OSSAE-OKR CLASS 12 IMPORTANT NOTES

Chapter – 1; The Concept of Mission in the Holy Bible

 Introduction
 The term "mission" is explored in the context of its European origins, especially with the
arrival of Portuguese colonial rulers.
 The term “Mission” mainly denotes Evangelism.
 It was introduced by European missionaries who forcefully tried to convert Christians in
India to Roman Catholic and Protestant folds.

 Biblical Concept of Mission

 The concept of mission is traced back to Jesus Christ, who selected twelve disciples and
sent them to various places to announce the Gospel of the Kingdom of God.
 The task or delegation of evangelism given to the disciples got transformed into the
missionary movement.
 The disciple who was sent for Christ’s mission was called “Sleeha” or “Apostle”, which
means ‘the delegated person’.
 ‘Sleeha’ or ‘Sleeho’ – Syriac word
 ‘Apostolos’ – Greek equivalent for Sleeha.
 ‘Missionary’ – Latin equivalent for Sleeha.

 Mission of the Christian Church

 The mission of the Christian church is to announce the Gospel of Jesus Christ to all
human beings.
 Jesus went to the Synagogue of Nazareth when he began his public ministry and reads
the book of prophet Isiah from the Holy scriptures.
 He read a part of Isaiah 61: 1-2
 ‘Korusooso’ means Christ’s proclamation of the Gospels.
 Jesus' mission included healing, social transformation, and addressing hypocrisy among
religious leaders. He was prepared to sacrifice his life for the sake of things he taught
and worked upon.
 Freedom, Equality, Brotherhood are the values of the Kingdom of God.

 Sending of Disciples
 Jesus sent disciples on missions, instructing them to announce the good news of the
Kingdom of God and heal the sick. This was also mentioned in the first three Gospels.
 St. Mathew Chapter 10 contains a description of Jesus Christ preparing and sending his
12 disciples to announce the Gospels.
 We see lord sending 70 preachers in St. Luke. He instructed both the disciples and the
preachers to announce the good news of the kingdom of God and heal the sick with
simplicity.
 Initially directed toward the house of Israel, but not limited exclusively to Jews, as
demonstrated by Jesus' interactions with Gentiles.
  After crucifixion and resurrection, Jesus extended the mission to the entire world. Some
scholars question the authenticity of passages describing the universal mission,
highlighting differences between domestic and universal mission models.

 Western Missionary Activities

 European colonial missionary movements from the sixteenth century onwards neglected
the original domestic mission model.
 Western missionaries aimed to bring people under the western ecclesiastical hierarchy,
leading to divisions and schisms.
 Opposition to the western missionary model in various regions, including India.

 Orthodox Tradition
 The Orthodox tradition rejects a clear demarcation between domestic and universal
mission models.
 Emphasizes that the Gospel should be spread peacefully, without violence, materialism,
or megalomania.
 Advocates for a missionary approach aligned with Jesus Christ's life and teachings.
 Despite criticisms, some Western missionaries are acknowledged for their commitment
and ideal confession of Jesus Christ.

Chapter – 2; The Orthodox church and the missionary movement

 Orthodox Missionary Approach
 Orthodox Church is not focused on insistent conversion but aims to announce the good
news of the Kingdom of God and work for human good and social transformation.
 Historical examples include the spread of the Persian Church to China, St. Thomas'
Church in India, and Greek Orthodox missionaries Methodius and Cyril in Russia and
Bulgaria.
 Orthodox Churches are perceived as ritualistic, emphasizing beautiful and elaborate
forms of worship, especially the Holy Eucharist.
 Critics argue that this emphasis on worship may sometimes lead to neglect of societal
issues like sorrows, hunger, and injustice.

 Liturgy after Liturgy

 The Greek work ‘Liturgy’ means service or nursing.
 The first liturgy is the service to god
 The second liturgy is the service to man.
 True worship is seen as the simultaneous undertaking of service to God and service to
humanity.
 Church’s Orientation towards the World
 The Church, by its nature, is oriented towards the world, motivated by the principle of
love.
 The Church, by its nature, is oriented towards the world, motivated by the principle of
love.
 Mission activities of the Orthodox Church should originate from God's love and
concern for His creation.
 The Church's mission is to pray for the world and engage with its problems in daily life,
socio-economic, and political domains.

 Welcoming New Members

 The Orthodox Church welcomes those who desire to join out of love for Christ and the
gospel.
 Denounces insistence, political pressure, or material incentives in enlisting members.
 Orthodox teachers teach us that mission is a fundamental character of the Holy Trinity.
 The Holy Trinity, as one and three persons, serves as a model for mission through
mutual love, respect, cooperation, and equitable coexistence.

 The Essence of Orthodox Missionary Work

 Mission work aims at the upliftment of the most depressed classes, equitable wealth
utilization, and social service rooted in love of God.
 The ultimate goal is the transformation of all humans and creation to partake in divine
nature, following the example of Jesus Christ.

Chapter – 3; Malankara Orthodox Church and mission Activities

 Origin of the Malankara Orthodox Syrian Church
 Originated through the missionary activities of St. Thomas, the apostle of Jesus Christ.
 Evangelism is considered inherent in the nature of the Malankara Church.

 Challenges and Criticisms

 Allegations that the church lost evangelical passion due to peaceful coexistence with the
caste system in Indian society.
 Acknowledgment that the church couldn't eliminate the caste system but certain Church
Fathers recognized the need for change.

 Contributions of Church Leaders

 St. Gregorios of Parumala and Pathrose Mar Osthathios worked towards improving the
socio-economic conditions of the Dalits.
  Emphasis on education for promoting equality and justice.
 Leaders like Geevarghese Mar Osthathios and Stephanos Mar Thevodosios focused on
missionary activities.

 Promotion of Social Justice

 St. Gregorios and Pathrose Mar Osthathios advocated for the rights of the downtrodden,
going on strikes and empathizing with the marginalized.
 Pathrose Mar Osthathios was a high born and well educated, yet he neither wore costly
robes nor used luxurious vehicles.
 Geevarghese Mar Osthathios struggled for social justice and inclusive care of the poor.

 Missionary Activities and Church Fathers

 Emphasis on the missionary aspect of the Church's mission.
 Acknowledgment of other important missions such as dialogue with surrounding
religious and secular cultures.
 Stephanos Mar Thevodosios was a hard working orthodox missionary who worked in
North India.

 Notable Missionaries and Scholars

 Recognition of individuals like Dr. Paulose Mar Gregorios, Fr. Dr. V. C. Samuel, and Fr.
Dr. T. J. Joshua as missionaries and scholars.
 Highlighting the importance of engaging with diverse cultural, religious, and intellectual
contexts.

 Brahmavar Mission
 Significant evangelical mission of the Malankara Orthodox Church.
 Founded by Antonio Francis Xavier Alvariz, a former Catholic priest.
 This mission attracted about 1000 families, seceding from the Roman Catholic Church.
 Consecration of Metropolitan Alvares Mar Julius in 29th July 1889.
 Endured hardships after seceding from the Roman Catholic Church.
 Brahmavar now serves as the headquarters of an Orthodox diocese.
 Yakob Mar Elias is the metropolitan of Brahmavar diocese.

Chapter – 4; Monastic movement and missionary work

 Historical Development of Monasticism
 Monastic movement began in the third century AD with ascetics in Egypt, Syria, and
Palestine devoting themselves to prayer and ascetic rigors.
 St. Antony and later St. Pachomius played key roles in shaping monasticism, with St.
Pachomius emphasizing communal living.
 Organizational Impact on the Church
 Monasticism contributed significantly to the organizational structure of the Western
Church.
 St. Basil of Caesarea and St. Benedict of Nursia formulated rules for monasticism in the
fourth and sixth centuries AD, respectively.

 Major Monastic Orders

 Monastic orders founded by St. Francis of Assisi, St. Dominic, and Ignatius Loyala in
the Middle Ages became prominent in the Roman Catholic Church.
 Their influence had both positive and negative aspects, with instances of coercive
religious conversions during colonial expansion.

 Oriental Churches and Monastic Heritage

 Monasticism also thrived in Oriental Churches, with famous monasteries and monks
contributing to spiritual literature and guides for ascetic life.
 Monks like Mar Aprem enriched the liturgical literature, and the compilation 'Philokalia'
became a significant work in the missionary efforts.

 Philokalia and Mount Athos

 'Philokalia,' a compilation of spiritual teachings, played a vital role in the spiritual
awakening of the Russian Church.
 The word ‘Philokalia’ can be translated as ‘love of goodness’ or ‘love of beauty’.
 ‘Philokalia’ was translated and published in 5 volumes in Malayalam.
 Mount Athos in Greece, inhabited by ascetics, contributed to the deep spiritual teachings
found in 'Philokalia.'

 Missionary Activities of Orthodox Churches

 Orthodox Churches, unlike the Western Church, traditionally emphasized sanctity of
life, spiritual literature, and worship in missionary efforts.
 Some Orthodox Churches, including the Greek and Russian Churches, have engaged in
missionary activities in Asian and African countries, gaining new followers.
 The Coptic Church of Egypt expanded its missionary work in Africa and Europe,
attracting people from Western countries seeking differences from Reformist churches.

 Role of Monasticism in Mission Work

 Saintly ascetics like St. Gregorios of Pampady effectively converted their hermitages
into Dayaras for bearing witness to Christ.

 Challenges and Opportunities for the Malankara Orthodox Church

  The Malankara Orthodox Church reflects on its missionary tasks, emphasizing the need
for prayerful consideration, strong decisions, and effective execution.
 The Mission Board founded by Dr. Geevarghese Mar Osthathios plays a crucial role in
guiding the mission activities of the Church.

Chapter – 5; Fundamentals of our faith

 Introduction
 The fundamental principle of Orthodoxy is the belief in the Holy Trinity and the belief
that Jesus Christ is Incarnated God.

 Passages proving the presence of Holy trinity in the Bible

 The word ‘Elohim’ which is plural in Hebrew was used to describe God in the Original
Hebrew Bible.
 Plural language in Genesis, Abraham's encounter in Genesis, blessings in Numbers,
Isaiah's vision, and Psalms hint at the Holy Trinity.
 The word used for all the three in Hebrew was “Rooha”.
 Explicit revelation in the New Testament, especially in Matthew 28:19, signifies the
presence of the Holy Trinity.
 The promise and revelation of the Holy Spirit further emphasize the triune nature of
God.
 Church Fathers, including St. Paul in Ephesians, extensively elaborate on the three
persons of the Holy Trinity.

 Teaching of the Church Fathers

 St. Irenaeus of Lyons highlights the global unity in faith regarding the Father, Son, and
Holy Spirit in the book, ‘Against the Heresies’.
 St. Basil the Great emphasizes the equal power and glory of the three Persons in the
Holy Trinity.
 Even though the three persons in the trinity are different in their manifestation, they are
one in their origins.
 Church Fathers before the fourth century employ analogies like the
1. Sun, Sunray and Light.
2. The root, bunk and the fruit of the same tree.
3. Spring, pool and stream of water.
4. Consciousness, wisdom and longing.
 They used these to explain the oneness and differences within the Trinity.
 St. Gregory Nazianzus asserts the incomprehensibility of God through earthly
comparisons.

 Worship of the Holy Trinity

  The prayer 'Praise to Father, Son and Holy Spirit' (Shubaholabo…) is crucial in liturgy,
including the Holy Eucharist and sacraments.
 The Holy Trinity is explicitly celebrated in the liturgy of blessing the Censer and during
the Holy Mysteries in the Eucharist.
 Baptism, marriage, and house consecration rituals all involve invoking the Holy Trinity.
 The wedded couple enter family life with the Holy Altar which is the abode of Father,
son and the Holy Spirit as their witness.
 The worship of the Church is fundamentally the worship of the Holy Trinity.

 Incarnation
 God the Son incarnated as a human being, living, suffering, dying, and resurrecting.
 The Church considers the Incarnation equally important as belief in the Holy Trinity.
 Reference to 1 Timothy 3:16 as a hymn of faith describing the mystery of godliness
through the Incarnation of God.

Chapter – 6; The Sacred Tradition

 Tradition
 The word "tradition" originates from the Latin "Traditio" and the Greek "Paradosis,"
meaning something transferred through generations.
 Tradition, in the context of the Church, refers to the belief in the Holy Trinity and the
life based on Jesus Christ, passed down through generations.
 Tradition is biblically based and apostolic, rooted in the experiences of the apostles as
described by St. John in 1 John 1:1-3.
 Holy tradition encompasses truths of faith handed down from apostles through Church
Fathers to the present Church, focusing on core beliefs like the Holy Trinity and the
Incarnation.
 The writings of Church Fathers, like St. Athanasius of Alexandria, emphasize the
continuity of faith from the Logos through the apostles to the present Church.
 Tradition is not static but a continuum of precedent truths sustained by the Holy Spirit,
as emphasized by St. Basil the Great.
 Tradition is not about blindly preserving the past but understanding it as a dynamic
extension of the Church's life in the Holy Spirit, fostering a continuing experience.

 Fellowship with Heavenly Saints

 Belief in fellowship with saints is integral to the sacred tradition, emphasizing unity in
prayer and a continuation of eternal life after death.
 The Church accords special importance to St. Mary, especially her role in the
Incarnation, with praise from Elizabeth forming the basis for continuous fellowship.
  In the description of the martyrdom of St. Ignatius of Antioch written in the beginning of
second century AD, there is the confession of a vision in which the saint was seen to be
praying for them in the other world.

 Fellowship with the Departed

 Fellowship with the departed holds equal status to fellowship with saints, rooted in New
Testament practices such as baptism for the dead, as mentioned by St. Paul.
 God's eternal love and mercy extend beyond death, as seen in prayers for the departed,
exemplified by St. Paul's remembrance of Onesiphorus.
 Icons used in worship and relics of saints are tangible expressions of the Church
tradition, serving to affirm fundamental beliefs.
 The New Testament Church acknowledges the belief in resurrection, symbolized by
baptism, and the eternal nature of God's love and mercy, extending to the departed.

Chapter – 7; Church Fathers

 Introduction
 The Oriental Church lacks a formal definition of Church Fathers but historically used the
term for bishops, popes, and abbots.
 Early church leaders were commonly addressed as "Father," with equivalents like
'Pope,' 'Baba' (Arabic), and 'Bava' (Syriac).

 Categories of Church Fathers

This was mainly divided into four categories:
1. The Church Fathers before the Great Council of Nicaea including the Apostolic
Fathers.
2. The Fathers of the Great Councils
3. The Fathers after the Great Councils
4. The Monastic fathers

 Fathers Before the Great Council of Nicaea

 Apostolic Fathers: Direct disciples of Christ or contemporaries of the Apostles.
 Notable Figures:
 St. Clement of Rome, who emphasized the proper celebration of the Holy
Eucharist. He wrote an ‘Epistle to the Corinthians’ in AD 96.
 St. Ignatius of Antioch, with seven extant writings on Christology and Church
hierarchy. These writings describe answers to the questions ‘Who is Christ’
(Christology). It also reveals the roles of ‘Episcopa’, ‘Kashisha’(priest), & deacon.
 St. Polycarp of Smyrna, opposing the heresy of Docetism.
 Didache (Teachings of the Twelve Disciples): Provided detailed instructions on the Holy
Eucharist.
  Theological Writings: In-depth theological writings in Greek and Latin emerged mainly
from Asia Minor, Antioch, and Alexandria.
 St. Irenaeus of Lyons defended apostolic tradition.
 St. Clement and Origen of Alexandria provided significant contributions, despite
Origen's later deviations.
 Fathers of the Great Councils
 Considered a golden age in Christian writings.
 Stalwarts:
 St. Athanasius of Alexandria, a defender of the Nicene Creed against Arianism.
 Cappadocian Fathers, including St. Basil the Great, St. Gregory Nazianzus, and
St. Gregory of Nyssa.
 St. John Chrysostom, known as the "Golden-tongued."
 St. Augustine of Hippo and St. Ambrose of Milan in Latin.
 St. Aprem and St. Aphrahath in Syriac.
 Many of the philosophical writings of St. Gregory Nazianzen are the sources of prayers
like ‘Prumeon’ and ‘Sedra’ used in our liturgy.
 Focus Areas
 Incarnation, Logos, Holy Trinity, and theological foundations.
 Formulated canons of true faith and contributed to the Nicene Creed.

 Fathers After the Great Councils

 Theological controversies and political changes led to schisms.
 Council of Ephesus was held in AD 431
 Synod of Chalcedon was held in AD 451
 Notable Writers:
 St. Cyril of Alexandria, involved in Christological debates.
 St. Severus and St. Philoxenos of Mabbug provided theological and biblical
interpretations.

 Monastic Fathers
 Emergence of monasticism in the 3rd century as a response to worldliness.
 Early figures: St. Paul and St. Antony of Thebes who lined around AD 250 in the
Egyptian desert.
 Cenobitic monasticism popularized by St. Pachomios and St. Basil.
 Contributions:
 Spiritual guidance, liturgical compositions, and resistance to social evils.
 Important writings: "Life of St. Antony" by St. Athanasius, "History of Lausiac"
by Palladius, "Life of St. Matrina" by St. Gregory of Nyssa.

 Key Contributions
 Apostolic Fathers emphasized teachings beyond the New Testament.
  Church Fathers laid a strong foundation for Christian faith and philosophy.
 Great Council Fathers played a crucial role in formulating canons and the Creed.
 After Great Councils, writers focused on theological and biblical interpretations.
 Monastic Fathers contributed spiritual guidance, liturgical compositions, and resisted
social evils.

Chapter – 8; Orthodox Churches Today

 Oriental Orthodox Churches
1. Armenian Apostolic Church:
 Claims apostolic succession of Barthlomow and Judas.
 Worldwide existence with two Catholicates and Patriarchates.
 The Mother see of Holy Etchmiadzin holds a preeminent position.
 Notable presence in Armenia, North America, and Europe.
2. Coptic Orthodox Church:
 Founded in AD 42 by St. Mark.
 Originally headquartered in Alexandria, now in Cairo.
 Largest Christian community in Africa.
 The head of Coptic Church is officially known as ‘Pope of Alexandria and
whole of Africa’
 Faces challenges from Islamic fundamentalists.
 Notable figures include Pope Shenouda and Abuna Basilios.
3. Syriac Orthodox Church:
 Founded in Antioch, Southern Turkey, by St. Peter.
 Syriac is the liturgical language.
 Enriched by monastic tradition and liturgical literature.
 Historical relationship with Malankara Church with the coming of Abdul Jaleel
to India in 1665.
 Estrangements in the 20th century due to various reasons.
4. Malankara Orthodox Syrian Church:
5. Ethiopian Orthodox Tewahedo Church:
 ‘Tewahedo’ means being made one.
 Became official religion in the fourth century during the Axumite Dynasty.
 Autonomous since 1949.
 Notable for an age-old monastic tradition.
 Pilgrimage site believed to house the Ark of the Covenant.
6. Eritrean Orthodox Tewahedo Church:
 Became self-entitled in 1993.
 Abuna Philippose was appointed as the first patriarch by Abuna Shenouda in
1998.
  Affected by unstable political conditions and wars.
 Abuna Antonios (Third Patriarch) faced house arrest and died in 2022.

 Byzantine Orthodox Churches

1) Ecumenical Patriarchate of Constantinople:
 Considered most important among the fourteen Byzantine Churches.
 Historical importance due to Constantinople.
 Self-entitled churches include Finnish, Estonian, Russian, and Ukrainian.
2) Greek Orthodox Church of Alexandria:
 Succession of St. Mark the evangelist.
 Active in Orthodox missionary activities.
3) Greek Orthodox Church of Antioch:
 Headquartered in Damascus, Syria. Emphasizes missionary activities and
literature.
4) Greek Orthodox Church of Jerusalem:
 Established in the fifth century.
 St. Catherine Monastery in Mount Sinai under this Patriarchate.
5) Russian Orthodox Church:
 Largest Christian community among the Orthodox Churches.
 Headquarters in the Danilov monastery, Moscow.
 Notable for iconography and architectural styles.
6) Serbian Orthodox Church:
 Presence in Serbia, Montenegro, Croatia, Bosnia, America, Australia, and EU.
 Theological writings of Fr. Dr. K. M. George gained popularity.
7) Romanian Orthodox Church:
 Presence in Romania, Moldova, Western Europe, and America.
 Suffered under communist rule but gained growth since 1987.
8) Bulgarian Orthodox Church:
 Largest Christian presence in the Balkan region.
 Established as a self-entitled Church in AD 870.
9) Georgian Orthodox Church:
 Established in the fourth century AD.
 Patriarchate seceded from Constantinople in 1990.
10) American Orthodox Church:
 Composed mainly of Russian and other Byzantine Orthodox Church members.
 Recognized by various Orthodox Churches since 1970.
 Contributes significantly to the younger generation of Orthodox Churches.

 Other Orthodox Churches

1. Cyprus Orthodox Church: Believed to be established by St. Barnabas.
 2. Greek Orthodox Church (1833): Became independent from the Patriarchate of
Constantinople.
3. Polish Orthodox Church (1948): Became independent from the Russian Orthodox
Church.
4. Albanian Orthodox Church (1937): Became independent from Constantinople.
5. Czech and Slovak Orthodox Church (1951): Became independent from the Russian
Orthodox Church.

Chapter – 9; Spirituality: An Orthodox Perspective

 Spirituality is not an addition to human nature; it is essential and innate.
 Spirituality in the Orthodox faith and tradition is a state in which there is a constant
attempt on the part of human beings to free from the shackles of materialism and sin, and
regain the blessed state of being the image and likeness of God in its fullness.
 Humans are created in the image and likeness of God, with the capacity for love,
forgiveness, service, and sacrifice.
 The 'Fall' led to a transformation in humans, separating them from God, but spirituality
aims to reconnect with the divine.
 Spirituality is at the core of major religions, emphasizing the fundamental spirituality of
human beings.
 Spiritual progress involves the influence of the Holy Spirit and requires both God's grace
and human effort.
 Examples from the Bible, like Jacob's ‘ladder of ascent’ and Jesus' teachings, illustrate
the concept of spiritual progress.
 Transformation is a key theme in spirituality, moving from association with sin to
association with God and His grace.
 Spiritual progress is not limited to saints; everyone is called to continuous transformation
through humility, self-sacrifice, and unconditional love for all.
 The Desert Fathers and Mothers advocate renunciation of worldly attachments for
spiritual growth. They exhort us to completely obey and put into practice the twin
commandments of ‘love of God’ and ‘love of human beings’.
 Their cardinal principle was that attachment to the ‘world’ and ‘flesh’ were the real
impediments to spiritual advancement.
 The two genuine models for Orthodox spirituality are the martyrs and the monasteries.
 Martyrs and monasteries serve as models for spiritual progress, emphasizing humility and
continuous struggle against evil. Their cardinal principle was that attachment to the
‘world’ and ‘flesh’ were the real impediments to spiritual advancement.
 Key questions in spiritual development include the goal, means, facilitating factors,
hindrances, measurement, and fruits of spiritual growth.
  The Eastern Orthodox view sees spiritual progress as unending growth, with ascesis
(spiritual discipline) as the path to 'Theosis' or 'Divinization.'
 'Pray without ceasing' and the 'Jesus Prayer' are emphasized in Eastern Orthodox
spirituality.
 The ultimate aim of spiritual progress is 'Theosis' or 'Divinization,' transcending the
Western concept of 'imitation' and 'vision of God.'
 Created as spiritual beings, humans find rest in God, and practices like fasting and
serving the needy, along with God's grace, lead to transformation.
 The process of unending growth centers on the twin commandments of loving God and
human beings.

Chapter – 10; Features of Orthodox Worship

 Meaning of Orthodox
 "Orthodox" means "right faith" or "right worship."
 Originally translated as "having corrected faith."
 Oriental Orthodox Churches use the term to signify adherence to right faith and worship
in contrast to heretics.
 Mar Thoma Church was splitted away from the Orthodox Church in 1889.
 Syro Malankara Catholic rite was splitted away in 1930.

 Basis of Worship
 Orthodox Fathers believe that right faith is expressed through right worship.
 One feature of Orthodox Worship is the active participation of people.
 Worship is a merging of heaven and earth, raising creation toward the Creator.

 Local Language
 Active participation emphasized. Orthodox worship uses the local language to ensure
participation.
 Aramaic was the language used in Palestine during the time of Apostles. Translated into
local languages like Malayalam.

 Participation of the Laity

 Active participation encouraged with engagement of all five senses.
 See - Decoration of the Madbaha, Holy of Holies and vestments.
 Hear - Music.
 Smell - Incense.
 Touch - Exchange of peace.
 Taste - Holy Communion.
  There should be at least the deacon and one layman representing the faithful present in
order to conduct the Holy Eucharist.
 Choir's role is to lead, not to overshadow the participation of believers.

 Community-Centered Worship
 Emphasis on the community rather than individual worship.
 Prayers are modeled on communal needs rather than personal desires. Usages like ‘I, my
and mine’ are very rare in Orthodox worship.

 Instruction of Faith through Worship

 Worship is seen as a crucial medium for instructing the right faith.
 Theology is learned through worship with the help of the Holy Spirit.

 Rich in Biblical Passages

 Orthodox liturgy is rich in biblical passages.
 Psalms, Old and New Testament readings are integral to the liturgy.
 ‘Kukiliyon’ always begins with the singing of a pslam.

 Intercessory Prayers
 Focus on praying for others and seeking intercession from saints.
 ‘Thubden’ is an example for intercessory prayers
 The songs known as ‘Hymns of Eucharistic Devotion’ are also intercessory prayers.
 Prayers for both the living and the departed.

 Prayer to the Holy Spirit

 The Holy Spirit is emphasized as the Giver of Life.
 Prayer to the Holy spirit is an important component of Orthodox liturgy.
 Special prayers invoking the Holy Spirit in sacraments.
 ‘Kroithod Rooho’ means the ‘invoking of the Holy Spirit’.

 Use of Icons
 Icons in worship represent the presence of saints and departed believers.
 Icons gained an important place in the Orthodox Worship in the 12th and 13th
 Icons are drawn with deep spiritual discipline.

 Ecological Consciousness
 Songs and prayers in the liturgy promote ecological consciousness.
 References to elements like earth, sky, air, water, trees, and plants.

 Importance of Music
 Liturgy originally composed in Syriac, a musical language.
  Poetic passages and Syriac musical notes enhance spiritual participation.
 Music pacifies hearts and adds variety to worship.
 The book containing the basic principles of this musical arrangement is called ‘Eckhara’.
 Eckhara means basis.

Chapter – 11; Orthodox Liturgy

 Evolution of Worship
 Worship and sacrifice existed since the beginning of humankind.
 Initially, worship was conducted informally, guided by tribal leaders.
 Moses introduced organized liturgy and a priestly class based on God's commandments.
 Solomon's period saw the development of God's temple and elaborate worship systems.

 Influence of Jewish Worship on Christianity

 Practices of Jewish worship influenced the early Christian Church.
 Liturgies developed in Jerusalem, the mother of all Christian Churches.
 As the Christian Church spread, liturgy adapted to local cultures and traditions.

 Liturgy in Malankara Orthodox Church

 Scanty evidence exists about pre-Portuguese liturgy in Malankara.
 After the Oath of Koonan Cross in 1653, the Syrian Orthodox Church influenced
Malankara, adopting Western Syrian liturgy.
 Much of this liturgy has been translated into Malayalam and English, retaining some
Syriac technical terms.

 Canonical Hours and Prayer Practices

 Holy Eucharist is central to Orthodox liturgy.
 Believers are obligated to say prayers seven times a day at specified hours which are
correlated with the 7 stages of Christ’s Passion..
 Evening (Sandhya)
 Late Evening (Soothara)
 Midnight (Rathri)
 Morning (Prabhatham)
 Third watch
 Sixth watch (Noon)
 Ninth watch
 Actions like crossing oneself and genuflecting are integral to Orthodox worship.
 Components of worship include the recital of 'Kauma,' the Creed, and reading scriptures.
 Kauma means ‘Standing up’.
  Syriac verse ‘Shubaho Labo Ulabbrowala Rooha Kadisho’ which means ‘Glory to Father,
Son and the Holy Spirit’.

 Kukiliyons (Intercessory Recitals)

 Kukiliyons which means cycles of prayers, play a significant role in Orthodox liturgy.
 The succeeding passage is called ‘Ekbo’ (This word means ‘step’ or ‘stair’).
 ‘Sthaumen kalos’ means ‘we should stand befittingly upright’.
 Ekbo is succeded by songs called “Kolos”.
 Kolos ends with ‘Moriyo Rahem Melainu Adarein’ which mean ‘Lord, help us by having
mercy upon us’.
 These include passages from Psalms, praises to the Holy Trinity, and songs.

 Canonical Offices (Sheema Prayer)

 Orthodox families are encouraged to say morning and vespers prayers together daily.
 The synod had recognized and published a book “Book of family worship”.
 Canonical Offices (Sheema prayer) vary based on the day, commemorating events like
Christ's Resurrection, repentance, and more.
 Sunday - Christ’s Resurrection (Kyamtha)
 Monday & Tuesday - Days of repentance.
 Wednesday - Commemoration of Mother Mary
 Thursday - Commemoration of the Apostles, Malpans & Episcopas.
 Friday - Passion of Jesus Christ
 Saturday - Commemoration of the Departed

 Prayer of Incense
 Incense submission is integral to Orthodox liturgy.
 Burning incense symbolizes total submission to God, and it is seen as a cleansing and
purifying act.

Chapter – 12; Feasts of the Orthodox Church

 Community Worship and Feasts
 Orthodox Church emphasizes community worship alongside individual and family
worship.
 Church Fathers believed that collective worship brings more benediction.
 Feasts gained importance to commemorate significant events in the life of Jesus Christ,
Church founders, and saints.

 Moranaya Feasts
  Sundays are Moranaya days, commemorating Christ's Resurrection.
 Other Moranaya feasts include events from Christ's life, Annunciation, Christmas,
Baptism, Transfiguration, Resurrection, and Pentecost.
 Also includes feasts related to the Mother of God, Apostles, and Martyrs.
 The commemoration of St. Peter & St. Paul is on June 29th.

 Observance of Sundays
 Sundays should be dedicated to spiritual activities like Holy Eucharist, Bible reading,
prayer, and hymns.
 No genuflection or fasting on Sundays, following Isaiah 58:13-14.
 Moranaya feasts observed similarly but not compulsory due to contemporary living
conditions.

 Utility of Observing Feasts

 Commemorating events allows a contemporary connection with Jesus Christ.
 Remembering saints inspires imitation of their faith and dedication.
 Feasts provide occasions to praise God for blessings on the Church and the world through
saints.

 Greatest Feast
 Easter is the greatest feast, celebrating the resurrection of Jesus Christ.
 All Sundays are celebrated as feasts, but attendance at Easter services should be
emphasized.

 Special Rituals
 Rituals associated with feasts are symbolic and relevant to the nature of the event.
 Examples include bonfire in Christmas service, consecration of water on Christ's baptism
(Denaha or feast of arising), and the proclamation of Resurrection.

 'Hawd Maalakhe'
 'Hawd Maalakhe' is a pattern of worship, reciting a 'Kauma' with ceremony and revelry.
 Celebrated on various occasions, including Christmas, Danaha, Mid Lent, Good Friday,
Easter, and Ascension.

 Concerns about Feasts

 Feasts of saints sometimes turn into unnecessary luxuries.
 Emphasizes the need to celebrate feasts to glorify Jesus Christ and imitate the saints'
sanctity.
 Encourages upcoming generations to avoid celebrations lacking connection with the lives
of saints.
 Chapter – 13; Learning & Teaching in Sunday School
 Learning:
 Definition: A permanent change in an individual brought about by experiences and
insights.
 Perspectives:
 Behaviorism: Changes in character and behavior.
 Cognitivism: Changes in cognitive structure, expanding knowledge.
 Environments:
 Natural: Naturally occurring.
 Artificial: Created by humans, formal (e.g., schools).
 Conditions for Learning:
 Learning occurs in a conducive environment.
 Influenced by genuine interest, right attitude, readiness to learn, aptitudes, and
motivation.
 Psychology of Learning:
 Components:
i. Genuine interest
ii. Right attitude
iii. Readiness to learn
iv. Aptitudes
v. Motivation.
 Teacher's duty: Develop these qualities in students.

 Teaching:
 Definition: A process enabling right learning, a systematic work by teachers for
instilling correct learning.
 Components:
i. Teacher
ii. Student
iii. Subject
iv. Environment/circumstances.
 Goals of Teaching:
 Overall Development: Physical, cognitive, mental, moral, spiritual.
 Mahatma Gandhi's View: Education as an all-rounded drawing out of the best
in a child and man - body, mind, and spirit.
 Sunday School Teaching Goals:
 Ultimate Goal: Enable students to become God’s children, inherit eternal life or
the Kingdom of Heaven.
 Long Term Goals:
i. Confirm Orthodox faith
 ii. Lead ideal Christian life, collaborate in society
iii. Generate fruits of the Spirit
iv. Develop good thoughts and actions
v. Be a charitable member of the church
vi. Sustain true faith and worship
vii. Pride in Orthodox faith and apostolic traditions.
 Short Term Goals:
i. Attainable within a short period, including learning and assimilating
biblical truths
ii. Regular Bible reading
iii. Learning the liturgical hymns and prayers
iv. Understanding sacraments, fasts, liturgies
v. Learning Church history
vi. Practicing good habits.
 Curriculum Design: Curriculum designed based on stated objectives. Goal is not just
exam preparation but holistic development.

 Learning and Teaching:

 Interrelation: Learning and teaching are interrelated and complementary. Teaching is
ineffective if true learning doesn’t occur.
 Teaching as an Art and Skill: Genuine teaching is both an art and a skill. Ideal teacher
fulfills parameters of effective teaching.

 Conclusion: Explored learning and teaching, creating effective learning, and goals of
Sunday School teaching.
 Ideal Teachers: Create appropriate learning experiences. Utilize skills and abilities to
ensure students receive correct learning.

Chapter – 14; Teaching Methods

 Introduction:
 Teaching is a systematic set of activities undertaken by teachers to achieve pre-decided
learning objectives.
 "How to teach?" is as important as "What to teach?"
 Different teachers present the same concept in various ways, emphasizing the
importance of teaching methods.

 Methods of Teaching:
 Teaching methods aim to bring about desirable changes in students' abilities through
effective learning experiences.
  The selection of teaching methods depends on factors such as previous knowledge,
nature of the lesson, learning objectives, learning aids, time, and students' abilities and
interests.

 Types of Teaching Methods:

 Teacher Centered Methods: Traditional methods focusing on the teacher's abilities.
Examples:
 Lecture,
 Story Telling,
 Demonstration,
 Narration,
 Textbook.
 Learner Centered Methods: Students take an active role in the learning process.
Examples:
 Discussion,
 Cooperative Learning,
 Inquiry, Project,
 Problem Solving,
 Observation,
 Dramatization.

 Sunday School Teaching Methods:

 Lecture Method: Popular among teachers for presenting lessons as speeches. Should
be sparingly used in lower classes.
 Story Telling Method: Effective for all classes, especially lower grades. Lesson
presented as a story with interactive elements.
 Discussion Method: Suitable from class 5 onwards. Topics divided, groups discuss,
present findings, followed by general class discussion.
 Cooperative Learning: Promotes self-learning among students. Learning pairs or
groups work on assigned tasks and present their findings.
 Project Method: Learning through voluntary, enjoyable projects. Projects should be
simple and submitted to the teacher.
 Observation Method: Directly observing learning sources, collecting information, and
recording in an observation diary.
 Dramatization Method: Role-playing lessons in short plays or stage presentations.
Requires preparation and rehearsal.
 Thinking Skills Development Method: Prompts students to think independently and
apply concepts. In-depth thinking through activities like writing letters, stories, plays,
and poems.

 Conclusion:
  Teaching is an art and a skill.
 Good commitment, preparation, and prayer make classes attractive.
 Teachers should select appropriate methods and design a blueprint suitable for each
class in Sunday School teaching.

Chapter – 15; Learning Aids

 Introduction:
 Senses are doors of learning; enjoyable experiences become learning.
 Learning through auditory, visual, and other sensory experiences.
 Joseph Weber's breakdown: 40% visual, 25% auditory, 35% other sensory.

 Learning Aids Defined:

 Learning aids promote and simplify learning, making it more enjoyable.
 Means to make learning experiences transparent and comprehensible.
 Eric Ashby's four education revolutions, with the fourth being the use of electronic
media.

 Characteristics of Learning Aids:

i. Prompt Learning: Inspire students to learn.
ii. Multisensory Experience: Engage hearing, seeing, reading, writing, and doing.
iii. Real Object Images: Direct experience of seeing real objects.
iv. Variety in Class: Use visuals to increase student interest.
v. Time and Energy Efficiency: A picture is worth a thousand words.
vi. Prevent Boredom: Films and documentaries make classes attractive.

 Various Types of Learning Aids:

 Printed Aids: Textbooks, workbooks, handbooks, magazines, journals, newspapers.
 Audio Materials: Radio, tape recorder, language labs.
 Visual Materials: Chalk, board, charts, pictures, maps, models, projects, overhead
projector, flash cards, activity cards.
 Audio-Visual Materials: Television, films, documentaries, video CDs, computer.

 Learning Aids and Uses:

 Scholars like Desiderius Erasmus, Jean-Jacques Rousseau, and Johann Pestalozzi
supported learning aids.
 Effective use by teachers enhances the impact on students.

 Points to Remember When Using Learning Aids:

 Select suitable aids related to the subject.
  Should be similar to real objects and sufficient for learning objectives.
 Proper size, clarity, and effective management by the teacher.

 Learning Aids for Sunday School Classes:

 Display Boards:
 Blackboard, whiteboard, bulletin board, roller board, interactive board.
 Various Types of Charts:
 Concept-based, tabular, chain, flow, picture charts.
 Maps and Globe:
 Biblical maps, ordinary maps, and globes.
 Models:
 Small three-dimensional representations of real objects.
 Pictures and Icons:
 Two-dimensional forms, large, multicolored pictures; icons for more realism.
 Reference Books and Publications:
 Build a good library with reference books, magazines, and publications.
 Technology:
 Computers, laptops, LCD projectors, screens for effective teaching.

 Learning Aids and the Teacher:

 Effective teacher not replaced by learning aids.
 Teachers should have the interest and ability to use various learning aids.

Chapter – 16; Sunday School Teacher – Talents & Preparation

Introduction:
 The role of a teacher is crucial in education, even in the age of advanced technology.
 A good teacher transforms learning into a lively and joyful experience, fostering critical
thinking and action.

 Who is a Good Teacher?
 A good teacher is one who nurtures students with effective teaching methods, molding
them into intelligent and useful citizens.
 Teachers play multiple roles as mentors, friends, counselors, and caretakers in the
educational process.
 Role of Teacher in Education:
 In the learning process, the teacher acts as a facilitator, guiding students in assimilating
learning materials.
 Teachers are likened to directors of a stage play, controlling and guiding the educational
experience behind the scenes.

 Qualities and Skills of a Teacher:

 Teacher Qualities:
 Possession of good subject knowledge.
 Continuous learning and staying updated with the latest developments.
 Interest in teaching and dedication to the community's well-being.
 Leadership Qualities:
 Teachers should be ideal leaders, serving as role models for students.
 Leadership should be democratic, allowing freedom while maintaining control.
 Personal Qualities:
 Possession of a positive personality with good values.
 Display of traits such as love, patience, humility, and self-control.
 Reliability, a good sense of humor, and a realistic understanding of life.

 Responsibilities of Sunday School Teacher:

 Sunday school teachers have various responsibilities, including being role models for
students.
 They should lead a prayerful life, actively participate in spiritual activities, and
continually seek personal and professional development.
 Responsibilities include organizing educational activities, participating in conferences,
and contributing to the welfare of the community.

 Consolidation:
 Overview of what defines a good teacher and their role.
 Analysis of the skills and qualifications required for effective teaching.
 Brief exploration of the responsibilities and tasks specific to Sunday school teachers.
 Encouragement for those considering becoming Sunday school teachers to prepare for
the calling.

Chapter – 17; Christian Education

 Education's Philosophical Foundation:
 Education is a universal concept, challenging to categorize based on religious beliefs.
 Religious and political movements often develop exclusive education systems to fulfill
specific goals.
 Shift in Focus:
 Modern education emphasizes character development, behavioral patterns, and new
learning techniques.
 Education now involves more than knowledge acquisition, encompassing various skills,
abilities, concept formation, and understanding of freedom and human rights.

 Teacher-Student Dynamic:
 The traditional idea of the teacher imparting knowledge has shifted.
 Modern focus is on creating conducive learning environments, enabling students to
analyze independently, fostering learning-facilitating skills, and guiding personality
development.

 Meaning and Relevance of Christian Education:

 Christian Education is integral to Christian ministry, aiming to provide guidance in
divine truths, spiritual life, and a covenantal lifestyle.
 It incorporates useful secular education techniques but maintains unique aims and
teaching methods.
 The ultimate goal is Divinization or Theosis, growing into the image and likeness of
God, focusing on the life and character of Jesus Christ.

 Distinctive Features of Christian Education:

 Christian Education is essential for individuals to grow as real Christians amid societal
changes, scientific advancements, and declining moral standards.
 Jesus Christ's commands emphasize the need for instruction and education.

 Interactive Process:
 Christian Education is not a gift from the Church but a process occurring as children
interact with spiritual experiences in the Church.
 Growth in Christianity is a continuous process tied to the environment, knowledge,
emotional maturity, and experiences.

 Educational Psychology Insights:

 Stresses the importance of understanding education as a lifelong process.
 Warns against teaching children as if they were adults.

 Community-Centric Growth:
 Christian Education aims to prepare children for real-life growth within the community
of the faithful.
 The Church community plays a vital role through worship, symbols, history, and
teachings of the Fathers.
 Chapter – 18; Christian Education – Historical Backgrouund
 Jewish Education:
 Informal Beginnings:
 Informal religious education based on commandments received through Moses.
 Emphasis on reading, recitation, and study of the "Law" focusing on God-human
relationship, moral principles, and religious obligations.

 Learning Environment:
 Initial education in the family, with parents as the first teachers.
 Father took over the responsibility for religious education.
 Instruction through word of mouth, emphasizing feasts, ancestral history, and the
covenant with Yahweh.
 Children learned the Torah by heart, and at age four, they were taught the Creed
(Shema prayer).

 Formal Education:
 Worship in Tents of Meeting, the temple of Jerusalem, and later in Synagogues
served as regional worship places and centers of religious education.
 Formal schools like "Beth Hazepher" and "Beth Hamidrash" were founded
between 75 B.C. and 64 A.D.
 Priests and prophets played crucial roles in teaching rituals, sacrifices, festivals,
and conveying God's messages.
 Formal education included the study of religious books, Mishna, and higher
studies in the Law and the Prophets.

 Christian Education:
 Jesus Christ's Teaching:
 Jesus acknowledged as a "Rabbi" and widely recognized as a teacher.
 Teaching focused on short, meaningful parables emphasizing God's perspective,
theology, repentance, love, accountability, and righteous living.

 Apostolic Times:
 The early Christian Church was a teaching Church.
 Teaching ministry included introducing Jesus Christ as the Messiah in the
Greco-Hebrew cultural context.
 Apostles introduced unique forms of teaching before the Gospels were written.

 Apostolic Instructions:
  Parents were instructed to educate and nurture their children in the discipline and
instruction of the Lord (Ephesians 6:4).

 Early Church Practices:

 The Church emphasized religious education, allowing catechumens to
participate in part of the worship.
 Catechumens, preparing for baptism, received religious education, moral
training, and opportunities for interaction with other Christians.