Q & A ON KNANAYA PRACTICES
CHURCH-RELATED PREPERATIONS FOR WEDDING
Q: Who should the couple contact for church-related wedding preparations?
A: The vicar (pastor) of your respective Knanaya Catholic parish or mission. Only he or his substitute can take care of the marriage paperwork and administer the blessing.
Q: What are the prerequisites the vicar (pastor) would expect from the bride or groom for a wedding?
1. Take part in the marriage preparation program provided by a Syro-Malabar diocese or Knanaya Region and provide the associated certificate.
2. Present certificates of initiation (Baptism, Holy Communion, and Confirmation or Chrismation).
3. Fill out a prenuptial questionnaire with the vicar (pastor).
4. Apply for wedding banns before the betrothal if there are less than three days of obligation between the betrothal and wedding.
5. Comply with the contribution guidelines of your parish church.
Q: How are certificates of baptism, Holy Communion, and Chrismation (confirmation) relevant to the marriage paperwork?
A: Full membership in the church is achieved through these three sacraments of initiation. Since January 6th, 2005, most Syro-Malabar children have received all three sacraments in a single ceremony. Thus, they require a single certificate showing the reception of all three sacraments.
Q: What is the rationale behind priests requiring a baptism certificate that has been issued in the last six months?
A: The baptismal record will reflect any other sacraments that are received, such as marriage or ordination. Hence, a newly issued baptism certificate can verify if the individual has received any of these.
Q: What should we do if the baptism or confirmation record cannot be located in any church?
A: The church does not permit the same individual to receive baptism and chrismation more than once. If you are certain that the sacrament has been obtained and there is no means to identify it, the parents or sponsors can offer an affidavit to ratify its acquisition.
Q: What is the rationale behind announcing wedding banns in the church?
A: Wedding banns are done on three days of obligation in the churches of the bride and groom to assure that there is no known impediment for the marriage. The parishioners can confidentially report to the vicar (pastor) if there is any issue they doubt about the proper conducting of the wedding. The vicar will then take the proper steps.
Q: If there is not enough time between the betrothal and wedding for the banns to be declared on three days of obligation, what is the procedure?
A: The couple can apply for wedding banns to the appropriate ecclesiastical authority with the signatures of the couple, their parents, and their vicars (mission directors). You should confer with your vicar or mission director concerning the policy of the local church.
Q: What is the procedure for a Knanaya Catholic to marry a Knanaya non-Catholic who is interested in becoming a member of the Catholic Church?
A: The Knanaya non-Catholic can take membership in the nearby Knanaya Catholic parish by presenting the certificate of the sacraments they have received. The parish priest will provide instruction in the Catholic faith to such persons and require them to profess the Catholic faith. If someone has already received the sacraments of initiation in the Knanaya Jacobite (Orthodox) church, they shall not be administered again.
Q: For those who are coming to Kerala from abroad, is it enough to get a letter from the nearby Latin parish for their wedding?
A: Since we belong to the Syro-Malabar or Syro-Malankara rite, our proper pastor is the priest appointed for the Knanaya Catholic parish or mission in our area of domicile. Hence, we need to get the wedding paperwork from that priest. That is also a requirement to prove that the person is a Knanaya Catholic. If there is no Knanaya parish or mission in the area, a letter from the Latin parish will be accepted as proof that the person practices the Catholic faith.
Q: If a couple had a civil marriage prior to their church wedding, what is the procedure?
A: In countries such as the United States and United Kingdom, which are predominantly Christian, the government recognizes religious marriage to be of equivalent standing to civil marriage, provided a marriage license is obtained from the county (USA) or the council (UK) at least sixty days prior to the ceremony. Consequently, a civil marriage is not a prerequisite for a church marriage. However, if they had a civil marriage in either the USA or UK, they must acquire con-validation permission from the nearby Syro-Malabar diocese. In Kerala, a church wedding is not recognized as a civil marriage, thus couples must register their marriage separately to satisfy legal requirements. It is beneficial to consult with your local Knanaya Catholic priest for such necessities.
Q: At which church shall the betrothal and marriage ceremony take place?
A: Engagements are usually celebrated at the bride’s parish church and weddings are conducted at the groom’s church. Some may choose to do it differently. If the ceremony is to take place in a church other than the one at which the bride and groom are members, permission should be obtained from the couple’s parish priest beforehand.
Q: Is it permissible to have the wedding in a Latin rite church?
A: It is discouraged because the Latin church is not set up for the Syro-Malabar sacraments, especially the Holy Qurbana facing the altar. The required items for our sacraments, including vestments and books of our rites, are not available there.
Q: Is it possible to have the wedding and Eucharistic liturgy in the Latin Rite?
A: It is essential for us to maintain our liturgical rite, even if we are located outside the canonical boundaries of the Archeparchy of Kottayam, and thus, both are not permissible.
Q: What liturgical rite should be used for a Knanaya Syro-Malankara couple’s wedding?
A. If the bride and groom are from the Malankara rite, they must follow the Syro-Malankara rite, if they can find a priest of that rite.
Q: Would it be appropriate to use a unity candle in a wedding ceremony held in a church?
A: The Unity Candle is used by some Protestants in the United States, but it is not part of the Catholic ceremony. We use a Nilavilakku instead.
Q: What is the customary place for confirming a wedding?
A: During the past, two gatherings were organized between the families of the groom and the bride, as well as their closest kin, to discuss the details of the marriage ceremony. The initial gathering was hosted at the bride’s home and the formal ceremony took place at the groom’s home.
Q: Is it necessary to officiate a betrothal agreement in the church?
A: Certain couples who were born and raised abroad and educated in Latin parishes have contemplated excluding the betrothal ceremony in the church because the Latin parishes do not practice it. Betrothal (engagement) is a Jewish tradition. When Angel Gabriel announced to Mary the birth of Jesus from her, she was “a virgin betrothed to a man named Joseph, of the house of David” (Lk 1:27). Betrothal is a requirement under Eastern Canon Law. “Engagements, which praiseworthily precede marriage in the ancient tradition of the Eastern Churches, are governed by the particular law of each Church sui iuris” (Code of Canons of the Eastern Churches #782 – §1). To gain exemption from engagement, they must get approval from the local bishop.
Q: What are the church’s requirements for the betrothal?
A: If either the groom or bride is from a different parish, a letter from the original parish priest must be provided to the priest of the church where the betrothal will occur. Both the groom and bride should select one paternal uncle as witnesses and clasping of hands to represent the families of the couple.
Q: Is it necessary for the groom’s sister to go to the bride’s house in order to facilitate her journey to the church?
A. That was a past practice. It is unnecessary now.
Q: Is it necessary to conduct a Holy Qurbana alongside the betrothal?
A: It is unnecessary to offer Holy Qurbana along with betrothal. However, this can be done if the couple desires it.
Q: Does the groom offer a ring to the bride during the betrothal ceremony in a church?
A: It has not been a traditional practice. If the groom had already proposed marriage with a wedding ring, he could present the same ring for the priest to bless. Then the groom can adorn the bride’s finger with the ring.
THE GROOM’S SIDE
Q: What preparations are necessary for the Chantham Charthal?
1. Arrange a barber.
2. Prepare Ven-palchor (Rice pudding in coconut milk) and jaggery.
3. Body oil for barber to apply on the groom.
4. Koluvilakku with oil and lighter.
5. Stool and two white linens.
6. Kindi containing water and Kolambi.
7. Sholder cloth for the uncle.
8. Arrange choir.
Q: Is it compulsory to arrange a village barber to do the Chantham Charthal?
A: If a barber from the village is available, he should conduct the task. In the barber’s absence, it is possible for someone else to take his place, especially for weddings held outside of Kerala. However, he should perform it with proper seriousness. If it is portrayed as entertainment, the tradition’s meaning will be disgraced.
Q: Is it acceptable to show the antique underwear (cheela) of the groom after the ritualistic bath during the Chantham Charthal?
A: No. That will cause shame to both the community and the groom.
Q: What arrangements must the groom make in order for a wedding ceremony to take place in a church?
1. Buy manthrakodi, two rosaries, a Bible (gospel), and a wedding ring for the bride.
2. Buy thali made of gold in banyan leaf shape with twenty-one buds in cross shape.
3. Prepare thread for the thali.
4. Practice how to tie the thali.
Q: How is the thali thread prepared?
A: The thali cord is made by intertwining seven strands extracted from the manthrakodi. It is folded thrice and woven together in order to form a cord made up of twenty-one strands.
Q: What items are necessary when leaving home for church?
A: Mat for prayer and a lit koluvilakku
Q: Who holds the lit koluvilakku while departing for church?
A: The groom’s sister.
Q: What items should the groom prepare for the wedding reception?
1. Thazhakkuda from the church.
2. Money for offering in the church and a bouquet for the Blessed Mother.
3. Koluvilakku with oil and lighter..
4. A kinnam or plate with water, seven paddy grains, and a piece of palm leaf from the Palm Sunday for the Nellum Neerum.
5. Milk and slices of banana fruit for the “Paalum Pazhavum kodukkal.”
6. Shoulder cloth for the uncle’s Kacha Thazhukal.
7. Three sarees for Kacha Thazhukal.
8. Gold chain for the bride (optional).
9. Kindi, kolambi, and towel.
THE BRIDE’S SIDE
What preparations should be made for Mailanchi Ideel?
1. Koluvilakku with oil and lighter.
2. Two stools and a white linen.
3. Mailanchi paste.
4. Kindi containing water and Kolambi.
5. Prepare Ven-palchor (Rice pudding in coconut milk) and jaggery for Ichappad.
6. Sholder cloth for the uncle.
7. Arrange choir.
Q: Who can substitute the Mylanchi Ideel if the paternal grandmother is not alive or not able to do it?
A: A paternal aunt.
Q: Who takes on the bride’s sister’s role in her absence?
A: A cousin-sister.
Q: What preparation does the bride need to make for a wedding in a church?
A: Wedding ring for the groom.
Q: What items are necessary when leaving home for church?
A: Mat for prayer and a lit koluvilakku
Q: Who holds the lit koluvilakku while departing for church?
A: The bride’s sister.
Q: What is the customary practice of obtaining the blessing from one’s parents and elders before heading to church?
A: After a common prayer, the groom (bride) stands in a specious room on a mat. Those who take part in the blessing line up with the eldest first and the parents last. The groom (bride) clasps hands and lower the head in prayer, reciting, “eesho mishihaaykku sthuthiyaayirikkatte” (Praise to Jesus Christ). As an expression of their love and benediction, those who receive the sthuthi shall hug or kiss the bride or groom.
Q: Shall the koluvilakku accompany those who go to the church or come across them as a sign of good omen?
A: The illuminated lamp is a symbol of Jesus and should lead the group heading to the vehicle, not the opposite direction.
Q: If the bride arrives at the church before the groom, should she remain until he arrives to enter the church?
A: Traditionally, the groom would enter the church first. Whoever comes first shall enter the church and pray to prepare for the service. However, the ceremonial entrance to the service will be done together with their parents, unless they abide by the local custom for wedding entry in the church.
Q: On which side should the bride stand relative to the groom?
A: The bride stands on the groom’s left side. This symbolizes his attentiveness to her, since she is not under her father’s protection anymore.
Q: What is the meaning of thali?
A: The liturgical prayer of thali blessing signifies the couple’s unbreakable bond of love and faithfulness.
SHAPE: According to Kerala culture, the thali’s shape of a banyan leaf is symbolic of fertility, abundance, longevity, divinity, and accomplishment.
METAL: Crafting the thali from pure gold is a sign of holiness, splendor, wealth, well-being, and incorruptibility.
CROSS: According to the prayer of thali blessing, the cross on it will give them strength to bear cheerfully the sorrows of life and lead a life pleasing to God.
BEADS: The twenty-one beads imprinted on the thali would reinforce the couple’s loyalty to the Most Holy Trinity and the importance of utilizing the sacraments in their family life because twenty-one is a product of three and seven.
Q: What is the significance of the wedding rings?
A: Because of their circular shape, the wedding rings symbolize eternity, infinity, and perfection. It is also a sign of mutual love and fidelity according to the blessing prayer of the ring.
Q: What is the accepted finger to hold a wedding ring?
A: It has been an established custom to wear wedding rings on the fourth finger of the left hand. It is a widely accepted notion that this finger has a vein that is connected to the heart. This blood vessel is known as the vena amoris, or the vein of love. This claim lacks scientific evidence. A majority of the population is right-handed, thus wearing a ring on the non-dominant hand is more comfortable and secure, much like wearing a watch on the left arm.
Q: What is the symbolic representation of manthrakodi?
A: By adorning the bride with a manthrakodi, the groom symbolically accepts the responsibility to look after her and gives her a gift out of his love towards her. According to Manthrakodi blessing prayer, it is a representation of shared love and self-giving. Besides, it is a robe of sanctity on earth and glory in heaven for the couple. The prayer serves to remind the couple of the loving bond between Christ and His bride, the Church.
Q: What is the relevance of the wedding oath touching the Gospel?
A: Marriage is an unconditional covenant of the couple made with Jesus as the witness. Their relationship is unbreakable in both good and troubled times. They pledge, “to live in love and fidelity, and with oneness of mind, in joy and sorrow, in wealth and want, in health and sickness, from this day, till the hour of our death.”
Q: Is it necessary for the couple to meet with the priests in the rectory and receive their blessing before heading to the banquet hall?
A: It is good to continue as we have been doing previously.
Q: Is there any color code for the dress of the couple for the wedding?
A: Yes. The groom and bride are supposed to use white color for the church service as a symbol of purity. They may switch to another outfit upon arriving at the banquet hall. The bride will wear the manthrakodi for the wedding reception.
Q: What is the use of Manthrakodi after the wedding event?
A: The manthrakodi is a blessed cloth. It is a symbol of the husband’s expression of love and protection. The wife must treasure this as a consecrated memento of her wedding, similar to a thali, and should be worn on special occasions and at the end of her life as her burial garment.
Q: How is nadavili performed during the wedding celebration?
A: During the nadavili, the participants will gather around the couple. The couple’s uncles will lead the nadavili and the rest will follow. It is recited in a steady rhythm and one breath, saying, “Nata natayoo … nata, nata, nata.” It is done at three locations: first at the churchyard in front of the granite cross led by groom’s maternal uncles, then when the procession arrives at the panthal led by bride’s maternal uncles, and finally when it is at the panthal led by the couple’s maternal uncles combined.
Q: Does the bride’s mother have a part to play in the Nellum Neerum Vekkal?
A: The groom’s mother is the celebrant of the Nellum Neerum Vekkal. She does it with the help of her daughter standing beside her with the plate for the ritual. The traditional practice is for the bride’s mother to hold the koluvilakku on the right side of the groom’s mother.
Q: During the Nellum Neerum Vekkal, does the mother have to dip in the water the piece of palm leaf each time she imposes that on the forehead of the couple?
Q: Is cutting the cake at the wedding reception a Knanaya tradition?
A: No. Giving milk and fruit from the same cup is the tradition of expressing unity and sweetness in life. Since cutting the cake expresses the same, it would be a repetition in a different or modern style.
Q: Who shall lead the prayers at the commencement of Chantham Charthal, Mailanchi Ideel, when departing from home to the church for betrothal and wedding, and upon returning home after the festivities?
A: The head of the family or a person he assigns. If a priest is present, he can also lead the prayers.
Q: Are children allowed to sit with the bride or groom for the Mylanchi Ideel or Chantham Charthal?
A: No. It will divert the focus away from the bride or the groom.
Q: How many times must the uncle help the bride or groom perform mouth washing for the Ichappad ceremony?
A: Only once. No need to do it thrice.
Q: Is it permissible for someone younger than the bride or groom to give Ichappad?
A: No. This should be done only by those who are older than the recipient.
Q: Who ought to answer the three questions to permit the wedding activity?
A: The audience, not the singers.
Q: How many people can give the Ichappad?
A: One or three people.
Q: Is it okay that the videographers control the order of wedding rituals?
A: No. The eldest family member who is knowledgeable about the wedding ceremonies should oversee the proceedings.
Q: What items should we avoid during the current wedding ceremony?
1. Sitting children with bride or groom for Chantham Charthal and Mailanchi Ideel and giving them ichappad.
2. More than three individuals giving Ichappad.
3. Giving too much ichappad to the mouth of the bride or groom.
4. Wearing and showing kaupeenam (old underwear) for Chatham Chaarth.
5. Replacing the barber with a comedian.
6. Substituting a beautician for the Mailanchi Ideel instead of a grandmother or aunt.
7. Serving alcohol.
8. Serving Kozhithuda (chicken thigh).
9. Giving alcohol instead of vazhipukayila.
10. Presenting the gold chain for the bride and groom at Manarkolam by the mothers is a recent addition that can cause difficulty for economically weak families.
Q: Who should perform Margamkali during the wedding celebration?
A: Men only. That is the tradition. Ladies performing it is a later addition.
Q: How many rosaries are required for the wedding in the church?
A: Traditionally only one as a gift like the manthrakodi by the groom to the bride. It had 153 Hail Mary beads. Now we use two regular rosaries for the bride and groom.
Q: Do we need a full Bible for the matrimonial pledge?
A: Only the gospel is sufficient because the couple will touch the gospel representing Jesus. Full Bible is acceptable. Please make sure that we use a Catholic version of the Bible.
Q: What type of lamp do we use for the wedding?
1. Koluvilakku is used for Mylanchi Ideel, Chantham Charthal, while leaving the house to go to the church for wedding, and during the Nellum Neerum Vekkal.
2. Nilavilakku is lit in the church by the priest and couple during the wedding liturgy. Lighting Nilavilakku by the couple at the panthal is a redundancy that can be avoided.
Q: Who requires asking permission from the audience three times for doing a wedding custom?
1. During the past, the bride’s maternal uncle catered to the groom’s party when they came to the betrothal. He asked permission to serve the food.
2. At the end of the betrothal, the bride’s paternal uncle requests permission from the audience three times to give the bride’s family share to the groom’s family.
3. Barber asks three times permission before he does the Chantham Charthal and before he applies oil to the groom in preparation of bath.
4. During Chantham Charthal, the groom’s paternal uncle asks permission three times before giving Ichappad to the groom.
5. The bride’s paternal uncle asks permission three times before giving Ichappad to the bride during the Mailanchi Ideel.
6. The bride’s mother asks permission three times before she does the Vazhoo Pidutham.
7. The bride’s maternal uncle does the same before he does kacha-thazhukal.
Q: At what time do people use a shoulder cloth to tie a turban with both ends up?
1. The groom’s paternal uncle before giving Ichappad during the Chantham Charthal.
2. The bride’s paternal uncle before giving Ichappad during the Mailanchi Ideel.
3. The maternal uncles of bride and groom during the nadavili and exchange of thazhakkuda after the wedding in the church.
4. The bride’s maternal uncle during the kacha thazhukal at the Manarkolam.
FUNERAL AND MEMORIAL SERVICES
Q: What is the purpose of using Samprani thiri (candles) during a funeral?
A: Samprani candles are composed of a combination of rice, water, and turmeric powder. Customarily, they are lit during funerals and other sacred observances. It is believed that the smoke from the candle has the power to purify the air and to guide the soul of the deceased to the afterlife. They offer a feeling of hope and consolation during a challenging time.
Q: Who ceremoniously swaddles the deceased using pattu?
A: The daughters and the daughters-in-laws of the deceased.
Q: What is the significance of placing a crown on the deceased during the funeral ceremony?
A: St. Paul wrote to Timothy, when he was nearing death: “The time of my departure is at hand. I have competed well; I have finished the race; I have kept the faith. From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day, and not only to me, but to all who have longed for his appearance” (2 Tim 4:6-8). The priest who crowns the deceased wishes the same for the departed and consoles the family with that faith. It is not appropriate for others to crown the body before the funeral service.
Q: What is the accepted practice regarding the thali of a deceased married woman?
A: The family will insert the thali in the church’s collection box.
Q: What should a widow do with her thali following the death of her husband?
A: She can continue wearing it. If she marries someone else, she can insert the initial thali in the church offering box and receive another thali from the new husband.
Q: If a woman has her marriage annulled, what should she do with her thali?
A: Since the marriage is not legally binding, she can opt not to wear the thali and insert it in the church offering box.
Q: Why we use cumin for prayer (Manthra) after the burial?
A: Cumin has the potential to function as a natural disinfectant with its antimicrobial properties, which can help to reduce the spread of bacterial disease. It is also a natural deodorizer. Hindus consider cumin to be a holy plant that can help to purify the soul of the deceased.
Q: What is the purpose of family members drinking from a tender coconut?
This is a representation of the solidarity of the children and other close family members, vowing to stay together after the death of the deceased.
Q: What is the meaning of neyyappam (sweet rice ball) and the small banana fruit used for Manthra?
A: The banana stands for the fruit that the first parents ate, causing the original sin, and the neyyappam denotes the bread Jesus used to establish the Holy Eucharist to offset the original sin. It is traditional to consume one banana fruit and three neyyappam during the Manthra.
Q: What is the reason for an offering of money during the memorial services of the deceased?
A: When participants of the manthra (memorial service) are given cumin, three neyyappams, and a small banana, they place a cash offering on a plate. The money will be allocated towards Qurbana (Holy Mass) and philanthropic activities in memory of the deceased. This is an imitation of the act of Judas Maccabeus who, “took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice” of the martyred soldiers (2 Macc 12:43).
Q: What would be the reason for the Knanaites to celebrate the first death anniversary 28 days earlier than the solar calendar?
Knanaites typically celebrate the first death anniversary 28 days prior to the anniversary of the death. This arose from the custom of following the lunar calendar. Many lunar calendars stipulate 28 days in a month, though a lunar month has a length of 29.53 days. Calculating in this fashion, a lunar year is twenty-nine days shorter than a solar year. Considering the blend of lunar and solar calendar used in the liturgical calendar, we observe the initial death anniversary according to the lunar calendar that is 28 days (a lunar month) prior to the solar year. Subsequent commemorations of death follow the solar calendar.
Q: Why some parishes require that the parents and sponsors of a child being baptized attend a baptism preparation class?
A: Canon law 851§2 states, “The parents of an infant to be baptized and those who are to undertake the function of sponsor are to be instructed properly on the meaning of this sacrament and the obligations attached to it.” Since the Knanaites who live outside the boundary of the Archeparchy of Kottayam take part also in the local Latin parishes, a course on the difference of the Syro-Malabar church from the Latin church and their different implementation of the sacraments are to be clarified. The young couples often move away from the traditional and canonical practices of baptism and confirmation. Hence, a baptism preparation course is beneficial.
Q: What is the recommended time frame for a child to be baptized after its birth?
A: Can. 867 §1 states, “Parents are obliged to take care that infants are baptized in the first few weeks; as soon as possible after the birth or even before it, they are to go to the pastor to request the sacrament for their child and to be prepared properly for it.” According to the Jewish tradition, a male child was circumcised on the eighth day of birth as it took place with Isaac, John the Baptist, and Jesus. Prolonging the baptism until the birthday is not advisable.
Q: Is there any restriction on naming a child?
A: According to Can. 855, “Parents, sponsors, and the pastor are to take care that a name foreign to Christian sensibility is not given.” Under our tradition, we give the paternal grandfather’s name to the first male child and the paternal grandmother’s name to the first female child. It is customary to give the patron saint’s name of the maternal grandmother to the second male child, and the maternal grandmother’s name to the second female child. Using the name of a saint is acceptable for any additional children. The people who went to circumcise and name the child of Zachariah and Elizabeth contested the suggested name of John, “There is no one among your relatives who has this name” (Jn 1:61). We should select the child’s first name according to this Biblical tradition. The middle name should be that of the child’s father, and the last name should be the family name.
Q: Is it allowable for someone who is not a Catholic to be a baptismal sponsor?
A: The sponsor and parents are both responsible for raising the child under the Catholic faith and a non-Catholic cannot commit to that. However, such a person can be a witness along with another Catholic sponsor. Canon 874§2 states, “A baptized person who belongs to a non-Catholic ecclesial community is not to participate except together with a Catholic sponsor and then only as a witness of the baptism.”
Q: What is the reason the priest requires a letter from the sponsor’s parish priest if they are from a different parish?
A: As per the Canon Law, the sponsors are expected to be practicing Catholics. This letter is primarily intended to ensure that.
Q: Why we have the baptism, confirmation (chrismation) and holy Eucharist given together to a child different from the Latin church?
A: The Syro-Malabar and Syro-Malankara rites are Eastern Rites, and therefore we abide by the eastern tradition and the Oriental Canon Law. According to the Code of canons of Oriental Churches, “Chrismation with holy myron must be administered in conjunction with baptism, except in a case of true necessity, in which case, however, it is to be seen that it is administered as soon as possible” (Canon 695 – §1). Canon 697 states, “Sacramental initiation in the mystery of salvation is perfected in the reception of the Divine Eucharist, and thus the Divine Eucharist is administered after baptism and chrismation with holy myron as soon as possible according to the norms of the particular law of the each Church sui iuris.” Hence, we adhere to the custom of giving the three sacraments of initiation all together.
PREPARED BY FR. ABRAHAM MUTHOLATH
The Knanayology Foundation (Knanaya Global Foundation NFP), a non-profit organization registered in IL, USA, hosts Knanayology and undertakes other projects on Knanaya Community .