Guide for Liturgy

Before the Liturgy (Preparation & Requirements)

• Spiritual Preparation: The child’s parents and the godparents (sponsors) must spiritually prepare themselves by receiving the Sacrament of Reconciliation (Confession) prior to the service.
• Scheduling: Consult and finalize the date and time of the baptism with the Parish Priest ahead of time. Baptisms are traditionally not administered before 1:00 PM on Sundays. Obtain the enquiry form from the priest.
• Christian Naming: Choose a name belonging to a heavenly patron saint or a scriptural name, keeping up with the tradition of passing down ancestral names.

Material Preparations, Forms & Accessories

• Forms & Paperwork:
  • Obtain, fill out, and submit the formal baptism application form provided by the parish office.
  • If the child or the chosen godparents belong to an external parish, an official clearance/testimonial certificate signed by their respective parish priest must be produced.
  • If the child belongs to another parish but is baptized here, a Baptism Certificate must be acquired after the service and filed with the home parish to update the family registry.
• Required Accessories:
  • A brand new white garment to dress the child during the ceremony.
  • A clean cloth or towel to wipe the child’s head after immersion.
  • A traditional baptismal candle to be lit during the service.

During the Liturgy (Active Steps)

• Gathering at the Portal: As the service commences, the child, parents, and godparents must wait prayerfully together at the main entrance (portal) of the church.
• At the Baptismal Font: The godmother places or securely holds the child inside the baptismal water filled within the font during the main rite.
• Holding the Candle: The godfather holds the lower end of the blessed baptismal candle and helps guide it into the hands of the child.

The Theological Meaning

• New Creation: Baptism is an ontological transformation—a total rebirth where the person dies to the old Adamic nature and rises clothed in the “Robe of Glory” lost in Eden.
• The Jordan Experience: The baptismal font (Ma’moodeesa) represents the River Jordan. When the water is blessed, the Holy Spirit descends upon it, transforming the water into a womb of spiritual birth.
• Spiritual Combat & Initiation: The pre-baptismal oil anoints the candidate like a spiritual athlete for combat. Facing West signifies a renunciation of Satan’s darkness, while turning East signals an oath of allegiance to Christ, the rising Sun.

Before the Liturgy (Preparation & Requirements)

1. Legal & Canonical Age: The groom must be at least 21 years old and the bride must be 18 years old before entering the state of matrimony.
2. Free State Certificate / Parish Clearance: If either partner lives outside their home parish (or abroad), they must obtain a NOC (No Objection Certificate) or Free State Certificate from their current parish priest/authorised confirming they are free to marry in the Church.
3. Pre-Cana Course: The couple must complete an officially recognized 3-day Marriage Preparation Course and submit the passing certificate.
   Both the bride and groom must independently complete a Premarriage Course organized by the diocesan Family Apostolate. The course covers Christian theology of marriage, bioethics, canon law, financial planning, and relationship management. A Course Completion Certificate is issued at the end.
   Book your spot well in advance through your diocese’s Family Apostolate portal and obtain Parish Priest approval for the course.
4. Canonical Pre-Marital Interview & Registration: Before the official betrothal, the couple individually must undergo a canonical interview and a catechism review before the priest designated by the Vicar. You must present your Baptism Certificate (issued recently), Confirmation Certificate, and Marriage Course Certificate. The details are entered into the parish matrimonial register.
5. Liturgical Timing: Plan the marriage outside of the restricted liturgical seasons of Lent and mandatory fasting periods.
6. Proclamation of Banns (Vilambaram): Read across 3 consecutive Sundays. he intended marriage is publicly announced during Sunday Holy Mass (Holy Qurbana) for three consecutive weeks in both the bride’s and groom’s home parishes to ensure there are no canonical impediments.
7. Kuri (NOC for Marriage): Kuris from the respective parish priest is obtained.

Traditional Cultural & Social Phases

1. Pre-Wedding Stage: Betrothal (Manasammatham)

• The Ceremony: Held at the bride’s parish church prior to the wedding. The couple formally declares their consent before the priest and congregation, sign the betrothal register, and exchange engagement rings.
• The Feast: Followed by a reception hosted primarily by the bride’s family.

2. Wedding Eve: Madhuram Vekkal (Giving of Sweets)

• The Ritual: Held separately at both the bride’s and groom’s family homes on the night before the wedding.
• The Setup: A traditional brass oil lamp (Nilavilakku) is lit. The maternal uncle (Ammavan) or senior family elders seek permission from the gathering (“Sabhakkarkku Sammadhamano?”) before offering sweet items—traditionally Inniyappam, Pudava/Ayani Churut, or grated coconut mixed with jaggery/honey—along with a cup of milk to the bride/groom.
• Significance: Represents the community blessing the youth as they transition out of unmarried life.

3. Wedding Day Rituals (Kettu)

• Home Blessing & Prayer: Senior elders bless bride/groom before leaving home.
• Holy Marriage: During the Holy Mass, two main liturgical customs take center stage:
• Tying the Taali (Minnu): The groom ties the Minnu—a leaf-shaped gold pendant etched with 7/21 tiny beads forming a cross—around the bride’s neck using a thread drawn from the Manthrakodi. It symbolizes an indissoluble, lifelong covenant.
• Gifting the Manthrakodi: The groom drapes a silk saree (Manthrakodi) over the bride’s head, symbolizing his commitment to protect, care for, and shelter her. The bride wears this saree for church functions after marriage or preserves it for life.
• Ensure that the registers are duly signed by priest, couples & witnesses

4. Post-Wedding Customs

• Receiving at the Groom’s House (Kaikollal): Upon arriving at the groom’s ancestral home (Tharavadu), the groom’s mother receives the couple at the entrance with a lit Nilavilakku, offering them milk and plantain (Paalum Pazhavum).
• Civil Registration: The parish issues an official Church Marriage Certificate, which is then submitted to the local Registrar of Marriages (Local Self Government / Panchayat / Municipality) under the Kerala Registration of Marriages (Common) Rules for legal recognition.

Material Preparations, Forms & Accessories

• Forms & Paperwork:
  • Marriage Preparation Certificate: Submit the official 3-day seminar completion certificate.
  • Sacramental Certificates: Present a recent copy of your Baptism Certificate and a canonical Free State Certificate (to verify single status if an individual has resided outside the parish boundary for more than 6 months).
  • Jurisdictional Clearance Forms (Kuris):
    • A-Form (A Kurishu): Collected from the home parish if the formal betrothal/engagement is held in an external church.
    • B-Form (B Kurishu): Issued after the betrothal is completed to authorize the proclamation of the marriage banns.
    • C-Form (C Kurishu/Kettukuri): Taken to the external church if the actual wedding ceremony is being conducted outside the home parish.
    • D-Form (Marriage Certificate): Acquired from the wedding parish post-liturgy to officially register the marriage into the permanent home parish records.
  • Banns Dispensation Forms: If a reduction in the mandatory 3 banns is needed, present the written authorization note issued by the Parish Priest (for 1 reduction), Forane Vicar (for 2 reductions), or Diocesan Curia/Aramana (for 3 reductions). If publishing banns before betrothal, a joint request drafted on an official diocesan stamp paper must be processed.
  • Financial Ledger: Pay and settle the church contribution or parish tithe (Pasaram) fixed by the Vicar before the betrothal.
• Required Accessories:
  • The Manthrakodi (the formal wedding wedding saree).
  • The Thali / Minnu (the leaf-shaped gold wedding pendant etched with a cross).
  • The wedding rings.
  • Two rosaries (Holy Kontha) to be placed on the altar table along with the rings.

During the Liturgy (Active Steps)

• Submission of Sacramentals: Deliver the Manthrakodi, Thali/Minnu, the wedding rings, and two rosaries to the designated liturgical table at the Bema before the service starts.
• Register Signing: Immediately following the ceremony, the couple and witnesses must sign the parish registry.

The Theological Meaning

• The Divine Minister: In East Syriac theology, the bride and groom do not minister the sacrament to each other through vows; rather, the Holy Spirit, acting through the ministry of the Priest, is the primary minister who binds the couple into a mystical covenant.
• The Bema Geography: The celebration takes place at the Bema (the central elevated platform representing earth), signifying that this earthly relationship is being actively elevated and sanctified by heavenly grace.
• Sacramentalization of Culture:
  • The Thali (Minnu) represents the tree of life, and the cross etched using 21 beads represents Christ. It is tied with 7 threads taken from the wedding saree (7 being the biblical number of perfection, folded into 3 for the Trinity).
  • The Manthrakodi represents the protective, sheltering grace of Christ covering the bride, mimicking the “Robe of Glory” given at Baptism.

1.Immediate Certification & Clearances:Home or Hospital.

• Doctor Certification: Have a licensed doctor certify the death and issue the Cause of Death certificate. If the death occurs at home, inform the local doctor or ward member immediately.
• Unnatural / Complicated Death: If there is any complication or unexpected death, do not move the body. Inform local police to initiate a post-mortem examination.
• Embalming / Mortuary: Arrange local mortuary or mobile mortuary services if family members are traveling from abroad.

2.Informing Parish & Community Leadership:Church Communication.

• Parish Priest (Vikarachen): A close family member must call or meet the parish priest immediately to officially notify the church.
• Kootayma / Ward Leader: Contact your family unit (Kootayma) leader.
• Media & Notices: The Kootayma leader collects a photograph, full details of the deceased (age, family name, house name, survived by), and forwards them to the priest/parish office to update the parish WhatsApp group, notice board, and website.

3. Scheduling & Liturgical Preparations:Coordination with Vicar.

• Finalizing Timelines: Sit down with the parish priest to finalize times for:
  1. Home prayers (Ooppeena / Prayers for the departed)
  2. Time the procession leaves the house
  3. Church service (Funeral Rites)
  4. Fill the form required to submit at office
• Collect Church Items: Collect the parish processional cross (Sleeva), candle stands, Urara (stole for the casket/table), prayer books (Oppees), and holy water from the church sacristy.
• Procession Items: Collect ceremonial umbrellas (Muthukuda) and the wooden processional cross. Plan the exact procession route from home to church with the priest.

4. Home Service & Procession Alignment:Home to Church.

• Home Prayers: Priest conducts the first stage of funeral rites at home.
• Strict Flower & Waste Protocol:
• Removal of Flowers at Home: All flowers, wreaths, bouquets, loose petals, floral wrappers, plastic packaging, leftover cotton, discarded paper, and incense packaging must be completely removed from the body and casket before leaving the house.
• Disposal at Home: All flowers and trash must be gathered and disposed of strictly within the home premises.
• Zero Transfer Rule: Absolutely no flowers, flower wrappers, or household waste are to be carried from the home to the church premises, nor thrown along the procession route or inside the cemetery.
• Procession Positioning: As the body is carried out from home towards the church, the feet/face of the body should point forward—symbolizing a pilgrim walking facing towards the Church and the eternal sanctuary.
• Procession Order: Led by the processional cross, candle holders, Muthukudas, clergy, casket/body, and the congregation.

5. Church & Cemetery Service (Kabaradapally):Final Rites & Committal.

• Church Gate Reception: The parish priest receives the body at the church gate or main entrance.
• Procession to Kabaradapally: The body is brought inside or to the chapel for the funeral liturgy and Holy Qurbana.
• Procession to Cemetery: After the main service, the procession moves to the Cemetery Chapel led by the cross, candle stands, and Muthukudas. A ceremonial umbrella (Muthukuda) is held directly over the head/face of the deceased.
• Final Farewell & Veil: At the cemetery chapel, a thin, transparent cloth cover is placed over the face—symbolizing kissing the transformed, glorified body after resurrection.
• Lowering & Incense (Kundurukkam): The body is taken to the grave. Family and loved ones pour frankincense/incense (Kundurukkam) or soil into the grave as a mark of respect, bow to the Sleeva, and pray as the grave is closed.

6. During & After the Burial (Rules for the Cemetery)

• Sanctity of the Grave: The cemetery is a sacred resting place for our departed relatives and must be kept pristine, clean, and treated with absolute reverence.
• Disposal of Waste: Dispose of all plastic wrappers, flower covers, and trash inside designated waste bins; do not litter.
• Hospitality: After the burial, the family offers light refreshments (tea, coffee, and snacks) to all parishioners and guests as a gesture of gratitude and fellowship.

7. The Theological Meaning

• Death as Sleep (Nidra): The East Syriac tradition views death not with terror or as a permanent end, but as a temporary “sleep” in Christ. The liturgical prayers treat the deceased as a traveler on a journey who will be awakened by the Bridegroom on the Last Day.
• Liturgical Orientation (Facing East): In the church and inside the cemetery, the body is placed facing the East. Because Christ, the Sun of Justice, will return from the East during His Second Coming (Parousia), the dead are buried facing East so that they will immediately rise looking upon the face of their returning Lord.
• Pilgrimage of the Church: The funeral procession and prayers treat the deceased like a pilgrim being formally escorted by the Church Militant (the living) into the hands of the Church Triumphant (the angels and saints).

Before the Liturgy (Preparation & Requirements)

• Spiritual Readiness: To make the blessing meaningful, it is highly recommended that all members of the household prepare spiritually by receiving Holy Communion at the parish church prior to the blessing day.
• Booking the Priest: Meet with the priest in charge of your ward/unit at least a day in advance to schedule the specific time, and notify the church sacristan about the arrangement.
• Day Exclusions: House blessings are strictly not scheduled or performed on Sundays and mandatory Holy Days of Obligation.

Material Preparations, Forms & Accessories

• Forms & Paperwork:
  • If inviting a guest priest from outside the local parish clergy, the head of the family must present a notification and get approval from the home Vicar.
  • If the family blessing the house holds membership in a different parish, they must produce a written authorization certificate from their own home vicar.
• Required Accessories (The Altar Setup): Set up a clean prayer space or altar table adorned with the following items:
  • The Holy Bible
  • A St. Thomas Cross (Mar Thoma Kurishu)
  • Blessed candles (lit before the priest arrives)

During the Liturgy (Active Steps)

• Family Unity in Prayer: When the priest begins the blessing service, all members of the family must stop other activities and gather closely around the prepared prayer table to actively respond to the responses and prayers.

The Theological Meaning

• The Domestic Church (Domus Ecclesiae): The home is not a secular space separate from religion; it is an extension of the local parish church—a domestic sanctuary.
• The Christological Presence: The core scripture read during a house blessing is the story of Zacchaeus (Luke 19), where Jesus proclaims, “Today salvation has come to this house.” The blessing is fundamentally an invitation for Christ to become a permanent inhabitant of the home.
• Sanctification of Space: Walking through every room with incense and holy water represents the reclamation of physical space from earthly chaos, sealing the home against spiritual fracturing and setting it apart as holy ground.

Sacrament of Anointing: When a family member is in a critical health condition or experiencing advanced age, ensure the priest is called to administer the Sacrament of Anointing of the Sick (Rogeelepanam) while the individual is still conscious. Maintain a prayerful, quiet environment in the room.

1. Preparing the Room & Sick Person

• Clean and Tidy the Room: Clean the room thoroughly to ensure a peaceful, dust-free environment. Clear unnecessary items to give the priest and family members room to stand, pray, and lay hands on the sick person.
• Comfort for the Sick: Wash or refresh the sick person if their health permits, making sure their face and hands are clean (as these areas are usually anointed). Dress them comfortably and modestly.
• Lighting & Ventilation: Open windows for fresh air if comfortable, and adjust room lighting to create a calm, prayerful atmosphere.
• Silence Distractions: Turn off televisions, radios, and mobile phones, or place them in another room.

2. Setting Up the Altar Table

• Place a small table or nightstand near the bedside where the sick person can clearly see it, while keeping it accessible for the priest. Cover the table with a clean white cloth (resembling an altar cloth).
• Arrange the items on the table as follows:
• Mar Sleeva / Crucifix
• Placed in the center (standing or flat) so it is visible to the sick person.
• Sides of Cross 2 Blessed Candles
• Lit just before the priest enters. Keep matches or a lighter nearby.
• Beside Cross The Holy Bible
• Place for Holy Qurbana
• Leave a clean, empty space covered with a small white napkin or corporal where the priest can place the Pyx (container holding the Blessed Sacrament).

• 3. Practical Essentials on or Near the Table

• Place these items neatly on a corner of the table or on a small tray nearby:
• Water & Hand Washing Setup:
• Bowl of clean water and a clean small hand towel: For the priest to wash and dry his hands after the anointing with holy oil.
• (Optional traditional practice): A small slice of bread or a couple of cotton balls on a small plate—the priest uses these to wipe the holy oil from his thumb before washing his hands.
• Drinking Water for the Sick:
• A small glass of fresh drinking water (and a spoon or straw if the person has trouble swallowing). This is offered after the sick person receives Holy Communion (Viaticum) to help them swallow easily.

4. During the Priest’s Arrival

• Welcome: Someone from the family should meet the priest at the door to welcome him and guide him to the room.
• Candles: Light the candles on the table right when the priest arrives.
• Family Participation: Family members and loved ones should stay in the room to join in the prayers, responses, and scripture readings.
• Note: If the sick person wishes to make a private Confession (Kumbasaram) before the anointing, family members will step outside briefly and return once the priest invites them back in.