From Rupture to Repletion

Reflection on the Holy Gospel Reading for the Maundy Thursday/Pesaha. St. Luke 22: 14-30

A man once lived with his wife and their young son. After the mother died following a long illness, the father, unable to care for the child alone, employed a caretaker/servant to manage the household chores and watch over the boy till he came back from office. One day, returning early from work, the father asked his son how the caretaker was treating him. The child replied innocently, “My mother was a liar, but the caretaker is an honest person.”

Shocked, the father asked how he could speak so of his departed mother. The child explained that whenever he showed mischievous behaviour, his mother would threaten not to feed him but after a while, she would return tenderly with his favourite food. The caretaker, however, kept his word and withheld the meal. What the child perceived, without fully understanding it, was that feeding is not merely discipline or duty-it is belonging. A mother feeds not because the child deserves it, but because the child belongs to her.

Tonight, the Church stands in the Upper Room. The Lord, knowing that His hour has come, gives Himself to His disciples, not first on the Cross, but at the table. On this holy night, we remember a truth woven through the Scriptures: the rupture of communion first appears through an act of eating, and the restoration of communion is likewise revealed through a sacred supper.

In Eden, the tragedy was not only that Adam and Eve consumed what was forbidden, but how they ate; in rupture, turning away from God, treating life as possession rather than communion. On Maundy Thursday, the Second Adam reverses this pattern. He does not seize but offers; He does not eat alone but desires to eat together. With tender longing, the Lord declares, “I have earnestly desired to eat this Passover with you before I suffer.” (St. Luke 22:15). He heals Eden at the table, revealing that humanity was created for communion, not isolation; for receiving life as gift, not for grasping it as control.

This pattern is not new. In Exodus 24:9-11, after the covenant is sealed with blood, Moses and the elders ascend the mountain, behold the glory of the God of Israel, and astonishingly eat and drink in His presence. The God whose holiness shakes the mountain does not drive His people away but receives them into fellowship. The psalmist echoes this wonder: “You prepare a table before me in the presence of my enemies.” Salvation is not portrayed as escape from danger, but as dignity restored through hospitality and life sustained at God’s table. What Sinai anticipates and the psalm sings, the Upper Room now fulfils.

Pesaha begins in Egypt, where blood and eating belong together. The lamb is not only slain but consumed; redemption is not only witnessed but participated in. Only those who ate the Passover belonged to the redeemed community. Yet Israel ate in haste, under the shadow of death. Christ, however, does not rush this meal. He longs for it. He knows that Judas will betray Him, that Peter will deny Him, that all will flee yet He still breaks the bread and offers the cup. Here the Church learns something essential: the Holy Qurbana is not a reward for the flawless, but medicine for the wounded; communion for those who belong, even while they are still being healed.

On this night, Christ does something radical. He does not point to a lamb on the table; He points to Himself. “This is My body which is given for you; do this in remembrance of Me. Likewise He also took the cup after supper, saying, “This cup is the new covenant in My blood, which is shed for you.”- (St. Luke 22:19,20)

Such language on partaking His Body and Blood unsettles us because we are trained to trust only what can be measured and analyzed. Yet mystery is not foreign to human life; it is how life itself is first received. When a newborn receives milk from its mother, it is truly her life, her own flesh and blood, turned into tender nourishment. The child doesn’t examine or question it; instead, the child simply thrives by accepting this gift.

So, it is with the Holy Qurbana. What our eyes see as bread and wine, the Church confesses with reverence and trembling to be truly His Body and His Blood. Those who enter the Church through Holy Baptism are not spectators at a ritual; they are children of the household, invited to the family table, nourished by the Lord and the Bridegroom who feeds His children with His own Body and Blood.

Pesaha does not hide the darkness. Judas is remembered, betrayal is named, and the price of silver is counted. Yet even betrayal is not stronger than God’s purpose. Pesaha is not only about what Christ did then, but about what He continues to do now. The potter does not discard the clay; He reshapes it. The Eucharist is the place where God takes broken disciples, fractured communities, and wounded hearts, and forms them again into one Body. When we approach the Holy Qurbana, we proclaim that salvation is a gift, not an achievement.

On this holy night, Christ says, “Take. Eat.” (St. Matthew 26:26). On this holy night, we behold not a caretaker‑God who feeds only the obedient, but the One who feeds His children with mercy.  The Church survives not by strength or strategy, but by communion and sacrament.

Christ does not merely provide nourishment; He restores dignity by inviting us to sit at His table. And just as we would approach the invitation of a great earthly host with preparation and care, how much more are we called to cleanse our inner life when the invitation comes from God Himself who gives not ordinary bread, but His very Body and Blood as life for the world.

May this Pesaha renew in us reverence for the Holy Qurbana, and the courage to live as broken bread for the life of the world.  To Him be glory, honour, and worship, now and always. Amen.

In Christ,

Rincy

The King who smells of Death and Life

 Reflection on the Holy Gospel reading for Palm Sunday (St. John 12:12–19)

“The crowd that had been with Him when He called Lazarus out of the tomb and raised him from the dead bore witness.” (St. John 12:17)

The Gospel of St. John does not allow us to separate Palm Sunday (St. John 12) from Lazarus’ Saturday (St. John 11).

Before Jesus makes His triumphant entry to Jerusalem, He stages resurrection outside its walls. In Bethany, at the tomb of Lazarus, Jesus does not merely comfort mourners; He reveals the end of death itself. Lazarus, four days in the tomb, is raised beyond all doubt. Jesus proceeds to Jerusalem and Bethany follows Him. What the prophet Ezekiel saw in vision is now made visible in history: “I will open your graves and cause you to come up from your graves, O My people, and bring you into the land of Israel.” (Ezekiel 37:12). Palm Sunday, then, is not merely a celebration of kingship. It is a public response to the resurrection.

As Jesus approaches the city, Jerusalem does not yet understand what kind of King is coming. But the Scriptures do. Long before the palms were cut and the road was prepared, the prophet had already seen this day: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey.” (Zechariah 9:9)

The King comes, not in chariots, not on a warhorse, but in humility and peace. And as He enters the city in this unexpected manner, the crowd begins with a cry that is older than the city itself: “Hosanna! ‘Blessed is He who comes in the name of the Lord!’ The King of Israel!” (St. John 12:13).

“Hosanna” is often treated as praise alone. Yet in Hebrew it is first a plea: “Save us, we beg You.” It is the cry of a people who know salvation must come from God, even if they do not yet understand how that salvation will arrive. They imagine deliverance through power, victory through force, peace through domination. But the One who answers their Hosanna does not arrive as expected.

Long before Jerusalem saw the donkey’s colt, Jacob had already spoken its meaning: “Binding his donkey to the vine, and his donkey’s colt to the choice vine; he washed his garments in wine, and his clothes in the blood of grapes.” (Genesis 49:11)

The King of Judah comes not riding free but bound. The colt that carries Him is already tethered to sacrifice. His garments are already marked by wine that looks disturbingly like blood. Palm Sunday is not an interruption of this ancient blessing, but its unveiling. The road of palms quietly leads to the place where garments will indeed be washed in blood.

Christ does not avoid the city’s hostility; He walks straight into it. The Light of the world enters the place where shadows gather; religious hypocrisy, political fear, betrayal, and death itself. What begins as procession is already Passion. The King who enters in meekness does so bearing the sign that His reign will not be seized but given, and that the vine to which He is bound will bear fruit only through the wood of the Cross.

When we cry Hosanna today, we do not cry it from a place of comfort. We cry it from a world wounded by war, from cities reduced to rubble, from the grief of mothers who bury children, from refugees with no safe road home, from nations trapped in cycles of retaliation, from hearts numbed by dehumanization and fear. And it is precisely here that Hosanna regains its true meaning.

Hosanna is not the shout of the victorious. It is the prayer of the desperate. The Church does not cry Hosanna because she denies suffering, but because she knows it intimately. In a world convinced that power must be answered with power, Jesus reveals a deeper truth: salvation does not come through escalation, but through self-giving love that refuses to mirror hatred.

The Church does not wave palms because the world is healed. She waves them because the Healer has entered it. We follow a King who carries the grief of Bethany into the streets of Jerusalem, who smells of burial spices even as He is hailed as King, and who allows the cheers of the crowd to fade into the silence of the Cross, so that silence itself may be broken on the third day.

In Christ,

Rincy

 

 

 

 

THEOLOGY FROM THE MARGINS

 

Reflection on the Holy Gospel for the Fourth Sunday of the Great Lent (Canaanite Woman)- St. Matthew 15:21–31.

St. Matthew 15:21–31 stands among the most radical Gospel texts, not because it explicitly speaks about women, but because it allows a woman, foreign, unnamed, and marginalized, to shape the very direction of Jesus’ ministry. The Gospel portion leads us away from familiar religious territory and toward the borders that are geographical, social, and spiritual.

Jesus withdraws to the region of Tyre and Sidon, and there, from the margins, a voice cries out: “Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed.”(v.22). It is the cry of a woman. A Canaanite woman. St. Matthew names her deliberately. This is not a neutral label.  It shows her marginalized state on at least three counts: gender, ethnicity (being the “other” in Israel’s history), religious exclusion. She comes with no privilege and no authority but only anguish and faith. She is a mother carrying the pain of her child.

And Jesus is silent.

That silence unsettles us; and it should. For in that silence, the Gospel holds up a mirror to us. It reflects the lived experience of countless women whose cries for justice, dignity, and healing are ignored even within religious spaces.

The disciples, too, are uncomfortable, not with the woman’s suffering, but with her voice. Her pain is inconvenient. Her persistence is disturbing. They say- “Send her away, for she cries out after us.”(v.23)

And this discomfort is painfully familiar. Even today, when women ask for accountability, the response often echoes the same refrain: send her away, why does she cry why does she question, earlier generations of women were innocent… they endured silently… they did not question.”. As long as a woman keeps silent, the system functions smoothly; unchallenged and unexposed. Expecting those who are hurt or vulnerable to remain silent so that your life goes on smoothly; and then remaining silent yourself in the face of that injustice, is not neutrality; rather, it amounts to complicity in injustice and protecting those in power.

Jesus allows her cry to linger, not to dismiss it, but to expose what silence does to the wounded and what it reveals in those who hear but refuse to respond. When Jesus finally speaks, He does not shut her down; He draws her into dialogue. Jesus never tells her to be quiet. He never questions her emotions. He never diminishes her pain.

Nobody cared for women the way Jesus did. Again and again, the Gospels show Jesus turning toward women’s suffering, not away from it. The Fourth Gospel preserves His tender words to Mary Magdalene in her darkest grief: “Woman, why do you weep?” This is not an interrogation. It is an invitation to share pain. It is God making space for grief. Jesus asks women to speak, not because He does not know their pain, but because love listens.

Then Jesus articulates the traditional boundary: “I was not sent except to the lost sheep of the house of Israel.” (v.24)

The woman does not withdraw. She persists. And the discourse descends to the language society uses for the “other”: “It is not good to take the children’s bread and throw it to the little dogs.”(v.26)

And then comes one of the most daring theological responses in all of Scripture: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.”(v.27)

This is theology spoken from the margins.
This is faith with agency. The Canaanite woman refuses a theology that excludes. She trusts that God’s mercy cannot be confined by borders, ethnicity, or gender. She believes in abundance when the world insists on scarcity.

And Jesus responds with one of the highest affirmations of faith in the Gospel: “Woman, great is your faith!” These words are spoken to a woman. A foreigner. A mother.

The pericope does not end with the Canaanite woman. St. Matthew immediately narrates Jesus healing the lame, blind, mute, and maimed, culminating in the feeding of the multitude. The movement is deliberate: from one excluded woman to an inclusive community of healing. When boundaries are crossed in one courageous encounter, the effects ripple outward. The liberation of one marginalized voice opens space for the healing of many wounded bodies.

For the crumbs that fell from the table became a feast for the world, because one woman dared to believe that God’s mercy could not be contained.

To follow Jesus, then, is to stand beside those who grieve, it is to listen where others turn away, it is to speak where silence wounds. May the Lord grant us ears that truly hear,
hearts that are moved, and voices that speak.

In Christ,

Rincy

 

"My hour has not yet come."

 In the liturgical calendar of the Malankara Orthodox Church, the journey to the Great Lent begins with the commemoration of the miracle by Jesus Christ at a wedding in Cana whereby the Lord turned water to wine.

Jesus and His disciples were invited to a wedding. A crisis occurred here when the wine supply got over. The Lord's mother, St. Mary was also present and she turned to Jesus- "they have no wine" (St. John 2:1-11). This was indeed a fervent call for help from His mother. She wasn't merely giving an update of the situation- had it been so, it wouldn't have elicited, from our perspective, a baffling response from Jesus.

"Jesus said to her, “Woman, what does your concern have to do with Me? My hour has not yet come.”" (v.4).

My hour has not yet come.

Let's look into the holy Gospel verses about the crucifixion of our Lord:

"Therefore they sought to take Him; but no one laid a hand on Him, because His hour had not yet come." (St. John 7:30)

"Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end." (St. John 13:1).

"The hour has come; behold, the Son of Man is being betrayed into the hands of sinners." (St Mark 14:41)

The 'hour', which Jesus alludes to, is the time of His passion and crucifixion.

"My hour has not yet come". This is not a straightforward denial of the blessed Virgin's request. If it were so, Jesus would have never consequently performed this miracle.It seems that that the Lord wants the blessed Virgin to be really sure of what she is asking.If His hour had not yet come, then her request for help for a Galilean couple on their wedding day (a public event) will set Jesus on the path to Cross. There is no turning back here. There will be no hidden, regular, private life- in a sense, she will forever lose Him to the followers (in His public ministry).

In that moment, the Blessed Virgin Mary would have recollected the words of Simeon when she presented the Child in the Temple.

"Then Simeon blessed them, and said to Mary His mother, “Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against (yes, a sword will pierce through your own soul also), that the thoughts of many hearts may be revealed.” (St. Luke 2:34-35).

The terror of parting with one's own child is unbearable for a mother. In her instruction to the servants, "Whatever He says to you, do it", she willingly accepts the sword to pierce her own soul. Her direction to the servants silently displays "Behold the maidservant of the Lord! Let it be to me according to your word". She was saying yes again (and did so all the time).

The presence of Jesus in their lives was so life changing, that the people "tried to keep Him from leaving them" (St. Luke 4:42). When we limit Jesus and His message to ourselves, though this might seem like an act of human love and longing, it is neither expected from Christians nor is it spiritually beneficial.

As we begin the Lenten journey, may we like the Blessed Virgin, be eager in showing Christ to others though it will involve a 'loss' for us. The acts may include helping someone financially even though we might have our own priorities. It may include genuinely praying for those who have hurt us. Let us take small healing steps.

May we be strengthened by the prayers of the most holy Theotokos in this journey.

O Great Salvific Lent- come in peace.

In Christ,

Rincy

Mar Abo: The Pilgrim Saint (Commemorated on 8 February)

The Malankara Orthodox Church cherishes the God‑bearing saints, those radiant figures who, through their holy lives, shine forth Christ’s light for every generation. This veneration is not worship but gratitude and remembrance: thanksgiving for God’s grace manifested in them, and a plea for their intercessions, as reflected in the heavenly worship where the saints offer the prayers of the faithful like incense (Revelation 5:8).

Within this sacred atmosphere, we recall the life, mission, and miracles of Mar Abo, a ninth‑century missionary bishop from Persia, whose holiness and pastoral service left an indelible mark on the Malankara Church.

 A Bishop from Nineveh, Called by God

Born in AD7 80 Nineveh (Baghdad), Mar Abo (certain traditions identify him with Mar Sabor) was a man of remarkable learning, not only in Christian precepts but also excelling in astronomy, geography, and medicine. Yet his greatest calling was spiritual. Like Apostle St. Thomas who had brought the Gospel to India centuries earlier, Mar Abo felt compelled to leave his homeland and carry the light of Christ to distant lands. Tradition holds that Mar Abo departed Persia during a time of religious persecution, trusting in God’s providence to guide and protect him on a long journey east.

In AD 822, Mar Abo arrived on the shores of Kerala, disembarking at the port of Kollam as part of a Persian Christian delegation. The king of Kollam had invited a renowned Persian Christian merchant, Murvan Sabir Iso to help rebuild the port city after it was devastated by the sea. Mar Abo (referred to in some records as Mar Sabor) came along with another bishop, Mar Proth (Mar Afroth), in this group. The local ruler warmly welcomed these visitors and even granted them land and privileges to establish churches.

In Malankara

Mar Abo travelled widely across Kerala: Kollam, Niranam, Nilackal, Kothanalloor, Akapparambu, Kayamkulam, Malayattoor, Kadamattam, and Thevalakkara. Wherever he journeyed, Mar Abo taught the gospel, healed the suffering, established churches, and strengthened the faithful in the ancient true faith.

Thevalakkara, an early Christian settlement dating back to the 4th century, became Mar Abo’s chosen dwelling in Malankara. He lived in the church precincts, embracing prayer, asceticism, and an open-door ministry. The people of the region experienced his compassion, healing power, and spiritual guidance.

Tradition holds that Mar Abo founded more than ten churches, the most prominent being the Kadamattam Church in A.D. 865, where he later ordained the famed Kadamattathu Kathanar.

The Miraculous Ministry of Mar Abo

Mar Abo’s life in Malankara was marked by a series of miraculous events that revealed the divine grace working through him. These treasured narratives, preserved through generations, reflect a ministry rooted in humility, love, and a deep commitment to the suffering and the marginalised.

1. The Miracle of the Widow’s Hut

While travelling through Kadamattam, Mar Abo sought refuge in the humble hut of a widow and her young son. Exhausted and hungry, he asked for a little food. The widow, embarrassed, confessed she had only enough for her household. Mar Abo reassured her that even the smallest offering, given with love, was precious before God.

She shared one‑third of her final portion. When Mar Abo blessed the food, their nearly empty vessels filled miraculously with abundant provisions. Their home, once a place of scarcity, became a witness to God’s overflowing mercy, much like the widow of Zarephath whose flour and oil never failed (1 Kings 17:14).

Deeply moved, the widow’s son became Mar Abo’s disciple and was later ordained as a priest, known to history as the famed Kadamattathu Kathanar.

2. Healing of the Kartha’s Afflicted Daughter

Mar Abo’s healing ministry extended beyond the Christian community. In Kadamattam, he healed the mentally afflicted daughter of the region’s powerful chieftain known as the “Kartha”, a man feared for his cruelty. This miraculous healing softened the Kartha’s heart, leading him to donate land for the construction of a church. Thus, the Kadamattam Church was born, a testament to the transformative power of divine love and healing.Many who witnessed the healing embraced the Christian faith.

3. Deliverance from Sorcerers in the Forest

Another remarkable episode from Mar Abo’s life involves the rescue of his disciple Paulose (Kadamattathu Kathanar). One day the young Paulose ventured into the forest to gather materials but was kidnapped by tribal practitioners of black magic. Their leader, impressed by the boy, intended to force him into marriage with his daughter and induct him into their occult practices.

Yet Mar Abo, through divine insight and prayer, intervened. The young man was miraculously delivered from the forest and returned safely to his spiritual father. Even the tribal leader later acknowledged the saint’s superior spiritual authority, urging the boy to use any knowledge only for good. This event not only deepened Paulose’s devotion but also affirmed Mar Abo’s role as a spiritual guardian.

4. The Rising of the Saint’s Right Hand

Before leaving Kadamattam for Thevalakkara, Mar Abo entrusted his signet ring to Kadamattathu Kathanar with a prophecy: “When the ring slips from your hand, know that I have departed from this world.”

Years later the ring fell. Kathanar rushed to Thevalakkara but found the saint already buried with honor. Overcome with grief, he knelt beside the tomb.

Then, in a scene forever etched into Malankara’s sacred memory, Mar Abo’s right hand rose from the tomb, reaching toward his beloved disciple. In a moment of divine consolation, the saint’s right hand miraculously rose from the tomb, allowing his beloved disciple to retrieve it and take it back to Kadamattam, where it remains enshrined as a holy relic, an enduring symbol of their spiritual bond.

Legacy

Mar Abo stands in the memory of the Church as a radiant icon of apostolic fidelity; a shepherd whose life embodied the fullness of the gospel he proclaimed. Through his tireless labor, he established and strengthened numerous churches, laying foundations that would uphold the faith of generations.

As a spiritual father, he formed priests of deep inner stature, men shaped not merely by knowledge, but by holiness, prayer, and humility. His compassionate ministry to the afflicted revealed the healing mercy of Christ, while his bold reforms challenged and corrected the injustices of society.

Mar Abo’s life, marked by asceticism, humility, and sacrificial love, was a radiant testimony to the transformative power of faith and divine love. His journey from Nineveh to the shores of Malankara was not merely a geographical pilgrimage but a spiritual mission, one that continues to bear fruit centuries later. Through his miracles, teachings, and unwavering commitment to the gospel, he became a beacon of hope for the suffering, a healer of the broken, and a father to the faithful.

Even today, the faithful flock to his tomb at the Martha Mariam Orthodox Syrian Church & Mar Abo Pilgrim Centre in Thevalakkara, seeking his intercession and experiencing the peace of his spiritual presence.

As we commemorate the saintly Mar Abo on 8th February, we are reminded of the words of Scripture: “Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.”- Hebrews 13:7

May we, too, walk in the footsteps of this holy father, embracing a life of service, sacrifice, and sanctity.

By the prayers and intercessions of our father among the saints, Mar Abo, may Christ our Lord strengthen our faith and guide us into His eternal light.

In Christ,
Rincy

Ref: Dr. Mathew Vaidyan Cor‑Episcopa,  Saint Mar Abo, Catholicate Press Kottayam, 2025.

 

 

 

 

An angel named Thomas (or was it St. Thomas?)

 February 02- His Grace Pathrose Mar Osthathios Metropolitan of blessed memory. (June 20, 1886- February 02, 1968)

Regarding the upliftment of backward classes, Osthathios Thirumeni was not merely satisfied with initiatives like freedom to walk on roads or providing education to children. Thirumeni wrote in his diary- "I felt strongly that what they needed was Jesus Christ even when I was organizing grand meetings for their upliftment under the presidentship of Appan Thampuran of Cochin, Sir Narayana Chandravarkar, Sir Sadasivayyar and when I was appointed as a special officer by Diwan Sir T. Raghavacharya and was working in that past for sometime". Needless to say, Apostle St. Peter’s words would have inspired this young Peter: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:12; NKJV).

After having resigned from the teaching job at Madanapally, Pathrose Semassen started living in the parsonage of Manthuruthel Church. He would then visit the huts of lower caste people with biblical picture rolls, lamp, hand drums and preached the Gospel.  Thus, a new a monastic missionary movement to care for the upliftment and welfare of the oppressed and downtrodden was started on 14th September 1924 called ‘Servants of the Cross’ (Sleebadasa Samooham). It was an amazing experience for the lower caste people, shunned socially, to witness a priest or a Sleebadasan visiting their huts, and explaining about love of Lord Jesus Christ. One Christian home nearby was entrusted with the task of teaching 'Kauma' to these people. They would learn Kauma, Nicene Creed and a summary of the Ten Commandments and then accept baptism. 

The activities of the ‘Servants of the Cross’ mission started spreading to many parishes. Priests were also generally helpful and in favour of the movement. If the 'Sleebadasan' was capable of giving sermons, then they were permitted to speak during the Holy Qurbana. In places like Mavelikkara, Kaviyoor, Vengoor, Piravom and Chelas, small sermons by Sleebadasans greatly helped the mission work. However, there were parishes wherein either priests didn't cooperate, or few members created opposition. 

One note from Thirumeni's diary is as follows (the name of the parish has been withheld): "Dn. M.V George (later His Grace Dr. Geevarghese Mar Osthathios Metropolitan of blessed memory) wanted to see the places of work of Sleebadasan's, and hence he came and spent a week with me. We reached '___' church. As neither the church nor a room was opened for us, we had to borrow a mat and a pillow from the nearby house and had to sleep on the northern verandah of the church. I lay on the eastern end and Semmasen on the western end".

With resistance from various communities, even to the extent of involvement of antisocial elements, it was an indeed an uphill task laden with great struggles for Osthathios Thirumeni. An incident, of the time when Osthathios Thirumeni was a Rambachan (monk-priest), which exhibits God's providence for the gospel workers is noted here.

The society of the servants of the cross during their annual tour to visit the new Christians reached the '___' church. The vicar was there on the verandah but there seemed no intention of opening the doors of the verandah or any of the rooms. The vicar excused himself saying he had to visit one of the houses in the parish. Pathrose Rambachan and his secretary Semmasen rested on the verandah and waited. It was afternoon and there was no sign of lunch. Rambachan asked Semassen to go to a nearby teashop to get some food. Tears flowed from the eyes on the onlookers seeing an aged venerable clergy, who was tirelessly spreading the gospel, being treated like this. Semassen came back with few 'vadas' (fried fritters) and a glass of water. Rambachan prayed and ate it.

The evening came and the bell was rung.  The vicar had by this time returned to the parish and was about to leave for his home when Pathrose Rambachan told him "Achen, please tell Ammai to cook a little rice for us also" (the wives of priests are addressed as Ammai in northern Kerala parishes). Evening prayers and the meetings were held. Clothes were given to the new Christian women. School children and sick were given necessary help. Family issues were settled. After all these events were completed gracefully, the believers went back to their huts contented. The verandah and the courtyard of the church became empty. The time was ten-thirty past in the night. 

Rambachan said, "Semassen, you go to Achen's home. They might have cooked for us but nobody maybe there to bring it. After having food, you bring my share also".

Semassen reached Achen's home and called for him. "What is the matter?", Achen asked. 

Semmasen:"I have come to ask whether dinner is prepared or not".

Achen: "my wife is not keeping well". 

Semassen left the place immediately.

When Rambachan was informed about of the incident, he said to Semassen- "It's okay. You go to the coffee shop and eat something and bring something for me also."

Though Semassen was hesitant to leave the aged Pathrose Rambachan alone in the night, he proceeded to get some food for his superior and himself. While Semassen walked a few feet down the road, a strongly built man approached him and inquired about Semassen's details. Semassen tried hard to conceal the purpose of his journey but the well-built man probed persistently. After knowing that Rambachan wasn't fed a single morsel, the man took Semassen to the sexton' home and reprimanded the sexton for keeping Rambachan hungry and instructed the sexton to come to the man’s to get the packed food for Rambachan. The man then took Semassen to his home and fed him a sumptuous dinner. The dinner for Rambachan was packed and given to sexton for taking to the church.

Meanwhile, Pathrose Rambachan was sleeping on the verandah when he heard somebody calling for him. "Rambachan". 

Rambachan -"Who is that?" 

A handsome youth stood in front of Rambachan. "The food is served", said the youth when Rambachan asked the purpose of the youth's visit. Rice and curries were served in front of him.

Rambachan then asked the youth- “What is your name?” “Thomas” was the response. Once Rambachan finished dinner, the youth took Rambachan's permission and left.

Sometime later, Semassen and the sexton arrived with food. Pathrose Rambachan said, "Semassen, I had food. I saw you going with someone and thought you would get dinner and hence I asked the youth to leave and not to wait for you".

No one knew who the youth was nor was he seen afterwards. The eyes of faith believe it was indeed the patron saint of India- St. Thomas, who came to help the weary worker continuing the Thomasine mission to spread the Gospel to all Indians irrespective of their caste or creed.

By the prayers of our holy father among the saints, His Grace Pathrose Mar Osthathios Metropolitan, may the Lord have mercy upon us and help us.

In Christ,

Rincy 

Reference (including images): Pathrose Mar Osthathios- A Prophet Like Revolutionary, P. P. Varkey & K. V. Mammen, Kottackal Publishers, February 2012. Image reference- cover page of ‘Malankara Sabha’- October 1949.

Mount Tabor’s Visionary Shepherd: The Enduring Legacy of His Grace Thoma Mar Dionysius Metropolitan (of blessed memory). Commemorated- 03 December.

 

Little Thomas was about six or seven years old when St. Gregorios of Parumala visited his home parish, Puthiyacavu Church in Mavelikkara. As the saint interacted with the children, his eyes fell upon Thomas, and he embraced the boy warmly. At that moment, the parish vicar reminded St. Gregorios of a prophecy he had made concerning this child while still in his mother’s womb. The saint recalled the incident vividly.

Nearly six years earlier, a devout couple, Callumpurath Poovathur Mathew and Smt. Aleyamma, had sought an audience with St. Gregorios at Parumala. They requested his fervent prayers, as the expectant mother was facing severe health complications during pregnancy, worsened by fits. The saint assured them of his prayers and, by divine inspiration, foretold the destiny of the unborn child. He said, “Avante thalayil thoppi vekkan yogam ondu” (he is destined to wear the priestly cap). St. Gregorios instructed the parents to dedicate the child to the Lord. Through his intercessions, the mother’s health was restored, and the pregnancy progressed safely.

Thus, wrapped in prophecy and blessing, infant Thomas was born on 8 June 1887 in the Callumpurath household at Puthiyacavu, Mavelikkara. Recalling this divine moment, St. Gregorios reiterated his instruction to the parents about the boy’s sacred calling. The father, however, expressed his intention to send his younger son for priestly ministry while training Thomas in the family trade. Smiling, St. Gregorios replied, “God has set the elder one apart—may He utilise the younger one also,” indicating that both sons would serve the Church. This prophecy came true: Thomas became a stalwart bishop of the Malankara Orthodox Church, and his younger brother, C.M. Isaac, was ordained a priest.

St. Gregorios then ordained little Thomas to serve at the Holy Altar and instructed the parish vicar to ensure the boy was thoroughly taught the Orthodox faith. From that day, the roots of faith were deeply planted in Thomas’s heart, shaping a life dedicated to God and His Church.

Thomas completed his schooling at Mavelikkara B.H. High School and later graduated from CMS College, Kottayam. He was then ordained as a deacon by the revered Malankara Sabha Bhasuran, St. Dionysius Vattasseril, and pursued priestly education at the Old Seminary in Kottayam and the Parumala Seminary. His thirst for knowledge led him to Calcutta, where he secured admission to the MBBS programme at the Prince of Wales Medical College. Semassen envisioned serving humanity both as a doctor and a priest. However, after completing his first year of medical studies, St. Dionysius Vattasseril recalled him to Kerala, as the Malankara Orthodox Church was facing severe challenges and urgently needed committed ministers like Thomas Semassen to strengthen the faithful.

Thomas began his public life as a teacher at M.D. High School for two years and later served as the headmaster of M.G.D. School, Kundara, for 14 years. During his tenure in Kundara, Semassen undertook a 40-day fast every year, entirely of his own accord, spending those days in prayer and solitude at a small church dedicated to Prophet Elijah (Mar Elijah) in Koduvilla near Kundara. It was in this sacred silence that he received the inspiration to establish a monastic order. These contemplative periods not only deepened his spiritual life but also became the wellspring for many of his devotionals and sermons that would later inspire generations.

During the tenure of Semassen as the headmaster of M.G.D. English School, Kundara (1916–1930), one remarkable incident occurred that revealed the depth of his character and Christ-like compassion. One afternoon, after completing his official duties, Deacon C.M. Thomas retired to his room for a brief rest. What seemed like an ordinary day soon turned extraordinary with the unexpected arrival of a visitor.

The uninvited guest was a tall, middle-aged Tamilian man with an imposing physique. At first glance, Semassen sensed that the stranger was not of noble character. Yet, with characteristic grace and courtesy, the young deacon engaged him in polite conversation, striking a friendly chord. Before leaving hurriedly, the man handed over a suitcase to Deacon Thomas, instructing him to keep it safe and promising to return within three days to collect it.

Suspicious of the man’s intentions, Semassen examined the suitcase after the visitor departed. It did not take long to discover that the contents were stolen goods. Without delay, he informed the Kollam Deputy Superintendent of Police and local authorities. But for Semassen, duty did not end with reporting the crime. The love of Christ burned deeply within him, compelling him to seek not only justice but redemption for the offender. With courage and compassion, he made an unusual request to the senior police official:

“Please do not harm the man physically. Give him an opportunity to reform, he could become an asset to society. Perhaps he might even serve in your department. It will be difficult to overpower him by force, so please send two constables in civilian clothes to Kundara on the day he returns.”

Moved by Semassen’s conviction, the Deputy Superintendent agreed.

On the appointed day, the thief returned to reclaim the suitcase. Semassen welcomed him calmly and led him to a room. In a gentle yet firm tone, he said: “You will have a good future if you speak the truth; otherwise, matters will worsen. Say only the truth.”

The man broke down: “Sir, please save me. I will tell the truth. These are stolen belongings.”

As he confessed, the two plainclothes policemen waiting in the adjacent room stepped forward to arrest him. While they escorted the man to the station, Semassen reminded them not to harm him and to ensure he was given food in jail.

The thief spent a few days in custody, but thanks to Semassen’s intervention, he was treated with dignity. The deacon personally followed up on the case and, impressed by the man’s good conduct, appealed to higher officials for leniency. In time, the man was pardoned and—on Semassen’s recommendation—appointed as a constable in the Travancore Police Department. Grateful for this extraordinary act of mercy, the former thief often returned to Kundara to express his heartfelt thanks to Deacon Thomas.

A gifted orator, Thomas Semassen’s sermons and devotionals stirred hearts and strengthened the faithful to remain steadfast in the True Faith during a time marred by schisms and defections to other churches. This was an era when transportation was scarce, and speakers had no microphones to amplify their voices. For over two hours, one had to shout to be heard by large gatherings—a testament to Semassen’s endurance and zeal.

An incident of God’s providence in Semassen’s life stands out vividly. His success in fortifying the faithful against reformist propaganda provoked hostility. A young man, influenced by such propaganda, plotted to attack Semassen. Concealing himself in the bushes with his accomplices, he waited for the deacon to pass. But divine intervention prevailed—the man was bitten by a snake, causing commotion. Unaware of the deadly plan, Semassen happened upon the scene and, seeing the man in distress, ensured he received proper medical care. Days later, the young man and his father came to Semassen, seeking forgiveness—a powerful witness to grace overcoming malice.

Pathanapuram, covered by thick forests, is inhabited by wild elephants. Back then, the tree canopy was so dense that sunlight could barely penetrate through it. While passing through this region, Semassen learned of a lower primary school about to be closed. Seizing the opportunity, he purchased it and established a proper school in honour of St Stephen, the proto-martyr—offering education without barriers of religion, caste, or creed. This was revolutionary in an era when literacy was a privilege for a few. In newly independent India, educational opportunities were scarce, yet Mar Dionysius Thirumeni’s vision transformed Pathanapuram from kaadu (forest) to naadu (town). Today, the institutions he founded-schools for boys and girls, training schools, an art college, and technical colleges, stand as towers of excellence, attracting students from across India and bearing witness to his foresight.

In 1933, Thomas Semassen was ordained to the priesthood. The following year, he accompanied His Holiness Baselios Geevarghese II, the Catholicos and Malankara Metropolitan, to Holms, Syria, for peace talks concerning church disputes. He embraced monastic life in 1937 and was consecrated as a bishop in 1940. In the interim, he pursued higher studies at Oxford University, enrolling in the B.Litt. programme, where he studied alongside eminent scholars, including Dr Sarvepalli Radhakrishnan, later President of India. During his time in England, he also spent enriching days with the Cowley Fathers, learning deeply about their monastic order.

In 1942, Thirumeni accepted the British Indian Government’s invitation to serve as a military chaplain during World War II. Traversing the length and breadth of the country, he ministered to soldiers, offering spiritual solace in turbulent times. This experience impressed upon him the need for the Malankara Church to extend its reach across India. Acting on this vision, he established a school in Tiruchirapalli upon his return.

In Pathanapuram, Thirumeni saw not only the need for education but also for a monastic order to nurture an ascetic life. Thus was born Mount Tabor Monastery, founded on four guiding principles: transfer, transform, transfigure, and translate. The monks embraced simplicity, combining spiritual duties with manual labour and administrative responsibilities in educational institutions. Thirumeni ensured they received the best education, producing leaders of exceptional calibre. Mount Tabor has since given several bishops—including a Catholicos—to the Malankara Orthodox Church. A convent was also established nearby, furthering his vision of consecrated service.

Mar Dionysius Thirumeni was renowned for his compassion, extending help without regard for religion or caste. Under his care, an inmate named Vadakkan Mohammad lived to the age of 108. Witnesses recall Thirumeni feeding him with his own hands and, upon his passing, ensuring burial according to Islamic rites—a profound testimony to Christian love.

People from all walks of life were drawn to Thirumeni’s towering personality. He moved with ease among global and national leaders while remaining a tender father to the poor and needy. If anyone offered him a gift, he would slip it into his cassock pocket and, without even glancing at it, hand it to the first person in need. His life was a seamless blend of humility, generosity, and vision, a shepherd who built not only churches but futures.

Two years before Thirumeni’s repose in the Lord, an incident revealed the depth of his compassion and simplicity. After the morning prayers and Holy Qurbana, Thirumeni was resting in his room when a few priests from the Dayara came in for a conversation. At that moment, a man known to Thirumeni entered. By his appearance, he seemed to be a middle-class family man—his clothing suggested he was not poor or destitute. The priests present assumed the same, but Thirumeni knew his background and the financial struggles he was facing.

After speaking with the man, Thirumeni quietly reached into his cassock pocket, took out a bundle of currency notes, and handed it to him. The money was what Thirumeni had received the previous day as a token of gratitude for officiating a marriage sacrament. Witnessing this act of generosity, one senior priest asked, “Thirumeni, it is a blessing to support the poor and needy, but what good is it to help those who seem financially secure?”

Thirumeni replied with characteristic wisdom: “Achen, if a man does not hesitate to ask for help, we should not hesitate to give. Our Lord has commanded us to help the one who asks.”

After serving the Malankara Orthodox Church as a bishop for 32 glorious years, His Grace Thoma Mar Dionysius Metropolitan entered eternal rest on 3 December 1972. His Holiness Baselios Marthoma Didymos I, Catholicose and Malankara Metropolitan (of blessed memory) once said: “I faced immense sadness only once in my life. And that occasion was the departure of His Grace Thoma Mar Dionysius Thirumeni- he who like a father, selflessly loved me, brought up and raised me to this status. This incident remains the greatness sorrow of my life.”

The immense contributions of His Grace Thoma Mar Dionysius Metropolitan to the Church and society cannot be captured in a few paragraphs. May this article offer a glimpse of the blessed life of this saintly father to inspire the younger generation.

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

In Christ,

Rincy

 

Ref: My humble gratitude and thanks to Shri George Kuruvilla, nephew of His Grace Thoma Mar Dionysius Metropolitan (of blessed memory) for sharing the precious stories about Thirumeni. Other sources: Translated from Malayalam- ‘Manushya Snehiyaaya Mar Deevannasiyos’, Very Rev. N. J. Thomas Ramban, Mount Tabore Dayara, Pathanapuram, April 2014 (Third Edition). All image sources are the from the personal collections of Mr.Gikku George Kuruvilla.

His Grace Thoma Mar Dionysius Metropolitan alongwith His Grace Abraham Mar Clemis of Knanaya coming out after the WCC conference in Delhi in 1964. Also seen- Fr. K.C Thomas (later His Grace Thomas Mar Makarios Metropolitan), Fr. K. Philipose (later His Grace Dr. Philipose Mar Theophilus Metropolitan), Fr. Paul Varghese (later His Grace Dr. Paulos Mar Gregorios Metropolitan) and Mr. K.M Cherian  (Malayala Manorama).

Meeting the Oxford colleague- the then President of India- Dr. S. Radhakrishnan.

  With the then Catholicose and Malankara Metropolitan His Holiness Baselios Augen I, when Augen Bava Thirumeni was on his way to Kerala from Edessa (Mosul) with the holy relics of St. Thomas the Apostle.

His Grace Thoma Mar Dionysius Metropolitan with his spiritual guru- His Holiness Baselios Geevarghese II Catholicose and Malankara Metropolitan.

His Grace Thoma Mar Dionysius Metropolitan with his dear spiritual son- His Grace Thomas Mar Timethios Metropolitan (later His Holiness Baselios Marthoma Didymos I, Catholicose and Malankara Metropolitan).

His Holiness Baselios Geevarghese II Catholicose and Malankara Metropolitan and His Grace Thoma Mar Dionysius Metropolitan welcoming Ethiopian Emperor Haile Selassie I at Catholicate Palace- Kottayam.

 At WCC- New Delhi-1964

His Grace Thoma Mar Dionysius Metropolitan with his brothers- Fr. C.M Isaac and C.M. George.

The mortal remains of His Grace Thoma Mar Dionysius Metropolitan at Medical College Kottayam on Dec 03, 1972. Also see are- His Grace Mathews Mar Athanasius Metropolitan (later His Holiness Baselios Marthoma Mathews I Catholicose and Malankara Metropolitan), Very Rev. Zachariah Rambachan (later His Grace Zachariah Mar Dionysius Metropolitan) and His Grace Thomas Mar Timethios Metropolitan (later His Holiness Baselios Marthoma Didymos I, Catholicose and Malankara Metropolitan)

The Tomb at Mount Tabor Dayara chapel, Pathanapuram

Mount Tabor Dayara chapel, Pathanapuram.