The Rock Beneath, the Tree Above. (Reflection on the Holy Gospel reading for the Sunday of Koodosh Etho- St. Matthew 16:13-20)

In the prophetic vision of Isaiah, the Lord declares that Shebna, the unfaithful steward of the royal household, will be replaced by Eliakim, son of Hilkiah: “I will commit your authority to his hand… I will place on his shoulder the key of the house of David; he shall open, and none shall shut; he shall shut, and none shall open” (Isaiah 22:21–22). The key symbolises not only access but authority, indicating what Eliakim opens cannot be closed by others, and what he closes cannot be opened.

This Old Testament image echoes in the Gospel when Jesus leads His disciples to Caesarea Philippi, a place associated with the “gates of Hades.” There, He asks, “Who do you say that I am?” Peter responds, “You are the Messiah, the Son of the living God.” Jesus affirms this confession and declares, “You are Peter, and on this rock I will build my Church, and the gates of Hades shall not prevail against it. I will give you the keys of the kingdom of heaven…”Just as Eliakim received the key of David, the keys of the Kingdom are entrusted to the faith confessed by Simon Peter - a faith shared by the apostolic community.

The Lord further promises Eliakim, the faithful steward, saying, “I will fasten him like a peg in a secure place” (Isaiah 22:23). Yet Isaiah’s prophecy ends with a warning: “On that day… the peg that was fastened in a secure place will give way; it will be cut down and fall, and the load that was on it will perish.” (v.25). This is a sobering reminder that human steward, however faithful, is ultimately not the foundation; his peg gives way. Immediately after Peter’s confession, he is rebuked by Jesus: “Get behind me, Satan!” (St. Matthew 16:23). This shows that Peter, like Eliakim, is a fallible steward, not the cornerstone.

The Holy Scripture is clear about who the true foundation is. St. Paul writes, “For no one can lay a foundation other than that which is laid, which is Jesus Christ” (1 Corinthians 3:11). St. Peter himself affirms this in his epistle: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame” (1 Peter 2:6, quoting Isaiah 28:16). St. Paul echoes this in Ephesians 2:20, describing the Church as “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone.”

The Church, therefore, is not built on Peter the man, but on the faith he confessed, and on the Lord he proclaimed. The Church is not sustained by titles or positions, but by the Crucified and Risen Lord. All other pegs, however secure, will eventually fall. Only Christ remains.

When Christ Jesus says, “the gates of Hades shall not prevail against it,” He is not promising invincibility to a man, but to the faith that confesses Him as the Son of the living God. This is the faith that has endured through persecution, martyrdom, and suffering. When the apostles and martyrs chose death over life, when they embraced the Cross rather than deny Christ, their faith stood firm. The gates of Hades, the powers of death and darkness, have tried to silence this faith, but it did not prevail.  As we sing in Thursday Matins:

“Glory to Christ who built upon His hands;

The Church and set up the altar in it

And set the prophets, apostles and the

Martyrs who triumphed as its foundation

Blessed is He who built and confirmed His Church.”

The keys are not symbols of individual authority, instead, they are instruments of ecclesiastical stewardship to exercised in humility, in obedience to the Gospel, and fundamentally anchored in Christ, who is the true and eternal bearer of this responsibility. “These are the words of the Holy One, the True One, who has the key of David, who opens and no one will shut, who shuts and no one opens.” (Revelation 3:7). Christ is the one who holds the keys-not just of David’s house, but of death and Hades (Revelation 1:18).

Yet, we often perceive the keys only as glorious emblems of authority and power. As we sing in the Saturday Matins:

“…the apostles of our Lord
Who by their suffering and pain
Were pleasing to Christ, their Lord
And they received His Spirit
And the keys of the kingdom…”, Beneath that divine commission, however, lay the cruciform path of suffering; the apostles bore the weight of these keys through pain, persecution, and unwavering fidelity to Christ.

St. Peter’s answer is not the sole voice in the Gospel that recognises Christ’s true identity. At the foot of the Cross, a Roman centurion, witnessing the suffering and death of Jesus, declares, “Truly this man was God’s Son!” (St. Matthew 27:54). St. Peter’s confession, that comes before the Cross, is shaped by proximity and growing understanding. It is reverent and faithful, yet still within the framework of messianic expectation.

The centurion, a Roman outsider, stands at the foot of the Cross. The centurion sees suffering, darkness, and death. His response is visceral, and transformative; one that is born from encounter with the sacred in the midst of violence. This very confession, uttered in the shadow of Golgotha, planted the seed of faith in the Roman world, eventually reaching the heart of Cappadocia.

St. Gregory of Nyssa, in Letter XIII, affirms the centurion’s recognition of Christ’s divinity as a foundational moment for Cappadocian Christianity: “...and we Cappadocians (received the Gospel from) the centurion, who at the Cross acknowledged the Godhead of the Lord...” This is no passing reference. It suggests that the centurion’s exclamation became a spiritual landmark, a point of origin for the Gospel’s journey into the region. Centuries later, from that same soil, the Cappadocian Fathers (St. Basil the Great, St. Gregory of Nyssa, and St. Gregory of Nazianzus) would produce some of the most profound theological treatises on the Trinity and the divinity of Christ. Their writings would shape the Nicene faith and defend the truth that the centurion first glimpsed: that Jesus is truly God.

The centurion’s voice, rising from beneath the Cross, joins Peter’s in proclaiming the Son of God, not in triumph, but in surrender. And it is this faith, born in suffering and sealed in witness, that has carried the Gospel to the ends of the earth.

Sanctification is a story of God’s desire to dwell among His people and to shape them into a holy nation. From Abraham’s call to the Exodus, from Sinai to the tabernacle, God moves His people toward consecration. The tabernacle’s edifice (from the outer court to the Holy of Holies) imitated a progressive spiritual journey. The altar of sacrifice marked the beginning of repentance and cleansing; the Holy Place was the sacred chamber where the bread of presence was reverently kept; and the Holy of Holies, hidden behind the veil, was the place of intimate union with God. Yet, access to God was limited and the veil was a constant reminder of this separation.

At the Cross, “the veil of the temple was torn in two” (St. Matthew 27:51). In Christ, the Holy of Holies is opened, and we are invited not merely to enter, but to ascend the mountain of sanctification.
Koodosh Etho is not simply the start of a liturgical cycle; it is the renewal of our journey into holiness, reminding us that sanctity is not static but dynamic.

As we bid adieu to the season of the Cross, may we not part from its memory or its mandate, for without the Cross, the path of sanctification is not only obscured but incomplete. The Cross remains the eternal sermon, inviting us to recognise the Son of God and dwell in His presence. May we, like Peter, confess Christ boldly, and like the centurion, be transformed by the mystery of the Cross.

Wishing all a blessed liturgical New Year!

In Christ,

Rincy

His Grace Paret Mathews Mar Ivanios Metropolitan (of blessed memory): A Beacon of Righteous Leadership- Commemorated-31st August.

 

His Grace Paret Mathews Mar Ivanios Metropolitan

On 29 August, we commemorated St. John the Baptist, a man sent by God, a voice in the wilderness who prepared the way of the Lord and stood for truth, even unto death. While it is easy to seek applause and conform to popular opinion, history honours those who stood firm for righteousness, regardless of the cost. In Greek, the name “John” is rendered as Ivanios. It is no coincidence, then, that His Grace Paret Mathews Mar Ivanios Metropolitan (of blessed memory) bore not only the name but also the spirit of the Forerunner. He was a voice of conscience in a time of confusion—a righteous shepherd who chose the narrow path of integrity over the wide road of popularity. In an era when ecclesiastical politics threatened to overshadow spiritual purpose, he stood unwaveringly—not for power or position, but for principle and truth.

Born on January 19, 1888, he was the first son of Valiya Paret Mathew and Achamma and was known as Kothumathew. Following the death of his mother when he was eight years old, Kothumathew was raised by his father within a devout Christian environment. His Grace Kadavil Paulose Mar Athanasius of the Angamaly Diocese ordained KochuMathew to the order of ‘Koruyo’ on June 7, 1899. 

In 1908 CE, when Very Rev. Ramban Geevarghese Vattasseril travelled to Jerusalem for his episcopal ordination, Dn. Mathews accompanied him and was also ordained as a full deacon during that visit. Dn. Mathews became the first among the parishioners of Puthuppally church to visit the tomb of our Lord. During this journey, St. Dionysius Vattasseril developed a close bond with the young deacon—a relationship marked by deep mutual respect and affection that endured throughout their lives. The depth of this connection is poignantly reflected in one of the three final instructions given by Paret Mar Ivanios Thirumeni to his secretary, Fr. P.C. Yohannan (later Very Rev. P.C. Yohannan Rambachan), that he should be vested in the ‘kaapa’ (chasuble—an ample outer garment worn over other vestments) of Vattasseril Thirumeni for his funeral as a mark of respect to the teacher upon his departure from earthly life.

Between 1914 and 1916 CE, Mathews Semassen pursued theological studies at Bishop’s College, Calcutta. Upon completion, he returned to Puthuppally, awaiting a suitable opportunity to serve in the parish. However, the situation at Puthuppally parish was fraught with controversy stemming from events that began few years earlier. In 1085 Malayalam Era (1910 CE), a laity from Puthupally parish, Karottu Chandy Varkey had provided gifts and concluded a treat/agreement with Patriarch Abdullah through unscrupulous means. As a result, Chandy was absolved of accountability for prior financial records and gained control over the parish’s finances. The then parish priest, Kurian Kathanar, was weakened and rendered powerless through a series of lawsuits initiated by Chandy, effectively allowing him to dominate church affairs. Following the death of Kurian Kathanar in 1087 ME (1912 CE), and having witnessed the harassment he endured, his successors—Yakob Kathanar and his son Abraham Kathanar—chose to limit their involvement to priestly duties, avoiding administrative matters.

Chandy feared that if Mathews Semassen were to assume priestly leadership at Puthuppally parish, his financial misconduct would be exposed. The only recourse to challenge Chandy’s authority and nullify the 1085 ME agreement was to approach the court. Recognising the gravity of the situation, Mathews Semassen took initiative. Under his leadership, the parishioners convened and resolved to file a case in court to invalidate the agreement made with Patriarch Abdullah, remove Chandy Varkey from his position, and reclaim parish assets from his control.

The case was filed in the Kottayam District Court in 1091 ME (1915/1916 CE). Chandy Varkey defended his position by claiming that the parish was under the direct authority of the Patriarch and that he served as the Patriarch’s representative. With financial resources at his disposal, Chandy managed to prolong the proceedings. He further argued that the plaintiffs had no standing to demand an audit, citing the excommunication of Mathews Semassen and his father by the Patriarch. The reason for excommunication was the deacon’s close association with Vattasseril Geevarghese Mar Dionysius Metropolitan!

The excommunication decree, issued without investigation or trial, was presented in court. However, when the court requested a translated version of the document, it was never submitted, and the original decree mysteriously disappeared from the court records. Ultimately, the Puthupally church, which the defendant had claimed to be 'Patriarch's own', came under the control of St. Dionysius Vattaseril.

In the meantime, Mathews Semassen received priesthood ordination from St. Dionysius Vattasseril on 07th June 1920, following which he began to perform priestly duties regularly and received wholehearted support of the Puthupally parish.  Fr. Mathews dutifully led Puthupally parish as priest for the next 33 years. After his episcopal ordination in 1953, he continued being the Vicar till 19 December 1967.

Some notable reforms of Fr. Mathews during his stint as the vicar of Puthupally parish are worth mentioning.

• Around the year 1060 ME (1885 CE), the former Vicar of Puthupally parish, Rev. Fr. Philippos Cor-episcopa had baptised lower caste people into Christianity. A separate church building and place for burying the dead was arranged for them. Soon, the spiritual case of the new converts became a neglected arrangement. During Sundays, an elderly person would read the Bible and recite from the prayer book. The persistence of caste-based discrimination, even within the Church, is a tragic reflection of societal failure and is a poison that has refused to leave our veins even in this age. These individuals continued to be treated as untouchables. During the tenure of Fr. Mathews, Holy Eucharist was occasionally celebrated in the designated building for the new converts, marking the first step toward their full inclusion in the Church.
• Long before the establishment of the Marth Mariam Vanitha Samajam (the Women’s Association of the Church), Fr. Mathews initiated weekly gatherings (on Sundays) for women at the church for prayer and fellowship. He also took the lead in teaching liturgical hymns to young adults and formed a choir comprising both girls and boys, fostering active participation in worship.
• Fr. Mathews ensured that parish records were meticulously maintained and printed. Registers were created for baptisms, ordinations, marriages, and funerals. Additionally, a 'daily log' was introduced and published to document the day-to-day events of the parish to promote transparency.
• In earlier times, the practice of Holy Confession involved laypersons kneeling before the priest, receiving moral counsel, absolution, and then departing. Fr. Mathews introduced the custom of encouraging the faithful to make their confession prior to Maundy Thursday. Through sermons and other teachings, he emphasised that true confession requires sincere self-awareness, the acknowledgement of one’s sins, and the seeking of forgiveness.
• Festal celebrations were once marked by exuberant customs such as dances and dramatic performances held on the eve of the feast day. These practices were discontinued under Fr. Mathews’s guidance, reflecting a shift toward more solemn and spiritually focused observances.

When Mar Ivanios of the Reethu faction left the mother Church, Vattasseril Thirumeni received steadfast support from Fr. Mathews and others. On one occasion, while investigating rumours of defection, Fr. Mathews discussed the matter with Vattasseril Thirumeni. In a moment of solemn conviction, Thirumeni grasped his white beard, gestured to his neck, and declared that he would never abandon the Church even if it meant facing beheading.

It was the far-sighted vision of Vattasseril Thirumeni that recognised the need for a constitution and a proper administrative framework within the Church. Fr. Mathews played an integral role in this effort, serving on the committees responsible for drafting the constitution from inception to completion. It is doubtful whether there was any major committee in which he did not contribute meaningfully.

Vattasseril Thirumeni believed that Fr. Mathews should not remain confined to the parish of Puthuppally but should serve the wider Church. During a conversation, he urged Fr. Mathews to accept an episcopal position, explaining the necessity of such a calling. However, Fr. Mathews humbly expressed that he did not feel divinely called to the episcopate. In response, Thirumeni remarked that God does not appear in person to issue such calls; rather, the request of spiritual fathers may be regarded as a divine mandate. Despite this, the disciple neither objected nor consented, choosing instead to continue his priestly duties with sincerity and dedication to the spiritual welfare of his parishioners.

In both 1925 and 1931, Fr. Mathews was elected to the episcopate by the Malankara Association, yet he respectfully declined on both occasions. However, on 15 May 1953, he humbly accepted what he discerned to be a divine calling and was consecrated as bishop under the name Mar Ivanios. He was appointed as the auxiliary bishop of the Kottayam Diocese, where he served alongside the diocesan bishop, His Grace Kuriakose Mar Gregorios Metropolitan (Pampady Thirumeni), in overseeing the spiritual and administrative affairs of the diocese.

Some of his counsels to the flock as a caring shepherd are as follows:

“Very few individuals feel a genuine sense of responsibility towards the poor and the orphans. Many are content with offering a token amount of rice or money to those who seek alms. This approach may explain why groups devoid of faith and religious grounding have gained significant influence in Kerala—a region where Christians are more numerous than in any other part of India. It is our moral obligation to initiate organised efforts to combat hunger. Such initiatives would be far more impactful if undertaken collectively by the Church rather than individually.”

“As commanded by the Lord, the apostles journeyed to all corners of the world to proclaim the Gospel and establish churches. Among them came St. Thomas the Apostle, who led our forebears to the path of Christ. He must have entrusted them with the responsibility of preaching the gospel at least in India. This legacy calls for reflection, by every parish and every individual, on how faithfully we have fulfilled that responsibility. The debt is immense, and it remains to be repaid, with interest.”

“We must remain mindful that our spiritual institutions (Sunday Schools, Youth Movements, Marth Mariam Vanitha Samajam, prayer meetings), and liturgical prayers, are all intended to nurture Christ within us. They guide us so that that Lord be born in us, to die to sin with the Lord, rise with Him into new life, and spiritually ascend with Him to dwell in the heavenly realm.”

“On both occassions, the family should come together to read the Holy Bible and pray. These prayers ought to include intercession for the Church and for the nation.”

“We must always remember that Holy Communion is a sacred Mystery entrusted to the faithful. It is not appropriate to amplify it through microphones in a manner that makes it audible to those residing around two miles beyond the church premises.”

“Alcoholism is a destructive force that undermines human society—physically, economically, socially, and spiritually. Some Christians celebrate special days such as Christmas, the beginning of the year, Easter, festivals, etc. with consumption of alcohol. In earlier times, many Christians refrained from engaging in the liquor trade. Today, however, it is not uncommon to find members of the faith involved in the business of alcohol—owning liquor stores, allocating land for their establishment, and even supplying resources such as trees for alcohol production. In some parishes, individuals known to struggle with alcoholism have been elected to governing bodies. The number of Christians who consume alcohol, both openly and in secret, is growing. To safeguard the Church from this decline, we must awaken, both as individuals and as parish communities. As the Holy Scripture exhorts us in 1 Peter 4:3: “You have already spent enough time in doing what the Gentiles like to do, living in debauchery, passions, drunkenness, revels, carousing, and lawless idolatry.” I lovingly implore you to cease serving the desires of the unbelieving world and to immediately begin the necessary efforts, led by each parish, to eradicate the scourge of alcoholism.”

Paret Thirumeni spent his final days at Pampady Dayara, Pothenpuram, and entered his heavenly rest on 31 August 1980, following an illness associated with advanced age. He is entombed at Pampady Dayara. In the moments leading up to his departure, Thirumeni gently informed those around him that his time for departure had come. When the doctors arrived to examine him, his final words were a solemn invocation: “My God, My God.”

By the prayers of our holy father among the saints, His Grace Paret Mathews Mar Ivanios Metropolitan, Lord have mercy upon us and help us.

In Christ,

Rincy

 Picture taken in 1908, Bombay- on the way to Jerusalem/Syria. (Dn Mathews is standing right to Malankara Malpan Vattasseril Geevarghese Remban

                                                Deacon Mathews/ Paret Mathews Semassen

                                            St. George Orthodox Valiyapally, Puthupally

                                    With secretary Fr. PC Yohannan (taken from the facebook page)

                                                                Episcopal Ordination 1953.

                                                            Newly ordained metropolitans

Standing L to R- His Grace Daniel Mar Philoxenos Metropolitan, His Grace Mathews Mar Athanasius Metropolitan (later His Holiness Baselios Marthoma Mathews I Catholicose and Malankara Metropolitan), His Grace Paret Mathews Mar Ivanios Metropolitan, His Grace Mathews Mar Coorilos Metropolitan (later His Holiness Baselios Marthoma Mathews II Catholicose and Malankara Metropolitan), His Grace Pathrose Mar Osthathios Metropolitan

Sitting L to R- His Grace Alexios Mar Theodosius Metropolitan, His Grace Augen Mar Timethios Metropolitan (later His Holiness Baselios Augen I Catholicose and Malankara Metropolitan), His Holiness Baselios Geevarghese II Catholicose and Malankara Metropolitan,  His Grace Kuriakose Mar Gregorios Metropolitan (Pampady Thirumeni), His Grace Thoma Mar Dionysius Metropolitan.

                                                                An undated photo.

Standing L to R- His Grace Daniel Mar Philoxenos Metropolitan, His Grace Paulose Mar Philoxenos of Kandanad West (later His Beatitude Baselios Paulose II of the Jacobite SOC), His Grace Dr. Philipose Mar Theophilus Metropolitan, His Grace Thomas Mar Timotheos Metropolitan (later His Holiness Baselios Marthoma Didymus I Catholicose and Malankara Metropolitan), His Grace Mathews Mar Coorilos Metropolitan (later His Holiness Baselios Marthoma Mathews II Catholicose and Malankara Metropolitan), His Grace Mathews Mar Athanasius Metropolitan (later His Holiness Baselios Marthoma Mathews I Catholicose and Malankara Metropolitan), His Grace Abraham Mar Clemis Metropolitan (Knanaya) and His Grace Yuhanon Mar Severios Metropolitan (?)

Sitting L to R- His Grace Paret Mathews Mar Ivanios Metropolitan, His Holiness Baselios Augen I Catholicose and Malankara Metropolitan, His Grace Thoma Mar Dionysius Metropolitan

                                                                    At Pampady Dayara

Photo taken during the 80^th birthday celebration of His Grace Paret Mathews Mar Ivanios Metropolitan. From L to R- His Holiness Baselios Augen I Catholicose and Malankara Metropolitan, His Grace Thomas Mar Timotheos Metropolitan (later His Holiness Baselios Marthoma Didymus I Catholicose and Malankara Metropolitan), K.V Mammen and His Grace Paret Mathews Mar Ivanios Metropolitan.

       With priests (of Kottayam diocese?). Undated.

 Funeral- His Holiness Baselios Marthoma Mathews I Catholicose and Malankara Metropolitan, His Beatitude Mathews Mar Coorilos Metropolitan, Catholicose Designate behold the mortal remains of Paret Thirumeni.

Funeral- Paret Thirumeni’s sister giving the final kiss. Fr. PC Yohannan stands nearby. On the extreme right stands Very Rev. Geevarghese Ramban (later His Grace Geevarghese Mar Ivanios Metropolitan).

Funeral- Incense offered by His Grace Dr. Paulos Mar Gregorios Metropolitan as Very Rev. Geevarghese Ramban (later His Grace Geevarghese Mar Ivanios Metropolitan) looks on.

                                                At St. George Church, Puthupally.

                                                     Funeral at Pampady Dayara Chapel.

 Entombed at Pampady Dayara.

References: Parettu Mathews Mar Ivanios, Neethinishtanaya Edayan (Malayalam), Mar Kuriakose Dayara Publications, Pampady Kottayam, 2017 [Mar Ivanios, ZM Paret, pgs-55-65, Karmayogiyum dheekhshanashaaliyumaaya Paret Mar Ivanios Methrapolita- Rev PC Yohannan Ramban, pg 66-71]. Pictures are taken from the book as well as several older editions of Malankara sabha magazine.

Echoes of holy silence from Tabor- Commemorating His Holiness Baselios Marthoma Didymus I Catholicose and Malankara Metropolitan (of blessed memory), 26th May.

His Holiness Baselios Marthoma Didymus I, Catholicose and Malankara Metropolitan (of blessed memory)

In the liturgical sphere, beautiful voices indeed carry sacred power, capable of lifting hearts and leading souls toward moments of profound communion with the Creator. Thanks to social media, such soulful renditions are widely available to the community. Yet, like the glimmer of gold, such mesmerizing vocal gifts demand careful stewardship to avoid the peril of self-idolatry.

90 years ago, a young boy’s pure and resonant voice soared through the divine liturgy moving the heart of the celebrant- a saintly monk. The monk extended an invitation to the boy to join the monastery. As time passed, the mesmerising voice was only concerned with devotion to the Triune God, monastic discipline, and to lead a life into a symphony of silence and prayer.

After attending the World Council of Churches conference at Edinburgh in 1937, Very Rev CM Thomas Rambachan (later His Grace Thoma Mar Dionysius Metropolitan of blessed memory) joined the Oxford University for higher studies. After the completion of higher studies, Rambachan returned to Kerala and was accorded a warm welcome and celebrated the Holy Qurbana in his mother parish at Puthiyacavu, Mavelikara (Kerala). One teenager named CT Thomas was present as one of the altar assistants that day. This young boy’s rendition of the fifth Thubden (the Diptchys), soulful voice and impressive dictionduring the Holy Qurbana touched Rambachan’s heart. Rambachan had a divine inspiration that the Lord had chosen this young boy for his vineyard. After the Holy Qurbana got over, Rambachan went to his room, called for the Vicar and enquired about the lad. The boy’s name was CT Thomas. The boy and his father were asked to come and meet Rambachan.

Looking intently at the youngster, Rambachan asked him- “Are you interested in monastic life?”. Prompt came the reply- “Yes”. When Rambachan sought permission from the teenager’s father to take his son along with him to the monastery, his reply was thus- “Rambachan, I gave one son for the nation’s cause (he was enrolled in the military); this one I will give to you.” Pleased with the events that unfolded on that day, Rambachan later left for Pathanapuram.

Two days later after the blessed meeting, the 18-year-old CT Thomas and his father arrived at Mount Tabor Dayara, Pathanapuram. As promised, the father handed over his son to Rambachan and went back to his home in Mavelikara. A blessed journey of the teacher and the disciple thus began in a place that was initially bereft of civilization but later became a beacon of monastic life in the history of the Malankara Orthodox Church. The young boy CT Thomas grew in holiness and monastic discipline and as prophesized by his guru would one day become the shepherd of the whole Malankara Orthodox Church- His Holiness Baselios Marthoma Didymus I Catholicose and Malankara Metropolitan.

Brother CT Thomas (later His Grace Thomas Mar Timethios Metropolitan/H.H Didymos Bava Thirumeni), Brother C. Sakaria (later His Grace Zachariah Mar Dionysius Metropolitan), Brother NJ Thomas (later Rev Dr NJ Thomas Rambachan), Brother CO Yohanan and Brother CT Isaac were the initial inmates of the Mount Tabor monastery. Under the spiritual guidance of Superior Thirumeni (His Grace Thoma Mar Dionysius Metropolitan), the novices led a life of prayer, silence, fasting and monastic vows. Superior Thirumeni stressed the need for spiritual labour as well as manual labour.

Due to his intellectual capabilities, Brother CT Thomas was particularly favoured by Yohannan Achen, who instructed the monastery inmates in Syriac and liturgical worship. When Malpan Achen conveyed positive feedback about Brother CT Thomas to Superior Thirumeni, Thirumeni acknowledged that he had recognized the young man's brilliance, which was why he brought him to the monastery. Although Brother CT Thomas was not the eldest among the monastery inmates, it was universally accepted that he would be the one to uphold Superior Thirumeni's legacy. Upon the ordination of the initial monastery inmates into priesthood, Thoma Mar Dionysius Thirumeni provided essential guidance and remarked, "Superiority lies not in seniority but in sanctity," thereby indicating the significant roles and responsibilities that would be entrusted to Fr CT Thomas.

On August 24,1966, Ramban CT Thomas along with Fr. N. A. Youhanon Malpan (later His Grace Yuhanon Mar Severios Metropolitan of blessed memory) and Fr K Philipose (later His Grace Dr Philipose Mar Theophilus Metropolitan of blessed memory) were elevated as bishops at St. Peter's and St. Paul’s Church, Kolenchery. Ramban CT Thomas became His Grace Thomas Mar Timotheos Metropolitan.

The newly ordained bishops in 1966- His Grace Thomas Mar Timotheos, His Grace Yuhanon Mar Severios, His Grace Dr. Philipose Mar Theophilus.

At Mount Tabor Dayara, Superior Thirumeni was enthusiastically involved in the preparations to welcome his dear spiritual son – the newly ordained Metropolitan, to the monastery. A room near the chapel was constructed for Timethios Thirumeni’s stay.

The construction of this room was initiated long time back. Mammen Semmassen (later His Grace Job Mar Philexinos Metropolitan of blessed memory) and Elias Semmassen were entrusted to look after the progress. Dionysius Thirumeni observed the construction from his room and provided regular feedback. Understanding Superior Thirumeni’s keen interest in construction, they asked as to who was coming to stay there. Dionysius Thirumeni quipped- “One saiyppu is coming to see me and he is going to stay in this room”. It didn’t take long for Mammen Semmassen and Elias Semmassen to figure out that the ‘saiyppu’ was none other than Kochu Thirumeni/newly ordained Metropolitan. For them it was heartwarming to see Dionysius Thirumeni personally arranging the room, keeping all essential items required with his own hands. It showed how much Valiya Thirumeni loved his spiritual son.

When asked about experiencing grief, Didymos Bava Thirumeni replied that his greatest sorrow was when His Grace Thoma Mar Dionysius Metropolitan left for heavenly abode. “He loved me like his own son.”

Didymos Bava was once asked about his greatest strength, he responded- “The commandment is to pray during the seven watches. Except for midnight, I pray without disruption during the six watches. I believe this is my greatest strength. A good definition of religion is that it is a communion with God. Prayer is an important part of the relationship between the God- the Creator of the universe and the created human race. It is through fellowship than a man maintains a relationship with a friend likewise prayer is a spiritual fellowship that the created ones ought to have the Creator.”

Didymos Bava Thirumeni- “Parumala Thirumeni is my hero. My life’s ambition is to live this life the way St Gregorios of Parumala did.”

Prayer indeed was the core and breath of Bava Thirumeni’s life. When asked about the experience on the transition from the monastery life to that of being a bishop, Thirumeni responded that he felt “like a fish taken from the waters and kept on the shore.” He further added- “It suffocates me still that I am unable to continue the vow of silence and the strict prayer life as observed in the monasteries. I feel supremely contented when I am able to follow the (strict monastic) lifestyle that I learnt in the monastery.”

An anecdote by Fr Varghese Kurian is shared thus:  

“It was in May 1995 that I received my first opportunity to travel with Thirumeni. We were travelling from Kozhikode to Kottayam and at around 2 AM in the morning we reached Devalokam. Early morning, I and (Thirumeni’s secretary) Semmassan were startled by the knock on the doors of our room. We opened it to see Thirumeni standing therein who had just finished the liturgical prayers in the chapel. We hung our head in shame when he asked- “You desire to join the seminary, right. Don’t you need to have prayerful life?”. We had reached Devalokam Aramana at 2 AM and at 4:30 AM, Thirumeni was ready (after having done the usual morning routine including bath) for the liturgical prayers. Thirumeni maintained this discipline in prayer life, that he inculcated in the monastery, till the end of his earthly journey. For us prayer is an obligation, for him prayer was life.

Even when he was physically weak (after having abdicated the Catholicose position) and had feeble memory owing to old age, he would enthusiastically participate in liturgical prayers without showing any signs of ill health or memory loss. It wasn’t the medications but prayers which offered him comfort.

Even in mundane things, his actions implied the reliance on God’s mercy and grace. In old age, Thirumeni had to take medications related to diabetes and heart ailments. At each instance of taking those medications, he would keep the pills in his left hand and with his right would bless it with a sign of cross before consuming them. Before signing any documents, he would make a sign a cross, keep the matter in prayers and only then would he sign. He would say the customary prayers before taking a bath (as stated in the Pampakuda Namaskaaram) and bless the waters with a sign of cross before bathing.

There would be no change in his prayer routine even if the circumstances were such that Thirumeni had to spend the night at someone’s home. If a prayer mat was unavailable in that home, then Thirumeni would place newspapers on the floor and do the prostrations.

Whenever Thirumeni celebrated Holy Qurbana, he would spend atleast 45 minutes for ‘Thoyoobo’ (the preparatory prayers) and his prayers with tears have been a moving witness for those inside the Holy Altar.”

The traditions from the desert fathers and mothers hold great prominence to silence. Abba Arsenius, leading a solitary life in the desert, heard the commandment to “flee, be silent and pray always”. Silence was not just an absence of sound but a sacred pause- it is a stillness where the world’s noise ceases and the soul in the profound quietness, is able to gaze into the  interior selves.

On being asked why he usually remains quiet in the public life, Didymos Bava Thirumeni, whose life reflected the tradition of the desert fathers and mothers, responded thus: “The Holy Bible teaches us that idle talk leads to sin and ungodliness. Hence, I try to avoid lengthy and unnecessary conversations. The monastery life also taught me to avoid any unwanted chats. The inmates of the monastery need to follow ‘Greater Silence’ (complete silence) and ‘Lesser Silence’ (talking only when necessary). After the evening prayers we are commended to keep ‘Greater Silence’ (in the monastery) i.e. we would not speak at all and maintain complete silence till the Holy Qurbana got over.”

As we inch closer to the days of awaiting the Holy Spirit, may we reflect on the following counsel of Didymos Bava Thirumeni and seek the Holy Spirit to open our inner hearts to the fullness of life and guide our minds to understand what is really good and true.

“On being asked the meaning of education by one of his students, the great Socrates responded that knowing oneself is the right education. ‘Where did I come from’? ‘Why did I come into this world?’ ‘Where am I going?’- these questions should be contemplated by one who is born a human. Not only these three questions help a person in knowing himself but also help to a great extent in protecting the rhythm of life from going off track.

“For You have made him a little lower than the angels, And You have crowned him with glory and honor.” (Psalm 8:5; NKJV). We should always remind ourselves of the great glorious position bestowed upon human beings. How many people in these times ponder whether they are leading an angelic life? Very few. It is not surprising that numerous people are living a life devoid of wisdom and understanding. We learn a very important fact here, a principle that we have forgotten nowadays, that life is more than mere existence- how we are living the life is more valuable than life itself.”

By the prayers of our holy father among the saints- His Holiness Didymus I Bava Thirumeni, Lord have mercy upon us and help us.

In Christ,

Rincy

A meeting at Mount Tabor Medical Mission Hospital, Trichy.

Inauguration of the Mount Tabor Medical Mission Hospital, Trichy.

(L to R): His Grace Thomas Mar Timethios Metropolitan (later His Holiness Baselios Marthoma Didymos I Catholicose and Malankara Metropolitan), Rev Fr CC Geevarghese, Rev Fr Abraham Iype Mangat, Rev Fr George Panackamattom, Fr Joseph Mankidi. Photo taken in 1977 at a programme organized at St Mary’s School Auditorium, Kalina, Bombay by Dadar Youth Movement commemorating the 75th anniversary of departure of St. Gregorios of Parumala.

 “Kantheela Srushrusha” (Sacrament of anointing the sick) for His Holiness Baselios Marthoma Mathews I Catholicose and Malankara Metropolitan (His Grace Thomas Mar Timethios Metropolitan/Didymos Bava Thirumeni at extreme right.)

His Grace Thomas Mar Timethios Metropolitan being elevated as the Catholicose of the Malankara Orthodox Church.

His Holiness Mathews II Bava Thirumeni with His Holiness Didymus I Bava Thirumeni

With the then Catholicose designate- His Grace Paulos Mar Milithios Metropolitan (later His Holiness Baselios Marthoma Paulose II Catholicose and Malankara Metropolitan (of blessed memory).

With the Patriarch of the Ethiopian Orthodox Tewahedo Church – His Holiness Abune Paulos (of blessed memory).

With the Catholicos of All Armenians- His Holiness Karekin II. 

Consecration of Holy Chrism at Devalokam Aramana chapel, 2009. Next to Didymus I Bava Thirumeni is the then Synod Secretary- His Grace Dr. Mathews Mar Severios Metropolitan (presently His Holiness Baselios Marthoma Mathews III Catholicose and Malankara Metropolitan). 

At Pathanapuram High School (Fr. CT Thomas served as Professor and Head of the Department of English at St. Stephen's College, Pathanapuram, as well as the vice-principal of the College).

“We should not think our children’s future is bright just because they are sent to educational institutions with modern facilities. If we fail to provide value based education to our children, living in the corrupt environment of selfishness and competition, the future of the society will be in grave danger”- Excerpt of Didymos Bava’s writing from an editorial in Malankara Sabha.

His Grace Paulose Mar Milithios Metropolitan being elevated to the office of Catholicose, 01 November, 2010

Mount Tabor Dayara chapel, Pathanapuram

Mount Tabor Dayara chapel, Pathanapuram

References:

1. ‘Jeevithathinte Jeevan’-Parishudha Didymus I Bava: Ashrama Aaramathil Vidarnna Panineer Pushpam (Biography), Edited by Elias Koshy Ramban, Published by Mount Tabor Publications, Pathanapuram, 26 May 2017.

2. Vishudhiyude Mauna Parvam (Life of HH Baselius Marthoma Didymus I Catholicos), Edited by Elias Koshy Ramban, Published by Sophia Books, Kottayam, 2016.

3. Photographs from various sources- of tomb/dayara chapel (clicked by the author), from the above referenced books and old publications of Malankara sabha magazines.