paul- creation, redemption, and consummation- are described in association with his ecological interest. Paul describes the three-fold relationship between God, humanity and creation in the eschatological context in Rom.8:19-23. Both human beings and nonhuman beings are moving towards the same goal: the final redemption and the adoption as children of God. Here too Paul’s focus is on the believing community, which needs to have a special awareness of ecological integrity and responsibility.

Eastern Church Liturgy: an Over View Liturgy, the public worship of the Church, is the response of veneration in the face of the recognized presence of God. The Eucharist is fundamentally a response of love and gratitude,

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not a means of getting grace from God. It is the response of the creation to its creator. It is an expression of gratitude on the part of the creator for both having brought it into being from nonbeing, and for redeeming it for Christ, when it had moved away from being to non-being again by its own willful choice. Eucharist, as the Queen of all other sacraments, expresses the act of love towards God in three ways. Firstly, the Church as the body of Christ comprises of whole Church in heaven and earth, i.e. in all time and space that offers the Eucharist. Secondly, the Eucharist is offered on behalf of all humankind, and not just Christians. Even those who are not united to Christ by faith and baptism are linked to him by the fact of incarnation. It is human nature that Christ assumed, not Christian nature. Our fundamental solidarity with all humankind has to find expression in the liturgy, particularly in the prayers of intercession and offertory. Finally, the whole Church, the whole humankind, and the whole creation- the three realms in which we as Christian human beings participate, have to be lifted up to God in the Eucharist, along with Christ’s self-offering on the Cross. Liturgy in its function carries a reciprocal relationship between God and the Church. Therefore, liturgy is often called “the service of God to the community and service of community to God”. A true Eucharistic liturgy is the highest art of God and man, not for some other purpose, but an expression of the true being of the creator and the creation. The offering is made to the Holy Trinity; Christ is both the offerer and the offering, for He has by incarnation identified himself with the creation, and offered it once for all in His own body on the cross. It needs to be reaffirmed that doctrinal tradition for Easterners is not merely an intellectual exercise. Doctrine is inextricably bound to liturgical action. In worship, the faithful see and experience their faith or the faith of the Church. From what we have said up to now, it is clear that Christian liturgy is not mere ceremony or sacred rites. It is a living and active story, a re-enactment of the ever-present God-man relationship. Therefore, we believe that the Eastern Christian liturgy is nothing but the reenactment of the story of God, man, and the

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relationship to nature. Hence, the Orthodox Christianity approaches the totality of reality in an integrated, coherent and comprehensive manner, which later becomes a holistic perspective.

The World Vision of Eastern Church The vision of Manichaeism which sees the matter and the created world as something evil, is a common enemy for all Church Fathers in the East. Besides Manichaeism, there were other heresies like Docetism and Marcionism in the background of their theologizing. Gregory of Nyssa speaks of the sacramental character of the world. A sacrament can be symbol of both the transcendence and the immanence of God, transcendence implying not divine aloofness, but active involvement, and ecstatic dynamism. St. Athanasius says God became man so that man might become God. In Eastern teachings, sin has personal as well as cosmic dimension. Any kind of unholy act against the law of the nature of God is unholy and sinful. Ephrem says, “single is your nature, but many are the ways of interpreting it. (Hymn on faith 10:3) so infinite is the nature of God, that it can be interpreted in infinitely different ways. Each individual symbol is capable of a whole wealth of different meanings. When the flower is taken as a symbol, it points to the beautiful, dynamic, artistic, creative, and living aspects of reality.

Salvation of the Entire Material World In Gregory’s anthropology, the goal for each person is to become like God. Since humanity was first created according to the image and likeness of God, the end is essentially a restoration of the beginning. Gregory talks about Theosis as the goal of every created beings including nature; this Theosis is not just the sanctification of human life, but also includes the culmination of the created natures through participation in the divine economy of salvation. For Ephrem the whole creation is replete with God’s symbols and mysteries. By symbol Ephrem means, unlike in the common sense of the term, the reality that is inherent in it. The two main vehicles of these symbols are the Biblical text and the natural world around the man. Scripture and nature

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constitute two witnesses of God. He sings in hymn on virginity: 20, 12: “Wherever you turn your eyes, there is God’s symbol, Whatever you read, there you will find His types.” Scripture and Creation are full of these symbols that point vertically to His own Trinitarian Being and horizontally to Christ the Son and Redeemed of the world, who is the embodiment of all revelation. These symbols give us innumerable glimpses of the glorious divine reality.

Ecology and Liturgical Expressions Liturgy is an expression of the true being of the creator and the creation; the latter part has become doubly important in our time when the environmental crisis has begun to explode. The Holy Eucharist is the Centre of all other sacraments in the Eastern tradition; the elements of wine and bread that we offer up to God is the fruit of the earth. With the elements, the whole of material and organic creation is lifted up to God. Thus, man becomes the spokesperson, the utterance-giver, the high priest, of creation as a whole. The Eucharist is the response of the creation as God’s other, to her Lord. Mankind and the Church are units within the creation where the creation has developed greater consciousness and deeper awareness. This consciousness can be traced in the prayers and anthems of the Church in relation with ecology. In the divine liturgy of St. James, as the priest offer the prayer of the kiss of peace, he says: “O God of all, and Lord, account these our unworthy selves to be worthy of this salvation, that freed from all guilt and united together by the chain of love we may greet one another with the holy and divine kiss of peace and that we may offer glory and thanks to thee and thy only begotten - Son and to thy Holy Spirit, all- Holly and God, and adorable and life giving, who is of one substance with thee, now and forever, world without end.” The content and meaning of the prayer is beseeching

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reconciliation between God and each other. It also invites the participants to be reconciled with nature. The Feast of Epiphany is also known as the manifestation of God in Trinity to the world. According to the Syriac tradition, the blessing of water symbolizes Christ sanctifying the waters as the first fruits of our baptism: our baptism is wiled and sanctified by the Father, the Son and the Holy Spirit. At Jordan, the Holy Trinity opened a font of life. In a small prayer of the feast of Epiphany, priests pray like this: “O Holy one, who by his baptism sanctified the waters of the pools and the rivers, sanctify us, O Lord, by the holiness from you on this holy day of your holy Epiphany. Make our mouth like fountains for your holiness and like perfect vessels for your glory, now and forever and ever.” The ‘regeneration’ and the ‘renewal’ of nature is also celebrated in these services, as declared in the song “Today the nature of the waters is sanctified”, which applies to the whole of creation as well. ‘Renewal’ was brought to man by Christ in anticipation of the believers’ baptismal regeneration. Thus, all individual baptisms are sharing in the single baptism of Christ, for the “grace of Jordan” is extended throughout all baptismal waters. Accordingly, the feast of Epiphany has a cosmic aspect. The fall of the angelic orders, and after it the fall of man, involved the whole universe. All of God’s creation was thereby warped and disfigured. Christ came on earth to redeem not only man, but-through man, the entire material creation. If water is blessed on Epiphany, Palms are blessed solemnly on Palm Sunday. This constitutes a blessing of all trees and vegetation. Thus the prayer of the blessings says:“You, O Lord, God, Who, by all providence, have performed all these wonders on our account, even now, by your plentiful mercies, bless these branches and the trees from which they were cut off and also all the plants which your Lordship created.” In Christ, the Church asks God to integrate the whole creation with his saving plan and to restore them to their pre-lapsarian condition. This is an extension of the prayer: “your kingdom come and your will be done on earth.” Thus, Eastern Christians view reality holistically. Accordingly, ‘spiritual’ activity is not antithetical to material. Not only are there many material things used in their corporate prayers-icons of Saints, candles

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and oil lamps, incense, bread, wine, oil, waterbut they also bring their prayers to many material and natural objects.

Towards an Ecological Vision for Today At the outset, an ecological vision from an Eastern perspective is an urgent need of today. Nothing in nature exists in isolation. This vision about the created order is a challenge to the teaching of modernism, that human beings are separate from nature, and science is separate from religion. Descarts and Bacon ensured the gradual separation of intellectual, scientific and worldly pursuits from the ethical framework of Christianity. Eastern Christians look at nature with wonder and reverence, not with greed and arrogance. The ecologically-minded man can discover many symbols in the natural world that reveals God’s presence and action through the eye of faith. The physical reality of nature- her substance, colors, form, qualities and all other aspects- are identified as an imprint of the divine upon the cosmic order. These are being destroyed and deprived as secondary qualities by modernism by emphasizing only the primary qualities, such as pure quantity. While modern man stands as a subject of nature, Eastern Church upholds the priestly call of her worshiping community. The 7th century Churchman Leontios of Neapolis describes this reality: “The creation does not venerate the creator through itself directly, but it is through me that the heavens declare the glory of God, through me the moon offers him homage, through me the stars ascribe glory to him, through me the waters, rain, and dew, with the whole of the creation, worship and glorify him” Thus, humanity, as the priestly microcosm, assumes a stance of mediator as well as king over the material creation.

and depth of our secular experience, there may be a beyond to “recognize”, and this is done by integrating all experience into worship, and being worshipful in all experience. So, for the sake of living worship, and for the sake of worshipful living, we must be open to all reality. Yet, in human life, through Christ and human spirit, there is the hope and expectation of salvation and fulfillment. Similarly, the “Integrity of Creation” is not yet fully realized; it too “waits in hope”. The foretaste of the Integrity of Creation is experienced in the sacramental life of the Church, and in such liturgical expressions as the blessing of waters at Epiphany. To conclude, the unbridled exploitation of nature and its resources by man creates innumerable obstacles in human life. A proper ecological perspective can lead man to a cleaner and more peaceful life and to a moderate use of human and natural resources. They are the gifts of God meant for the sustenance and maintenance of the human family, and the world. The unity and interaction of all phenomena, and the intrinsically dynamic nature of the universe are two basic themes that the modern man must bear in mind. I hope the modern human can harmonize the Eastern wisdom and western science and integrate the two, as a step towards the “The Integrity of Creation”. A balanced ecological vision can help today’s man to undergo a transformation- to experience the wholeness of nature, and not ignoring its Creator, and to live with nature in harmony and dynamic balance.

Secular reality- divorce from reality distorts worship. But what aspects of this reality should we be particularly open to, in order that our worship of God may become authentic? In what areas of experience does God call us to an incarnate knowledge of him? In every height

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SOUVENIR COMMITTEE Sitting L-R :: Kuruvilla Ben Zachariah, George Kurian, Dn. Jithin James, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Dennis Varghese Kolasseril, Ivan John (Editor), Chev. Thomas Abraham.

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Femy Jacob, George Kurian, Dn. Jithin James, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Dennis Varghese Kolasseril, Ivan John

Sitting L-R : Chev.Thomas Abraham, Fr. Dr. Dennis Varghese Kolasseril, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Alex P Oommen, Kuruvilla Ben Zachariah, Bobby John Standing L-R: K.V Raju, Jimmy Jacob, Baby Mani Adackara, Minimol Jolly

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PROGRAM &RECEPTION COMMITTEE Sitting L-R : Chev.Thomas Abraham, Com. P.K Alexander, Fr. Dr. Dennis Varghese Kolasseril, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Alex P Oommen, Kuruvilla Ben Zachariah, Ann Alexander.

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Standing L-R: Alex C John, Biju Cherian, Baby Mani Adackara

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Sitting L-R : Lilly Raju, Kuruvilla Ben Zachariah, Fr. Dr. Dennis Varghese Kolasseril, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Alex P Oommen, Chev. Thomas Abraham, Nisha Paul Standing L-R: Eleyamma Rajan, Bobby K Paul, Eldo V Paul, Shaji Paul Mattamana, Jolly P Johnson, Kuriakose Thazhathemolathu, Johns Kuriakose, Beljo K Joy, Renju Ittera (absent), E.M Benny (absent)

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Infant Baptism

umanity is all about relationship. This relationship varies from person to person in context to social, cultural, economic and cognitive influence. Christianity is primarily about sharing this relationship with God (Holy Trinity) in beliefs and practices. This relationship with God is initiated, maintained and rejuvenated through actions or rituals integrating individual belief with human expression known as Sacraments. The Sacrament ‘Baptism’ marks the beginning of a Christian’s relationship with God. Though all Churches recognize Baptism as the first and one of the most important sacraments for an individual in becoming Christian, there are a few differences in opinion on the role and timing (stage in life) of Baptism. The two central prevailing opinions on Baptism are that of Infant baptism and Adult baptism. The aim of this article is to investigate the prevalence, importance and views on Infant baptism as shared over time, history and culture. Infant baptism is a means of initiation where the parents, guardians or god fathers who believe in Jesus Christ present an infant child to the congregation’s priest or minister for baptism. The practice of baptizing an infant varies based on traditions but as commonly practiced, at the moment of baptism, the priest/minister proclaims infants baptism by saying “I baptize you in the name is the Father, and the Son, and of the Holy Spirit” (Matt 28:19 New Revised Standard Version). Circumcision as described in the Old Testament and as followed by the Jews was a ritual of carrying the sign of covenant made by God with his people. Baptism in the New Testament, like circumcision in the Old Testament, is described as a ritual that marks the entry of an individual into a covenant with God. In this context, the importance of infant baptism as it was circumcision in the Old Testa-

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Fr Dr. Dennis Varghese Kolasseril ment has commonly been cited in the Bible (Gen 17: 1-14), where God instructs Abraham that he, every male in his household, and every male child who was eight days old was to undergo circumcision (Wilbert, 2008). The directions given in this passage, according to Wilbert M. Van Dyk, clearly emphasizes God’s will of bringing infants to follow the covenant as made between their parents/guardians and God. According to Edward, baptism of infants was a seal of the covenant made by God to the seed of the righteous (McClymond and McDer-

mott, 2012). Edwards shared the view with Calvin “that circumcision, which he understood to mean regeneration, was the res (thing) to which the signum (sign) of Old Testament circumcision pointed, and that baptism is the New Testament equivalent of Old Testament circumcision” (McClymond and McDermott, 2012). The passage in the bible “Start children off on the way they should go, and even when they are old they will not turn from it” (Prov 22:6), has often been used to emphasizes God’s desire of his people to enter into the covenant

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from childhood. God’s instruction to his people in obeying the commandments and its extension to children/infants as in the passage “Keep his decrees and commands, which I am giving you today, so that it may go well with you and your children after you and that you may live long in the land the Lord your God gives you for all time” (Deut 4:39-40), and “Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts. Impress them on your children”(Deut 6:4-9), are pointed out as Jesus’ advocating infant baptism. Jesus’ views as depicted by Matthews (Matt 19:14), “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these” is often 3/5 cited as God’s message to the elders (parents/guardians and disciples) of bringing the children to know and follow the will of God. Again as declared by Peter in his sermon on the Pentecost where he proclaims that “the promise is for you and your children” (Acts 2:39), is a passage used by paedobaptists to advocate infant baptism as it mentions the promise of forgiveness of sins (Adam’s sin) to all which includes adults and infants through baptism (Bomberger, 1859). The reference of baptizing the whole household as mentioned in Acts 16:14-15 and Acts 16:2934 has often been quoted in favor of infant baptism. Miller calls infant baptism as scriptural and reasonable by interpreting verses from the Bible legitimating his claim (Miller, 1835, 1836). The Orthodox Church doctrine promotes infant baptism and also giving the Holy Communion right then after baptism. The Orthodox Church fathers have ardently promoted this through their teachings. Polycarp (69-155 AD) who was a disciple of the Apostle John and was baptized as an infant proclaimed at his martyrdom that “Eighty and six years have I served the Lord Christ” (Martyrdom of Polycarp 9: 3, Moss, 2010). Irenaeus (130 – 200 AD), the Bishop of Lugdunum in Gaul, in his book Adversus Haereses/Against Heresies II 22: 4 writes that Jesus “came to save all through means of Himself – all, I say, who through him are born again to God – infants and children, boys and youth, and old men.” In the first and the second century, the ritual of baptism was not only popular among Christians but

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also among other religious groups like the gnostic spiritualists, rabbinic Jews and Essene sectarians. Common to all religions, the ritual of baptism, whether for adult or infant, incorporated the purification, commitment and inclusion through immersing/dipping, washing or sprinkling of water (Isaak, 2004),although some lacked eschatological meaning due to self administering. Baptism in early Christianity basically referred to washing and dipping. Infant baptism was rampant during the later Middle Ages. The Church with the support of the governments enforced infant baptism and the oppositions were brutally suppressed (McGlothlin, 1916). Historically, the practice of Infant Baptism could be traced back to over a century and a half after the death of Jesus Christ, while clear evidence could be found in Tertullian, a prolific early Christian author from Carthage in the Roman province of Africa, at the end of the second century (McGlothlin, 1916). A theological argument for infant baptism incorporating it to the regenerating power of baptism operating on the dissolute nature of the infant child was developed by Augustine, bishop of Hippo in North Africa. During the nineteenth century with strong agitations from a reformed group known as the Anabaptists, the practice of infant baptism started declining giving way to a the faith baptism which propagated the belief of the regenerate believers who believed in getting baptized on a personal confession of faith. Such an ideology still exists but thanks to a strong faith community as that of the Orthodox faith community the values and practice of infant baptism survives. Christianity reformed out of Judaism, inherited the practice of infant baptism from practice of circumcision as a visible sign of the covenant with God. Orthodox Church’s views and documentation clearly favors the practice of infant baptism. Scholarly interpretation of the scriptures provides sufficient evidence about the importance of infant baptism in regeneration of true believing Christian. Though believing, participating and practicing any ritual is a personal choice, infant baptism surely offers the opportunity of evoking a collaborative effort from a community of believers in working towards helping future generation to lead a life in true Christian faith and tradition.

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St. Basil Family unit

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St. George Family unit

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Ecumenical Involvement of the Syrian Jacobite Christian Church in India

he Universal Syrian Orthodox Church has always been known for its ecumenical vision and openness. Late His Holiness Ignatius Zakka I Iwas, the Patriarch of Antioch and All the East is widely recognized as a true champion of the ecumenical movement. What follows here is a brief overview of the involvements of the Syrian Orthodox church in the ecumenical movements at global national and regional levels. Churches realised the need for unity only with the advent of the 20 Century. This realisation helped the growth of ecumenical movement. The late Pope John XXIII and the second Vatican Council awakened the need for discussion and ultimate unity among the churches in the Roman Catholic Church. Patriarch Moran Mar Yakoub III and Pope Paul VI made an attempt to narrow down the differences between the Syrian Orthodox Church and the Roman Catholic Church. This resulted in the signing of a joint declaration by Partriarch Yokoub III and Pope Paul VI on 27 October 1971.They agreed that there was no difference in the faith they professed concerning the mystery of the word of God made flesh. Difficulties arose because of different theological expressions by which this faith was expressed. An ecumenical summit between Pope John Paul II and Patriarch Ignatious Zakka I was arranged at Vatican in June 1984. Cardinal Willebrands played an important role in bringing the Pope and the Patriarch together. Catholicos Baselius Paulose II and Deacon Babu Paul from

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Rev. Fr. Dr. Alex Pannicottu Oommen

India were invited by the Patriarch to attend the ecumenical summit. A Joint CommuniquĂŠ was signed between Pope John Paul II and Patriarch Moran Mar Ignatuis Zakka I on June 23, 1984. The Holy fathers reaffirmed their profession of Common faith in the incarnation of Jesus Christ as Pope Paul VI and Patriarch Yakoub III had done in 1971. Since certain issues could not be resolved it was declared that the Holy Eucharist could not be concelebrated. Complete collaboration between the two churches in pastoral care was recommended. Members of both churches could ask for the sacraments of Penance, Eucharist and Anointing of the sick from lawful priests of either of the two sister Churches when access to a priest of their own church was difficult. The Pope and the Patriarch took a solemn pledge to remove the last obstacles, which hindered full communion between the Catholic Church and the Syrian Orthodox Church. Subject to the approval of the local bishops the members of the two churches could study in the same seminary. Ever since the inception of the Ecumenical dialogue movement based in Vienna, the Syrian Orthodox Church has been an active participant in the dialogues. The Patriarch himself has given inspiring leadership to this movement which has contributed a great deal between the Roman Catholic and the Orthodox Church families and also within the Orthodox families the oriental and Eastern division. World council of churches perhaps is the voice of the global Christian church. The Syrian Orthodox church has been involved

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at various leadership levels at the council the major highlight is certainly the presidency of the council which the present patriarch held during the last term (1998-2006). His Holiness election as one of the presidents of WCC at its assembly in Hare was an expression of the universal church of its recognition of His Holiness leadership qualities, Archbishop Matta Roham represents the church in central committee of the council. Geevarghese Mor Coorilose has privilege and honour of serving the council as Moderator other commission on world mission and Evangelism (CWME), one of the most important commissions of the WCC. At the Asian level, Christian Conference of Asia (CCA) is an important ecumenical movement. It has been only recently that the Syrian Orthodox Church joined the conference as a members and a delegation took part in the previous assembly of the conference. In 2004 Mor Theophilose Kuriakose, Mor Coorilose Geevarghese and Fr. Shibu Cherian represented the Church of the CCA Assembly. National Council of Churches in India (NCCI) is the national face of the ecumenical moment. The Syrian Orthodox Church was greatly honored when Mor Themothios Thomas Metropolitan of Kottayam diocese was elected as the Vice president of the council in 2004. During NCCI Assembly held in Tirunalveli. The author has served the NCCI both as Executive secretary for Mission and Evangelism (1998-2001) and as representative of church at the executive committee for several terms. In Kerala, Kerala Council of Churches (KCC) is affiliated in the National Council of Churches in India. The active participation of the church in the regional ecumenical moment was yet again recognized when Mor Eusebius Kuriakose Metropolitan of Trichur diocese was elected as Vice President of KCC Technical Assembly held in Kochi. The Bible Society of India, its Kerala Auxiliary, CASA, Ecumenical Christian Centre Bangalore, and United Theological College Bangalore are some of the other institutions and organizations. Where the ecumenical engagement of the Syrian Orthodox Church is visibly present and widely recognized. The wide ecumenical vision shared by the Patriarch of Antioch and of His Beatitude Baselios Thomas I, Catholicose of the East is behind the dynamic

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leadership of the Syrian Orthodox Church in ecumenical movement, The Ecumenical secretariat of the church functions at the Headquarters of the church in Puthencruz. There are more than ten lakhs of Jacobite Syrian Christians in India. Besides Kerala, Jacobite Churches can be found in almost all the important cities in India. The Jacobites have played a minor role in the political life of our country. The church did not want to become a partisan in the struggle for political power. This attitude of the church should change. It must play a corrective role in politics and the church members should be taught to exercise their precious vote in choosing the party which is less corrupt. A. M. Thomas ex-central Minister and former Indian Ambassador to Zambia and Australia is an active member of the Jacobite Syrian church. Some of the other members of the church who have played a vital role in Kerala politics are Paul. P. Mani, T. M. Jacob, Ponnamma Jacob, P. P. Thankachan, P. K. Monai, T John, Anoop Jacob, Eldho Abraham and some other are involved in politics. D. Babu Paul was the Commissioner and Secretary to Government Housing, Ports and Water supply, Kerala who is a distinguished member of the Jacobite church. He was a member of the Patriarchal Delegation who attended the Ecumenical Summit in Rome in June 1984. He is the only living recipient of the 'decoration of holy ghostâ&#x20AC;&#x2122; the highest ecclesiastical award for a lay man in the Jacobite Syrian church. The challenge that the world has placed before the Christian Church can be faced only by bringing together the various Christian denominations. The churches should forget their theological differences and unite. The Jacobite Syrian Church is a member of the World Council of Churches and the Kerala Council of Churches and is interested in Ecumenism. There is no doctoral difference between the Jacobite and the Orthodox Church of Malankara. The split arose from the clash of persons and their struggle for power. Therefore, efforts should be taken by the lay leaders and bishops of both churches to unite the two groups. This unity could strengthen the whole Christian Community in Kerala.

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St. Ignatius Family unit

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St. Marys Family unit

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Youth, Spirituality and ‘Public Square’

he postmodern society has accepted the dictum, “religion is private not a public affaire.” The root of this dictum may be found in Rene Descartes philosophical position on modernity with the Latin phrase “cogito ergo sum” meaning, “I think, therefore I am.” It affirms on one’s own existence by proving their “thinking.” Probably one can argue that this is the gift of the Eurocentric enlightenment from the seventeenth century. This is embraced in all the public squares that accept the inevitability of modern influences in everyday life in general. Little wonders that our societies have tried to keep religion from the public square considering it as irrational. For instance, a recent informal conversation with my Australian neighbor on religion and ‘free society’ triggered me to think about the topic in a different perspective. Quoting about the different religions in India, she said that it is an extreme ‘contradiction. ‘According to her, in spite of the diverse, but highly dense religiosity in India, the majority live under ‘insecure’ economic, political and social impediments. She thinks that religiosity must be a visible expression of ‘helping, loving and taking care for one another.’ Is it not a hypocritical religiosity, if one confesses to be religious and turn away from the social needs of the other? Although this conversation prompted a conflict in me, I did not comprehend the thought critically until recently when I heard about another statement from an immigrant parent about his/her young children. The parent’s concern was that his/her children,’ were comfortable outside the church more than in the community.’ To my surprise the children had also been the best devotional children in the church in the mass’s vision. This raises three questions: First of all, is this a problem? If it is, is it

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Rev. Fr. Jacob Joseph Researcher, University of Divinity, Melbourne Vicar, St. Mary’s JSO, Melbourne

an issue of the church, young persons or parents? What is attractive outside the church? Having taken this example and the possible questions, I do not want to sensitize the issue. Nevertheless, I would like to explore the fundamental reasons for these concerns, if it is a posing problem! I perceive the problem as a ‘disconnection’ between the ‘lived’ religious practices and ‘living’ social realities. I do not wish to qualify this problem as one sided either to religion or to the Public Square. As in our case, the genuine interest of the church, which is to provide a ‘religious and cultural’ space for the ‘next generation,’ cannot be overlooked. At the same time, the reality that the ‘young’ are attracted to identify with the ‘Public Square than the church’ shall not be minimized. It is, to be sure, the ‘distance or gap’ is real and thus it needs more demonstration and dialogue within and between the communities involved. Therefore, this paper is a very brief meditative engagement on the gamut of ‘youth and their spirituality’ in the postmodern ‘Public Squares’ with special reference to the Orthodox faith.

Modernity and Public Square For the Orthodox faithful in modern society, the discourses on ‘pubic square’ may be considered ‘irrelevant’. This phenomenon is not new. The modern pietistic influence among Christian communities geared them to form a sense of detachment from the social discourses primarily due to the assumption that ‘society is evil.’ It is not a constructed reality but an attributed perception of religiosity as sacred against secular. It is the impact of this division of secular and sacred prompted Descartes’ social philosophy of modernity. Descartes promoted critical thinking of humanity against the pseudo-religiosity. Eventually, the

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Public Square became a synonym for ‘thinking and human cantered’ growth; as many proponents of Public Square believe that the religion became a stumbling block for this critical thinking. It is not an exaggeration that we promote the ‘young’ with critical thinking. Or more specifically, the modernity amplifies the critical thinking in every sphere of ‘young’ life. They can be satisfied, if only are given the opportunity to find meaningful conclusions. Subsequently, they trust those sources that can provide answers satisfactorily. Thus, Public Square becomes that open space where the youth discover more comforts than the non-interpreted religious spaces. Finally, they end up putting their trust into ‘pubic square than in religion’. In their perspective, the Public Square becomes a ‘free space’ from ‘social taboos,’ ‘suppressed thinking’, ‘confusion’ and ‘contradictions.’

Is Religion a Space of Confusion and Contradiction? It is true that the modernity contributed a methodological shift to the ‘world social order’ by grounding on the Western social phenomena of ‘enlightenment’. As a remark, this movement cannot be understood as a sudden intellectual movement but a gradual response to the decaying nature of religious credentials particularly in the Western Christian religious practices. This new movement impacted a change not only in society but also in the religious spheres. Apparently, the Western religious thoughts contrasted an idea of ‘rational or intellectual’ face of religion (secular)

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by rejecting the ‘mystical’ nature (categories of sacraments or mystery – rozo) as ‘irrational’. This distinction of ‘secular’ and ‘sacramental’ viewpoint fuelled the binary in human mind believing that the secular is ‘rational,’ and the sacramental ‘irrational.’ The new emphasis caused confusion and contradiction in the society who are being classified as ‘religious.’ Perplexingly, Christianity as a whole subscribed such a model without justifying the ‘call’ of different ‘traditions’ within Christianity. In other words, the Orthodox Christianity has been uncritically observing the norms of conditions of secular sacramental relationships that are created in the Western social context. I content here for the Orthodox churches not taking a deliberate choice of the ‘tradition,’ that has its smooth ‘secular and sacramental’ relations. The connecting point is ‘spiritual (mystery)’ dimension of the church. The Orthodox Christian thoughts endorse ‘tradition,’ but without any analytical tool of its ‘mystical’ or ‘spiritual’ nature. In this game, when the Western Christianity lost the ‘sacramental’ (mystical) elements, the Eastern Christianity bewildered with ‘rational’ elements. Further, because it is less analyzed, interpreted by the Orthodox faith communities, the grave contradictions remain among the ‘young folk’ whose foundational thought pattern emerges in the ‘Public Square’ category. Here, the youth are bottlenecked. They could neither reject the ‘rational’ of Public Square nor enjoy the ‘mystery’ of religion. This is the confusion and contradiction of the ‘young folk.’

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Can Mystery Take a Rational Approach? In this present discussion, being rational means, encouraging one to be able to experience the ‘mystery’ meaningful. What is the mystery in Christian religious thoughts? Mystery is the incarnation of God in human form and remains completely (inseparable) human and divine. Being in human form, humanity consubstantially exists in the Father’s mystery. This inseparability is the ‘mystery’ and it is rational because God is tangibly revealed in the incarnation. Thus, the beauty of Orthodox religiosity is the potential scope for God experience in the ‘embodiment’ of the ‘mystery.’ In St. John’s words, ‘the word became flesh’ (John 1.1). Differently stated, the Orthodox religious experience (spirituality) is possible by both rational and mystical or secular and sacramental. Therefore, experiencing Christ and embodying within (church) and outside (Public Square) the religious space is the central meaning of Orthodox spirituality. In this regard, B. Varghese, an Orthodox liturgical theologian opines that the mystery of incarnation also indicate a meaning that ‘brings people from different end to one’7 as God reconciles the world through incarnation.

World (Public Square), Spirituality, Tradition and Bible The creation of the ‘visible world’ happens out of God’s love. It is the story of the inception of the embodiment ‘life’ against ‘darkness’ (Genesis 1:1) and for God; it was “good” (Genesis 1:4). The overpowering of darkness (human fall) did not stop God from the eternal love to the world ( John 3:16 ). God-world connection is central to the creation itself. Thus it is imperative to continue God’s desire on earth by being relational to God and the world. Thus Christian cannot neglect their vocation in the ‘world.’ In order to clarify the nature of this rationality, St. Paul intelligibly interprets saying, “do not be conformed… but be transformed by the renewing of your mind…( resulting) good, acceptable and perfect will of God” (Romans 12: 2). Paul’s exhortation holds fruits in the writings of the Christian teachers from early times. For instance, Mathetes, an early second century Christian disciple writes on Christians-world relations through a metaphor. It reads, “the invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their Godliness remains invisible (mystery).” Carrying the early church’s notion of a ‘virtuous’9 (mystical)

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relation to the world was never disconnected from the Orthodox tradition of Christianity. This was the ‘spirituality’ that the church projected for centuries. There is no Orthodox spirituality (liturgical life) possible, devoid of social realities. Historically, although there is few exceptions in practice, the Orthodox theology essentially a theology with cosmic nature (all embracing), where “God-worldhuman interactions preserve as God’s covenant to His creation.” Local parishes, therefore, are the models of such embodiment of the revealed God. For instance, in many parts of the world, the Orthodox youth embody themselves within the Church-World (Public Square) relations. In other words, the transformative spiritual witnesses of the Orthodox ‘young folk’ through the ecclesial engagements in the local parishes are proved in different Orthodox matrix. Some of their models are “Parish University (youth to youth connectivity within and outside the parish), Parish Campus (youth church spirituality classes extending the impact outside), Youth Newspaper (youth to youth sharing Word- tradition-Public-Square), Parishioners gatherings of parents (youth as an integral present of the church in liturgy and worship and community relationship). This is the cosmic vision that the Orthodoxy penetrates in local and global loci’s empowering the religious community and the Public Sphere. As I conclude, I strongly believe that the local parishes must imperatively make ‘space’ for translating the ‘spirituality’ in the public sphere so that the spiritual scope of the public square can have constructive interfaces. As discussed earlier, a non-interpretative religious practice can be stagnated the momentum and continuity of the tradition. The liturgical practices and genuine worship need to show vibrancy to its folks or they can feel it as dead rituals. As in the case of the ‘young folk’ today, the lion portion of their time is involved with the Public Sphere. While dreaming to make new formative media that connects ‘spirituality’ and the ritual mysteries, we must also aim to envisage and respond to the realities of ‘Public Square.’ Only then the ‘young fold’ in the body of Christ will confess their life in the liturgy where spirituality is offered and received both in private and public life.

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Being a Syrian Orthodox Christian in the 21st Century

e find ourselves being part of a heritage which rightfully claims succession from St. Peter, the early church and thus is a church inaugurated by Christ incarnate. But we have been lost in the process of heritage and thereby come to a position of not knowing who we are and what we believe in. Even as the church grows we find ourselves in the danger of shrinking. It is not just the teenagers and the youth but the middle aged as well who do not know what the church is and what they believe in. What if someone were to approach us and ask “Which church do you belong to? Can you explain to me what it is?” How many of us will be able to explain this to someone using language which is simple and understood and which will take the least possible time. This article tries to do just that. It is not exhaustive because it need not be. It is not overly lengthy because it will defeat the purpose. It is not complicated because that would only bring about confusion. So I would like to talk about and explain concepts which will give a simple idea of the Syrian Orthodox Church.

What is Orthodoxy?

Rev. Fr. Jerry Kurian

does not mean conservative and fundamental but rather a discipline, a view, a way and a struggle for existence and life. Orthodoxy evolves with time. It is not the same but an interpretation of the right way of life for every period.

What is Holy Qurbana or Holy Communion in the SOC? Holy Qurbana is the ceaseless miracle of the church. It happens during every service, which makes every service important. The bread and wine become the body and blood of Christ. The faith of the church is constructed around the Holy Qurbana. The transformation of the bread and wine into the body and blood of Christ is an in between of the doctrine of transubstantiation and consubstantiation. Every service of the SOC is a communion service or Holy Qurbana and in every service we bear witness to and partake of a miracle. This also means that we have to partake of the Holy body and blood every time we go to church for a service and not just once a year! This is one thing a lot of people misunderstand. The usual fasting time for a service is six hours because when we partake of the body and

Orthodoxy is a way of life. It is to say that I will live a certain life in a certain way because I am a Syrian Orthodox Christian (“SOC”). According to this we will be moderate and balanced in our spiritual life, diet and world view. Being an SOC is not neglecting and rejecting the other, belonging to another religion, group, community or thought but explaining our life and inviting others to be part of our existence. So Orthodoxy

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blood of Christ, that should be the dominant taste in our mouth and our stomach should be empty to accept the holy of holies. Exceptions are given to the elderly and sick with regard to diet restrictions. On the one hand the church does believe and the Church Fathers have said that partaking of the body and blood of Christ without preparation can bring about negative things. But this should not be seen as an excuse to stay away from Holy Communion. Appropriate diet restrictions should also be accompanied by good thoughts and actions and reconciliation with brothers and sisters in church and society. Staying away is deprivation and refusal to give testimony to a miracle. Partaking is a struggle but a golden opportunity to be part of a miracle and the mission of the church. This constant partaking is also a constant relationship with Christ which will offer strength in all that we do. Staying away cannot be justified. One must try and understand the different parts of the Qurbana in a language they comprehend and through that learn and be grateful for the free gift of mercy being offered to us by God. Listening to and meditating upon the Old Testament, New Testament and epistles will give deep spiritual knowledge and growth. But the act of being in communion with one another is being lost in translation. The kiss of peace which was in the Early Church a literal kiss to one another, thereby accepting, respecting and loving one another has now become a shake of hands thereby diluting the real essence and meaning of the kiss of peace. This dilution of reconciliation is also reflected in the number

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of people who come forward for partaking of the communion in church. If one does not partake of the Holy body and blood of Christ, aren’t we missing out on communion and fellowship with Christ and one another? When we collectively forget this, we are collectively letting down each other and through that the blessed trinity, the Holy Mother and the communion of saints. This is why we should in this modern and changed environment encourage more acts and opportunities of and for communion. The servants and workers of the church should change public narrative from ‘what we can’t’ to ‘what we can’. It is not just to have coffee and breakfast after Holy Qurbana but to have everyone come and participate in the body and blood of Christ without which the church is not living as the bodily witness of Christ.

What is prayer in the SOC? Prayer is our unceasing communication with God. The church encourages us to pray seven times a day but prayer is also a chain of conversations with God that can and should never be broken. Prayer should not be done under duress and forced upon anyone. Children should be introduced into the beautiful world of conversing with and praying to God. They may rebel against a prayer system we impose on them but will be attracted to prayer when they see us pray ceaselessly in faith. The church helps us set apart a time for prayer but that does not mean we should make it a meaningless ritual. When we want to be in

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relationship with someone, we will meet that person at a certain time. This is only to break the ice and get closer. Once closeness is attained we will go for more frequent interactions but should remember that if we take our relationships for granted and stop fixed interactions, our relationships are bound to fail. Prayer should be an unceasing relationship with God, St. Mary and all the blessed saints. It is not to be limited to time, space and matter but should go beyond all that. Any problem or celebration of a church member should be seen as a collective need for prayer by which we stand together and pray. This will give the person concerned the strength to know that miracles are possible. Cleaning and tidying up the church is also prayer where we show God how much we love God. Cleaning is not just to have a clean and beautiful church for us to stand but to prepare the place where we are going to interact, love and be in relationship with God our savior. Just as we would spend time in selecting an appropriate place to meet someone close, we have to make sure that the church becomes this appropriate, clean and blessed place where we interact with our creator. The church should be the place where anyone can come and feel the presence of God in its entirety. Praying for one another and seeking prayer from the priest is a human right. The church is full of miracle enhancers like the body and blood of Christ, the Holy water from the baptism of our Lord, a relic/s of a saint/s, the comfort of the cross and the priest as the conduit of the Holy Spirit. We should prayerfully live in hope that God will provide and strengthen. This prayerful environment should provide hope for a world and society which is being fractured into several communities fighting each other.

fore fathers. This continuity is being done away with in church and society where a connection between the old and the new is not seen as desirable. What happens because of this is that there is a constant friction between what is good and bad. But the making of the bread shows us that the old and new can exist with one another in a perfect combination. Staying away from Holy Qurbana is also a losing out on an opportunity to connect between one another and be in relationship. We must then know that the church does not exist for itself but for one another. We don’t do things only for ourselves but for one another, hoping that creation will subsist and exist with one another in perfect harmony. This is being lost out in today’s context. Eco theology tries to understand how we must co-exist with God’s creation, accepting our responsibility to be care takers of God’s creation. The SOC believes in the continuity being expressed and this is evident in the prayers and practices of the church. The Holy Qurbana is a celebration of the fruits of the land which are then blessed and given to the faithful to partake and go into the world to be sincere and faithful caretakers who take care of the land and its fruits, using everything in moderation and in consonance with the will of God. The continuity of the body and blood ensures that we understand that we have to recycle, reuse and renew whatever is around us. This is also partly by understanding that the church cannot justify a use and throw culture but rather has to use whatever is available to justify the theology and belief of the church. The prayer, communion service and practices in the church encourage us to slow down and live a life which will grant us immense happiness and satisfaction.

Continuity and co-existence in the SOC Giving and sacrifice in the SOC The making of bread is a beautiful act of continuity, accepted even by denominations who don’t have this practice. Bread for one service is made out of the leaven kept from the previous service which is from the one before. This act can then be traced back to the Early Church. It is indeed a blessing to find out that we are linked and associated to Jesus, his disciples and followers and to all our fore mothers and

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Giving is a part of the church and the supreme example of this is Christ our Lord who gives and empties himself so that humanity may be saved. The colour black of the clergy also signifies the passion of Christ and the church and that we sacrifice happily. Giving should never be forced and people should not give grudgingly. Giving is the single most beautiful act in the church which reminds us that we grow by giving, that I should

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belittle myself so that someone should grow, that only by emptying myself will I be filled with new wine and new blood. Giving is not a weak act but a strong act of being part of the church and wanting the church to grow because Christ is the head of the church. Giving is not just in terms of money but in terms of time which is one of the most difficult things in today’s world. People sometimes don’t mind writing a cheque but they may not have the time to help for a church programme. In today’s world ‘Time is money’ and every minute of our time will help the church grow. The trinity in the form of the Father, Son and Holy Spirit knows that it cannot love itself and sacrifice for itself. It comes out and creates the world and pours its love out to the world and to humans knowing fully well that love will replace love. We feel that by giving, our resources will get over. But the SOC does not believe that. By giving we expand the horizon of our belief and faith. The celebrant of the Holy Qurbana gives the body and blood freely and the grace and mercy of God flow freely to those who come. We can never stop giving and say enough because that is ungodly and wrong. We should always continue and say that giving makes me strong because Christ became stronger by giving up everything he had.

an important responsibility which has to be performed by us to be in relationship with Christ and with one another. 4. We are a community of believers and not single believers. The strength in our prayers is also the power of our relationships. This community is a link which does not break and cannot break. We are linked to every single creation on earth and God has given us the key of being responsible care takers. 5. Giving, like the colour black used as our liturgical colour, is not done in sadness and half heartedly. Rather it is like the passion of Christ which is done with complete happiness and is a full hearted attempt of giving all we have for the church and its mission.

Conclusion The SOC is a wonderful church but we have a not too wonderful way of communicating that to the present generation/s of the church. Once we manage to link the message of the church with the message of society, people will start associating with the church and its teachings. This is a free choice for each and every one of us. Someone is waiting next to us on a bus, train, plane or park to ask us about our church. It is time we created our own language to live and preach Christ to others.

Points to ponder as a Syrian Orthodox Christian 1. The Holy body and blood of Christ are given freely for us to partake but we must humble ourselves to receive it with full faith. 2. Our staying away from Holy Communion restricts the impact of the miracle being performed. The truth will set us free and even the stones will testify if we don’t. Bearing witness to the truth is partaking the truth. We should not keep away from the most significant miracle which happens in our own church. 3. Prayer is like our very own breath. We don’t take breaks while breathing. We do it in a smooth fashion without even noticing it. Prayer should be a part and parcel of our lives and we should pray with faith. Keeping the church premises ready for prayer is also

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Consecration Souvenir

Altar Assistants & Priests

Front Row (L â&#x20AC;&#x201C;R) : Anin Kuriakose, David Paul, Issac Eldo, Anon S Kalapurackal, Joshua Kolappillil Middle Row (L-R): Ashray Chandy George, Dn. Jithin James, Fr. Dr. Dennis Varghese Kolasseril, Fr. Eldo Varkey Valiaparambil (Vicar), Fr.Saju K Mathai, Keeppanasseril, John Jis Eldo. Back Row (L-R): Mebin Varghese, Eldose Rju, Ashwin Kurian George, Sajan Narekat, Melwin Jolly, Lalson Mathews, Chev. Thomas Abraham, Kuruvilla Ben Zachariah, Alex Bobby, Abraham Kolasseril, Basil George, Babu Paul Pookolayil.

St. Ignatius Elias III Service Centre, St. Albans Melbourne

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Manjinikkara Pilgrimage

Participants of first Manjinikkara Pilgirmage in Melbourne, February 14, 2015

Participants of second Manjinikkara Pilgirmage in Melbourne, February 12, 2016

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Consecration Souvenir

"\o-Xn-am-sâ HmÀ-½ hm-gv-hn-\m-bn Xo-c-s«.''

C-\n-bpw Xp-S-c-s« Cu XoÀ-°-bm-{X sa-ð-_¬ skâv tPmÀ-Öv bm-t¡m-_m-b kp-dn-bm-\n ]-Ån-bp-sS t\-Xr-Xz-¯n-ð hÀ-jw tXm-dpw \-S-¡p-ó a-ªn-\n-¡-c XoÀ-°-bm-{X. H-cp Ip-dn-¸v.

-ª\n¡cbnð J_dS§nbncn¡pó \nZmµy hµy Znhy almalna{io tamdm³ tamÀ Cám¯ntbmkv Genbmkv XrXob³ ]m{XnbÀ¡okv _mh, 1867 ð CdmJnse aÀ±n³ ]«W¡nð F{_ lmw tImÀ F¸nkvt¡m¸bptSbpw adnbmansâbpw cïmas¯ aI\mbn Pòw sImïp. A-t´ym-Jy-bpsS-bpw In-g-s¡m-s¡-bp-sS-bpw ]-cn-ip-² kp-dn-bm-\n HmÀ-¯-tUm-Iv-kv k-`-bp-sS ]m-{Xn-bÀ-¡n-km-bn, ]-cnip-² ]-t{Xm-kn-sâ 119 þm-a-s¯ ]n³-Km-an-bm-bn, ssZ-h-¯n-sâ ]-cn-ip-² k-`-bp-sS `q-an-bn-se hn-Im-cnbm-bn 1971 ð tam-dm³ tamÀ C-ám-¯n-tbm-kv F-enbm-kv Xr-Xo-b³ F-ó \m-a-¯n-ð Øm-\m-tcm-l-Ww sN-¿-s¸-«p. Consecration Souvenir

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a-e-¦-c-bn-se ]-cn-ip-² k-`-bp-sS a-¡Ä I-e-l¯n-ð B-bn-cn-¡p-óp F-ó hmÀ-¯-b-dn-ªp Zpx-JnX-\m-b ]-cn-ip-² ]n-Xm-hv 1931 ð tI-c-f a-®n-te-¡v F-gp-ó-Ån h-óp. k-am-[m-\-¯n-sâ Zq-X³ kvt\l¯n-sâ k-tµ-i-hp-am-bn a-e-¦-c-bn-se ]-Ån-IÄ D-S\o-fw k-ô-cn-¨p. X-sâ hmÀ-²-Iy-hpw lr-t{Zm-K-hpw £o-W-hpw A-h-K-Wn-¨p ssZ-h-a-¡-sf t\À-h-gn Im-«n \-bn-¡m-\m-bn ssZ-hw \n-tbm-Kn-¨ ]-cn-ip-² ]n-Xmhn-s\ a-e-¦-c a-¡Ä cm-tPm-Nn-X-am-bn ko-I-cn-¨p. 1932 s^-{_p-h-cn 11 \v C-e-hn-\m-a-®n-ð Ip-cymt¡m-kv Im-io-im-bp-sS £-W-{]-Im-cw a-ªn-\n-¡-c skâv Ìo-^³-kv ]-Ån-bn-te-¡v F-gp-ó-Ån h-ó ]-cn-ip-² _m-h H-cp {]-h-N-\w F-ó-h-®w C-§-s\ ]-d-ªp. ""C-hn-Sp-s¯ Xm-a-kw \-ap-¡v h-f-sc kp-Jam-bn tXm-óp-óp. C-hn-sS Øn-c-am-bn Xm-a-kn-¨m-ð sIm-Åm-sa-óv \mw B-{K-ln-¡p-óp.'' B-I-am-\ kp-dnbm-\n k-`-bp-sS X-e-h³ s^-{_p-h-cn 13 þmw Xo-b-Xn a-ªn-\n-¡-c-bn-ð sh-¨v Im-ew sN-bv-Xp. B Zn-hy i-co-cw a-ªn-\n-¡-c ]-Ån-bp-sS k-ao-]w {]-tXy-Iw X-bm-dm-¡n-b J-_-dn-ð `-àym-Z-c-hp-I-tfm-sS, A-t\Im-bn-c-§-fp-sS I-®o-cn-ð Ip-XnÀ-ó km-ón-[y-¯n-ð, A-t\-I ]-«-¡m-cp-sS-bpw Xn-cp-ta-\n-am-cp-sS-bpw t\-XrXz-¯n-ð A-S-¡w sN-bvXp. Po-hn-¨n-cn-¡p-t¼mÄ X-só A-Ûp-X-§-fp-sS D-d-hn-S -am-bn-cp-ó ]-cn-ip-² _m-h X-sâ Im-e-ti-j-hpw ssZh-¯n-\pw ssZ-h-a-¡Ä-¡pw C-S-bn-ð a-[y-Ø-\m-bncn-¡p-óp. Cu ]-cn-ip-²-sâ J-_-dn-te-¡p F-«p-t]À tNÀ-óv 1932ð B-cw-`n-¨ Im-ð-\-S XoÀ-°-bm-{X C-óv G-jy-bn-se X-só F-ä-hpw h-en-b Im-ð-\-S XoÀ-°bm-{X-bm-bn am-dn-bn-cn-¡p-óp. tcm-Kn-IÄ-¡pw B-ew-_ -lo-\À-¡pw B-{i-b-am-b ]-cn-ip-² C-ám-¯n-tbm-kv F-en-bm-kv Xr-Xo-b³ _m-hm-bp-sS I-_-dn-¦-te-¡p A-t\-Im-bn-c-§Ä Im-ð-\-S-bm-bn I-S-óp h-cp-óp. sa-ð-_¬ skâv tPmÀ-Öv bm-t¡m-_m-b kp-dn-bm-\n ]-Ån-bn-se F-«p bp-hm-¡Ä tNÀ-óv 2015 s^-{_p-h-cn 14 þmw Xo-b-Xn {]-Xo-Im-ß-I-am-bn a-ªn-\n-¡-c XoÀ°-bm-{X \-S-¯p-hm³ B-{K-ln-¡p-I-bpw _-lp. hnIm-cn A-¨-sâ-bpw C-S-h-I I-½n-än-bp-sS-bpw A-\p

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-hm-Zw t\-Sp-I-bpw sN-bv-Xp. sa-ð-_-Wn-ð a-e-¦-c bmt¡m-_m-b kp-dn-bm-\n k-` B-Zy-am-bn hn. IpÀ-_m-\ AÀ-¸n-¨ skâv A-{^-bnw kp-dn-bm-\n ]-Ån-bn-ð \n-ópw ]p-eÀ-s¨ 4 a-Wn-¡v {]mÀ-°-\-tbm-sS B-cw`n-¨ XoÀ-°m-S-\w cm-hn-se 9:30 Hm-Sp-¡q-Sn ]-cn-ip-² _m-hm-bp-sS \m-a-¯n-ð sa-ð-_-Wn-ð Øm-]n-X-ambn-cn-¡p-ó skâv C-ám-¯n-tbm-kv F-en-bm-kv III Nm-¸-en-ð F-¯n-t¨À-óp. 25 In-tem-ao-ä-tdm-fw Imð-\-S-bm-bn, ZpÀ-L-S h-gn-I-fn-eq-sS, a-g-bpw Im-äpw A-h-K-Wn-¨p, tam-dm-sâ \m-a-¯n-ð {]mÀ-°-\-IÄ D-cp-hn-«v F-¯n-b B sN-dn-b kw-L-s¯ C-S-h-I A-Xym-Z-c-]qÀ-hw kzo-I-cn-¨p. Xp-SÀ-óv F-ñm hÀ-jhpw XoÀ-°-bm-{X \-S-¯p-hm-\p-Å B-{K-l-¯n-tò-ð 2016 s^-{_p-h-cn 12 þmw Xo-b-Xn c-ïmw X-h-W-bpw XoÀ-°m-S-\w \-S-¯p-hm³ ssZ-hw A-\p-h-Zn-¨p. 50 Hm-fw t]-cv ]-s¦-Sp-¯ B bm-{X-bn-ð k-ao-] C-Sh-I-I-fn-ð D-Å-h-cpw, {]m-b-t`-Z-sa-t\y kv-{Xo-I-fpw, Ip-«n-I-fpw ]-s¦-Sp-¯p. a-ªn-\n-¡-c-bn-te-¡p-Å B-Zy ]-Z-bm-{X-bn-ð F-«pt]-cp-ïm-bn-bn-cp-óp. Hm-kv-t{S-en-b-bn-ð B-Zy-am-bn \-S-ó a-ª-\n-¡-c ]-Z-bm-{X-bn-epw ]-s¦-Sp-¯-hÀ F-«p -t]À B-sW-ó-Xv bm-Zr-ôn-Iw B-bn-cn-¡mw. 8779 In-tem-ao-äÀ A-I-se a-ªn-\n-¡-c-bn-ð ]-cn-ip-²-sâ Zp-Jv-tdm-t\m B-N-cn-¡p-t¼mÄ A-hn-sS F-¯p-hm³ km-[n-¡m-¯ hn-izm-kn-IÄ-¡v tam-dm-sâ \m-a-¯n-ð sa-ð-_-Wn-se skâv C-ám-¯n-tbm-kv Nm-¸-epw A-hntS-¡p-Å Im-ð-\-S XoÀ-°m-S-\-hpw h-en-b A-\p-{K-l -§Ä-¡p Im-c-W-am-bn-s¡m-ïn-cn-¡p-óp. A-\p-`-h km£y-§-fp-am-bn C-Xn-ð kw-_-Ôn-¡p-ó F-ñm-h-scbpw ssZ-hw A-\p-{K-ln-¡-s«. ]-cn-ip-² tam-dm-t\ R-§Ä-¡p-th-ïn A-t]-£n-t¡-W-ta F-ó {]mÀ°-\-bp-am-bn, C-\n-bpw Xp-S-c-s« Cu XoÀ-°-bm-{X. 2017 apXð sað_¬ skâv tPmÀÖv kpdnbm\n ]ÅnbpsS ]pXnb ssZhmeb A¦W¯nð\nópw 43In.an. AIsebpÅ skâv Cám¯ntbmkv Genbmkv III Nm¸ente¡v XoÀ°mS\w hn]peoIcn ¡phm³ IÀ¯mhnð {]Xymin¡póp. Consecration Souvenir

Praise the Lord Dream comes True….

“A

nd so I tell you, Peter: You are a rock, and on this rock foundation I will build my church, and not even death will ever be able to overcome it. I will give you the keys of the Kingdom of heaven; what you prohibit on earth will be prohibited in heaven, and what you permit on earth will be permitted in heaven.” Matthew 16: 18-19 It is with a grateful heart and sincere spirit I thank the LORD for His grace and mercy upon our church since its inception to the present day. When I first came to Melbourne I was looking for a Jacobite Syrian Orthodox church. I remember going to the Greek Orthodox Church

Chevalier Thomas Abraham Secretary St. George Jacobite Syrian Orthodox Church

with my family for the first Good Friday Service, not realising that they followed the Julian calendar, so there was no Holy mass on that day. My search continued and I realised, there were no Jacobite Syrian Orthodox Church(s) in Melbourne and that the faithful believers of Malankara-Antioch Christian faith had to depend on sister churches for their spiritual needs and this immensely sadden my heart, thus a desperate need for a Jacobite Syrian Orthodox Church here, in Melbourne. I took every opportunity that was available; like meeting more people, finding people who shared the same faith as mine and opening up conversations that mainly focussed on the Jacobite faith. Once I was completely confident, I decided to share my dream with few of the other Jacobite faithfuls, who received this with open arms. Thus, the beginning of my journey to pursue a dream to start a congregation of Malankara-Antioch Christian faithfuls in Melbourne. In the year 2006, with the spiritual guidance and support from His Grace Kuriakose Mor Theophilus, the then metropolitan who was in charge of the Jacobite Churches, overseas, lent his complete support to help begin the first Jacobite Church here in Melbourne and so six Jacobite faithfuls gathered at my residence, 7 Dani Court in Rowville and decided to form a Jacobite Church that was named after Gee Varghese Sahada as St George Jacobite Syrian Orthodox Church, Melbourne.

Consecration Souvenir

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When the faithful members regularly gathered together to worship, the discussion was, to have our very own church building. By God’s grace and mercy, in the year 2010, God blessed us with a beautiful piece of land at 419 Centre Dandenong road, thus this was the beginning of the journey to build our dream church. Since then, there was no looking back, through Him we were able to cross all hurdles and focus on building our very own Church. Just as God chose Solomon to build His temple, we are fortunate to have God’s blessings to be the chosen ones to build God’s temple. Today, our Church has around 190 faithful families who have been very supportive in the growth of the church. By the grace of Almighty, we have been blessed with the service of three Vicars and a Deacon who are currently members of this church. They have been contributing towards the spiritual needs of the Church. We have a full-fledged Sunday school starting from 4 yr. Kinder to Year 12 that actively organises activities and events like Jacobite Syrian Vacation Bible Study and Balasamajam to enable our children to build their faith in Jacobite traditions and beliefs. The women’s wing, Martha Mariam Vanitha Samajam, focusing on the spiritual growth and development as well as being involved in all church activities. They have been working hard in raising funds towards the Church Building. The Youth association is aimed towards helping and developing the faith and needs of our young adults. The youth have actively participated in charity works and have also contributed to the Church Building. The untiring efforts of the managing committees and building committee has enabled

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us to acquire land, raise required funds and organise other necessary arrangements in order to construct our beautiful church. Last but not least, none of this would have been possible if it wasn’t for the prayers, hard work and valuable contribution by our faithful parishioners. I am thankful to God for all His guidance and providence in the past years. Our church is the first Jacobite Church build by the Malayalee Jacobite community who had moved to this land of Australia to call it as their home. In this congregation of ours, it is through prayers, love and unified hearts we could witness the presence and work of Holy Spirit. Let God’s grace and mercy be showered upon us forever and ever. As Paul stated in Corinthians 12:12 “Christ is like a single body, which has many parts; it is still one body, even though it is made up of different parts. In the same way, all of us, whether Jews or Gentiles, whether slaves or free, have been baptised into the one body by the same Spirit, and we have all been given the one Spirit to drink.” We are the Church and we allow Him to live in us and through us. In the name of the Father, Son and Holy Spirit and through the intercessory prayers of St George, St Mary, Mother of God, St Georgios, St. Ignatius, St Basalis and all saints, I would like to extend my love and gratitude to each one of you for all your efforts in making the dream come true- our very own church, here in Melbourne. God Bless You All.

Consecration Souvenir

N-½-«n-sb-Sp-¡p-ó tb-ip Ip

-d-¨v hÀ-j-§Ä-¡p-ap-¼v {]-i-kv-X I-hbn-{Xn kp-K-X-Ip-am-cn H-cp th-Zn-bn-ð X-sâ {]-kw-K-¯n-ð A-h-X-cn-¸n-¨ H-cp hn-j-bw Rm³ ]-{X-¯n-ð hm-bn-¡m³ C-S-bm-bn. A-hÀ ]-d-ª-Xn-sâ km-cmw-iw C-Xm-bn-cp-óp. ""\-½p-sS `-h-\-§-fn-ð \mw kq-£n-t¡-ï tb-ip-hn-sâ Nn-{Xw Xn-cp-lr-Z-b-¯n-tâ-tXm, {Iq-in-X cq-]-tam H-óp-a-ñ a-dn-¨v N-½-«n I-¿n-te-´n \n-ð-¡p-ó tb-ip-hn-tâ-Xm-bn-cn-¡-Ww.'' C-ó-s¯ k-aq-l¯n-sâ Ip-¯-gn-ª Po-hn-X-¯n-s\-Xn-sc-bp-Å {]-Xn-tj-[-am-bn-cp-óp A-h-cp-sS hm-¡p-I-fn-ð, hn-ip-² th-Z-]p-kv-X-I-¯n-ð ]-e-t¸m-gpw hm-bn¨n-«p-Å H-cp `m-K-am-sW-¦n-epw A-hÀ ]-d-ª B B-i-bw F-só H-cp-]m-Sv Nn-´n-¸n-¨p. Imc-Ww \-½p-sS H-s¡ Nn-´-bn-ð IÀ-¯m-hv I-cp-Wm-a-b-\m-Wv, Ir-]m-ep-hm-Wv, H-cp I-c-W¯-Sn-¨-h-\v a-dp-I-c-Ww Iq-sS Im-Wn-¨p-sIm-Sp-

Consecration Souvenir

Nisha Varghese

¡p-hm³ \-½-sf ]Tn-¸n-¨-h-\m-Wv (eq-¡m 6:29) F-óm-ð F-t¸m-gm-Wv \-½p-sS IÀ-¯m-hv N-½«n-sb-Sp-¯-Xv? X-sâ ]n-Xm-hn-sâ B-e-b-¯n-ð A-\ym-ba-bm-b hym-]m-cw \-S-¯n-b-h-sc ]p-d¯m-¡p-hm-\m-Wv IÀ-¯m-hv N-½-«n D-ïm-¡n-b-Xv. (tbm-l 2:13þ16) ""ssZ-hm-e-b-¯n-ð Im-f, B-Sv, {]m-hv, F-ón-h-sb hn-ð-¡p-ó-h-sc-bpw A-hn-sSbn-cn--¡p-ó s]m³ hm-Wn-`-¡m-sc-bpw I-ïn-«p I-b-dp-sIm-ïv H-cp N-½-«n D-ïm-¡n B-Sp-am-Sp-Itfm-Spw Iq-sS F-ñm-h-sc-bpw ssZ-hm-e-b-¯n-ð \n-óv ]p-d-¯m-¡n''. H-cp-]-t£ \-½-fn-ð ]-e-cpw A-dn-bm³ {i-an-¡m-¯ IÀ-¯m-hn-sâ Cu Nn-{Xw \mw Hm-tcm-cp-¯-cpw \-½p-sS lr-Z-b-§-fn-ð ]-Xn¸n-t¡-ï-Xm-Wv. Im-c-Ww ssZ-h-h-N-\-{]-Im-cw \m-sa-ñm-h-cpw ssZ-h-¯n-sâ B-e-b-§-fm-Wv! (sIm-cn-´yÀ 3:16,17) hm-Iy-§-fn-ð ]-d-bp-óp.

Nuhro Shareero

""\n-§Ä ssZ-h-¯n-sâ a-µn-cw F-ópw ssZ-h¯n-sâ B-ßm-hv \n-§-fn-ð h-kn-¡p-óp F-ópw A-dn-bp-ón-ñ-tbm? F-óm-ð \-½p-sS i-co-c-§fm-Ip-ó ssZ-hm-e-b-§-fn-ð \mw F-s´-ñmw hmWn-`-§-fm-Wv \-S-¯p-ó-Xv. \-½p-sS lr-Z-b-§fn-ð BÀ-s¡m-s¡-bm-Wv F-´n-s\m-s¡-bm-Wv \mw {]m-[m-\yw sIm-Sp-¯n-cn-¡p-ó-Xv ? ssZ-hw X-cp-ó \-ò-IÄ Zn-\w-{]-Xn A-\p-`-hn-¨p-sIm-ïn-cn¡p-ó \mw F-{X-am-{Xw k-a-bw ssZ-h-¯n-\m-bn am-än-h-bv-¡m-dp-ïv. k-ð-¡m-c-§-fn-ð a-Zy-]n-¨pw, Ip-i-ew ]-d-ªpw C-cn-¡p-ó \-½Ä-¡v Rm-bdm-gv-N Zn-h-k-§-fn-ð hn-ip-² B-cm-[-\-bv-¡pw a-äpw k-a-bw Nn-e-h-gn-¡m³ a-\-Ên-ñ. tPm-en-¯n-c-¡v F-ó Im-c-W-¯m-ð \-½p-sS Ip-ªp-a-¡-sf ssZ-h-h-N-\w ]Tn-¸n-¡p-hm-t\m, Ip-Spw-_-k-ta-Xw H-cp t\-c-sa-¦n-epw H-ón-¨n-cp-óv {]mÀ-°n-¡p-hm-t\m \mw k-a-bw I-sï-¯mdn-ñ. A-hÀ-¡p-th-ïn \mw ]-e k-¼m-Zy-§Ä kz-cp-¡q-«p-t¼m-gpw A-h-sc H-ó-Sp-¯n-cp-¯n Xmtem-en-¡p-hm-t\m A-hÀ-¡v \-ò ]-d-ªp-sIm-Sp¡p-hm-t\m, A-h-cp-sS sIm-¨v sIm-¨v hn-ti-j§Ä-¡v sN-hn sIm-Sp-¡p-hm-t\m \mw a-d-óp-t]mIp-óp. Hm-tcm Ip-Spw-_-hpw \-óm-bm-ð a-Xn H-cp k-aq-lw \-óm-hm³. F-óm-ð C-óv euIn-I kp-J-§Ä-¡v th-ïn kz-´w a-¡-tf-bpw a-d-¡p-ó am-Xm-]n-Xm-¡Ä G-sd-bm-Wv. G-ä-hpw kp-c-£n-X-sa-óv I-cp-Xp-ó A-½-bp-sS KÀ-`-]m-{X§Ä-t]m-epw Ip-cp-Xn-¡-f-am-bn am-dn-s¡m-ïn-cn¡p-I-bm-Wv. ]-c-kv-]-c _-lp-am-\-t¯m-sS I-gnbp-ó H-cp Ip-Spw-_-¯n-ð h-f-cp-ó Ip-ªv X-sâ k-l-Po-hn-I-tfm-Spw X-\n-¡p Np-äp-ap-Å-htcm-Spw _-lp-am-\-t¯m-sS s]-cp-am-dpw. F-s´ñmw hn-]-¯p-I-fn-em-Wv C-ó-s¯ bp-h-X-e-ap-d sN-óp ho-gp-ó-Xv? a-\xkm-£n-I-sf-t¸m-epw

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sR-«n-¡pó sIm-e-]m-X-Iw, sh-dn-¡q-¯p-IÄ, _-em-Õw-Kw F-ón-§-s\ F-{X-sb-{X hmÀ-¯I-fm-Wv Hm-tcm Zn-h-k-hpw \mw tIÄ-¡p-ó-Xv. C-Xn-ð Nn-e-Xn-sâ-sb-¦n-epw D-¯-c-hm-Zn-Xz-¯nð-\n-óv Cu k-aq-l-¯n-\v H-gn-ªp-am-dm³ km[n-¡p-tam? \-½-fn-ð ]-eÀ-¡pw \-½p-sS A-½-amcpw A-½-¨n-am-cpw ]-d-ªpw {]-hÀ-¯n-¨pw I-ï am-Xr-I HmÀ-¡p-hm-\p-ïv. A-h-cp-sS {]mÀ-°-\bpw D-]-hm-k-hpw F-ñmw \-½p-sS ]-e {]-Xn-kÔn-I-fn-epw \-s½ Xm-§n-\nÀ-¯n-bn-«p-ïm-Ipw. F-óm-ð F-´v am-Xr-I-bm-Wv \mw \-½p-sS a-¡Ä-¡v ]-IÀ-óv sIm-Sp-¡p-ó-Xv F-ó-Xv Nn-´nt¡-ï hn-j-bw X-só-bm-Wv. C§-s\-sbm-s¡ \mw Po-hn-Xw Xp-SÀ-óv t]m-bm-ð IÀ-¯m-hv am-{X -a-ñ kz-´w a-¡Ä-t]m-epw \-ap-s¡-Xn-cm-bn N-½«n-sb-Sp-t¡-ï A-h-Ø h-óp-tN-cpw. eq-t¡mkv 13:16þð ]-d-bp-ó-Xp-t]m-se ^-ew ]p-d-s¸-Sp-hn¡m-sX ]m-gv-hr-£-§-fm-bn I-gn-bp-ó \-ap-¡v th-ïn Hm-tcm hÀ-j-hpw tNm-Zn-¨p-hm-§p-ó H-cp IÀ-¯m-hp-ïv. ]-t£ \ym-b-hn-[n-¡m-bn A-h³ H-cp \mÄ-h-cpw. (sh-fn-]m-Sv 19:11..21) ""F-óm-ð \o-Xn-tbm-sS hn-[n-¡p-I-bpw t]m-cm-Sp-I-bpw sN¿p-ó k-Xy-hm-\pw hn-iz-kv-X-\p-am-b IÀ-¯m-hv h-cpw Pm-Xn-I-sf sh-«p-hm³, A-h-sâ hm-bn-ð\n-óv aqÀ-¨-bp-Å hmÄ ]p-d-s¸-Spw. B hm-fn-s\ sN-dp-¡m³ A-óv \-½p-sS H-cp k-¼m-Zy-§-fpw a-Xn-bm-In-ñ. \-½p-sS Np-äp-ap-Å BÀ-¡pw, H-cp Øm-\-am-\-§Ä-¡pw A-óv \-½-sf k-lm-bn¡m³ B-hp-I-bp-an-ñ. sX-äp-IÄ am-\p-jn-I-am-Wv F-óm-ð Xn-cp-¯-ep-I-fp-Å Po-hn-X-¯n-\m-bn \-ap-¡v {i-an-¡mw, {]mÀ-°n-¡mw. ""R-§-fp-sS I-S-¡m-tcm-Sv R-§Ä £-an-¨Xp-t]m-se R-§-fp-sS I-S-a-I-fpw ]m-]-§-fpw R-§-tfm-Sv £-an-t¡-W-ta''.

Consecration Souvenir

kzÀ¤ob kwKoXw

Sajan Narekat

{Xn-tb-I ssZ-h-¯n-\p kv-Xp-Xn...

-jv-Sm-hm-b ssZ-hw kr-jv-Sn-bp-sS B-cw-`-¯n-ð X-só a-\p-jy-\p ]-IÀ-óp-sIm-Sp-¯ H-cp h-c-Zm-\-am-Wv kw-Ko-Xw. A-Xyp-ó-X-\m-b ssZ-hw kv-Xp-Xn-I-fn-epw B-cm[-\-I-fn-epw h-kn-¡p-óp (sb-i-¿m 6:3). ssZ-hk-ón-[n-bn-ð ssZ-h-s¯ B-cm-[n-¡p-hm³ k-Ie-hn-[ hm-tZym-]-I-c-W-§Ä-sIm-ïp ssZ-hw \nÀ-½n-¨ H-cp A-`n-jn-à sI-cp-_m-bn-cp-óp eqkn-^À. A-h-sâ ku-µ-cyw \n-an-¯-ap-Å lr-Z-b KÀ-ÆwsIm-ïv ssZ-hw A-h-s\ A-án-a-b-c-Y§-fp-sS a-t[y-\n-óv ap-Sn-¨p-I-f-ªp. A-h-t\m-Sv Iq-Sn tNÀ-ó H-cp ]-äw am-em-J-am-cm-Wv ho-Wp t]m-b Zq-XÀ F-óp ]p-Xn-b \n-b-a-¯n-ð hnti-jn-¸n-¡p-ó-Xv. A-hÀ \-jv-S-s¸-Sp-¯n-b Øm-\-t¯-¡v; ssZ-h-s¯ kv-Xp-Xn-¡p-ó B ]-c-tam-ó-X Øm-\-t¯-¡p ssZ-hw a-\p-jy-s\ kr-jv-Sn-¨p. tIm-Sm-\p-tIm-Sn km-dm-^p-I-fpw sIcq-_p-I-fpw am-em-J-am-cpw kv-Xp-Xn-¡p-ó B-cm[-\-bv-¡v tbm-Ky-\m-b ssZ-h-¯n-sâ ap-¼n-ð hm-tZym-]-I-cW-§-fp-sS A-I-¼-Sn-tbm-sS \mw hn. IpÀ-ºm-\-bn-ð ssZ-h-s¯ kv-Xp-Xn-¡p-óp. 2016ð, Po-hn-X-¯n-se G-ä-hpw k-t´m-jw ]-I-cp-ó Cu [-\y ap-lqÀ-¯-¯n-ð \-½p-sS ssZ-hm-e-b-¯n-se Km-b-I-kw-L-¯n-sâ h-fÀ-¨bp-sS L-«-¯n-tebv¡v H-cp F-¯n-t\m-«pw. A-Xn\m-bn ssZ-hw X-ó A-h-k-c-¯n-\m-bn \-µn. hn.th-Z-]p-kv-X-I-¯n-ð B-cm-[-\ kw-Ko-Xt¯m-Sv tNÀ-ó-Xm-Wv. A-Xp-sIm-ïp X-só kpdn-bm-\n {In-kv-Xym-\n-I-fp-sS B-cm-[-\-bpw Km-\k-¼qÀ-®-X-bn-ð \n-d-ªp \n-ð-¡p-óp. 2006 ð C-S-h-I B-cw-`n-¨ \mÄ ap-X-ð A-\p-{K-ln¡-s¸-« [m-cm-fw Km-b-I-tc-bpw hm-tZym-]-I-c-W

Consecration Souvenir

hn-Z-Kv-[-tc-bpw sIm-ïv kw-]p-jv-S-am-Wv \-½p-sS Km-b-I kw-Lw. C-S-h-I-bn-ð \-S-¡p-ó F-ñm B-ßo-I {]-hÀ-¯-\-§-fn-epw, a-äp `-à kw-L-S\-IÄ-s¡m-¸w {]-tXy-I ]-¦p h-ln-¡p-óp. [ym\w, STEFM, I-tcmÄ ss\-äv Xp-S-§n-b hn-izm-k Iq-«m-bv-a-I-fn-ð G-ä-hpw k-Po-h-am-bn ]-s¦Sp-¯v skâv tPmÀ-Öv sIm-bÀ ssZ-h-\m-aw D-bÀ-¯n-¸n-Sn-¡p-óp. Xn-c-t¡-dn-b Po-hn-X-¯n-se ]-e {]-hÀ-¯-\§-tf-bpw am-än h-¨v kz-bw k-aÀ-¸n-X a-t\m-`m-h¯n-ð ]p-Xp-a-I-Ä tNÀ-¯v B-cm-[-\m-Ko-X-§Ä Nn-«-s¸-Sp-¯n B-cm-[n-¡p-hm³ Km-b-I-kw-L¯n-se Hm-tcm hy-àn-tb-bpw ssZ-hw D-]-tbmKn-¡p-ó-Xn-sâ hy-à-am-b sX-fn-hm-Wv Hm-tcm Rm-b-dm-gv-N-bpw \-½Ä IpÀ-ºm-\-bn-ð A-\p-`hn-¡p-ó ssZ-h km-ón-[yw. ssZ-h-s¯ kv-Xp-Xn-¨v B-ßm-hn-ð \n-d-ªv ssZ-h I-ð-¸-\-I-sf {]-am-Wn-¨v IÀ-¯m-hn-sâ h-c-hn-\p \-ap-¡v X-só H-cp-§mw. ssZ-hw X-ó ssZ-hm-e-b-¯n-\m-bn \-µn]-d-ªp-sIm-ïv \-ap-¡v k-Xy-ssZ-h B-cm-[-\-tbm-sS ap-tó-dmw.

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St. George JSO Church Choir

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Consecration Souvenir

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Four Four Four generations generations generations ofof the of the the Akkara Akkara Akkara family family family who who who served served served the the the Four generations of the Akkara family who served the Jacobite Jacobite Jacobite Syrian Syrian Syrian Orthodox Orthodox Orthodox Church Church Church Jacobite Syrian Orthodox Church Four generations of the Akkara family who served the “They “They “They fought fought fought thethethe good the good good fight. fight. fight. They They They finished finished finished thethethe race. the race. race. They They They keptkept the kept thethe faith” the faith” faith” “They fought good fight. They finished race. They kept faith” Jacobite Syrian Orthodox Church 2 2Timothy Timothy 2Timothy Timothy 4:7 4:7 4:7race. They kept the faith” 2They 4:7 “They fought the good fight. finished the 2 Timothy 4:7

L-R:Late Korah Ulahannan, Akkara, Late Raja Shree C.J Kurian Akkara (Trustee - Jacobite Syrian Orthodox Church 1901 to 1925), Late C.J John (Ivan), Akkara and Late C.J John, Akkara

L-R:Late Korah Ulahannan, Akkara, Late Raja Shree C.J Kurian Akkara L-R:Late Korah Ulahannan, Akkara, Late Raja Shree C.J Kurian Akkara L-R:Late Korah Ulahannan, Akkara, Late Raja Shree C.J Kurian Akkara L-R:Late Korah Ulahannan, Akkara, Late Raja Shree C.J Kurian Akkara (Trustee - Jacobite Syrian Orthodox Church 1901 to 1925), Late C.J John (Trustee - Jacobite Syrian Orthodox Church 1901 to 1925), Late C.J John (Trustee - Jacobite Syrian Orthodox Church 1901 to 1925), Late C.J John (Trustee - Jacobite Syrian Orthodox Church 1901 to 1925), Late C.J John Ivan John & Sudha John (Ivan), Akkara and Late C.J John, Akkara (Ivan), Akkara and Late C.J John, Akkara (Ivan), Akkara and Late C.J John, Akkara (Ivan), Akkara and Late C.J John, Akkara Bobby John, Elizabeth John, Grace John & Ceanna John Ivan John & Sudha John Ivan John & Sudha John Ivan John & Sudha John Ivan John & Sudha John Bobby John, Elizabeth John, Grace John & Ceanna John Bobby John, Elizabeth John, Grace John & Ceanna John Bobby John, Elizabeth John, Grace John & Ceanna John Bobby John, Elizabeth John, Grace John & Ceanna John

Peter Brown Architects are proud and have been privileged to have provided architectural the St. Georgeto Jacobite Syrian architectural Orthodox Peter Brown Architects are proud service and havetobeen privileged have provided service ChurchJacobite in Melbourne. to the St. George Syrian Orthodox Church in Melbourne. It congratulates on its completion and consecration. It wishes It congratulates the Churchthe onChurch its completion and consecration. It wishes God’s Blessing for it. God’s Blessing for it.

Peter Brown Architect P/L 9 Evans Place East Hawthorn. 03 98827966. Email: pb@pbarch.com.au Peter Brown Architect P/L 9 Evans Place East Hawthorn. 03 98827966. Email: pb@pbarch.com.au

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Consecration Souvenir

Saint Gregorios Geevarghese

Ivan John Akkara

(Chathuruthy Kochu Thirumeni) A Brief Synopsis

he completion and subsequent consecration of Jacobite Syrian Orthodox Church in Melbourne is the fulfillment of a dream to many Jacobite Syrian Christians from Australia and India especially from the state of Kerala. Our church will serve as a center of spiritual growth and support for the community. This church is dedicated to our patron saint St George (Geevarghese Sahdo). St George epitomized the qualities of selflessness, devotion, dedication, leadership and bravery. He defended the poor and the defenseless of the Christian faith. One of the three ‘Thronos’ (altars) of our elegantly built church is dedicated to St Gregorios Geevarghese, popularly known as “Chathuruthy Kochu Thirumeni”. St Gregorios was a man of God, who expressed the godly qualities of compassion, love, forgiveness and other spiritual gifts through his glorified life. He was the prophet of his time and he set the moral tone for his people. St Gregorios was born on June 15, 1848 to Kochu Mathai and Mariam of Pallathetta family in the Chathuruthy house in Mulanthuruthy near Kochi, India. He was called by the name ‘Kochu Iypora’ and was the youngest in the family. He was baptised as ‘Geevarghese’ at his home parish, the Mulanthuruthy Marthoman Church. Kochu Iypora started his primary education in a traditional village school in Perumpilly near Mulanthuruthy. This place was later converted into a Kurisupally (Shrine) dedicated to St George by late Geevarghese Mor Gregorios (Perumpilly Thirumeni). A sacred relic of St Gregorios was also established in this shrine.

Consecration Souvenir

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Kochu Iypora learned theology and Syriac from his uncle Geevarghese Malpan of Chathuruthy, a well known Syriac scholar and celibate priest. He was a model student who showed humility, obedience and respect to his teachers. At a very young age, Kochu Iypora displayed sharp intellect, interest in spiritual matters and an ability to sing Syriac hymns with the proper rhythm and diction. After the early stages of education under Geevarghese Malpan, he was ordained as Deacon at the age of 10 by Palakunnathu Mathews Mor Athanasius Metropolitan at the Karingachira St George Jacobite Syrian Church. Later, Deacon Geevarghese became a disciple of renowned scholar of Canon law and Syriac language, “Konaattu Malpan”. He was deeply fascinated by Syriac, the liturgical language of the Syrian Orthodox Church.

St. Gregorios Centenary- Nootinmel Qurbana (101 Mass) at Puthencruz, 2nd Nov.2002

About this time, an emissary Yuyakkim Mor Koorilos from Patriarch Ignatius Yaqub ll was visiting Travancore. Mor Koorilose was very impressed by the Deacon’s Syriac language skills, wisdom and devotion. Deacon Geevarghese was ordained as a full deacon, priest and corepiscopa within a few months in 1865 by the Patriarchal delegate Yuyakkim Mor Koorilos. Geevarghese Cor-Episcopsa soon shifted his residence from Mulanthuruthy Church to Vettickal Dayaro where he spent many years in meditation and prayers. His close association with Mor Koorilos helped him to enhance his ability to track Syriac language and hymns. Malankara Metropolitan Pulikkottil Joseph Mor Dionysius made him a ‘Ramban’ (monk priest) in 1872. The Patriarch of Antioch His Holiness Ignatius Peter IV visited Travancore in 1875. The Patriarch chose Ramban Geevarghese who was well versed in Syriac language as his interpreter, secretary and constant companion during His

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Holiness’ entire visit. Geevarghese Ramban also assisted His Holiness in convening the historic Mulanthuruthy Synod on 27th June 1876 and with the consecration of the Holy Mooron. His Holiness the Patriarch pleased with Ramban Geevarghese for his faith and devotion, ordained him as the Metropolitan at St Thomas Church, N. Paravur on 10th December 1876. Because of his admiration and love for Geevarghese Ramban, His Holiness gave the new Metropolitan the title ‘Gregorios’ which is the title of the Metropolitan of Jerusalem and entrusted him the charge of Niranam Diocese. St Gregorios was only 28 years of age and the youngest among the six newly ordained Metropolitans. He came to be known affectionately as Kochu Thirumeni. The ancestral family where St Gregorios was born and brought up was known by the name “Chathuruthy” and for that reason he is known as “Chathuruthy Thirumeni”. After the ordination, Thirumeni started staying at St Peter’s Church, Parumala and taught Syriac to deacons. Hence St Gregorios was also known by the endearing name “Parumala Kochu Thirumeni”. St Gregorios was gifted with penetrating intelligence, remarkable clarity of mind and his ability as an extraordinarily capable administrator helped with the development of the diocese. He was admired for his organizing ability and was very popular with the community. Thirumeni grasped the value of education for the overall progress of the church and the society in general. St Ignatius school in Kunnamkulam, St Thomas School in Mulanthuruthy, Syrian English School in Thiruvalla (MGM High School) were some of the schools established under the initiative and guidance of St Gregorios. His effort to establish the schools displayed Thirumeni’s desire for social reformation and to help the socially downtrodden in Kerala. Thirumeni had considerable interest in compiling, translating and publishing liturgies and prayer books in Syriac and Malayalam. At the same time St Gregorios had given inspiration, guidance and leadership to his own disciples and had a vision towards other religions which could be accepted by one and all. St Gregorios Thirumeni found goodness, beauty and the truth of God in every creation of God. In his life, he gave great importance to prayer. The Holy Father encouraged his

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disciples to lead a life worthy of attaining God’s divine virtues. He prayed for the whole of mankind irrespective of religion, caste, colour or creed. He persuaded the Church to give due importance to missionary work. The missionary work of Thirumeni included his outreach and evangelical awakening program to the socially down trodden and non Christians at places like Aluva, Chennithala, Puthuppally and Kallumkathara. In addition to being the spiritual head of a Christian church, St Gregorios had a deep understanding of other religions and reached out and touched the lives of many that were in need.

celebrated artist of India, Raja Revi Varma of Travancore Royal family is now preserved in Attamangalam St John’s Jacobite Syrian Church in Kumarakom near Kottayam. St Gregorios was a loving shepherd, a spiritual father and an inspiring preacher of the Holy Bible. The Holy Episcopal Synod of Malankara Jacobite Syrian Church held on 22nd August 1987 requested The Patriarch to permit the name of St Gregorios to be recited in the 5th ‘TUBDEN’ (diptych) along with the other Saints and Martyrs. His Holiness the Patriarch Ignatius Zakka ll (late) issued a historical Bull dated 20th December 1987, authorized the recitation of the name of St Gregorios of Malankara in the 5th ‘TUBDEN’ along with the names of late Patriarch of Antioch Moran Mor Ignatius Elias lll (Manjanikkara 1932) and Maphryono Mor Baselios Yeldo (Kothamangalam 1685) in all the Malankara churches worldwide. The Bull was first read in Mulanthuruthy Mar Thoman Church, the home parish of St Gregorios.

In 1895, Thirumeni made the pilgrimage to the holy land of Jerusalem and stayed at the Monastery of St Mark (Sehion Malika). This fulfilled his long cherished dream. During his travel Thirumeni visited sacred places mentioned in the Bible and led the Passion Week services at our Syrian Church in the Holy City. This historic visit of St Gregorios brought the Church in Far East and Malankara together St Gregorios Thirumeni St. Thomas Church, N.Paravur where and increased his devotion to led a simple and pious life St. Gregorios was ordained Metropolitan the faith. After his pilgrimage, and was known for his by Patriarch Mor Ignatius lV Thirumeni published a integrity and devotion to on 10th Dec.1876. travelogue “Oorslem Yathra God. Thirumeni’s saintly life Vivaranam” which contained bore witness to the message a narrative of his visit to the Holy Land. of Christian love, righteousness and holiness. At the age of 54 Thirumeni became seriously The Holy Father was always willing to hear the sick and medical treatments proved futile. grievances of the common people and extended The blessed soul left the earthly abode on 3rd help and support when necessary. Thirumeni’s November 1902 and his mortal remains were greatest strengths were his unflinching faith and laid to rest at the St Peter’s Church Parumala. relentless prayers. In his own words “Prayer brings trust, religious faith, honesty and respect It is almost 114 years since the Holy Father among the people”. Through his prayers departed to his heavenly abode. His memories many were cured from illness and received are still fresh in the minds of Malankara Christians peace and spiritual prosperity. After the Holy and they are passed down through generations. Father departing to the heavenly abode, many The holy relics of St Gregorios are now interred believers pray for his intercession and received in many churches in Kerala including places his blessings. The continued flow of pilgrims like Malecuriz St.George Dayaro, Vettickal to his tomb in Parumala Church tells a story Dayaro, Knanaya Diocese Headquarters in of a Holy Father of faith, prayer, healing and Chingavanam near Kottayam and at St George great intercession. It is aptly fitting to dedicate Syrian Simhasana Church, Perumpilly. A large a ‘Thronos’ of our newly built church to St number of churches are built in Holy Father’s Gregorios Mor Geevarghese who lived a saintly name all over the world. An original portrait life of prayer, sacrifice, peace and justice. of St Gregorios sketched by one of the most

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Maya Narekat

ssZh¯nsâ Bebw {XntbI ssZh¯n\p kvXpXn

-\m-Zn-bm-b ssZ-hw A-I-a-gn-ªp kv-t\-ln-¨ a-\p-jy-sâ Iq-sS hm-kw sN-¿p-hm³ B-{Kln-¨-Xv D-ð-¸-¯n ap-X-ð sh-fn-]m-Sv h-sc ]p-kv-XI-§-fn-ð D-S-\o-fw tc-J-s¸-Sp-¯n-bn-«p-ïv. [-\y-\m-b G-Im-[n-]-Xn-bpw, cm-Pm-[n-cm-Pm-hpw, IÀ-¯m-[n IÀ¯m-hpw Xm³ am-{Xw A-aÀ-Xy-X-bp-Å-h-\pw A-Sp-¯p Iq-Sm-¯ sh-fn-¨-¯n-ð h-kn-¡p-ó-h-\pw aÀ-Xy-cm-cpw Im-Wm-¯-h-\pw Im-×m³ I-gn-bm-¯-h-\p-am-b ssZ-hw (1 Xo-tam-Yn-tbm-kv 6:15þ16). h-kv-{Xw [-cn-¡pw t]m-se {]-Im-i-s¯ [-cn-¡p-ó-h³, Xn-c-io-e t]m-se B-Im-is¯ hn-cn-¡p-ó-h³. X-sâ am-fn-I-bp-sS Xp-em-§-sf sh-Å-¯n-tò-ð \n-c-¯p-ó-h³, ta-L-§-sf X-sâ tX-cm-¡n Im-än³ Nn-d-In-tò-ð k-ô-cn-¡p-ó-h³, Im-äp -I-sf X-sâ Zq-X-òm-cpw, A-án-Pzm-e-sb X-sâ ip-{iq-j -I-òm-cpw B-¡p-ó-h³ (k-¦o 104 1þ4). B-Im-i-¯ntâ-bpw `q-an-bp-tS-bpw kr-jv-Sm-hpw, Pn-h-\p-Å-h-tcbpw a-cn-¨-h-tc-bpw \ym-bw hn-[n-¡p-ó-h-\pw, k-I-e¯n-tâ-bpw D-S-b-h-\p-am-b Cu ssZ-hw, X-sâ a-l-Xz {]-Xm-]-§-sf HmÀ-¡m-sX \n-e-¯n-se s]m-Sn sIm-ïv \nÀ-½n-¨ a-\p-jy-sâ Iq-sS h-kn-¡p-hm-\m-{K-ln-¨-Xv A-hn-Sp-s¯ Ir-]-bp-sS s]-cp-¸w H-óp am-{X-am-Wv.

aq-Sn. G-gmw Zn-h-kw ssZ-hw tam-i-sb hn-fn-¨p. Cu tX-P-Ên-ð \m-ð-]-Xv cm-¸-I-ep-IÄ tam-i-bn-cp-óp (]p-d-¸m-Sv 24:17þ18). H-cp-h³ X-sâ kv-t\-ln-X-t\m-Sv kw-km-cn-¡p-ó-Xp t]m-se b-tlm-h tam-i-tbm-Sv kw-km-cn-¨p (]p-d-¸m-Sv 33:11). ko-\m-bv ]À-Æ-X-¯n-ð \n-ón-d-§n h-ó tam-i-bp-sS Xz-¡v {]-Im-in-¨p (]p-d¸m-Sv 34:29). Cu tX-P-Êv I-ï C-{km-tb-ð a-¡Ä tam-i-bp-sS A-Sp-¯p sN-ñq-hm³ `-b-s¸-«p. tX-P-Êv ko-\m-bv a-e-bn-ð C-d-§p-ó k-a-b-¯v tam-i-b-ñmsX B-cpw ]À-Æ-Xw sXm-S-cp-Xv F-ópw ssZ-hw I-ð¸n-¨p. ]-c-a ]-cn-ip-²-\m-b ssZ-h-¯n-sâ tX-P-Êv tam-i-bn-te-¡v ]-IÀ-só-¦n-ð A-tX tX-P-Êv {]-amW-¯n-ð \n-ð-¡m-¯-h-sc Z-ln-¸n-¡p-ó A-án B-b-Xn-\m-em-Wv (]p-d-¸m-Sv 19:13þ21). A-{_-lm-an-t\mSp-Å hm-Kv-Z-¯ ]qÀ-¯o-I-c-W-¯n-\m-bn C-{km-tb-ð P-\-s¯ an-t{k-an-ð \n-ópw hn-Sp-hn-¨ ssZ-hw, ta-L¯q-Wm-bpw A-án-kv-Xw-`-am-bpw A-h-sc h-gn sX-fn¨-Xv ssZ-h I-ð-¸-\-bm-ð tam-i-bp-sS t\-Xr-Xz-¯n-ð hn-ip-² a-µn-cw \nÀ-½n-¨-Xn-\p ti-j-am-Wv. Cu hnip-² a-µn-c-¯n-ð ssZ-h-¯n-sâ B-ßm-hp C-d-§n h-kn-¨p. ]n-óo-Sv C-{km-tb-ð P-\w I-\m³ tZ-i¯v {]-th-in-¡p-I-bpw hm-Kv-Z-¯ \m-Sv ssI-h-i-am¡p-I-bpw sN-bv-X-t¸mÄ, ssZ-hw Xn-c-sª-Sp-¯v ssZ-hm-e-bw ]-g-b \n-b-a-¯n-ð cm-Pm-hm-bn hm-gn-¨ Zm-ho-Zv ssZ-h-¯n-\p B-e-bw Ir-]-bp-sS \n-d-Ip-S-am-b ssZ-hw H-¸w D-S-¼-Sn-I-fp- ]-Wn-bp-hm³ B-{K-ln-¨p. F-¦n-epw ]m-]w aq-ew tS-bpw ssZ-h-am-Wv. A-Xm-b-Xp ]m-]n-I-fn-ð a-\-Ê- A-Xn-ð-\n-ópw ssZ-hw am-än-b-Xm-bpw ]-I-cw i-temen-ªp ]m-]-s¯ s]m-dp-¯v \n-Xy-X-bn-ð A-h-s\ tam-s\ Xn-c-sª-Sp-¯-Xm-bpw 1 cm-Pm-¡-òmÀ 8:18þ-ð F-¯n-¡p-ó ssZ-hw, H-¸w am-\-km-´-c-s¸-Sp-hm³ \-ap-¡v Im-Wmw. F-óm-ð Zm-ho-Zv cm-Pm-hm-b-t¸mÄ A-h-k-cw e-`n-¨n-«pw A-Xp hn-«-I-óv I-gn-bp-ó-h-sc ssZ-h-¯n-sâ t]-S-I-s¯ Zo-ho-Zn-sâ \-K-c-¯n-ð Z-ln-¸n-¡p-ó A-án Iq-Sn-bm-Wv (B-hÀ-¯-\w 9:3). sIm-ïp-h-óp. t]-S-I-¯n-se ssZ-h km-ón-[yw A-hn]m-]w sN-bv-Xp Ir-]-bn-ð-\n-ó-I-óp ]-dp-Zo-k \-jv- th-In-bm-b D-Ê-sb ssZ-h tIm-]-¯n-ð Z-ln-¸n-¨p. S-s¸-Sp-¯n-b a-\p-jy-s\ Xn-cn-sI sIm-ïp-h-cp-hm³ ]-s£ H-t_-Zv G-tZm-an-s\ I-fn-bm-¡n-b ao-J-fn-\v H-cp B-{K-ln-¨ ssZ-hw X-sâ Zm-k-\m-b tam-i-bn-eq-sS X-e-ap-d P-\n-¡m-sX ssZ-hw i-]n-¨p. C-{km-tb-ð P-\-s¯ A-dn-bn-¨p. C-hn-sS ko-\m-bv C-Xn-ð-\n-só-ñmw \mw a-\-Ên-em-¡p-ó-Xp a-l-Xz]À-Æ-X-¯n-ð b-tlm-h-bp-sS tX-P-Êv B-dp Zn-h-kw Consecration Souvenir

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¯n-sâ a-Ip-S-am-b ssZ-hw \n-Êm-c-\m-b a-\p-jy-sâ Iq-sS C-d-§n h-kn-¡p-t¼m-gpw X-sâ Ir-]-bp-sS Nn-dIn-ð tNÀ-¡p-t¼m-gpw A-hn-Sp-s¯ D-S-¼-Sn-IÄ-¡v amä-an-ñ F-óm-Wv. B-Im-i-hpw `q-an-bpw am-dn-bm-epw ssZ-h-h-N-\-¯n-\p am-ä-an-ñ. ]-g-b \n-b-a-¯n-ð \n-dªp \n-ó km-ón-[yw B-e-b-¯n-ð Iq-Sn h-cp-óh-cn-ð ]-e-hn-[-¯n-ð ]-IÀ-óp. ssZ-h km-ón-[yw c-£-bv-¡m-bpw in-£-bv¡m-bpw am-dn-b-Xm-bn \-ap-¡v Im-Wmw. tX-P-Êv am-dm-¯-Xm-bn t]-S-¯n-en-cp-óm-epw B-cm-[-\-bn-em-Wv A-Xp ]-I-c-s¸-Sp-ó-Xv F-óv h-N-\¯n-ð \n-óp a-\-Ên-em-¡mw. i-tem-tam³ ssZ-h-I-ð-¸-\-bm-ð B-e-bw ]-Wn ]qÀ-¯n-bm-¡n-b-t¸mÄ b-tlm-h-bp-sS \n-b-a s]-«-Iw B-e-b-¯n-ð-h-¨p. ]p-tcm-ln-X-òmÀ ip-{iq-j sN-bv-Xt¸mÄ ta-Lw b-tlm-h-bp-sS B-e-b-¯n-ð h-¨p. ]p-tcm-ln-X-òmÀ ip-{iq-j sN-t¿-ï-Xn-\p A-hÀ-¡p \n-ð-¡p-hm³ I-gn-ªn-ñ (1 cm-Pm-¡-òmÀ 8:10). ssZ-h {]-am-Ww hn-«p t]m-b C-{km-tb-ð P-\-s¯ ssZhw Pm-Xn-I-fp-sS I-¿n-ð G-ð-¸n-¨p. ssZ-h-km-ón-[yw \n-d-ªn-cp-ó sb-cp-i-tew ssZ-hm-e-bw sIm-Å sN-¿s¸-«p. F-¦n-epw B ssZ-hm-e-b-¯n-se s]m³ sh-Ån ]m-{X-§-sf \n-µn-¨p. A-Xn-ð ho-ªp Ip-Sn-¨v A-Xp A-ip-²-am-¡n-b-Xn-\p t_-ð-i-ÊÀ cm-Pm-hn-s\ ssZhw A-óp cm-{Xn-bn-ð X-só in-£n-¨-Xm-bn Zm-\ntb-ð 5:27þ-ð Im-Wmw. {]-hm-kn-bm-bn ]n-Sn-¨p-sImïp-t]m-I-s¸-« Zm-\n-tb-ð cm-P-I-ð-¸-\ `-b-s¸-Sm-sX am-fn-I-ap-dn-bp-sS In-fn-hm-Xn-ð sb-cp-i-te-an-\p t\-sc Xp-d-óp ap-«p-Ip-¯n {]mÀ-°n-¨-t¸mÄ knw-l-¯n-sâ hm-bn-ð-\n-ópw ssZ-hw A-h-s\ c-£n-¨p. ssZ-hw X-sâ B-e-b-s¯ F-{X {]m-[m-\y-t¯m-sS I-W-¡nSp-óp-sh-ó-Xv A-Xn-s\ \n-µn-¡p-ó-hÀ-¡p-Å in-£bn-ð-\n-ópw A-Xn-s\ h-µn-¡p-ó-hÀ-¡p-Å A-\p-{Kl-¯n-ð-\n-ópw \-ap-¡v a-\-Ên-em-¡mw.

ssZ-hm-e-bw ]p-Xn-b \n-b-a-¯n-ð ]-{´-ïv h-b-Êm-b-t¸mÄ sb-cpi-tew ssZ-h-eb-s¯ Ip-dn-¨v F-sâ ]n-Xm-hn-\p-Å-Xn-ð Rm³ C-cnt¡-ï-Xv F-óp \n-§Ä A-dn-bp-ón-ñ-tbm F-óp amXm-hn-t\m-Spw tbm-tk-^v ]n-Xm-hn-t\m-Spw IÀ-¯m-hv tNm-Zn-¡p-óp (eq-t¡m-kv 2:49) F-sâ B-e-bw {] mÀ-°-\m-e-bw F-óv IÀ-¯m-hv ssZ-hm-e-b-s¯ Ip-dn¨p-Å Xo-jv-W-X Im-Wn-¡p-óp (a-¯m-bn 21;13). ssZhm-e-bw \-in-¸n-¡p-ó-h-s\ ssZ-hw \-in-¸n-¡p-óp (1 sIm-cn-´yÀ 3:17) F-óp ]p-Xn-b-\n-b-a kp-hn-ti-j-§fn-eq-sS a-\-Ên-em-¡mw. ]-g-b-\n-a ]p-kv-X-I-¯n-ð \mw I-ï B-e-b-¯n-ð h-kn-¨ ssZ-h-¯n-sâ B-ßm-hv ]p-Xn-b \n-b-a-¯n-ð s]-´-t¡m-kv-Xv \m-fn-ð H-cp-a-\s¸-«v {]mÀ-°n-¨-h-cp-sS ta-ð A-án-Pzm-e t]m-se ]n-fÀón-cn-¡p-ó \m-hp-I-fm-ð {]-Xy-£-am-bn ]-Xn-ªp (A-s¸m {] 2:1). A-´y-\m-fn-ð ssZ-hw X-sâ B-ßmhn-s\ k-I-e P-U-¯n-epw ]-I-cp-sa-ó-Xv ]-g-b-\n-a hm-Kv-Z-¯-am-Wv. A-Xp s]-´-t¡m-kv-Xv \m-fn-ð Xp-S-

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§p-ó-Xm-bn Im-Wmw. C-{km-tb-ð-¡mÀ-¡v am-{X-am-bncp-ó Cu c-£-bp-sS B-ßm-hn-s\ ssZ-hw hn-ip-² A-t¸m-kv-tXm-e-òm-cn-eq-sS Pm-Xn-I-sf A-dn-bn-¡pI-bpw ]-cn-ip-²m-ß km-ón-[yw h-N-\w ssI-s¡mÅp-ó-h-cp-sS ta-epw h-óp. hn-iz-kn-¨v ]-cn-ip-²m-ß A-`n-tj-Iw {]m-]n-¨ hn-izm-kn-I-fp-sS Iq-«-am-Wv k-`; IÀ-¯m-hn-sâ a-W-hm-«n. ssZ-hm-ßm-hv h-kn-¡p-ó hy-àn-sb ]-än 1 sIm-cnýÀ 3:16þ-ð \n-§Ä ssZ-h-¯n-sâ a-µn-c-sa-ópw ssZ-h¯n-sâ B-ßm-hv \n-§-fn-ð h-kn-¡p-óp-sh-ópw A-dn-bp-ón-ñ-tbm? \-ap-¡v \-ð-I-s¸-«n-cn-¡p-ó tZ-lw tZ-ln B-ßm-hn-ð, \-½p-sS a-\p-jym-ßm-hn-ð ssZ-h¯n-sâ ]-cn-ip-²m-ßm-hv h-kn-¡p-t¼m-gm-Wv \mw ssZhm-ßm-hn-\m-ð \-bn-¡-s¸-Sp-ó-Xv. IÀ-¯m-hn-t\m-Sv ]-än -t¨-cp-ó-h-t\m A-h-\p-am-bn G-Im-ßm-hm-Ip-óp. (1 sImcn-ýÀ 6:17). B-I-bm-ð \n-§-fp-sS i-co-cw sIm-ïv ssZ-h-s¯ a-l-Xz-s¸-Sp-¯p-hn³ (1 sIm-cn-ýÀ 6:20). P-Um-`n-em-jw B-ßm-hn-\pw B-ßm-`n-em-jw P-U¯n-\pw hn-tcm-[-am-bn-cn-¡p-óp (K-em-XyÀ 5:17þ19). P-U -¯n-sâ {]-hÀ-¯n-I-tfm ZpÀ-\-S-¸v, A-ip-²n, Zp-jv-Im-aw, hn-{K-lm-cm-[-\, B-`n-Nm-cw, ]-I, ]n-W-¡w, Pm-c-i-¦, t{Im-[w, imTyw, Zz-µz-]-£w, `n-ó-X, A-kq-b, a-Zy]m-\w, sh-dn-¡q-¯v ap-X-em-b-h F-ópw sh-fn-hm¡p-óp. Cu h-I {]-hÀ-¯n-¡p-ó-h³ ssZ-h-cm-Pyw A-h-Im-i-am-¡p-I-bn-ñ (K-em-XyÀ 5:19þ21). ]-g-b \n-b-a-¯n-ð ar-K-bmK-¯m-ð ]m-]-tam-N-\w t\-Sn-bn-cp-ó-Xn-ð \n-óv ]p-Xn-b-\n-b-a-¯n-ð \mw {Inkv-Xp-hn-sâ bm-K-¯n-eq-sS {In-kv-Xp-tb-ip-hn-ð k-ao]-Ø-cm-bn XoÀ-óp (F-t^-kyÀ 2:13). ]-g-b \n-ba-¯n-ð hn-ip-²-a-µn-cw J-Zn-c-a-cw sIm-ïm-sW-¦n-ð ]p-Xn-b \n-b-a-¯n-ð {In-kv-Xp X-só aq-e-¡-ñm-bncn-s¡ A-s¸m-kv-tXm-e-òm-cpw {]-hm-N-I-òm-cpw F-ó A-Sn-Øm-\-¯n-ð ]-Wn-Xn-cn-¡p-óp. A-h-\n-ð sI-«n-Sw ap-gp-h-\pw bp-à-am-bn tNÀ-óv IÀ-¯m-hn-ð hn-ip-² a-µn-c-am-bn h-f-cp-óp (F-t^-kyÀ 2:20). a-l-Xz-¯nsâ {]-Xym-i-bm-b {In-kv-Xp \-½n-tem-tcm-cp-¯-cn-epw C-cn-¡p-óp (sIm-tem-ÊyÀ 1:27). Ip-ªm-Sn-sâ I-eymW-¯n-\p A-h-sâ Im-´ X-só-¯m³ H-cp-¡p-óp (sh-fn-]m-Sv 19:7). ]-cn-ip-²m-ßm-hn-\m-ð A-`n-tj-Iw sN-¿-s¸-« Hm-tcm hy-àn-bpw IÀ-¯m-hn-sâ hn-ip-² a-µn-c-¯n-se I-ñp-I-fm-Wv. \-½p-sS tZ-l-am-Ip-ó ssZhm-e-b-s¯ \-in-¸n-¡m-sX IÀ-¯m-hn-óm-bn I-d, Np-fp¡w, hm-«w, am-en-\yw C-h-sbm-óp-an-ñm-¯ \n-jv¡-f-¦ a-W-hm-«n-bm-bn X-só-X-só H-cp-¡n Hm-tcm hy-àn-I-fpw am-dp-t¼m-gm-Wv B-cm-[-\m-e-bw A-Xnsâ ]qÀ-®-Xn-bn-se-¯p-ó-Xv. C-{]-Im-cw H-cp-¡-s¸-« hy-àn-IÄ H-ón-¨p-Iq-Sn B-cm-[n-¡p-t¼mÄ B-Wv B-ßm-hv ]-I-c-s¸-Sp-ó-Xp. k-Xy ssZ-h-s¯ B-ßmhn-epw k-Xy-¯n-epw B-cm-[n-¡p-hm-\m-bn \-ap-¡pw ]-Wn-b-s¸-Smw. ssZ-h-Xn-cp-\m-aw am-{Xw a-l-Xz-s¸-S-s«. Consecration Souvenir

A Youth Perspective

t the Outset, if I state that this article is intended only for the youth and advise the others to move on, how many of you may still continue to read? If you do continue and felt that the statement was for someone else; well, you do not fit into the 'other' category. Regardless of your age, your mind is hesitant to categorize itself as non-youth - a clear indication that you still have the elixir of youth left in you. Who can be classified as youth? According to the United Nations, it is the transition time between the dependence of childhood and the independence of Adulthood. It is not something defined chronologically, but is more of a fluid category driven by characteristics such as freshness, vigour, Spirit and to a certain extent appearance too. In the context of our church, I would like to narrow it down to the youngsters who are considered as the future of our Church. Let me start with a question. I presume that you all are well aware of the hardships your parents and elders went through to establish our Church. Do you think that they did it because they had spare time and money? Do you think they did it merely to enhance their social life and have fun on weekends? Here is what I think-They did it to uphold the values of our community, they did it

Consecration Souvenir

Jibu Paul Secretary, St. George Youth Association

to continue their life around Christian beliefs to thank the LORD Almighty for their own and your existence, they did it to create a native feeling of how they been brought up in the Apostolic faith handed down by the Apostolic fathers of the Church. Yes! They did not just do it for fun, they did not just do it for them; they did it also for you, your kids and their future generations. So have you ever thought about the future, let’s say in about 50 years? Can you see a big community including yourself, your parents and your kids that is built around the Jacobite Syrian Christian beliefs? If your answer is a No, obviously your parent’s hard work seems to have been in vain but if it is a Yes, it is proof that you have carried the baton and passed on our sacred values and beliefs to your kids and their kids. In order for this to happen, each of you must consider yourself the future of our church .But first-Are you the church yet? No? Then it’s a worry. Some of us may have even considered waiting until the term "future" to become a "Present" reality before stepping into church activities. What I suggest is the youth should not wait -To learn The Bible, to pray, to participate in church activities and to build your life around Christian values. Lamentations 3:27 reads "It is good for a man to bear the yoke in

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his youth”. As the horse is broken when it a colt and a dog trained when it’s a puppy, it is good for the youth to be brought into subjection and to bear the yoke which will make them strong to bear the burdens of adulthood. Let’s analyse where we were in 2006 when we started our church and where we stand now after 10 years proudly announcing the consecration of our church. What roles did our youth play during the journey? Being someone who was privileged enough to witness our parish and our youth group grow since it established in 2006, it all started really small but throughout these years it has flourished, much like “mustard seed”. And whilst our elders were busy building the church, our youngsters kept their momentum & faith through various activities. Our youth truly upholds what Ecclesiastes 12:1 reads- “Remember your Creator the days of your youth, before the days of trouble come and the years approach when you will say, I find no pleasure in them" .We cannot name one single church activity in last 10 years without the active presence of Youth . They have always stood shoulder to shoulder with the elders throughout the journey. Whilst keeping themselves busy with the regular church activities, our Youth have also grabbed all the opportunities to spiritually enlighten themselves through Bible

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studies, question and answer sessions with our priests, discussion sessions with Metropolitans etc. They have also kept their bonds together through fun filled activities such as youth day outs, indoor cricket, throw ball games etc. Also from time to time they made their social presence known through activities such as Youth Fun fair and Talent shows. Not to forget the various fund raising activities they have conducted over the years like the dinner night, Raffle draw, BBQ sales etc where majority of the funds raised were contributed towards our church building however they were also keen in giving back to the larger community through various charity events like Salvation Army donation, Red cross Blood donation etc. None of this had prevented them from supporting other spiritual groups like Sunday school by being teachers for little kids, a helping hand to Vanitha Samajam during their sales events etc. As I conclude, I would love to believe that our youth is on the right track and they have proven themselves as the future of our church with their deeds. As Timothy 4:12 says – “Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in conduct, in love, in faith and in purity”. Praise be to God.

Consecration Souvenir

Youth Association & Activities Sitting L-R: Fr. Dr. Dennis Varghese Kolasseril, Fr. Eldo Varkey Valiaparambil (Vicar), Fr.Dr. Alex P Oommen. Standing: Maria Elma Eldo, Abraham Kolasseril, Arun John, Vijay V Mani. Jibu Paul, Jess John.

Jacobite Youth Conference 2015 at Phoenix Community Hall, Malvern

Blood donation for Red Cross

STEFM Cricket Tournament winner 2015, Jacobite Church

BBQ Sale - Charity Fund Raising for Earthquake victims

Consecration Souvenir

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In Loving Memory of

LATE T. P. IYWAN Grandson of Late Thukalan Paulo Avira Trustee of Syrian Jacobite Orthodox Church (1935 – 1962)

]mh\ Loving memory of kvacW¡v T.P. CHERIAN P. T CHERIAN

By Madhu Iywan & Children

THEKKEDATH THEKKEDATH

“The LORD make His face shine on you, And be gracious to you” Numbers 6:25 In loving memory of our beloved Grandfather Late Thazhathedathu Kuruvilla Zacharia (Kunjukunjappan) Manarcadu.

Favors received

Jimmy Jacob & Family

Loving Amala, Azin & Adam

In Divine Memory of HIS HOLINESS MORAN MOR IGNATIOS ZAKKA I IWAS Patriach of Antioch and all the East who was called to rest on 21st March 2014

With Best Compliments From

Chevalier Thomas Abraham & Family Karuhanathu Melbourne, Australia

Alex C. John, Anila C. Alex, Amie Ann John, Shradha & Arun Alex John. Akkara Family

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Consecration Souvenir

Nazranis and Nazrani King of Kerala

Teny Alex

A Historical Perspective

Nazrani Tradition

s we all know and mentioned in many historical documents, St. Thomas the Apostle came to the southern cost of India in AD 52. It is believed that St. Thomas came to the Malabar cost and stayed in places then known as “Mahadevar Pattanam”. He then converted some of the Brahmin community members into Christianity. These converted “Christians” were known as “Nazranis” or Nazrani Mapilas”. This was even before the word “Christian” was used first in Antioch in AD 65. The Malabar Christians predominately existed in places between Bharatha Puzha and Periyar near to cost of the Arabian sea. St. Thomas then travelled towards the southern parts of Kerala and established Seven Churches known as “Ezharapallikal”, before he travelled to China. The indigenous narratives tell that St. Thomas landed on Malankara, an island on the Malabar cost and living there for many years before going to China. On his return to Malabar he then settled in Kodungallor and strengthened the Original seven congregations he founded when he first came. He trained the leaders from high cast (Brahmins and Kshatriyas) before departing back to Mylapore, where he was martyred. Thoma Parvam , a recital saga is one of the earliest records though it was supposedly 48 generations before the first written version

Consecration Souvenir

of 1601. The song narrates how St. Thomas arrived in the year AD 52, converted the locals at Kodungallore etc. It also tells that the King allowed his nephew to be ordinated as “Kattanar” (Priest) before the Apostle went to Quilon, where he baptised people from different facets of the society including Brahmins, Kshatriyas, Vaishiyas and Shudras. Other Oral traditions, copper plates, stone inscriptions and Palm leaf manuscripts gives myriad details about the travel of Apostle, places he visited or lived. Many of these documents are believed to be still in the hands of some Nazrani families in Kerala. It is evident from the above stated facts that Nazrani Families traces their particular conversion and routes to the time of the Apostle, long before the arrival of Portuguese. Malabar, Venad and Travancore were under the rule of the Chera Kings till about the 15th Century. Historians believe that many of the Malabar Christians (Syrian Christians) or Nazranis served the Rulers in their Army. The Rulers gave the various rights and privileges to Nazranis which were then usually granted to the high dignitaries. These are known as Cheppeds, Royal Grants or “Shasanam”. There are number of such Shasanams such as Thazhekad Shasanam, Tharisapplli Shasanam, Mampally Shasanam, Iravikothan Chepped etc some of them are date to AD 774. These special privileges include exemption from import duties, sales tax and Slave tax.

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The Syrian Christian community enjoyed a sustainable growth till the end of 15th Century, blending with local social structure and traditions. Even when conforming to the custom and tradition they have maintained the upper class stature and received supports and recognition from the Rulers.

costal lines of Chemmanangalam, Maliankara to south of Udayamperoor. The capital was Mahadevarpattanam near Chennamangalam. Due to decline of Port of Kodungallor and invasion of the Portuguese, the capital was later shifted to Udayamperoor. Many Historians says that the fame of Villarvattom dynasty even reached Europe. Black pepper and other Kerala spices were sent to Pope through pilgrims visited Mylapore. It is believed that Pope Eugene IV sent a message to Raja Thoma of Villarvattom, in 1439 which commences as following “To my most beloved son in Christ, Thomas, the Illustrious Emperor the Indians, Health and the Apostolic benediction. There often has reached us a constant rumour that your serenity and also all who are subjects of your Kingdom are true Christians” The envoys bearing this letter didn’t not reach India. There is difference in opinion among the historians about authenticity of this claim. However the death of Villarvattom Thoma Raja on Jan 2, 1450 is mentioned in the book named Malabar and Portuguese by Sardar K M Panikar and also in Jesuits in Malabar Vol 1. The last Thoma King had no children. His elder brother had a daughter named Mariyam who was also known as Krpavathi. King Thoma, before his death adopted the prince Ramavarma from Karoor Royal family. Ramavarma was baptised to Christianity with this adoption and married Mariyam. But the religious conversion of Ramavarma was unacceptable to his uncle, the ruler of Kochi. Price Ramavarma and Princes Mariyam were separated by the Ramavarma’s Uncle, Perumpadappu Thampuran. Mariyam died without children and after her death the Villarvattom vassal was taken over by Paliath Achan with the support of Cochin Raja.

Compiled by: Teny Alex

Images of Tharisappilly Chepped (Issued by King of Venad to Syrian Christians)

King Thoma died in February 1701 and was Images of Tharisappilly Chepped (Issued by Nazrani King buried in “Pazhe Palli” built by his ancestors at of Malabar gives an account of a Christian Royal dynasty. This The written of the 16 Century King ofhistory Venad to Syrian Christians) dynasty known as “Villarvattom” was existed till the end of 15 century. Villarvattom estate was a Udayamperoor. Even though the authenticity and vassal of the Chera Kings and extended from the costal lines of Chemmanangalam, Maliankara to Nazrani writtennear history south of Udayamperoor.King The capital The was Mahadevarpattanam Chennamangalam.of Due tothe accuracy of these narrations were challenged decline of Port of Kodungallor and invasion of the Portuguese, the capital was later shifted to 16th Century of Malabar gives an account of Udayamperoor. Many Historians says that the fame of Villarvattom dynasty even reached Europe. by many the fact remain that a Christian Royal pepper and other Kerala spices were sent to Pope through pilgrimsdynasty visited Mylapore. known a Black Christian Royal dynasty. This family does existed in Kerala in the 16th Century. It is believed that Pope Eugene IV sent a message to Raja Thoma of Villarvattom, in 1439 which ascommences “Villarvattom” was existed till the end of as following The current explorations undergoing in Muzeris 15th century. Villarvattom estate was a vassal “To my most beloved son in Christ, Thomas, the Illustrious Emperor the Indians, Health and the may bring more light to the Nazrani History and There often has reached us a constantextended rumour that your serenity and also allthe ofApostolic thebenediction. Chera Kings and from who are subjects of your Kingdom are true Christians” the Nazrani Ruler. th

The envoys bearing this letter didn’t not reach India. There is difference in opinion among the historians about authenticity of this claim. However the death of Villarvattom Thoma Raja on Jan 2, 1450 is mentioned in the book named Malabar and Portuguese by Sardar K M Panikar and also in Jesuits in Malabar Vol 1. The last Thoma King had no children. His elder brother had a daughter named Mariyam who was also known as Krpavathi. King Thoma, before his death adopted the prince

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Consecration Souvenir

The Changing Phase of Faith

t’s no secret that as we move forward through time our ideologies, morals, values and beliefs change along with it. To move with time, it is a necessity. In order to survive and to prosper in a new world, in a new age, we need to embrace the changing course of life. If so what happens to our faith and our religion? Faith and religion is more often than not grounded on tradition and a given fixed order. So where do we stand? A generation that is equipped with world knowledge but at the same time has roots that link us back to our ancestor’s beliefs? I’m not naïve enough to believe that I have scratched even the surface of the topic of “religion” nor am I educated /experienced enough to give a reliable report on that subject, but I do have my humble opinions. To dive further into this topic, we need to have a basic understanding about the purpose of

Consecration Souvenir

Helen Biju

religion. The purpose of any religion is to unify. To bring people together and to create communities, Christianity should be proud of its widespread acceptance and practice that has developed over the past 1900 years or so. However where does that pride stand today and what forms will it take in the future? With the beginning of my generation, came a time of advanced science, technologies and communication. This naturally led to questioning, prodding and weighing up faith and reality. For one to believe blindly in a book written by many and edited by even more would come with the label of being gullible. However to refuse the word of God and to stray away from it, would make you an unbeliever. So how can we tackle this dilemma? To do this we must start with understanding the purpose of the ancient Holy Scriptures. The Hebrew Testament (Old Testament) was written to help

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unify people under a common history and belief system. It aided the Jewish people to identify with their people, customs, and culture especially after they were attacked by the Assyrians in 721 BCE and scattered. It united them by showing that they were the chosen people of God, bound by the Covenant God made with them through their ancestors. However this does not mean that the Bible is a history book. Most scholars, theologians, historians and priests would agree that the Torah was not written by Moses, but by many different people over hundreds of years. Scholars suggest that the bible was written by people belonging to four distinctive groups consisting of the Priestly writers, Elohists, Deuteronomists and Yahwist writers. They will agree that Adam and Eve were not the first man and woman, but that the story merely acted a vessel to deliver a message to the people. They would also agree that the world was not created in seven days, but over millions of years. Though these are not facts that are explicitly discussed by religious organizations, most Christian religious leaders would say “yes, it is true”. The Holy Bible is not a book written by one author during a certain period of time. Each book may have multiple authors like Genesis. It is not supposed to flow from start to finish and not supposed to make logical sense. Look at Luke, the author (who may not be named Luke at all) has arranged the reigning power of Quirinius of Syria and Emperor Augustus on the same timeline. This is historically incorrect. Luke appears to be either unaware or unconcerned because that tiny detail doesn’t detract from Luke's purpose to reveal Jesus’ identity as the Messiah. So what, if things don’t add up? So what, if the lineage of David is questionable? So what if the bible doesn’t reflect historical accuracy? Why do

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such tiny details matter? At the end of the day, Christianity teaches you to live a good life. It teaches you to forgive your enemies, to repent from your sins that hurt others and yourself, to show mercy to those who hurt you and to love unconditionally. It advocates peace, to show love for the neglected, to stand up against injustice, to provide for the needy and to show rebellion where it is necessary. These are some of the core elements of our faith. So if you are ever questioned about the absurdity (note the sarcasm) of believing in God and following Jesus in this day and age, I say question them right back. Ask them “what is there for me to lose, if I love my enemies, if I show mercy for those in trouble, if I give to the poor and shelter the lost? I say there never has been a time more urgent than now, to spread peace and love in such a damaged world. If following the teachings of Jesus is an absurdity, then I pity the world I live in. You cannot depend on the Bible to provide you with historical accuracy because it is not a history book. This means that you must be ready for religion to clash with science. We need to look at our scriptures with logic and sense. However, to those who claim that there is no sensibility in holding a faith or in believing in a supernatural being, I say fine. You can look at Christianity as a philosophy. You will only gain from it and you will only become a better human being because of it. The truth will be exposed to those who seek it, but they must seek it. However, if you require facts and figures to build your faith, then you will never find comfort. You cannot measure faith or God. If you believe in your faith with all your heart, then you won’t require evidence. May the name of the Lord be glorified through our church and through the generations that will worship in our church.

Consecration Souvenir

Femy Jacob

kv-t\-ln-X th

-Z-]p-kv-X-I-¯n-ð i-à-cm-b [m-cm-fw kv-{Xo-I-fp-ïv. A-{]-kn-²n-bn-ð \n-óv k-¼-ó-X-bn-te-bv-¡pw D-bÀ-¨-bn-te-bv-¡pw h-ó dq-¯v F-ó a-l-Xn-sb Ip-dn-¨m-Wv Rm³ Cu te-J-\-¯n-ð ]-cm-aÀ-in-¡p-ó-Xv. th-Z-]p-kv-XI-¯n-ð kv-{Xo-I-fp-sS t]-cn-ð A-dn-b-s¸-Sp-ó c-ïv ]p-kv-X-I-§-fn-ð B-Zy-t¯-Xm-Wv dq-¯v. X-sâ e-fn-X-am-b Po-hn-X-ssi-en sIm-ïv ]n-ðIm-e-¯v {In-kv-Xp-hn-sâ hw-im-h-en-bn-ð h-sc dq-¯n-sâ \m-aw tc-J-s¸-Sp-¯n. H-cp £m-a-Im-e-¯v t_-Xv-e-tl-an-ð \n-óv A-`-bmÀ-°n-I-fm-bn tam-hm-_v tZ-i-¯v t]m-bn Xm-a-kn-¨ F-eo-ta-se-¡n-tâ-bpw s\m-thm-an-bptS-bpw aq-¯ ]p-{X-\m-b a-tËm³ hn-hm-lw I-gn-¨ tam-hm-_y bp-h-Xn-bm-Wv dq-¯v. X-sâ t]-cp t]m-se X-só A-hÄ kv-t\-ln-X-bpw, A-\p-k-c-W-hpw, Xm-gv-a-bpw D-Å-h-fm-bn-cp-óp.

dq-¯v -= kv-t\-ln-X (kv-t\-ln-X-bm-b dq-¯v) X-sâ `À-¯m-hn-tâ-bpw B¬-a-¡-fp-tS-bpw a-c-Wm-\-´-cw s\m-thm-an tam-hm-_v tZ-iw hn-«p t]m-Ip-hm³ Xo-cp-am-\n-¨p. F-óm-ð hn-[-h-bm-bn XoÀ-ó s\m-thm-an-tbm-Sv Iq-Sn a-cp-a-I-fpw hn-[-hbpam-b dp-¯v Xm-a-kn-¸m³ C-jv-S-s¸-«-Xv A-h-cp -sS kz-t¯m Øm-\-tam tam-ln-¨-ñ, a-dn-¨v hn-[-hbpw A-\m-Y-bp-am-b X-sâ A-½m-bn-b-½-sb dq-¯v A-{X-am-{Xw kv-t\-ln-¨-Xp-sIm-ïm-Wv. s\m-thm-an X-sâ a-cp-a-¡-sf kz-´w tZ-i-t¯-bv-¡p ]n-cn-ªp -t]m-Ip-hm³ ]-e-hn-[-¯n-ð t{]-cn-¸n-¨p. C-f-b a-cp-a-IÄ HmÀ-¸m A-½-bn-b-½-sb Npw-_n-¨p I-c-ª ti-jw ]n-cn-ªq t]m-b-Xm-bn th-Z-]p -kv-X-I-¯n-ð hm-bn-¡p-óp-ïv. dq-¯pw HmÀ-¸m-sb-t¸m-se X-sâ \m-«n-te-bv-¡v a- S - § n- t ¸m- I p- h m³ s\m- t hm- a n \nÀ- _ - Ô n- ¨ p. F-óm-ð dq-¯m-I-s« ""\n-só hn-«p-]n-cn-bp-hm-\pw Consecration Souvenir

\n- s â Iq- s S h- c m- s X a- S - § n- t ¸m- I p- h m- \ pw F-tóm-Sv ]-d-b-cp-tX; \o t]m-Ip-ón-S-¯p Rm-\pw t]m-cpw, \o ]mÀ-¡p-ón-S-¯v Rm-\pw ]mÀ-¡pw, \n-sâ P-\w F-sâ P-\w, \n-sâ ssZ-hw F-sâ ssZ-hw, \o a-cn-¡p-ón-S-¯v Rm-\pw a-cn-¨v A-S-¡ -s¸-Spw, a-c-W-a-ñm-sX Rm³ \n-só hn-«p ]n-cnªm-ð b-tlm-h X-¡-h-®-hpw A-[n-I-hpw F-tóm-Sp sN-¿p-am-dm-I-s«'' (dq-¯v 1:16-þ17) F-óp ]-d-ªp s\-thm-an-tbm-Sp ]-än\n-óp. (dq-¯v 1:14). C-Xn-ð \n-ópw \mw Im-Wp-ó-Xv dq-¯n-sâ kv-t\-l-¯n-sâ B-g-am-Wv. kz-´ P-\-t¯-bpw kz-´ tZ-h-t\-bpw D-t]-£n-¡p-ó dq-¯v kv-{Xo k-aq-l-¯n-\v H-cp h-en-b am-Xr-I-bm-Wv Im-«pó-Xv. k-¦oÀ-¯-\-¡m-c³ ]-d-bp-ó-Xp-t]m-se ""A-ñ-tbm Ip-am-cn tIÄ-¡p-I, sN-hn Nm-bv-¡p-I, kz-´ P-\-¯n-tâ-bpw \n-sâ ]n-Xr-`-h-\-t¯-bpw a-d-¡p-I. A-t¸mÄ cm-Pm-hv \n-sâ ku-µ-cy-s¯ B-{K-ln-¡pw. A-h³ \n-sâ \m-Y-\-tñm, \o A-hs\ \-a-kv-I-cn-¨p-sImÄ-I''. (k-¦o. 45:10þ11) dq-¯v kz-´ P-\-t¯-bpw A-h-fp-sS tZ-h-\m-b sImtam-in-t\-bpw D-t]-£n-¨p F-¦n-epw \-ñ-h-\m-b ssZ-hw A-hÄ-¡v t{i-jvT-am-b-Xv sIm-Sp-¯p.

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A-\p-k-c-W-bp-Å dq-¯v / dq-¯v A-\p-k-c-W-bp-Å-hÄ

\-½p-sS kv-t\-l-k-¼-ó-\m-b ]n-Xm-hn-sâ I-cw \mw ap-dp-sI ]n-Sn-¡-Ww.

s\m-thm-an-tbm-sSm-¸w t_-Xv-e-tl-an-se-¯n-b dq-¯v X-sâ A-½m-bn-b-½-tbm-Sv A-\p-k-c-Wbp-Å H-cp a-I-fm-bn s]-cp-am-dn. dq-¯v 2:2 ð X-sâ A-½m-bn-b-½-tbm-Sv A-\p-hm-Zw tNm-Zn-¨v th-e-bv-¡v t]m-Ip-ó dq-¯n-s\-bm-Wv \mw ImWp-ó-Xv. A-½m-bn-b-½ ]-d-ª-sX-´pw A-\p-kcn-¡p-hm³ X-¿m-dp-Å-h-fm-bn-cn-óp dq-¯v. A-\pk-c-W-¯n-sâ ^-ew A-{]-Xo-£n-X-am-bn-cp-óp. h-b-en-sâ D-S-a-Ø-\m-b t_m-h-kn-\v dq-¯n-t\m-Sv I-cp-W-bpw a-\-Ê-en-hpw tXm-ón. t_m-h-kv dq-¯ns\ {]-tXy-Iw I-cp-Xn. t_m-h-kv aq-ew _m-ey¡m-cn-ð \n-óv dq-¯n-\v kw-c-£-Ww e-`n-¨p. X-sâ `-£-W-¯n-ð \n-óv t_m-h-kv dq-¯n-\v ho-Xw sIm-Sp-¯p. F-óm-ð dq-¯m-I-s« X-\n-¡v e-`n-¨ `-£-Ww A-h-fp-sS A-½m-bn-b-½-bp-ambn ]-¦p-h-¨p. C-Xv kv-t\-l-{]-I-S-\-am-bn \-ap-¡v I-cp-Xmw. A-\p-k-c-Ww _-en-tb-¡mÄ t{i-jvTw (i-ap-th-ð 15:22) F-ó hm-Iyw ]-e-t¸m-gpw \mw a-d-óp-t]m-Im-dq-ïv. X-sâ A-\p-k-c-Ww aq-ew dq-¯n-\v e-`n-¨ h-en-b A-\p-{K-l-am-Wv ]n-ð-¡me-¯v dq-¯n-\v t_m-h-kn-s\ X-sâ ho-sï-Sp-¸pIm-c-\m-bn A-h-Im-i-s¸-Sp-hm³ km-[n-¨p ]p-Xnsbm-cp tZ-i-¯v dq-¯v am-\n-¡-s¸-«p. dq-¯n-s\-t¸m-se \m-apw am-\n-¡-s¸-S-W-sa¦n-ð ssZ-h-k-ón-[n-bn-ð A-\p-k-c-W-ap-Å-h-cmbn-cn-¡p-I. {]-tXy-Im-ð \mw Cu tZ-i-¯v h-óv ]mÀ-¡p-t¼mÄ \-ap-¡v e-`n-¨ A-\p-{K-l-§-sf HmÀ-¯v \-µn-bpw I-S-¸m-Spw D-Å-h-cm-bn-cn-¡-Ww. \-½p-sS ssZ-h-t¯m-Sp-Å A-\p-k-c-Ww ap-Jm´n-cw \-½p-sS ]n³-X-e-ap-d-bpw A-\p-{K-ln-¡s¸-Spw.

dq-¯v t_m-h-kn-sâ ]-«-a-ln-jn

A-\y-Pm-Xn-¡m-cn B-bn-cp-ón-«pw dq-¯v X-sâ A-½-bn-b-½-bm-b s\m-thm-an-sb ]n³-]-än-b-Xn\m-ð A-hÄ-¡v `m-Ky-I-c-am-b {]-Xn-^-ew e-`n-¨p. s\m-thm-an-bp-sS D-]-tZ-i-{]-Im-cw dq-¯v t_m-hkn-sâ A-Sp-¯q sN-ñp-ó-Xm-bn \mw hm-bn-¡póp-ïv. t_m-hm-kn-\p dq-¯n-ð {]-km-Zw tXmón. A-§-s\ s\m-thm-an-bp-sS h-kv-Xp-h-I-tbbpw dq-¯n-t\-bpw ho-sï-Sp-¡p-hm³ t_m-h-kv Xo-cp-am-\n-¨p. A-\y-Pm-Xn-¡m-cn-bm-b dq-¯n-s\ t_m-h-kv ]-«-W hm-Xn-ð-¡-ð h-¨v aq-¸-òm-cpdq-¯v b-tlm-h-bn-ð B-{i-bn-¨p sS ap-¼m-sI hn-hm-lw I-gn-¨p. "\o t]m-Ip-ón-S-¯v Rm-\pw t]m-cpw, \o ]mÀdq-¯n-sâ hn-\-b-hpw A-\p-k-c-Wm-io-e-hpw ¡p-ón-S-¯v Rm-\pw ]mÀ-¡pw. \n-sâ P-\w F-sâ _p-²n-]qÀ-®-am-b s]-cp-am-ä-hpw A-\p-I-c-Wo-bP-\w, \n-sâ ssZ-hw F-sâ ssZ-hw' (dq-¯v am-Wv. A-h-fp-sS ss[-cy-hpw {]-iw-k-\o-b-am-Wv 1:16). C-Xv dq-¯n-sâ Xo-cp-am-\-am-bn-cp-óp. b-tlm- (k-Zr 31:10) ""km-aÀ-°y-ap-Å `m-cy-sb BÀ-¡v h-bp-sS Nn-d-In³ Io-gn-ð A-{i-bn-¨m-Wv A-hÄ In-«pw? A-h-fp-sS hn-e ap-¯p-I-fn-epw Gdpw''. tam-hm-_v tZ-i-¯p \n-ópw ]p-d-s¸-«-Xv. A-h-¦- th-Z-]p-kv-X-I-¯n-se H-cp k-ð-Kp-W-bm-b kv-{Xote-¡p t\m-¡n-b-hÀ {]-Im-in-X-cm-bn A-h-cp-sS bp-sS {]-Xo-I-am-Wv dq-¯v. ssZ-h-¯n-sâ D-¯-a ap-Jw e-Ön-¨v t]m-b-Xp-an-ñ F-ó hm-Iyw \m-an- km-£n-bm-bn dq-¯v Po-hn-¨p. ssZ-hw X-tóm-Sv hn-sS HmÀ-¡-Ww. dq-¯v b-tlm-h-sb t\m-¡n, hn-iz-kv-X-\m-sW-óv A-hÄ G-äp ]-d-ªp. \-apA-hÄ A-\p-{K-lw {]m-]n-¨p. F-\n-¡v th-ïn ¡pw dq-¯n-s\ \-½p-sS Po-h-X-¯n-ð am-Xr-Ik-I-e-hpw \nÀ-h-ln-¡p-ó ssZ-hw' (k-¦o.. 57:2) bm-¡mw. Cu te-J-\-¯n-sâ B-ap-J-¯n-ð kqF-óm-Wv Zm-ho-Zv cm-Pm-hv ]-d-bp-ó-Xv. Nn-¸n-¨-Xp-s]m-se dq-¯v ]n-óo-Sv IÀ-¯m-hn-sâ Hm-kv-t{S-en-b t]m-se-bp-Å ]m-Ým-Xy tZ-i- hw-im-h-en-bn-ð H-cp I-®n-bm-hp-I-bpw sN-bv-Xp. s¯ ]-¨-¸v ImWpt¼mÄ \s½ i-Iv-X-cm-¡m³ F-{X h-en-b A-\p-{K-lw... ssZ-h-\m-aw hm-gv-¯a-Xn-bm-b-h-\m-b ssZ-h-s¯ \mw a-d-¡m-sX s¸-Sp-am-dm-I-s«.

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Consecration Souvenir

Mother Mary

George Jacobite Syrian Orthodox Church Marthamariyam Vanitha Samajam is an organization for the women of the Malankara Jacobite Syrian Orthodox Church. St Mary, mother of our Lord Jesus Christ is the leading spirit and the light of this organization. St Mary was a woman of grace, faith, obedience and blessings. We started our Marthamariyam Vanitha Samajam in the year 2006 to enhance and enlighten the spiritual and social growth of women to promote Jacobite Christian values, within our families, church and community. All women members of the church are considered as members of the Vanitha Samajam. We conduct meetings every first or third Sunday after the Holy Qurbana, lead by our vicar. We come together in prayer, singing devotional songs, Bible reading, Bible quiz and sharing of Bible messages. The activities of Martha Mariam Samajam, compliments the overall functioning of the Church and its various spiritual bodies. The divine portrait of woman, as painted on the Biblical canvas, is remarkable indeed. Proverb31:10-31 details about what an ideal christian women to be. Who is a virtuous woman today? Proverbs 31 points that a woman who choose God as the pillar in her life is virtuous. Cultures change, but this woman’s God-inspired character still shines brightly across the centuries. The supportive role of the wife to her husband is very obvious in this description. She "will do

Consecration Souvenir

Minimol Jolly Secretary, Marthamariam Vanitha Samajam

him good and not evil. Because of her honesty, modesty and chastity, "her husband doth safely trust in her." By her efficiency and diligence, she would look well to her household. Favour is deceitful, and beauty is vain: but a woman that feared the LORD, she shall be praised.” Only as the Lord lives in her heart can she be the woman she was meant to be. God created man first then women. He found His creation is complete. She was a direct gift from the hands of God, made from man and for man (1 Corinthians 11:9). Although the woman is considered the "weaker vessel" (1 Peter 3:7), this does not make her inferior. She was made with a purpose in life that only she could fill. The famous Christian writer Mr Mathew Hendry says “Women were created from the rib of man to be beside him, not from his head to top him, nor from his feet to be trampled by him, but from under his arm to be protected by him, near to his heart to be loved by him.” God created man and women specifically to fulfill their own roles. Lord Jesus Christ held women in high esteem in the person of the Virgin Mary. He chose her to be His Mother because of her chastity and godliness so that she deserved that the Holy Spirit descend on her, purify her, absolve her from sin and sanctify her. Virgin Mary restored the early status of Eve, which she had lost after her fall, she never obtained the grace of priesthood. She ranked, however, high above

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prophets, clergy, martyrs, confessors, apostles and evangelists; for she was the one who informed the Apostles of what had happened to her since Gabriel's annunciation of the divine conception. The Virgin Mary was the first to evangelize the Good News of Christ and to believe in His divine power. We consider her to be above the prophets. She prophesied about herself, saying: "From henceforth all generations shall call me blessed. For He that is mighty hath done to me great things; and holy is His Name. And His mercy is on them that fear Him from generation to generation" (Lk. 1:48-50). She served Christ, her Son, and cared for His needs as would any good mother. She learned from Him on every opportunity she had, despite the fact that she did not understand what He said in every instance such as: (St. Luke (2:49–51) “Why were you searching for me?” he asked. “Didn’t you know I had to be in my Father’s house. But they did not understand what he was saying to them. But his mother treasured all these things in her heart.”

So, we can conclude that both men and women walk the same path towards salvation. All must believe in the One True God and His Son Jesus Christ whom He sent. Mother Mary is the ultimate role model for women. Let us rise up and be blessed by seeking intercessory prayer from Mother Mary. She is the mother of all mothers. She possessed character traits that other women should strive to meet. I wish all women from St George Jacobite church to make valuable contribution to the kingdom of God by continuing prayer, doing good works and showing hospitality.

MARTHAMARIAM VANITHA SAMAJAM

A woman who fears the Lord will receive the praise that is due her. Her works and the products of her hands will give her the recognition and validation that is hers alone. A women produce remarkable results and pursue her destiny when

she realises who she is and how God created her from man. If a woman to become a child of God she needs to repent, confess her sins and accept Christ through faith. With Christ she will be able to live a self-denied life. The Holy Spirit gives strength, courage, and direction to fulfil her duties. He charms her life with humility, modesty, and with that inner "ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Peter 3:3,4).God has called us into a great sisterhood of encouragement, love, and mentoring. We assure it by securing our identity in Christ and the contribution he has called us to make individually and collectively for his kingdom.

Sitting L-R: Ann Alexander, Sindhu Eldo, Dn. Jithin James, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Dennis Varghese Kolasseril, Neethu Kolasseril, Nisha Paul. Standing L-R: Deepthi Jerry Cherian, Jiji Kuriakose, Juny Eldo, Minimol Jolly, Anita Biju Cherian, Sali Kuriakose.

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Consecration Souvenir

MARTHAMARIAM VANITHA SAMAJAM

Consecration Souvenir

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231 BAY STREET PORT MELBOURNE BRANCH NAB 424 ST KILDA RD BRANCH

We are keen in assisting St. George Jacobite Syrian Orthodox Church members, their friends and families with all of their financial goals and needs, including: o o o o o

Home Loans (Both Purchase & Refinance for Owner Occupied/Investments) Personal Loans Credit Cards Financial Planning General Insurance

The church members will also have the privilege of the below: o o o

Dedicated Banker: “One on one relationships” Current Campaigns: “Adding value to your financial goals” Quality and Experience: “We will provide facts that you may not know”

Our Contact Details

John (BranchManager) Manager) John Chandapillai Chandapillai (Branch 231 Bay Street

Branch Address: 424 St Kilda Rd Melbourne Vic 3004

Port Melbourne, Victoria. 3207

Mobile: 0435 527 169/03 8866 9180

Mobile: 0435 527 169/03 8866 9180 Email: John.Chandapillai@nab.com.au

Email: John.Chandapillai@nab.com.au

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_mkvIäv t_mÄ tImÀ«nse

ssZhw

kÀÆià\mb ssZhs¯ Bcm[n¡Ww kÀÆhpw adóp {]mÀ°n¡Ww kIehpw AhnsS AÀ¸n¡Ww kpdnbm\n X³ ]mc¼cyw Im¯ntSWw Hcp]mSp X¸n \Sóp Hcp ssZhmeb¯n\mbn Hcp]mSp ]ÅnIÄ hmSIbv¡p hm§n HSphnð hóWªsXmcp _mkvIäv t_mÄ tImÀ«nð Htcsbmcp ssZhs¯ Bcm[n¡m³ ssIbpw sa¿pw a\hpw {]mÀ°\bpw Hómbn sImSnb XWp¸nð loäÀ CñmXncpón«pw sImSpw NqSnð IqfÀ CñmXncpón«pw sI«pt]mIm¯ {]Xo£ItfmsS R§Ä {]mÀ°n¨p Hcp ]ÅnbpsS hne R§Ä ]Tn¨p Hcn¡epw ad¡nñ Cu A\p`h§Ä Hcnäp I®osc¦nepw hogv¯m¯ Bcpanñ Hcp\mfpw Cu ssZhs¯ R§Ä XÅpInñ

Consecration Souvenir

Bðhn³ amXyqkv

F{Xtbm t]À R§sf hn«p t]mbv F{Xtbm t]À R§sf ]gn Nmcn F{Xsb{X {]XnIqeXIÄ hón«pw A{Xbpw R§Ä ssZht¯mSv ASp¯tX DÅp ZbthmsS tIÄ¡Wta Cu {]mÀ°\ ssZhta \o Fñmw Adnbpóp Zcn{Z\pw ]W¡mc\pw {]mÀ°n¨p ssZhw R§fpsS hnfntI«p ASp¯ Xeapd hfÀóp hcpóp AhÀ R§sf Iïp ]Tn¡póp Ahcpw ssZhs¯ Bcm[n¡s« Asómcn¡ð R§Ä ]Tn¨ t]mse kz´w ssZhmebw ssZhw Xóp kzc§fpbÀ¯n R§Ä ]mSnbt¸mÄ kpJ¯nepw ZpxJ¯nepw IqsS \nó ssZhw kÀÆm[n]\mw R§fpsS IÀ¯mhv.

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Proudly Supporting St George Jacobite Syrian Orthodox Church, Melbourne since 2011 We would like to congratulate all the Vicars, Committee members and church members who have given all their time and effort to achieve this monumental spiritual place of worship. We have been privileged to have the opportunity to support this community and provide our professional services for St George Jacobite Syrian Orthodox Church. Best Wishes The team at Peregrine Accountants and Business Services

Arun John | Director Suite 7 315 Barry Rd, Campbellfield P: 03 9357 0024 www.peregrineaccountants.com.au

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BßobXbnð A[njvTnXañm¯ {InkvXobX!

Siby Varghese Chelamadom

{Xn-tb-I ssZ-h-¯n-óv kv-Xp-Xn

{In

-kv-Xo-b-X C-óv B-ßo-b-X-bn-ð\n-óv hyXn-N-en-¨n-«v H-cp-]n-Sn kzmÀ-° tam-ln-I-fpsS ssI-I-fn-se kzmÀ-°-em-`-§Ä-¡v am-{X-ap-Å H-cp D-]m-[n-bm-bn am-dns¡m-ïn-cn-¡p-ó Im-eL-«-¯n-eq-sS-bm-Wv \mw I-S-óp-t]m-bn-s¡m-ïncn-¡p-ó-Xv. {In-kv-Xo-b-X C-óv aq-ey-tim-j-W-¯nsâ ]m-X-bn-em-Wv. hn-e-sIm-Sp-¯v hm-§m-hp-óXm-tWm {In-kv-Xo-b-X? {In-kv-Xp-hn-sâ A-\p-bmbn-IÄ F-ó \m-a-I-c-Ww C-óv \-ap-¡v tN-cp-óXm-tWm F-óv \mw Nn-´n-t¡-ïn-bn-cn-¡p-óp. k-`-IÄ X-½n-ep-Å I-e-lw, `-{Zm-k-\-§Ä, Iq«m-bv-a-IÄ X-½n-ep-Å A-`n-{]m-b-hy-Xym-k-§Ä, ]-Ån-IÄ, `-à-kw-L-S-\-IÄ, A-[n-Im-c ]-Z-¯nen-cn-¡p-ó-hÀ X-½n-ep-Å ssh-cm-Ky-a-t\m-`m-hw C-h-sb-ñmw {In-kv-Xo-b-X-bv-¡p kw-`-hn-¨p sImïn-cn-¡p-ó aq-ey-tim-j-W-¯n-sâ {]-Xn-^-e-\§-fm-Wv. C-Xn-sâ a-säm-cp cq-]-am-Wv C-óv a-e¦-c-bn-ep-Å k-`-I-fn-epw a-äpw kw-`-hn-¨p-sImïn-cn-¡p-ó-Xpw. "\m-\m-Xz-¯n-ð G-I-Xzw' F-ó a-l-\o-b X-Xz-kw-ln-X-bn-ð A-[n-jvTn-X-am-b `m-cXmw-_-bp-sS am-\w I-f-¦-s¸-Sp-¯p-ó hn-[-¯n-emWv B-ßo-b-hm-Zn-IÄ F-óv kz-bw A-h-Im-i-s¸Sp-ó Nn-e-cp-sS {]-hÀ-¯-\-§Ä. B-ßo-b-X-bn-ð A-[n-jvTn-X-a-ñm-sX k-¼-¯n-epw, kzmÀ-°-]-cam-b A-[n-Im-c sIm-Xn-bn-epw am-{Xw Du-ón\n-ð -¡p-ó H-cp {In-kv-Xo-b kw-kv-¡m-c-am-Wv C-§ -s\ h-fÀ-¨-bp-sS Hm-tcm L-«-§-fn-epw ]n-fÀ-¸n-te¡v t]m-Ip-hm³ C-h-sc-t¸m-ep-Å-h-sc t{]-cn-¸n¡p-ó-Xv. "F-sâ P-\w c-ïp tZm-jw sN-bv-Xn -cn-¡p-óp,þ A-hÀ Po-h-P-e-¯n-sâ D-d-hm-b F-só D-t]-£n-¨p. sh-Åa - n-ñm-¯ In-Wd- p-Is - f, s]m-«¡ - n -W-dp-I-sf X-só Ip-gn-¨n-cn-¡p-óp' (bn-sc 2:13). F-´n-\p th-ïn-bm-Wv k-`-bpw A-Xn-sâ hn-izmk-]-c-am-b B-Nm-cm-\p-jvTm-\-§-fpw ? a-\p-jy-s\ {In-kv-Xp-hn-te-¡v Iq-Sp-X-ð A-Sp-¸n-¡p-hm-\pw A-Xp-h-gn F-ñm-h-cpw ]p-Xn-b kr-jv-Sn-I-fm-Ip-hmConsecration Souvenir

\p-am-bn-«m-Wv. F-óm-ð b-YmÀ-°-¯n-ð C-óv C-Xm-tWm kw-`-hn-¨p-sIm-ïn-cn-¡p-ó-Xv?. \-½n-ð `q-cn-`m-Kw t]-cpw a-äp-Å-h-cp-sS Po-hn-X-¯n-te-¡v F-¯n-t\m-¡n A-h-cp-sS Ip-ä-§-fpw Ip-d-hp-Ifpw I-sï-¯m³ {i-an-¡p-ó-h-cm-Wv. F-óm-ð \-½n-ð F-{X-t]-cv \-½p-sS Po-hn-X-¯n-se Ip-ä§-sf-bpw Ip-d-hp-I-sf-bpw I-sï-¯m³ {i-an¡p-I-bpw A-h-sb ]-cn-l-cn-¡m³ {i-an-¡p-ópap-ïv'. C-óv a-\p-jy³ kz-´w Im-cy-km-[y-¯n\m-bn (P-\-\w, hn-hm-lw, a-c-Ww..) am-{Xw D-]-tbmKn-¡p-ó H-cp-]m-[n-bm-bn am-än-s¡m-ïn-cn-¡p-Ibm-Wv {In-kv-Xym-\nsb-ó \m-a-hpw, ]-Ån-I-fpw. F-´n-\p-th-ïn-bm-Wv k-`-bpw, `-à-kw-L-S-\I-fpw, Iq-«m-bv-a-I-fpw F-ó a-\-kn-em-¡m-sX-bm-Wv C-óv \mw {]-hÀ-¯n-¡p-ó-Xv. C-h-sb-ñmw H-cn¡-epw X-½n-ð X-½n-ep-Å a-Õ-c-¯n-t\m I-e-l -¯n-t\m th-ïn-b-ñ, F-óm-tem a-\p-jy-\-ò-bv¡pw, a-\p-jy-a-\-Ên-ð ssZ-h-kv-t\-l-¯n-sâ hn-¯v ap-f-¸n-¡p-hm-\pw A-Xp-h-gn H-cp ]p-Xn-b {In-kv-Xo-b km-£y-Po-hn-X-¯n-ð F-¯n-t¨-cphm-\p-am-Wv. Hm-tcm C-S-h-I-bn-te-bpw Ip-Spw-_ -bq-Wn-äp-I-fp-sS-bpw e-£yw a-säm-ó-ñ. \mw a-äpÅ-hÀ Im-«p-ó Zp-jv-{]-hÀ-¯n-I-tfm-Sv km-Zr-iys¸-«p A-h-sc-t¸m-se {]-hÀ-¯n-¨m-ð ssZ-h-Xncp-k-ón-[n-bn-ð \-½-fpw A-h-cpw X-½n-ð F-´p hy-Xym-kw ? C-hn-sS B-Wv {In-kv-Xym-\n X-sâ {]-hr-¯n-bn-eq-sS a-äp-Å-hÀ-¡v ssZ-h-s¯ ImWn-¨p-sIm-Sp-t¡-ï-Xv. H-cp hn-ZymÀ-°n B-bmepw H-cp D-tZym-KmÀ-°n B-bm-epw A-h³ Xm³ A-\p-`-hn-¨ ssZ-h-kv-t\-l-s¯ km-£n¡p-I-bpw kp-hn-ti-jn-¡p-I-bpw th-Ww. A-Xv hm-N-I I-kÀ-¯v am-{Xw \n-d-ª {]-kw-K-¯neq-sS A-ñ km-[n-t¡-ï-Xv ]n-só-tbm A-h-\-hsâ am-Xr-Im-]-c-am-b Po-hn-X-¯n-eq-sS-bpw kv-t\ -l-]qÀ-Æ-am-b C-S-s]-S-ep-I-fn-eq-sS-bpw B-Wv. a-äp-Å-hÀ \n-§-fp-sS {]-hÀ-¯n-I-fn-eq-sS ssZ-h-

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s¯ Im-Wp-I-bpw ssZ-h-kv-t\-l-¯n-sâ am-[pcyw A-Xp-h-gn A-\p-`-hn-¨-dn-bp-I-bpw th-Ww. A-§-s\ B-bn-cn-¡-Ww \mw {In-kv-Xp-hn-sâ H-cp \-ñ A-\p-bm-bn B-tI-ï-Xv. a-\p-jyÀ C-óv F-´n-s\m-s¡-tbm th-ïn ]-c-¡w ]m-bp-I-bm-Wv. C-Xn-\n-S-bn-ð {In-kv-Xo-b aq-ey-§Ä \-jv-S-am-¡n-s¡m-ïn-cn-¡p-I-bm-Wv. \mw {In-kv-Xym-\n F-óv Hm-tcm \n-an-j-hpw A-`nam-\n-¡p-I-bpw A-tXm-sSm-¸w \-½p-sS Zp-jv-{]hÀ-¯n-I-fpw, kzmÀ-°-tam-l-§-fpw, a-äp-Å-h-tcmSp-Å a-Õ-c-_p-²n-bpw, A-kq-b-bpw, G-j-Wnbpw sIm-ïv \-½p-sS c-£-I-\m-b tb-ip-hn-s\ ho-ïpw ho-ïpw N-½-«n-¡-Sn-¡p-I-bpw {Iq-in¡p-I-bp-am-Wv sN-¿p-ó-Xv. "Zp-jv-S-sâ A-Ir -Xy-§Ä A-h-s\ ]n-Sn-¡pw; X-sâ ]m-]-]m-i-§fm-ð A-h³ ]n-Sn-s]-Spw' (k-Zr 5:22) "]n-im-Nv a-\p-jy-\n-ð ]m-]-tam-l-§-sf B-Zyw D-f-hm-¡póp. tam-lw KÀ-`w [-cn-¨v ]m-]-{]-hÀ-¯n-sb P-\n -¸n-¡p-óp (bm-t¡m-_v 1:15) H-cp-¯³ H-cn-¡-ð sN-bv-X ]m-]-s¯ ho-ïpw A-h-s\-s¡m-ïv sN-¿n-¡m³ ]n-im-Nv X-sâ ]-co-£-IÄ i-àns¸-Sp-¯p-óp. A-h-s\-sIm-ïv B ]m-]w X-só ho-ïpw ho-ïpw sN-¿n-¡p-óp. Im-e-{I-ta-W B ]m-]w A-h-\n-ð th-cq-óp-óp. A-Xv A-h\n-ð H-cp {]-Ir-Xn-bm-bn Xo-cp-óp. C-§-s\ ]nim-Nv A-h-s\ ]m-]-]m-i-§-fm-ð _-Ôn-¨v A-Sna-bm-¡p-I-bpw sN-¿p-óp. "B-I-bm-ð \-½n-ð

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Hm-tcm-cp-¯³ ssZ-h-t¯m-Sv I-W-¡v t_m-[n-¸nt¡-ïn h-cpw (tdm-a 14:12) "\mw \-ap-¡v kz-´ap-Å-h-c-ñ. hn-e-bv-¡v sIm-Å-s¸-«-h-c-s{X. \-ap¡p-Å F-ñmw ssZ-h-h-I-bm-Ip-óp (1 tIm-cn 6.:19, 20) "\-½p-sS [-\w, kp-Jw, _p-²n, {]m-]v-Xn, k-a-bw C-h-sb-ñmw ssZ-hw \-ap-¡v \-ð-In-bn-cn¡p-ó Xm-e-´p-I-fm-Ip-óp' (a-¯m-bn 25:15) C-hbp-sS I-W-¡v \mw t_m-[n-¸n-t¡-ïn h-cpw. "B-Ibm-ð i-co-c-¯n-ð C-cn-¡p-t¼mÄ sN-bv-X-Xp \-ñ-Xm-In-epw Xo-b-Xm-In-epw A-Xn-\p X-¡-h-®w {]m-]n-t¡-ï-Xn-\p \mw F-ñm-h-cpw {In-kv-Xp-hnsâ \ym-bm-k-\-¯n³ ap-¼m-sI sh-fn-s¸-tS-ïXm-Ip-óp' (2 tIm-cn 5:10). B-b-Xn-\m-ð X-só¯m³ tim-[-\ sN-bv-Xv A-\p-X-]n-t¡-ï k-a-bw A-Xn-{I-an-¨n-cn-¡p-óp. ]qÀ-Æ ]n-Xm-¡-òmÀ \-ap-¡p ssI-am-dn-¯-ó hn-izm-k Xo-jv-W-X-bpw, Xym-K-Po-hn-X-hpw \-½psS Po-hn-X-¯n-te-¡pw ]-IÀ-¯p-hm³ \mw _m-²yØ-cm-Wv. kzmÀ-° em-`-§Ä-¡p th-ïn Zp-cp]-tbm-K-s¸-Sp-¯p-hm-\p-Å H-ó-ñ {In-kv-Xo-b-X. A-Xv {In-kv-Xp tb-ip-hn-sâ ]m-X ]n-´p-S-cphm-\pw ssZ-h-km-£y-ap-Å Po-hn-Xw Nn-«-s¸-Sp¯p-hm-\pw th-ïn-bp-Å-Xm-Ip-óp. B-ßo-b-Xbn-ð A-[n-jvTn-X-am-b H-cp {In-kv-Xo-b Po-hn-Xw \-bn-¡p-hm³ ssZ-hw X-¼p-cm³ k-lm-bn-¡-s«. ssZ-h-Xn-cp-\m-aw a-l-Xz-s¸-Sp-am-dm-I-s«.

Consecration Souvenir

Choice - A Christian Perspective Dn. Jithin James

he concept of ‘Christian Choice’ cannot be explained without a study of the image and likeness of God, which in turn can only be understood through the doctrine of Trinity and Incarnation. St. Irenaeus of Lyons who was popularly known as the spiritual grandson of the apostle John, taught that “man (sic) is a mixed organisation of soul and flesh, who was formed after the likeness of God and moulded by his hands, that is by the Son and Holy Spirit, to whom also he said, ‘Let us make man (sic)’.” It draws the attention from Genesis 1:26 where God said, “Let us make humankind in our image, according to our likeness” which God did according to the following verse which is, “God created humankind in his image, in the image of God he created them; male and female he created them.” Does not this image and likeness give humankind the choice to exercise His will, or does exercising of the choice of humankind put Divinity on the verge to catastrophe? It is recited in the ‘sapro’

Consecration Souvenir

(Morning Prayer of Syriac Orthodox Christians) of Saturday that, “God created Adam and sat down and contemplated him, and saw how fair he was and how like the creature was to the creator. The earthly one came and went among the trees of Paradise and the angels wondered at the earthly one to see how he was exalted.” How then can the choice of human kind who is in the image and likeness of God pose a challenge to the Divinity of the world?

Loss of the likeness of God The liturgy of St. James of Jerusalem clearly says that Jesus renewed the worn out image of God, the same ‘image’ of God that was mentioned in the book of Genesis. However, this statement raises another question, i.e. about the need for a renewal of the image when humankind was already created in the image of God. According to Genesis 1: 28 after God created and placed humankind in the Garden of Eden, God gave humankind “dominion

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tom draws Genesis alsothe he attention said, ‘Let from us make man (sic)’.” It draws the attention from Genesis wondered at the earthly one to see how he was exalted.” How then can the choice of image, according our humankind likeness” in our image, according to our likeness” God said, “Let us tomake human kind who is in the image and likeness of God pose a challenge to the Divinity of the s, “God created in verse his which is, “God created humankind in his did according to humankind the following world? notmale and female he created them.” Does not eemale imageheofcreated God hethem.” createdDoes them; ercise His will, or humankind does exercising of nd likeness give the choice to exercise His will, or does exercising of Loss of the likeness of God astrophe? It isput recited in the f humankind Divinity on ‘sapro’ the verge to catastrophe? It is recited in the ‘sapro’ y that, “God created Adam and sat of Saturday that, “God created Adam and sat ayer of Syriac Orthodox Christians) Thesea liturgy of St. James of of Jerusalem clearly says thatSt.Jesus renewed of theNyssa worn out image of over the fish the air of the choice. Gregorios has rightly nd how like the creature was to of thethe ontemplated him, and saw how fair he wasand andover how the like birds the creature was to God, the same ‘image’ of God that was mentioned in the book of Genesis. However, this It was this action of humankind that brought mortality on the human race as goodness and over everything movesof upon the and earth.” pointed out that it was indeed humankind who and of Paradise and thewent angels etrees earthly one came and among that the trees Paradise the angels statement raisesThis another question, i.e. where about humankind the need for a renewal thegood image badness. is a state of being could choose of to be or when bad, but the Intothe verse, God also thechoice begot then can the choice of was ted.” the How earthly one seefollowing how he exalted.” Howpronounced then can the of all the evil that is in him today in spite of humankind was already created in the imageabout of God. According to Genesis 1: 28 after God choice against the will of God brought ‘evil’. ewho a challenge the Divinity of the is in the to image and likeness of the God trees pose of a challenge to the Divinity of the the power to choose all the good that was authority over all earth to humankind. having created and placed humankind in the Garden of Eden, God gave humankind “dominion over Thus, humankind was given the right to fill the around atand the over time. Thus, entered the fishThe of the and over the birds ofonthe everything that moves upon has the rightly earlysea church was convinced thisairnotion of choice. St.sin Gregorios ofhumankind Nyssa earth and subdue it. Nevertheless, LORD God of and is now an “infinite sea of evil.” According earth.” pointed In the following God also pronounced authority the earthto out that itverse, was indeed humankind whothe begot all theover evil all that is trees in himoftoday in spite ikeness of God Genesis 2 had also forbidden man from eating Genesis 3: 7, “the eyes of both Adam and Eve were to humankind. humankind wasallgiven the that rightwas to around fill the atearth and subdue of havingThus, the power to choose the good the time. Thus, sinit.entered the fruit of the Nevertheless, tree ofhumankind knowledge ofis now good opened, and knew that they were naked; andof both man from eating the7,fruit the LORDand God of Genesis 2 had also anand “infinite sea of forbidden evil.”they According to Genesis 3: “the of eyes susSt. renewed theJerusalem worn out clearly image says of that Jesus renewed the worn out image of of James of tree of knowledge of good and evil as mentioned in Genesis 2:17. This is the first mention of leaves Adam and Eve were opened, and they knew that they were naked; and they sew fig evilHowever, as was mentioned 2:17. This is the first they sew fig leaves together and made loincloths he of Genesis. this in Genesis mebook ‘image’ of God that mentioned in the book of Genesis. However, this evil in the chronology of the ‫ת‬ ‫נ‬ ַ ‫כ‬ ַ (Tanach) popularly known as the Hebrew Bible. Until together and made loincloths for themselves.” The unreasonable usage of the evil the in the of the themselves.” The unreasonable usage of the ‫( ו‬vav) for a another renewal question, of mention the image when aises i.e. of about needchronology for a renewal of the image for when we get to this verse, we read that God saw that was goodthe which means conjunction that stands for ‘and’ in everything English, suggests panic andthat theGod jeopardy (Tanach) popularly known as the Bible. cording to Genesis 1:in28 Godof God. was already created theafter image According to Hebrew Genesis 1: 28 after(vav) God conjunction that stands for ‘and’ in English, made every one of His creations to be good. It is only in Genesis 2:17 that LORD God talks experienced by Adam and Eve. They realised that they who were seeing through divine Until weGarden getover toofthis verse, read that God saw suggests the panic and the jeopardy experienced eyes od gave humankind humankind “dominion placed in the Eden, Godwe gave humankind “dominion over about evil LORD God said that mortal on the eyes day that ate feel of the fruit that untilwhere then the started seeing through which made them exposed. They felt er thatthe moves upon theair that everything was good means Godupon bythe Adam and Eve.humankind They realised that they who heeverything sea and over birds of the and overwhich everything thatthat moves was forbidden, death they would upon humankind. is isa classified clear indication naked because lostcome the Divinity in the imageThis which as worn that out in the authority over all the trees ofpronounced earth he following verse, God also the authority over all the trees of were earth seeing through divine eyes until then started made every oneHumankind of His creations to be good. Itbut wasofnot in the image and likeness God asword seen‘salmo’ in Genesis Liturgy St.created James mortal, mentioned above. St James used theofSyriac for ‘image’ to Thus, fill thehumankind earthis and subdue it. the right nd. was to fill LORD the earth and subdue it. through mortal eyes which made them only ingiven Genesis 2:17 that God talks seeing 1:26. Here Hebrew used usage to indicate and likeness are:Thus, ‫ לֶ צ‬humankind ֶ‫‘( מ‬selem’lost the whichthe again has words the similar as in ‘image the Hebrew meaning. the fruit ofwhere the n man man God from said eatingthat the on fruit of theexposed. They felt naked because they lost s, LORDfrom Godeating of Genesis 2 had also forbidden about evil the eternal LORD feel meaning ‘image’ but can alsoand be had as translated and The ‫דמות‬ (‘damut’ likeness of God to descend‘likeness’ from theoccasionally) original position. sapro of Saturday sis 2:17. the evil firstasmention of in Genesis 2:17. This is the first mention of wledge of This goodisand mentioned the day that humankind ate of in thebut fruit the inheavenly the occasionally). image is fall classified meaning ‘likeness’ canthat alsowas bewith translated as the ‘image’ itofmay beas continues the next stanza theDivinity cry of oneswhich over Thus, the humankind as known asofthe Until popularly known as the Hebrew Bible. Until hronology theHebrew ‫כַ נַ ת‬Bible. (Tanach) affirmed that humankind who was created in out the ‘image and likeness’ of God wasmentioned immortal forbidden, death would come upon humankind. worn in the Liturgy of St. James follows: ng was good whichthat means is verse, we read Godthat sawGod that everything was good which means that God because he was like God as recited the ‘sapro’Stof James Saturday. aGod clear indication Humankind notin used the Syriac word ‘salmo’ Genesis 2:17 thatThis LORD talks one of His creations toisbe good. It is only inthat Genesis 2:17 thatwas LORD Godabove. talks “The heavenly ones wept for Adam, when he again went forth Paradise, and the created mortal, but in the image and likeness of for ‘image’ which has from the similar usage as trees at humankind of said the fruit where the LORDate God that that on the day that humankind ate of the fruit that Nevertheless, humankind could not withstand the temptation and chose to experiment with bowed their heads, as he bowed his head and wept; and the Seraphim shook as seen inhumankind. Genesis 1:26. the Hebrew meaning. Thus, humankind lost their Thisdeath is a would clearGod indication den, come uponthat This Here is a the clearHebrew indicationinthat his right of choice. The modern scholarship argues onhow the has nature of choiceone based onbecause the wings and began to say to one another; exalted fallen, he words used to indicate likeness are: the eternal likeness of the God and had to descend likeness of God mortal, as seen but in Genesis was not created in the image and‘image likenessand of God as seen in Genesis effect of human fall; for instance, in his article ‘Creation and Peace’ Ben C. Ollenburger a transgressed the command of hison Lord.” and likeness words are: ‫ צ‬used ֶ‫מֶ ל‬to(‘selem’ (‘selem’ the Hebrew indicatemeaning ‘image and likeness ֶ‫מֶ ל‬ ‘image’ butare: can‫צ‬also be (‘selem’ from the original position. The sapro of Saturday Biblical theologian asserts that humankind ascended a step on the ontological ladder by s’ occasionally) and ‫דמות‬ (‘damut’ mage’ but can also as translated ‘likeness’ occasionally) and and ‫‘( דמות‬damut’ asbe translated ‘likeness’ occasionally) continues the next stanza the fell cry ofand the eating of the tree good andofevil when tempted, but immortality stood between them Further, St.ofGregorios Nyssa explains thisin episode stating that with man (sic) into the sloth ge’ occasionally). Thus, it may be eness’ but can also be translated as ‘image’ occasionally). Thus, it may be (‘damut’ meaning ‘likeness’ but can also be over fall of ‘responsibility humankind divine parity. Ollenburger’s view beheavenly misinterpreted the the idea of the ofas of sin whereby he lost thecan original likeness ones to theas eternal Godhead. This loss of likeness to likeness’ who of God immortal tand humankind waswas created the ‘image and likeness’Thus, of God was immortal translated asin‘image’ itand maythe follows: choice’occasionally). in God. Contrarily, I ascertain that immortality between humankind the eternal Godhead sin not of only humankind werestood conceded from generation to day. was like God as recited in the ‘sapro’ of Saturday. be affirmed thatand humankind who was created in his descendents. divine parity, but humankind descended a step by committing thatGod which was forbidden. generation through Adam and In my opinion the right to subdue “The heavenly ones wept forgave Adam, when he the of earth to was that immortal humankind that was created in the image and likeness of God. the ‘image and likeness’ God ation and chose to experiment withthe temptation and chose to experiment with s, humankind could not withstand went forth from Paradise, and the trees bowed Nevertheless, with the‘sapro’ loss of the eternal likeness to the Godhead, humankind should have because he like God as nature recitedof inchoice the the nature choice based onwas the choice. Theofmodern scholarship argues on the based on the their heads, as hebecause bowed he hiscould headnoand wept; been ashamed of exercising his dominion on the earth longer think like of Saturday. on and Peace’ Ben C. Ollenburger man fall; for instance, in his articleaon ‘Creation and Peace’ Ben C. Ollenburgerand a the Seraphim shook their wings and began the creator. The evil that entered human prohibited them from selflessness and continued to step the ontological ladder ascended by logianonasserts that Nevertheless, humankind a step on thenot ontological ladder to bysay to one another; how has the exalted one humankind ruin thecould ecosystemwithstand unethically. It must not be ignored that in the new covenant that God mmortality stoodand between themtempted, and e tree of good evil when but immortality stood between them and the temptationofand chose to experiment within his heGenesis transgressed command established with Noah the postfallen, flood because episode of 9, the the Hebrew word ‫דמות‬ as the idea of the ‘responsibility . Ollenburger’s view can be misinterpreted as the idea of the ‘responsibility of (‘damut’ translated argues as likeness) does not reappear because the likeness was lost due to the right of choice. The modern scholarship on of his Lord.” ortality stood between humankind od. Contrarily, I ascertain that not only immortality stood between humankind choice humankind had made while they had the opportunity to see that everything thewas nature of choice based onthat the that effect of human mmitting which forbidden. arity, but that humankind descended a step by committing which was forbidden. Further, St. Gregorios of Nyssa explains this remained fall; for instance, in his article good. on ‘Creation and

episode stating that man (sic) fell into the sloth Peace’ Ben C. Ollenburger a Biblical theologian of sin whereby he lost the original likeness to Restoration of the likeness asserts that humankind ascended a step on the the eternal Godhead. This loss of likeness to the ontological ladder by eating of the of tree of good and The bounty God did not end with the Godhead ‘choice’ thatand God’s made. God continues eternal thecreation sin of humankind were to evil when tempted, butlove immortality stoodGod between the creation. deliberately attempted wipe out wickedness with through the flood and conceded fromto generation to generation them and divine parity. Ollenburger’s view canthrough Noah in Genesis 9. God chose Abraham to father many establishes a new covenant Adam and his descendents. In my opinion God be misinterpreted as the idea ofand thea‘responsibility nations ‫( דַל ג‬gadol translated as great) nation through whom He attempts to gave the right to subdue the earth to that humankind restore the ‘divine’ image, i.e. the likeness. God reveals His proper name ‘YHWH’ to that of choice’ in God. Contrarily, I ascertain that not that was created in the image and likeness of God. nationhumankind in Exodus 6:2 only immortality stoodgreat between anda revelation that had not happened in the Eden narrative of Nevertheless, with the loss of the eternal likeness Genesis.descended It clearly aindicates divine parity, but humankind step by that God continued His bounty on His created ‘image and to the Godhead, humankind have beenof the YHWH continued to send prophets and anointed priestsshould to guide the flock committing that whichlikeness.’ was forbidden. It was this exercising his dominion on thehuman earth race. great nation through whom Godashamed chose toofredeem the likeness of the entire action of humankind that brought mortality on the because‘the he offerings could nooflonger think like creator. However, as the apostle Paul reminds the priests couldthe not sanctify the human race as goodness and badness. This is a transgressions of even the priest,The leave multitude’ (Hebrews 9:7).them God so humbled evilalone that the entered human prohibited from state of being where humankind could choose to selflessness and continued to ruin the ecosystem be good or bad, but the choice against the will of unethically. It must not be ignored that in the new God brought about ‘evil’. covenant that God established with Noah in the The early church was convinced on this notion post flood episode of Genesis 9, the Hebrew word

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gave the right to subdue Further, St. Gregorios of Nyssa explains this episode stating that man (sic) fell into the sloth and likeness of God. of sin whereby he lost the original likeness to the eternal Godhead. This loss of likeness to humankind should have the eternal Godhead and the sin of humankind were conceded from generation to ould no longer think like generation through Adam and his descendents. In my opinion God gave the right to subdue ssness and continued to the earth to that humankind that was created in the image and likeness of God. new covenant that God withnot the loss the eternalthe likeness thetasted Godhead, the Hebrew word ‫‘( דמות‬damut’ translated as Nevertheless, likeness) does Lordofascended cross to and deathhumankind for him should have been ashamed of exercising his dominion on the earth because he could no longer think like ness was lost due to the reappear because the likeness was lost due to the and restored him to the place of his inheritance.” the creator. The evil that entered human prohibited them from selflessness and continued to to see that everything choice that humankind had made while they had It is through Jesus Christ that the lost ‘likeness’ of ruin the ecosystem unethically. It must not be ignored that in the new covenant that God the opportunity to see that everything remained the image has been redeemed. established with Noah in the post flood episode of Genesis 9, the Hebrew word ‫דמות‬ good. (‘damut’ translated as likeness) does not reappear because the likeness was lost due to the choice that humankind Conclusion had made while they had the opportunity to see that everything Restoration of the likeness remained good. made. God continues to Human kind was created in the image and ness with the flood and The bounty of God did not end with the ‘choice’ likeness of God. However, the choice made by Restoration of the likeness Abraham to father many that God’s creation made. God continues to love humankind led to the loss of likeness; i.e the image whom He attempts to the creation. God deliberatelyThe attempted toGod wipe bounty of did not without. the ‘choice’ that God’s creation made.that God continues to wasend worn The bounty of God was such er name ‘YHWH’ to that out wickedness with the flood and establishes a deliberately love the creation. God attempted to wipe out wickedness with the flood and n the Eden narrative of God became human and restored the lost likeness in Genesisa 9. God new covenant through in Genesis 9. God chose Abraham to father many His created ‘imagenew and covenant through Noah establishes which was Noah the qualifying criteria for becoming chose Abraham to father many nations and a nations and a ‫ג‬ ‫( דַל‬gadol translated as great) nation through whom He attempts to o guide the flock of the immortal again. This restoring action of God is restore the ‘divine’ i.e. the likeness. God reveals His proper name ‘YHWH’ to that through whomimage, the entire human (gadol race. translated as great) nation recited in the proemion of the second qaumo great nation in Exodus 6:2 a revelation that had not happened in the Eden narrative of s could not sanctifyHe theattempts to restore the ‘divine’ image, of the lilio (Midnight prayer of Syriac His bounty on His created ‘image and ws 9:7). God so humbled i.e. the likeness. God revealsGenesis. His It clearly indicates that God continued Orthodox Christians) of Sunday likeness.’ YHWH continued to send prophets and anointed priests to guide the flock of the proper name ‘YHWH’ to that as a token of the church’s great nation through whom God chose to redeem the likeness of the entire human race. great nation in Exodus 6:2 continuing gratitude However, as the apostle Paul reminds ‘the offerings of the priests could to not sanctify the a revelation that had not transgressions of even the priest, leave alone the multitude’ (Hebrews 9:7). God so humbled the gracious God. The

happened in the Eden narrative of Genesis. It clearly indicates that God continued His bounty on His created ‘image and likeness.’ YHWH continued to send prophets and anointed priests to guide the flock of the great nation through whom God chose to redeem the likeness of the entire human race. However, as the apostle Paul reminds ‘the offerings of the priests could not sanctify the transgressions of even the priest, leave alone the multitude’ (Hebrews 9:7). God so humbled himself that St. Irenaeus’ explanation on the ‘Word’ mentioned, as ‘Son’ became ‘flesh’ and lived among men’ (John 1:14) to redeem the lost ‘likeness’ of the image of the eternal Godhead. St. Irenaeus teaches about Christ not as the midpoint of history, but the central reference of all theological vision. Therefore, Jesus Christ starts the restoration of the lost likeness of the eternal Triune God. This is the reason it is recited in the ‘ramsho’ (Evening Prayer of Syriac Orthodox Christians) of Saturday, “From the tree of knowledge Adam stretched out his hand and ate the fruit, in which death was hidden, and our

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bounty of the creator revealed through His incarnation and the image of Son through Jesus Christ set the standards for making an informed Christian Choice. The Orthodox tradition affirms that humankind is restored in the likeness through baptism. This not only withholds through partaking in the Eucharist, which protects the faithful, but also forbids the faithful from continuing to cloth the divine image in mud again. The apostle Paul condemns Christians taking grievance against one another before the unrighteous in his first epistle to the Corinthians. In my opinion, to have grievance against another itself is a non Christian Choice as it not only puts the first person in the sloth of sin, but is like throwing dirt on the other who also has been restored in the likeness of Christ. This is why a Christian cannot be selfish and suppresses his/her brother for self existence. In short, it is only by making a Christian Choice (literal meaning of Christian which is to practice the ways of Christ) that humankind can retain the restored likeness of Son.

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Consecration Souvenir

The Consecration of

St. George Jacobite Syrian Orthodox Church, Melbourne

he crown of our holy work of church building was the Divine Service of Consecration. It was the culmination of our churchâ&#x20AC;&#x2122;s history thus far, and will be the pinnacle of all our efforts for the last ten years that has been completed for the purpose of worshiping God. The final result of our efforts has surpassed what we dreamed possible when we launched this sacred endeavour.

The Consecration Liturgy The Syriac Orthodox Church prides in its uniqueness among the modern churches in its resemblance to the Jerusalem temple. The temple was constructed according to Exodus tradition and was handed down by the LORD through Moses at Mt. Sinai. The church has four parts namely

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Dn. Jithin James Ivan John

Poomukham (Portico), Vishudhastalam (Kestruma), Prakaram (Haikala), and Athivishudhastalam (Madbaho). The consecration of the church building makes it a place for all, irrespective of their differences. The consecration ceremony is divided into two parts, and it is usually completed over two days. Likewise, the consecration of the St.George Jacobite Syrian Orthodox Church was spread over two days, 14th and 15th October 2016. The first part of the ceremony began with the evening prayer and followed by the dedication of the Madbaho and the Tabalaitha (the rectangular wooden piece on which the chalice is kept during the celebration of the Holy Qurbono). Traditionally, this ceremony commences with the

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dedication of the corner stones, which are placed in all corners of the church. Small boxes of stone filled with frankincense collected from the entire congregation and a small golden cross is placed inside the centre of the Altar. The liturgy consisted of readings from the Old Testament relating to the construction of the sanctuary. It was made richer with liturgical songs, prayers, the reciting of the creed, readings and praises to the Triune God whose presence was continually invoked and experienced during the consecration. The first part of the consecration ended with a concluding prayer of blessing to the entire congregation. The second part of the ceremony involved the anointing of the church building with the Holy Chrism. It began in the Holy Altar and the three walls of Madbaho. The entrances to the church building (Haikala) were blessed and sealed with the Holy Chrism. Thereafter, the baptismal fond was anointed. This was followed by the blessing of the decorative cloth used to cover the Altar and the candles with stands, which were placed on the Altar. The Cross which is to be placed on the Altar was celebrated and placed at the centre of the Altar. The liturgical celebrations concluded with the celebration of the Eucharist. The church building was then ready to conduct all the sacraments.

The Consecration – A Weekend to Remember The consecration of St.George Jacobite Syrian Orthodox Church and the long cherished dream of worshipping at our own church were finally realized on October 14th and 15th of October 2016. Our Diocesan Metropolitan H.E Geevargis Mor Athanasios and former Diocesan Metropolitans H.E Thomas Mor Themotheos and H.E Paulose Mor Ireneous were escorted in a grand cavalcade to our newly built church. Our Most Reverend Metropolitans were received at the church by a large gathering of our faithful, priests and laity from the local and Christian communities in Melbourne and interstate. The welcome procession was lead by our Church Vicar Fr. Eldo Varkey Valiyaparambil adorned with ‘Muthikudas’ and accompanied by the boisterous beat of the ‘Chenda Melam’ by our own resident practitioners. Our church members wore the traditional ‘Keralite’ dress that and bought colour and glamour to the reception of our dignitaries. Melbourne, well known for its fickle spring weather, bathed the congregation in full sunshine to our relief.

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Our Most Reverend Metropolitans were welcomed into the church by the Vicar while the church congregation sang hymns and prayers. H.E Thomas Mor Themotheos conducted the ceremonial function of cutting the ribbon to symbolize the new beginning. H.E Geevargis Mor Athanasios, Patriarchal Vicar of Australia and New Zealand was given the key to the church to symbolize the official opening of our newly built church. The Metropolitans and the priests representing our sister churches in Melbourne and interstate lit the ‘Nilavilakku’ in an auspicious ceremony. The lighting of the ’Nilavilakku’ signifies sanctity and is believed to keep the church pure and free of evil forces. The ‘Kalkuriz’ an elegantly crafted ‘stone cross’ constructed at the entrance of the church was blessed and the Patriarchal flag was hoisted. The Consecration Service was conducted by H.E Thomas Mor Themotheos, Metropolitan of Kottayam Diocese, H.E Geevargis Mor Athanasios, Patriarchal Vicar of Australia & New Zealand and H.E Paulose Mor Ireneous, Metropolitan of Kozhikode in presence of His Grace Bishop Suriel, Coptic Orthodox Diocese of Melbourne & Affiliated Regions. The Metropolitans were supported by the priests, deacons and altar assistants from our sister churches in Australia, New Zealand and India. Our dedicated choir provided the music for the blessed occasion. The consecration service was followed by a spectacular fireworks display that lit up Heatherton night sky and thrilled everyone who had the privilege to attend the momentous occasion. After witnessing the historic event on Friday the 14th October 2016, the faithful flocked on Saturday to witness and participate in the Holy Mooninmel Qurbana (Tri- Mass) by our Most Reverend Metropolitans, assisted by priests and altar assistants. A number of priests from Kerala and from our sister churches in Melbourne, Adelaide, Brisbane, Perth and Sydney participated in the Holy Mass. The sound of music of our devoted choir enhanced the Divine Service. The blessed Qurbana was one of the most cherished occasions for all the members and well wishers of our church. The memories of the Holy Mass will linger in our in our hearts and minds for a very long time. A public meeting, to mark the occasion, was held at the church immediately after the Holy Mass and was attended by ecclesiastical heads of churches

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in Australia, prominent religious, political and social dignitaries. H.E Metropolitan Geevargis Mor Athanasios, H.E Thomas Mor Themotheos and H.E Paulose Mor Ireneous addressed the faithful and made keynote speeches. Hon. Hong Lim (Parliamentary Secretary for Multicultural Affairs and Asia Engagement, Victoria), Hon. Inga Peulich (MLC for Southern Eastern Metropolitan Victoria), Councillor Steve Staikos,(Representing the Mayor of Kingston City Council), Councillor Paul Peulich (Kingston City Councillor), Mr. Ashok Jacob (President of the Victorian Council of Churches) dignified the occasion with their presence and felicitation speeches. Mr. George Kurian took the responsibility of facilitating for the meeting. Our vicar Fr. Eldo Varkey Valiyaparambil welcomed the dignitaries and the esteemed audience attending the meeting. Comm. P.K Alexander and Comm. Jacob Cherian narrated the history and the vision for the church. H.E Metropolitan Thomas Mor Themotheos officially released the commemorative souvenir “Nuhro Shareero -True Light”, showcasing the history, growth, community work and achievements of the church. It was presented to His Eminence by Mr. Ivan John (Editor). Mementoes were presented to the Vicar, Former Vicars, Building Committee 10/7/2016

Consecration Souvenir

Members, Mr. John Newbold (Builder), Mr. Peter Brown (Architect), Mr. John Sceria (Financial Consultant), Mr.P.C Mammen (Artist) and Mr. Saneesh Kumar (Interior Wood Craft), recognizing their commitment, contribution and support. A commemorative plaque was unveiled by H.E Thomas Mor Themotheos. H.E Geevargis Mor Athanasios and H.E Paulose Mor Ireneous planted an olive tree to mark the occasion. The meeting concluded with vote of thanks from Chev. Thomas Abraham. The congregation was also entertained by the rhythmic drumming and high energy performers that kept the onlookers feeling uplifted, energised and inspired. A sumptuous lunch provided by the church and committed consecration catering committee completed the occasion. Our newly consecrated St. George Jacobite Syrian Orthodox Church is established for the worship of the Lord, for the preaching of the Gospel and the sacred administration of the holy mysteries and for the cultivation of the Christian life for ourselves and our posterity. We have offered the sacrifice needed to accomplish this task, and we have done so with our children, grandchildren in mind and with a deep concern for our local community in Melbourne. sds new.jpg

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ST.GEORGE JACOBITE SYRIAN ORTHODOX CHURCH, MELBOURNE (UNDER THE HOLY APOSTOLIC SEE OF ANTIOCH AND ALL THE EAST)

PRAYER OF PREPARATION FOR THE NEW CHURCH Glory is to the Holy Trinity who has chosen and called us to be His children through His redemptive passion, crucifixion and His miraculous resurrection. We thank you for choosing us, and preparing us; we thank you for spiritually enlightening us to be part of this new church building project. We commit H.H. The Patriarch, H.B. The Catholicose, Their Eminences The Metropolitans, The Rev. Priests, Rev. Deacons and spiritual leaders who have led us in the past, and for all those who are presently taking the responsibilities for glorifying your only Name in this land - For you have promised that “if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven” (Matthew 18:19).We pray that this project which we have initiated be accomplished soon for the Glory of your Name and for the generations to be blessed through this. We pray that you bless the land we have bought for the construction of the church; as you promised “I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there” (2 Chronicles 7:16). 0 God, safeguard all those people who will be involved in each stage of the construction of our church. We pray that your victorious cross protect all those who have extended and who are continuing to extend their help through prayers, finance and other resources. We seek the intercession of Saint Mary, the Mother of God, St. George our Patron Saint and Crown of all Martyrs. We trust on your promise that “Whatever things you ask when you pray, believe that you receive them, and you will have them” (Mark 11 :24) We thank you Lord for listening to our prayers. We ask these all in the name of the Father, the on and the Holy Spirit. Our Father Who ......

ssZ-hm-e-b \nÀ-½m-W-¯n-\p-Å H-cp-¡ {]mÀ-°-\ X-sâ ]o-Vm-\p-`-h-¯m-epw {Iq-ip-a-c-W-¯m-epw D-bÀs¯-gp-tó-ð-¸n-\m-epw X-sâ a-¡-sf-óp hn-fn-¡-s¸-Sp-hm³ R-§Ä-¡v tbm-Ky-X \-ð-In-b {Xn-tb-I ssZ-h-sa \n-\-¡v kv-Xp-Xn. ]p-Xn-b ssZ-hm-e-b \nÀ-½m-W-¯n-ð ]-¦m-fn-I-fmIp-hm³ B-ßo-b-am-bn R-§-sf hn-fn-¨p thÀ-Xn-cn-¨-Xn-\m-ð \n-só R-§Ä kv-tXm-{Xw sN-¿p-óp. Cu tZ-i-¯v \n-sâ \m-a¯n-ð B-cm-[n-¸m³ C-tóm-fw t\-Xr-Xzw sIm-Sp-¯-h-tc-bpw C-t¸mÄ hn-hn-[ Np-a-X-e-IÄ h-ln-¡p-ó-h-tc-bpw R-§Ä k-aÀ-¸n-¨p {]mÀ-°n-¡p-óp. " `q-an-bn-ð h-¨v \n-§-fn-ð c-ïp t]À bm-Nn-¡p-ó G-Xp Im-cy-¯n-epw sF-Iy-a-Xy-s¸-«m-ð A-Xv kzÀ-¤-Ø-\m-b F-sâ ]n-Xm-hn-¦-ð \n-ópw A-hÀ-¡v e-`n-¡pw''. (hn. a-¯m-bn 18:19) F-óv A-cp-fn-sN-bv-X IÀ-¯m-sh, \n-sâ \m-aa-l-Xz-¯n-\pw X-e-ap-d-I-fp-sS A-\p-{K-l-¯n-\p-am-bn \n-ón-ð B-{i-bn-¨p-sIm-ïv R-§Ä B-cw-`n-¨n-cn-¡p-ó ssZ-hm-e-b-¯nsâ \nÀ-½m-Ww th-K-¯n-ð ]q-À-¯o-I-cn-¡p-ó-Xn-\p C-S-bmt¡-W-sa. " F-sâ \m-aw Cu B-e-b-¯n-ð F-tó-¡pw C-cnt¡-ï-Xn-\p Rm³ C-t¸mÄ A-Xn-s\ Xn-c-sª-Sp-¯v hn-ip-²oI-cn-¨n-cn-¡p-óp; F-sâ Zr-jv-Sn-bpw F-sâ lr-Z-b-hpw F-ñm-bvt¸m-gpw C-hn-sS C-cn-¡pw'' (2 Zn-\-hr-¯m-´w 7:16) F-óv A-cp-fn sN-bv-X IÀ-¯m-sh, ssZ-hm-e-b \nÀ-½m-W-L-«-§-fn-ð D-ïmIp-ó F-ñm A-]-I-S-§-fn-ð-\n-ópw ]-¦m-fn-I-fm-Ip-ó-h-sc Im-¯p-sIm-tÅ-W-sa. [-\w sIm-ïpw, {]mÀ-°-\-bm-epw, a-äv hn-[-¯n-epw C-Xn-\m-bn k-lm-b-kv-X-§Ä \o-«p-ó-h-sc \n-sâ P-b-I-c-am-bn-cn-¡p-ó Éo-_m-bm-ð a-d-¨p-sIm-tÅ-W-sa. k-ltZ-òm-cp-sS In-co-S-hpw C-S-h-I-bp-sS Im-h-ð-]n-Xm-hp-am-b hn. Ko-hÀ-¤o-kv k-l-Zm-sb R-§Ä-¡v th-ïn A-t]-£n-t¡-W-sa. " \n-§Ä {]mÀ-°n-¡p-t¼mÄ bm-Nn-¡p-ó-sXm-s¡-bpw e-`n-¨psh-óv hn-iz-kn-¸n³; F-óm-ð A-Xv \n-§Ä-¡v D-ïm-Ipw F-óv Rm³ \n-§-tfm-Sv ]-d-bp-óp'' (hn. aÀ-t¡m-kv 11:24) F-óv I-ð-]n-¨ h-N-\-¯n-ð B-{i-bn-¨v R-§Ä {]mÀ-°n-¡p-óp. {]mÀ°-\ tI-«n-cn-¡-bm-ð {Xn-tb-I ssZ-h-¯n-\p R-§Ä kv-Xp-Xn I-tc-äp-óp. B-b-Xv ]-cn. ssZ-h-am-Xm-hn-tâ-bpw, C-S-h-I-bp-sS a-²y-Ø-\m-b tamÀ Ko-hÀ-Ko-kv k-l-Zm-bp-tS-bpw k-I-e ip-²nam-òm-cp-tS-bpw ip-²n-a-Xn-I-fp-tS-bpw a-²y-Ø-X-bm-ð X-só. B-½o³. kzÀ-¤-Ø-\m-b R-§-fp-sS ]n-Xm-th... Ir-] \n-d-ª a-dn-b-ta \n-\-¡v k-am-[m-\w...

Hail Mary......

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FENIX FINANCIAL

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Sunday School Teachers & Students

Sunday School Teachers

Front Row: Jiji Kuriakose, Susan George, Reena Thomas, Dn. Jithin James, Fr. Eldo Varkey Valiaparambil (Vicar), Fr. Dr. Dennis Varghese Kolasseril, George Kurian, Anita Biju Cherian, Eldo Issac. Middle Row: Liza John, Neena Kolasseril, Jubin Jithin, Jiya Paul, Reena Sam Lalson, Deepthi Jerry Cherian, Nisha Mathew, Femy Jacob, Prathibha Mary Mathew, Amie John, Sheeba Biju, Anupama Eapen, Linu Philip, Asha Jerry Andrews, Shradha John, Thushara Binu. Back Row: Bobby John, Jess John, Chris John, Ashwin Kurian George, Arun John, Eldhose Raju, Ashray Chandy George, Binu Kuriakose.

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VERMONT aged care

Vermont Aged Care is a family-run facility with over 25 years of experience in Aged Care. We are committed to providing high quality nursing and specialist care, within the context of a warm, caring, home-like environment. Major renovations were completed in 2008 to provide the latest technology and modern facilities for our 69 bed Ageing in Place facility for low care and high care. Plans are currently underway for another significant refurbishment to ensure our buildings provide the most up-to-date, modern standards in accommodation.

Our staff and management team will be able to assist you with understanding your options. We invite you to come, visit us and see for yourself.

At Vermont Aged Care, we understand how difficult and confusing it can be when searching for suitable residential support for yourself or a loved one.

• Free laundry service

• Secure garden area including raised garden beds for enthusiasts • Modern 5-star food premises with all meals cooked on site • EastLink access within 500 metres

Bedroom Features:

• Free parking on site

• Ensuite in all rooms • Individual climate control in every room

Care and Lifestyle Features:

• Telephone, TV and Cable access to all rooms

• 24-hour care by qualified nursing staff

• Electric bed options appropriate to individual care needs • Single and couples rooms

• Aromatherapy, physiotherapy and podiatry programs • Visiting GP, Dental and eye care services • Varied activities organised by our Leisure and Lifestyle Coordinator

General Features:

• Dedicated Facility bus used for regular outings

• State of the art security systems • Integrated nurse call bell system and sensor monitors

• Hair and beauty salon on site

• Multiple lounge and dining areas

• Complimentary tea and coffee facilities

• Regular worship services

“Our continuous improvement project for 2016/ 2017”

VERMONT aged care

VERMONT AGED CARE Vermont Aged Care 770 Canterbury Road Vermont 3133 Melway Ref:63-C1

Phone: 03-98735300 Fax: 03-98725626 Email: georjose@bigpond.com www.vermontagedcare.com.au

A Georgjose group of Aged care facility

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Sunday School Programmes & Activities

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Church Events And Celebrations

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Church Events And Celebrations

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Church Events And Celebrations

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Church Events And Celebrations

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Church construction at different stages

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Church construction at different stages

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C o n s e c r a t i o n

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pleasure and honour te lu so ab an en be s ha it , d souvenir committee As your editorial board an ch consecration. ur ch e th of t) gh Li ue (Tr ' enir ' Nuhro Shareero to help to create this souv ings as a fledgling church nn gi be ble m hu om fr , ry ts our church histo ich culminated wh s Nuhro Shareero documen es cc su r ou ly al fin d to build our own church an e gl ug str , es ili m fa w fe a 6. Our souvenir 01 2 er with just ob ct O of th 15 d an n of our church on the 14th tio ra ec ns co d an g in ild bu urch members and ch s, in the rie ita gn di om fr les tic n of the messages and ar io ut rib nt co e th by d he ric is en well wishers.

forts, financial support ef ss ele tir e, tim eir th r fo r church community We would like to thank ou e it all feasible. Nuhro ad m rs se rti ve ad ed m tee es ntributions from our and prayers. Financial co d not have been possible. ul wo it lp he ur yo t ou th wi u and Shareero is created for yo our sacrifices and most of g rin be em m re ts, en em ev hi lebrating our ac build the church to We hope you will enjoy ce sk ta e Th s. ar ye e th ut tor guiding us througho ea cr r ou of s nd ha e th g ever achieve it but ve ha all seein d ul wo we if er nd wo it would have been easy to d an e on sy ea an r ve ne prosper us and not to was s an pl , us r fo s ha he that â&#x20AC;&#x2DC;he knows the plans ed ar cl de ng lo s ha d Go r ou â&#x20AC;&#x2122; Jeremiah 29:11. re tu fu a d an pe ho a us to harm us, plans to give rd Jesus Christ. Lo r ou of s ise om pr e th ious future built on We look forward to a glor venir Committee Editorial Board and Sou

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