Holy Qurbana by HG.Dr. Gabriel Mar Gregorios
Live from Holy Trinity Aramana Chapel, Ulloor, Thiruvananthapuram
പെന്തിക്കോസ്തിക്ക് ശേഷം രണ്ടാം ഞായർ- 14-06-2020
Showing posts with label Malankara Orthodox. Show all posts
Showing posts with label Malankara Orthodox. Show all posts
Feast of Holy Pentecost: Holy Qurbana by Gabriel Mar Gregorios -Live
Feast of Holy Pentecost: Holy Qurbana by HG Dr Gabriel Mar Gregorios
Live from Holy Trinity Aramana Chapel, Ulloor, Trivandrum
Funeral & Burial Service of Rev.Fr.Dr. Biji Markose, Chirathilattu -Live from UK
Funeral & Burial Service of Rev.Fr.Dr. Biji Markose, Chirathilattu
Live Telecast - Funeral & Burial Service
Funeral Service-Live from the Residence at Vakathanam, Kottayam
Memorial Service- Live From St.Gregorios Jacobite Syrian Orthodox Church, Dublin, UK
Live Telecast - Funeral & Burial Service
Funeral Service-Live from the Residence at Vakathanam, Kottayam
Memorial Service- Live From St.Gregorios Jacobite Syrian Orthodox Church, Dublin, UK
Memorial Service of Fr. Biji Markose, Chirathilattu Live From St.Gregorios Church, Dublin UK
Meditation on Kothine Sunday- The First Sunday of Great Lent
by HG Yuhanon Mor Meletius
Gospel Reading: St. John 2:1-11
Reading and understanding of the Gospel according to St. John is an extremely difficult task. John has applied several traditions of his time to analyze, interpret and record the words and works of Jesus during Jesus’ earthly ministry. St. John has used his knowledge of Old Testament, Hellenistic concepts, rabbinic literature and even Gnostic themes in his Gospel. This is evident from the symbols and terminology he has used.
For Orthodox Christians, as it is explained in the matrimonial liturgy hymn (… suvisesham yohannane …), it is important to understand the Gospel terminology in its true spirit. Phrases like the Word, the hour, the sign etc. and symbols like light, darkness, water, wine, lamb etc. are to be understood well in their respective background to get the meaning and purpose of John’s message.
The passage that is selected by the Church to be read as the Holy Gospel reading on Kothine Sunday which is the Sunday of the opening of great lent is St. John 2:1-11. This Sunday is also called Peturtho. The word pethurtho comes from the Syriac root ptr which means ‘go away’ or ‘return from (a banquet). Kothine is used because Cana is called by its other name Kothine in Syriac Bible.
Syriac Hymn : Shmayono
This passage is the last part of the calling of the disciples that starts at 1:35 and ends at 2:11 where we have the concluding statement “and his disciples believed in him”. So what happened at Cana becomes a testimony for those who were called by Jesus to believe in him. The question is, does what happens in history and nature make us believe in our Lord or we still ask for proof in our own personal lives to believe in him?
The event can be explained in one word, ‘a messianic sign’. The word ‘sign’ itself is to be understood in John’s Gospel uniquely. It becomes more crucial when we understand that unlike the other three (Synoptic) Gospels, there is no wonder or miracle worked by Jesus in John’s Gospel. No event to John is an occurrence in itself. It should become a sign for something greater, sacramental and Messianic (here the word sacramental is to be understood distinctly from western interpretation). There are altogether seven signs in John (2:1-11; 4:46-54; 5:1-15; 6:1-14; 6:15-22; 9:1-41 and 11:38-44). To an Orthodox faithful happening something in terms of a blessing from God (these days all we look for in life is miracles) should be sacramental and therefore should have wider implications.
Kasolikki - Daivathinneka puthran............ (Malayalam)
The event happens on the 3rd day after Jesus’ encounter with Nathaniel. What happened here is some thing related to what was promised to Nathaniel in 1:50 (greater things than this …) climax of which is said in 1:51. Reference to third day reminds us of Jesus’ resurrection from the dead on the third day. This is the ultimate goal and destiny of any sign that may happen in this world. If a disease is cured, a better job is sought, some progress in life is experienced in some one’s life, it should not end there. Rather should lead to resurrection of that person which will also be salvific to all others. It should not be made a private, personal and selfish experience of an individual or a small group.
The presence of Mary is quite significant to the whole event. She brings the matter to Jesus and then directs the servants to follow his command. Incidentally the command of Jesus may not be found so much reasonable to any one not to speak the servants. Here what was needed was wine and what Jesus asked them to bring was water. This may sound absurd and may be rejected by the servants. Mary is indirectly cautioning them not to disobey. The role of saints as seen by Orthodox Church fits very well with what we see here. They stand with us in prayers (commonly used Syriac phrase in this regard says sluthek aman – pray with us) and also directs us to follow Jesus. Unfortunately we take only the first part that is bringing our need to the Lord. The second part which is they asking us to follow Jesus is not heard by us most of the time. We know what he would be telling us. He will ask us to “love one another even as I have loved you” (John 13:34; 15:12), ‘be his friend and obey his commandments’ (John 15:14) and be united to one another (17:21). We do not like these things so much and so we ignore that part.
Prumion and Sedra (Husoyo) of Kotne Sunday
Jesus’ address of Mary “O woman” (v.4) is seen elsewhere also, particularly at the cross (19:26). The Greek word gunai does not have any disrespect tone. Hence it could be better translated as ‘O loady’. Verses 4 to 7 have to be read together. Detaching one verse from the section and commenting on it to say either ‘Jesus did not respect his mother’ or ‘Jesus ‘dismissed her without consideration’ would be against the spirit of the total message of the text. Jesus’ primary mission is not related to individual and alienated issues. Every issue he deals with is to be understood in the context of a larger goal which is ‘sacramental’ or ‘soteriological’ in theological terms.
What was to happen in Cana cannot be understood as a work on the basis of Jesus’ or his mother’s concern for just that particular family or those guests in the marriage feast. So he asks “what is for us?”. The same question will be asked by Jesus when we present our selfish and individualistic prayers before him directly or through the saints. We have to prove to him that our needs in prayer carry greater and wider relevance.
The next statement supports this explanation. Jesus says, “My time has not yet come”. The term ‘hour’ has special meaning in St. John. There are 22 occurrences of the word in the Gospel. Most of them refer to something that is to happen in Jesus’ life or in the life of others including the disciples. Special mention is to be made to 12:23 and 17:1 where he speaks about the ‘hour’ that had come. There he was speaking about his time to be crucified as the Lamb of God (Greek word ‘hora’ means ‘the specific time’ and is used in this sense in all these three occasions. Compare it with Matthew 26:45).
So what would happen at Cana can only be a sign of what is to happen on the cross (12:16,23; 13:31 f.). It is the time for his glorification and that will be the crucifixion and resurrection. This is revealing of the glory of God the Father (17:5,14) and is manifested in Jesus’ works (11:4,40). The wine is the symbol of blood that was to be poured on the cross. The tasting of wine is to be the sign of acceptance of the cup of the blood of Jesus and satisfaction expressed by the master of the event is to be the sign of the salvation of everyone who would taste of his blood. Thus the whole event becomes a sign of the messianic banquet that is to happen in the kingdom of God. This is what we foretaste in H. Eucharist. Jesus was telling his mother that the ‘hour’ for that has not yet arrived.
Mary knew what Jesus would do. So she does not stay any further pleading again with her son, rather goes to the servants to give them necessary direction. The word used for servant is not the one for domestic servants. Out of 12 occurrences of the word in the Gospel, five including this one, have used the Greek word for deacon (DIAKON – 2:5,9; 12:26; 15:15,20) and the rest slave (DULOS -4:51; 13:16; 18:10,17,18,26,36). This also tells us that the event at Cana is to be understood in a sacramental context. The deacons, who serve in the Church distribute what is provided by Jesus for the congregation, Jesus’ guests (Luke 22:27). In such situation presence of Mary (or saints) is a must, not formally invited (in the text she was not an invited person, rather was there as part of the household or family – 2:1).
Jesus asks the deacons to get water in the jars kept for the purification rite. God always uses human participation in working out his mission to save humans. Humans are created in His image and likeness and has been breathed His breath in to his nostrils to participate with God in His work (see Genesis 2:19-20). But human’s failure to participate, irrespective of the saints request to that cause, is much painful to God.
The event is used by John to talk about the inadequacy of one of Jewish customs. There were only six jars, one short of seven the number of perfection and fullness. In addition to that they were not filled up. The water turned wine was served to the steward. But no one knew what happened there when it was tasted top quality wine. This is mystery and hence a sacrament. No one knows how the bread becomes Jesus’ body and the wine Jesus’ blood. This is what the Jews were asking in astonishment (John 6:52). This is what we celebrate in every H. Eucharist.
This is said to be the first sign Jesus performed during his public ministry. But the sentence construction would suggest that ‘first’ may also mean ‘the most important’ one. Of course, this was the first (chronologically) sign recorded. Wine in Rabbinic Judaism is a symbol of Jewish Torah or Law. At Cana it was proven to be insufficient to satisfy the need of the guests in the banquet (Rom. 3:20). The new law that Jesus gives through pouring out of his blood is sufficient to make every one more than content and satisfied. When we are satisfied, glory of God is manifested. The retelling of the event in John concludes with the words, ‘’the disciples believed in him”. The Church narrates to us this event that we may believe in him (19:31) and have life in him (3:16).
The Church requires us to read and meditate on this passage on the opening day of the great lent which prepares us to the most important (first) event of pouring out of the intoxicating wine on the cross. The Church invites us to be part of a feast that surpasses all feasts. We are called to participate in a joy that is given by our Lord through the perfecting of all imperfections. Every moment of joy and happiness in human life without notice could slip away in to a moment of suffering, shame and dishonor. The presence of Christ by way of ‘being invited’ will certainly remove that slippery nature of our moments and make them moments of greater joy and satisfaction. Mary and saints are always there and they pray with us and asks us to follow Jesus’ commandments.
St.Thomas Fellowship "Sneha Samgamam 2020" of Thiruvanthapuram Diocese of Orthodox Church
മലങ്കര ഓർത്തഡോക്സ് സഭ തിരുവനന്തപുരം ഭദ്രാസനത്തിന്റെ കീഴിലുള്ള സെൻറ് തോമസ് ഫെലോഷിപ്പിന്റെ ആഭിമുഖ്യത്തിൽ നടന്ന ക്രിസ്തുമസ്-പുതുവത്സര സ്നേഹ സംഗമം തുടർച്ചയായ പതിമൂന്നാം വർഷവും ഭംഗിയായി നടത്തപ്പെട്ടു. രാഷ്ട്രീയം, മാധ്യമം, സാംസ്കാരികം തുടങ്ങിയ വിവിധ മേഖലകളിൽ പ്രവര്ത്തിക്കുന്നവർ ഉള്പ്പെട്ട പ്രൌഡഗംഭീര സംഗമത്തില് മുഖ്യമന്ത്രി ശ്രീ പിണറായി വിജയൻ കുടുംബ സമേതം മുഖ്യാതിഥിയായി പങ്കു ചേർന്നു
ഫെലോഷിപ്പ് പ്രസിഡന്റ് മലങ്കര ഓർത്തഡോൿസ് സഭതിരുവനന്തപുരം ഭദ്രാസനാധിപൻ ഡോ ഗബ്രിയേൽ മാർ ഗ്രീഗോറിയോസ് മെത്രാപ്പോലിത്താ അദ്ധ്യക്ഷത വഹിച്ച സമ്മേളനത്തിൽ ലത്തീൻ അതിരൂപതാ ആര്ച്ച് ബിഷപ്പും കെ.
ആദ്ധ്യാത്മിക നേതാക്കളായ റൈറ്റ് റവ. ജോസഫ് മാര് ബര്ന്നബാസ്, ബിഷപ്പ് ജോർജ്ജ് ഈപ്പൻ, പാസ്റ്റർ കുമാരപുരം സുരേഷ്, സ്വാമി ഗുരുരത്നം ജ്ഞാന തപസ്വി, വലിയപള്ളി ചീഫ് ഇമാം അബ്ദുൾ ഗഫാർ മൗലവി, പാളയം ഇമാം വി.പി.ഷുഹൈബ് മൗലവി, പാച്ചല്ലൂർ അബ്ദുൽ സലാം മൌലവി, സാൽവേഷൻ ആർമി ചീഫ് കേണൽ കമാൻഡർ നിഹാൽ ഹിത്റോച്ചി തുടങ്ങിയവർ
മന്ത്രി കടന്നപ്പള്ളി രാമചന്ദ്രൻ, എംഎൽഎ മാരായ സി ദിവാകരൻ,വി എസ് ശിവകുമാർ, വി കെ പ്രശാന്ത്, കെ.എസ്.ശബരീനാഥ്, ഗവ മിഷൻ കോർഡിനേറ്റർ ചെറിയാൻ ഫിലിപ്, കെ ടി ഡി സി ചെയർമാൻ എം വിജയകുമാർ, തിരുവനന്തപുരം മേയർ , പന്തളം സുധാകരൻ, ജോസഫ് എം പുതുശ്ശേരി തുടങ്ങിയ രാഷ്ട്രീയ പ്രമുഖര്
റോസ് മേരി, മുരുകൻ കാട്ടാക്കട തുടങ്ങിയ സാഹിത്യ സാംസ്കാരിക പ്രമുഖര്,
ഡോ ബിജു ജേക്കബ് ഐ എ & എ എസ് , മുതിർന്ന ഐ എ എസ് ഉദ്യോഗസ്ഥരായ പി എച്ച് കുര്യൻ, മുന് അംബാസഡര് ടി പി ശ്രിനിവാസന്, ഋഷിരാജ് സിങ്ങ് ഐ പി എസ് തുടങ്ങിയ ഐഎഎസ്, ഐഎഫ്എസ്, ഐ പി എസ് ഉദ്യോഗസ്ഥർ
ഫാ. മാത്യു എബ്രഹാം, കെ.ജി.മാത്യു, ബാബു പാറയില്, ഷാജി മഠത്തിലേത്ത്, ഫാ.സാമുവേല് മാത്യു, ബിനില് മാത്യു, വര്ക്കി ജോൺ തുടങ്ങി സഭാ മാനേജിംഗ് കമ്മിറ്റി അംഗങ്ങള്, ഭദ്രാസന കൌണ്സിൽ അംഗങ്ങൾ മാധ്യമ പ്രവര്ത്തകർ തുടങ്ങി ആധ്യാത്മീയ രാഷ്ട്രീയ സാംസ്കാരീക, സാമൂഹീക രംഗത്തെ നിരവധി പ്രമുഖർ പങ്കെടുത്തു.
ഡോ ഗബ്രിയേൽ മാർ ഗ്രീഗോറിയോസ് മെത്രാപ്പോലിത്താ ചടങ്ങിൽ പങ്കെടുത്തവർക്ക് നന്ദി അർപ്പിച്ചു.
Churuyum Chinthayum : Fr Joseph Puthenpurackal By OCYM Kooroppada
Churuyum Chinthayum : Fr Joseph Puthenpurackal By OCYM Kooroppada
കോതമംഗലം ചെറിയ പളളിയില് സംഘര്ഷം തോമസ് പോള് റമ്പാന്റെ കാര് തകര്ത്തു
കോതമംഗലം∙ ചെറിയ പളളിയിൽ സംഘർഷം. പളളിയിൽ എത്തിയ ഓർത്തഡോക്സ് സഭയിലെ തോമസ് പോൾ റമ്പാന്റെ കാർ തല്ലിത്തകർത്തു. കോതമംഗലം എസ്ഐ ഉൾപ്പെടെ 10 പേർക്ക് പരുക്കേറ്റു. ഓർത്തഡോക്സ് സഭയിലെ തോമസ് പോൾ റമ്പാൻ, ഭദ്രാസന സെക്രട്ടറി ഫാ. ജെയ്സ് മാത്യു, ട്രസ്റ്റി ഫാ. എൽദോ ഏലിയാസ്, ജയിംസ് കട്ടക്കനായി, എം.എം. ഏബ്രഹാം എന്നിവരെ കോലഞ്ചേരി മെഡിക്കൽ കോളജ് ആശുപത്രിയിലും യാക്കോബായ സഭയിലെ സി.എ. കുഞ്ഞച്ചൻ (51), ബിനോയ് എം. തോമസ് (55),വി.വൈ. ബേസിൽ വട്ടപറമ്പിൽ (45), സാജൻ ഐസക് (44) എന്നിവരെ ബസേലിയോസ് ആശുപത്രിയിലും പ്രവേശിപ്പിച്ചു. സംഘർഷം നിയന്ത്രിക്കാൻ ശ്രമിക്കുന്നതിനിടയിൽ പരുക്കേറ്റ എസ്ഐ ദിലീഷിനെ ഗവ. ആശുപത്രിയിൽ പ്രവേശിപ്പിച്ചു.
ചെറിയ പള്ളിയിൽ കബറടങ്ങിയിരിക്കുന്ന പരിശുദ്ധ ബസേലിയോസ് ബാവായുടെ തിരുശേഷിപ്പുകൾ കോഴിപ്പിള്ളി ചക്കലക്കുടി ചാപ്പലിലേക്കു നീക്കം ചെയ്യാൻ യാക്കോബായ സഭാംഗങ്ങൾ ശ്രമിക്കുന്നു എന്നാരോപിച്ചും ഇതു തടയുന്നതിനുമാണ് ഇന്നലെ വൈകിട്ട് 7 മണിയോടെ തോമസ് പോൾ റമ്പാനും സംഘവും പള്ളിയിൽ എത്തിയത്. തോമസ് പോൾ റമ്പാന്റെ കാർ തടഞ്ഞതു സംഘർഷത്തിനിടയാക്കി.
കാറിൽ നിന്ന് ഇറങ്ങാതെ റമ്പാൻ തിരിച്ചു പോകണമെന്ന് അവിടെ കൂടിയവർ ആവശ്യപ്പെട്ടു. തുടര്ന്ന് റമ്പാന്റെ കാർ തള്ളി നീക്കുകയും കമ്പും കല്ലും ഉപയോഗിച്ച് ആക്രമിക്കുകയും ചെയ്തത്. ആക്രമണത്തിൽ ഫാ.ജയ്സ് മാത്യുവിന്റെ കണ്ണിനു പരുക്കേറ്റു. 15 മിനിറ്റ് നീണ്ട സംഘർഷത്തിനൊടുവിൽ പൊലീസ് സാഹസികമായാണ് റമ്പാന്റെ കാര് പ്രദേശത്ത് നിന്ന് മാറ്റിയത്.
ഏകപക്ഷീയമായ രീതിയിൽ തിരുശേഷിപ്പുകൾ നീക്കം ചെയ്യാനുള്ള ശ്രമമാണു യാക്കോബായ സഭ നടത്തിയതെന്നും ഇതിനെതിരെ ആർഡിഒ അടക്കമുള്ളവർക്കു പരാതി നൽകിയിട്ടും വേണ്ടത്ര ജാഗ്രത പുലർത്തിയില്ലെന്നും റമ്പാൻ ആരോപിച്ചു.
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പുതുപ്പള്ളി നിലക്കല് പള്ളിയില് 12 ശ്ലീഹേന്മാരുടെ ഓര്മ്മപ്പെരുന്നാള് കൊടിയേറി
പുതുപ്പള്ളി നിലക്കല് പള്ളിയില് 12 ശ്ലീഹേന്മാരുടെ ഓര്മ്മപ്പെരുന്നാള് കൊടിയേറി
Also view
htmlhttps://nazranitv.blogspot.com/2018/06/feast-of-twelve-apostles-live-from.html
Feast of Simeon Mar Athanasios at Puthenpally, Kottayam
Feast of Simeon Mar Athanasios the first patriarchal delegate send by
the Holy See of Antioch to the church in India at Puthenpally, Kottayam
Mor Athanasius Shemvun was the first patriarchal delegate send by the Holy See of Antioch to the church in India after the historic Mulanthuruthy Synod of 1876. Known widely as pious & prayerful person, he taught orthodoxy to the clergy and faithful, staying at Mor Barsaumo church (Puthenpally) in Kottayam. He hails from the Turab'din region in S.E. Turkey, the cradle of of Syriac Christianity.
A brief history: The second half of the 19th century was a turbulent period in the history of Malankara Church following undue interference of the European protestant missionaries in its internal affairs. Since the missionaries had the support of British colonizers of India, the Church suffered a great. Many churches, including the lone seminary of the Syriacs in Kottayam, fell under the control of these missionaries. A turnaround happened only after the historic visit of the supreme head of the Church, the Patriarch Moran Peter-IV in 1875 and the Mulanthuruthy Synod of 1876. The holy father returned to patriarchate in Turkey, the very next year.
Though the undue interference of British rulers ended with this, disputes in courts regarding the ownership of many churches were pending. Moreover the decades of European protestant influence had a negative impact on the faith & traditions of the Syriac Church. All this compelled the church in India to request the patriarch to send a delegate to guide them. In 1880, the Malankara Metropolitan Mor Dionysius Joseph Pulikkottil and Mor Gregorios Geevarghese Chathuruthil wrote letters to the Patriarch Moran Peter-IV describing the difficulties in the Malankara Church due to the Protestant schisms. Consequently, the Patriarch Moran Ignatius Peter IV ordained the Monk (Ramban) Shemvun as Metropolitan, by name 'ATHANASIUS' and sent him to Malankara along with Deacon Sleeba (Mor Osthatheos Sleeba, the delegate). Three decades before in 1849, Ramban Shemvun had been in India for a short period along with Mor Athanasius Stephanos of Turab'din.
On January 1, 1881, Mor Athansius Shemvun and Deacon Sleeba reached Kochi. While in Malankara, Mor Athanasius Shemvun was residing and conducting services at the Barsawmo Church (Puthenpally), Kottayam. Sadly there is not much written history available about his past nor on his pastoral work in India, however he is widely regarded in Malankara as an esteemed father who spend lot of time in prayers like the early desert fathers of Egypt. His life in India lasted for just 8 years.
It was towards his fag end of life that the Syrian Church regained control of the Seminary at Kottayam (Old Seminary) subsequent to the Royal Court Judgment and after that he shifted his residence to seminary. However within a few months of stay here, his health deteriorated and passed away on on 11 June 1889. The mortal remains of the holy father were interred at the Northern side of the altar of Mor Barsawmo’s church (Puthenpally) Kottayam.
Mor Timotheos Aphrem Aboodi Entered into Eternity
Mor Timotheos Aphrem Aboodi, former Apostolic delegate of the Holy See to India & the Metropolitan of the Simhasana Churches in India and the Patriarchal Vicar for Canada, passed away today (April 25, 2019) at Atchaneh – Lebanon.
പുത്തൻകുരിശ് ∙ മലങ്കരയിലെ അവസാനത്തെ പാത്രിയർക്കാ പ്രതിനിധിയായിരുന്ന മാർ തീമോത്തിയോസ് അപ്രേം ആബൂദ...
Read more at: https://www.manoramaonline.com/news/kerala/2019/04/25/mar-themotios-aphrem-passed-away.html
Read more at: https://www.manoramaonline.com/news/kerala/2019/04/25/mar-themotios-aphrem-passed-away.html
പുത്തൻകുരിശ് ∙ മലങ്കരയിലെ അവസാനത്തെ പാത്രിയർക്കാ പ്രതിനിധിയായിരുന്ന മാർ തീമോത്തിയോസ് അപ്രേം ആബൂദ...
Read more at: https://www.manoramaonline.com/news/kerala/2019/04/25/mar-themotios-aphrem-passed-away.html
Read more at: https://www.manoramaonline.com/news/kerala/2019/04/25/mar-themotios-aphrem-passed-away.html
ദ കേരള ചര്ച്ച് ബില്: നിര്ദേശങ്ങള് സമര്പ്പിക്കാം
ദ
കേരള ചര്ച്ച് (പ്രോപെര്ട്ടീസ് ആന്റ് ഇന്സ്ടിറ്റ്യുഷന്സ് )
ബില്ലിന്റെ കരടു പ്രസിദ്ധീകരിച്ചു അഭിപ്രായങ്ങളും നിര്ദേശങ്ങളും
മാര്ച്ച് ആറിനകം lawreformskerala@gmail.com എന്ന ഇമെയില് വിലാസത്തില് സമര്പ്പിക്കാം
THE KERALA CHURCH (PROPERTIES
AND INSTITUTIONS)
BILL-2019
BILL
To ensure fair and
transparent administration of the properties and
funds of the Churches in Kerala consisting of
different denominations and to
provide remedies for any maladministration thereof;
WHEREAS, it is expedient to
enact a law regarding the administration of
properties and funds of churches of various
denominations and to provide
remedies for any maladministration and the matters
connected therewith.
BE it enacted in the
seventieth year of the Republic of India as follows:-
1.
Short title, extent and commencement .- (i) This Act shall be called ”The Church (properties and
institutions) Act 2019”
(ii)
It extends to the whole of the State of
Kerala.
(iii)
It shall come into force at once.
2. Definitions.- In this Act, unless the context otherwise
requires,-
(a)
“The Bishop” means the one
who has been ordained as such according to the tenets of that denomination and
includes any person holding the ecclesiastical status designated as
Metropolitan or Suffragen Metropolitan or Moderator or Episcope who by virtue
of his office is bestowed with the authority to ordain Priests and Deacons and
any other office of lower tier in the hierarchy of ordinations.
(b) “Church”
includes all denominations of the church.
(c) “Christian”
includes all persons who believe in the Bible and accept
Jesus Christ
as the only begotten son of God and baptised according to the tenets of the
denominations concerned.
(d)
“The Church Tribunal” means
the Tribunal constituted by the Government of Kerala under Section 8 of this
Act.
(e)
“Clergyman” means a person
ordained as a priest according to the tenets of the particular denomination.
(f)
“denomination” means any
section of the church having a prelate and synod/or council to which the
members of that section owe allegiance and obedience both of spiritual and
temporal matters and includes all Episcopal and non Episcopal denominations.
Explanation:
(i)
The sect called “jehova’s
witnesses” shall also be deemed to be a Christian denomination.
(ii)
The Episcopal denomination is
having a Bishop at its head, with a council which is called “Synod” consisting
of all the Bishops of that denomination besides others, if any..
(iii)
Non Episcopal denomination is
the sect having no Bishop, but can have a Pastor or group of Pastors in whom
vests the power of administration of the denomination both spiritual and
temporal matters.
(g)
Pastor : includes a preacher
or Evangelist ordained or selected by a non-Episcopal denomination and any
person acting himself as a Pastor or Evangelist. If there are more than one
Pastor, the one recognised as the leader Pastor shall be deemed to be the
prelate of that denomination.
(h)
“Parish” means a local unit
of the denomination owning prayer hall or chapel hall which may usually be
called the church of the parish.
(i)
“Prescribed” means prescribed by Rules made
under this Act.
(j)
“Properties of the church”
include all movable and immovable properties buildings and other assets as well
as all the funds, bank deposits and other investments made by the denomination
and also the properties and funds of the institutions run under the supervision
or control of the supreme body of the denomination and also includes all such
properties of the Parish
3. Entitlement to hold properties by
denomination.- Every denomination
is
entitled to hold properties which include the funds formed through membership
subscriptions, offertories, donations and any other money or valuable
contributions from the worshippers and non worshippers towards the
administration of the denomination concerned or for any work of charity or
evangelical activities or for any other work as determined by the denomination.
4. Regulations of the
Denomination.- Each denomination shall make regulations for the governance of the denomination, including the
rules applicable to the governance of the parishes falling within the purview
of the denomination.
5. Accounts .- Every
denomination shall keep accounts pertaining to all the properties and funds of the denomination including the expenditure
from time to time. Accounts of every denomination shall be subjected to annual
audit by a qualified Chartered Accountant or a team of Chartered Accountants
selected by the denomination for the said purpose.
6. Audit Report.- The
Chartered Accountant or the team of Chartered Accountants, as the case may be, shall prepare the audit report
and file the same with such office or officer indicated in the regulation. The
officer authorised in the regulation shall present the Audit Report before
the Body of
Representatives of the members of the denomination either in any annual meeting
or in any meeting convened for that purpose by the denomination.
7. Entitlement to hold
properties by the Parish.- (i) Each parish is entitled to own buildings and properties and if necessary to take such
places on lease or licence arrangement. The parish is also entitled to have
properties including buildings either for renting them to other persons or
creating sources of income for the parish.
(ii)
Each parish shall maintain
true and correct accounts which shall be subjected to audit by a single or a
team of Auditors appointed by the parish for the said purpose. The Audit report
shall be presented before the general body of the Parish for approval.
8.
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Constitution of Church Tribunal.-
The government
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shall constitute
a
|
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Church Tribunal which can either be a single
member or a three Member
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|||
Tribunal.
Only a person who holds or has held the office of a District Judge
|
|||
shall be appointed as a single Member
Tribunal. In the case of a multi-
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|||
member Tribunal, the Presiding person shall be
a person who holds or has
|
|||
held the office of a District Judge and the
other members can either be
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|||
persons qualified to be appointed as District
Judge or
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persons who have
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||
held the post of Secretary to the government.
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9.
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Jurisdiction of the Tribunal.- (i)
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Any member of
the denomination can
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file a petition before the
Tribunal
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about any
dispute relating to the
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||
administration
of the properties or funds of the denomination or a Parish, provided that such
person is not satisfied with the decision taken
by the
denomination. A dispute raised but not decided by the denomination shall also
be treated as a dispute.
(ii)
The decision of the Tribunal shall be final.
10.
Power of Government to make rules.- (1) The State Government may, by notification in the Official
Gazette make Rules to carry out the provision of this Act.
(2) Every
Rule made under this Act shall be laid as soon as may be after it is made
before the State Legislative Assembly, while it is in session,
for a total
period of fourteen days, which may be comprised in one session or in two or
more successive sessions and if, before the expiry of the session in which it
is so laid or the session immediately following, the legislative assembly makes
any modification in the rule or decides that the rule should not be made, the
rule shall thereafter have effect only in such modified form or be of no
effect, as the case may be; so, however, that any such modification or
annulment shall be without prejudice to the validity of anything previously
done under that rule.
STATEMENT OF OBJECTS AND
REASONS
As per Article 26 (d) of the Constitution of India, every
religious denomination or any section thereof shall administer the properties
of such denomination or sections in accordance with law. At present there is no
law relating to administration of properties of different denominations or
sections of churches. The churches in Kerala have vast properties and assets
acquired through various sources. The properties are managed by the Bishops or
other heads of each denomination and the Parishes. There are instances in
which, church properties are alienated, mortgaged or leased out without any
consultation at proper forums resulting in financial loss to the churches. The
morale
of the devotees are also affected with such activities. At present, there is no
regulatory mechanism to control such arbitrary transfers of church property and
the devotees has no forum to complain regarding such arbitrary transfers and
misuse of church funds. Government feels it proper to enact a law regulating
such activities. Hence this Bill.
This does not form part of the Act, but intended to achieve
the objects of the Act.
