Introduction

The Church is a union of various churches. One of the factors that distinguish a church
belonging to this group from other churches is its spirituality. Each congregation within the Church
has its spirituality. Syriac or Oriental theology possesses distinct characteristics stemming from its
historical development and unique cultural context, setting it apart from Greek and European
theology. Syriac or Oriental theology stands as a unique branch, deeply rooted in its cultural,
linguistic, and historical context, offering a distinct perspective on theological discourse and
spirituality. This paper presents the historical development of oriental theology, the characteristics of
oriental spirituality, and the Significant Elements of Ascetic Spirituality Among St. Thomas
Christians.

1. Historical Development of Oriental Theology:

Oriental Theology is different from Greek and European theology. It was more with the
sematic world. The prominence of the Syriac language results in affinity with the land of our Lord.
Oriental Theology developed outside of the Roman Empire so it had less influence by Greek in the
initial stages remaining closely associated with Jewish culture. It remained closely tied to the
individuals, culture, and geographical settings of the scriptural revelation.

Oriental Theology exists between two poles of theology which include,

1. sematic pole

2. Hellenic pole

1.1. Developmental Periods

 A.D 1- 400 - sematic period: In this period there was no Greek influence in Syriac. Acts of
Thomas, Odes of Solomon, Works of Ephrem and Aphrahat, etc., are books from 400 A.D. without
Greek influence which are called pure Syriac works.
 A. D 500-600 - The Transition Period: The transitional phase blended Semitic and Hellenistic
elements. The Greek language and Greek churches flourished from 400 A.D. It is a period of a
mixture of Syriac and Greek theology. Philoxenes of Mabbug’s works bear witness to it. Narsai and
Jacob of Serug have more influences on Syriac than Greek theology.
 A.D. 700 onwards - The Hellenic period: Greater influence of Hellenistic thought, partly due
to the flourishing of the Greek language and churches. Greek dominance led to the suppression of
Syriac theology and the growth of Syriac theology.
 Oriental theology and oriental spirituality can’t be divided into two compartments. Theology
in the Orient is not an intellectual endeavor but integrally related to prayer. It is not an armchair
theology but a kneeling theology. It is accepted as a revelation in God’s presence. Their only source
is the Scripture and nature. It is different from the philosophical exercise of Western theology. The
spiritual heritage designated by the term ‘Law of Thomas’ comprises the whole of their Christian
patrimony, faith, liturgy, ecclesiastical system, ascetical practices, Church discipline, customs, and
laws. It refers to their specific mode of living as a Church community with a spirituality and identity
of its own, which is distinct from the ‘Law of Peter’ followed by the Latin missionaries.

Oriental theology is an ascetic theology. Syriac or oriental theology has holistic theology, not
a compartmented theology. Bardaizan, Marcian, and Tation are some of the Syriac theologians who
use symbols from nature in their theology. Two metaphorical representations from the Bible which
symbolize both Eastern and Western spirituality. Martha is the model of Western spirituality which
symbolizes the service of Christ foundation is love for Christ or love for heaven. Mary is the model
of Eastern spirituality which symbolizes the contemplative service of Christ.

1.2. Common Fundamental for all Churches:

There are certain common elements shared among the various churches within the Catholic
tradition encompass essential pillars that underpin their faith and practices. Faith, sacraments, and
hierarchy are the uniting features for all the 24 Sui iuris Churches.

Faith: A shared belief in the teachings and principles of Christianity, centered around the life,
teachings, death, and resurrection of Jesus Christ.

Sacraments: Acknowledgment and celebration of the sacraments as sacred rituals conveying divine
grace, such as baptism, Eucharist, confirmation, confession, marriage, holy orders, and anointing of
the sick.

Hierarchy: Organizational structure and leadership within the church, often consisting of ordained
clergy, bishops, priests, and deacons overseeing various aspects of spiritual guidance and
administration.

1.3. Differences Among the 24 Sui Iuris (Autonomous) Churches.

While these fundamentals provide a foundational framework for all churches, there exist
differences among the 24 Sui Iuris (autonomous) churches in certain key areas,

1. Liturgical Difference: Variances in liturgical practices, including rituals, prayers, and ceremonial
aspects such as Qurbana, Liturgical vestments, and Liturgy of Hours.

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2. Theological Difference: Differences in theological perspectives and expressions, In Latin or
Occidental theology, they use the term “Incarnation” to signify the birth of Christ whereas in Oriental
theology, we use phrases like “put on body”. Different languages used to convey theological
concepts, such as the sequence of Creation, Fall, and Redemption in Latin theology, compared to the
emphasis on Creation, Sin, and Restoration in Syriac theology, contribute to these differences.

3. Spirituality Differences: Divergent spiritual traditions and emphases, lead to various practices,
devotions, and contemplative approaches unique to each church.

4. Canonical Discipline: Varied legal systems governing church discipline, including the Code of
Canon Law (CIC) for the Latin Church and the Code of Canons of the Eastern Churches (CCEO) for
the Eastern Catholic Churches.

5. Sacramental Practices: In the sacrament of marriage, for instance, differences exist in the
perceived importance of the couple themselves in Western traditions, contrasted with the emphasis
on the celebrant or minister in Eastern traditions.

2. Characteristics of Oriental Spirituality.

Oriental spirituality has many characteristics that biblical theology, liturgical theology,
trinitarian theology, Pneumatological Theology, Ecclesial Theology, Salvific Theology, Patristic

Theology, Apophatic Theology, Icon Theology, and Ascetical Theology.

2.1. Biblical Theology:

Sacred Scripture is a fundamental source of theology in Oriental traditions, representing God's

written revelation across history. It's seen as a vital part of Tradition, providing an unchanging guide
for the Church and theology. The essence of theology in these traditions involves interpreting and
contemplating Scripture, making it notably scriptural 1. Interpreting Scripture should not be based on
personal opinion but rooted in the interpretations of the early Church Fathers found in their
commentaries and homilies. These scholars shed light on cultural context and original languages,
guiding the understanding of Scripture. Oriental Theology doesn't dismiss new interpretations but
emphasizes that they shouldn't entirely contradict the Church Fathers' insights.

In Oriental traditions, the Syrian Churches primarily use the Peshitta version of Scripture,
originating from Christ's birthplace and early Christian settings. This version helps us understand the
symbolic elements in Scripture due to its cultural background. The written Gospel is regarded as an
icon of Christ, often placed on the right side of the Holy Altar during Eucharistic celebrations to
1
Cf. JOSEPH KALLARANGATT, Kizhakinte Deivasastra Adyalmika Parambariyangal, Kottayam, 1999, 15.

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symbolize Christ's position. Scripture is viewed as God's living word, directly conveying Christ's
message2. Traditionally, Sacred Scripture is honored by being covered in fine cloth or kept in ornate
golden caskets, highlighting its significance and holiness.

2.2. Liturgical Theology:

The theological tradition of the Oriental Churches strongly upholds and exemplifies the
principle 'lex orandi, lex credendi'. According to Oriental Theology, prayer takes precedence over
faith and dogma. Prayer, particularly through the liturgy, is viewed as the enactment of Christ's
realized salvation history3. The doxological prayers within the Church are deeply rooted in the
teachings of the Fathers and early Church texts. Therefore, Oriental Theology regards the Church's
liturgy as the primary source of theology, second only to Sacred Scriptures.

The Eastern Church prefers the name communion to refer to both the Church and Holy
Eucharist (body of Christ). The Holy Spirit is the one who makes the church a church and the holy
Eucharist is the body of Christ. The source of oriental theology is the liturgical year in which we
celebrate the salvific Mystery of the Messiah. As well as in the sacraments Eastern theology
emphasizes invisible grace whereas the Western Church emphasizes the visible signs. Eastern
Churches give priority to the holy Eucharist. So holy mass celebrated covered with sanctuary veil.
The sanctuary veil is a symbol of the revelation of God.

2.2.1. Facing the East.

Facing the East in liturgy is an ancient custom. This was the tradition of both the eastern as
well as the western churches. East indicates the rising sun. It is a symbol of the risen Christ, who will
appear there for the final judgment. Turning towards the east in prayer expressing the eschatological
hope for the second coming of Christ as the Sun of righteousness 4. This is a universally accepted
principle from the very beginning of Christianity. Turning towards the Lord (priest and the people in
the same direction) was the common tradition of all the Christian Churches. In the early Church,
prayer toward the east was regarded as an apostolic tradition. The paradise in Eden is a symbol of the
paradise we look forward to turning towards the East 5. We face the Garden of Eden, which was the
paradise, from where we were thrown out for our sins, which we committed against the Lord. By
facing towards this Paradise, we look towards our destination to be with God in His Paradise.

2
Cf. SEBASTIAN BROCK, The Syriac Fathers on Prayer and the Spiritual Life, London, 1987, 33.
3
AIDAN KAVANAGH, On Liturgical Theology, Minnesota, 1992, 3.
4
MATHEW THEKKEDATHU, Facing the East in Liturgy A Theological A Historical and Theological Study, HIRS
Publications, Changanacherry, 2021, 29.
5
MATHEW THEKKEDATHU, Facing the East in Liturgy A Theological A Historical and Theological Study, 37.

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2.3. Trinitarian Theology:

The core foundation and central theme of Oriental Theology reside in the concept of the
Triune God¹. However, this doesn't imply that theology focuses solely on the Triune God as its
subject matter. Rather, it emphasizes the self-revelation of the Holy Trinity throughout history and its
continuous presence within the Church and its endeavors. The Holy Trinity serves as both the origin
and endpoint of the Church's existence, embodying its inception, blueprint, mission, and ultimate
goal6. The evolving Church mirrors the structure of the Trinity and strives toward the splendor of the
Trinity. Consequently, the fundamental starting point, path, and destination of theology align with the
Holy Trinity. The Triune God serves as Christianity's cornerstone, shaping the Church and serving as
the prototype for Christian life7. As a result, the core of theology is inherently Trinitarian, with all
other theological disciplines stemming from this fundamental principle.

God revealed Himself as Trinity. The Western church as well as the Eastern churches
emphasize differences in Trinitarian monotheism. If Western theology emphasizes monotheism then
Eastern theology emphasizes on trinitarian dimension. Western theology emphasizes the person of
Jesus, and Eastern theology emphasizes on nature of Jesus. Every theology originates from the
Trinity.

2.4. Pneumatological Theology:

Eastern traditions focus on understanding the Holy Spirit, called pneumatology.

Pneumatological theology is centered on the Holy Spirit. They emphasize the Spirit's importance in
practices like the Eucharist and baptism. Oriental Churches particularly highlight the Spirit of
Holiness in theology and Church life. Oriental Theology sees Christ as the peak of God's revelation
and mediator. The Spirit makes Christ present, especially in liturgy. Christ's actions were tied to the
Spirit, including His resurrection8. Christian life, in this theology, means experiencing the Risen Lord
through the Spirit. This understanding shapes how the Church works and what salvation means.
During worship, Oriental Churches prioritize the Spirit's presence through the Epiclesis, seeing it as
the climax of Christ's work.

The Spirit and Christ are deeply linked; understanding one means understanding the other.
The Spirit makes people holy and glorifies Christ. The Spirit also plays a key role in the Church's

6
JOY KARUKAPARAMBIL, Mar Thoma Margam - The Ecclesial Heritage of The St Thomas Christians, ed.,
Andrews Mekkattukunnel, Vadavathoor, 2012, 60.
7
Cf. JOSEPH KALLARANGATT, Kizhakinte Deivasastra Adyalmika Parambariyangal, 37.
8
Cf. V. LOSSKY, Mystical Theology of the Eastern Church, London, 1973, 9.

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future. While pneumatology is its study, Oriental Theology always connects it to Christology 9. Fully
understanding Christ also means understanding the Spirit, known as pneumatological Christology.

2.4. Ecclesial Theology:

Oriental Theology is tied to the Church's essence and the role of theologians within it. The
theologian isn't separate from the community but an active part of it. Their job is to safeguard and
nurture the Church's faith and traditions, helping it grow. They teach in line with the Church Fathers,
aiming to deepen faith rather than just intellectual discussion. Oriental Theology sees theology as
more than just a mental exercise; it's about experiencing the Divine and benefiting the faithful.

2.5. Salvific Theology:

Eastern churches use the temporal cycle. here the salvation history celebrates the mysteries of
Christ in different liturgical seasons of the year. The sanctoral cycle is attached to it according to the
spirit of the concerned liturgical seasons. In Eastern theology, Jesus is the center not saints like
Western theology. In Oriental theology, the salvific act is the act of the Trinity the one God. Here the
creation, restoration, and sanctification are not a separate event but rather a single salvific event
which is the work of the Trinity. but in Western theology creation is the act of the Father, restoration
is the work of the Son (Jesus) and sanctification is the act of the Holy Spirit.

2.6. Patristic Theology:

Oriental Theology, like its Western counterpart, strongly embraces the patristic essence of
theology. It highly emphasizes the teachings and writings of the Fathers along with early Church
documents, considering them pivotal in shaping and evolving theology over time. The Fathers'
writings represent the initial interpretations of the Scriptures, deeply rooted in the liturgical practices
of the early Church10. These texts also constitute the official teachings and guidance offered to
Christian communities. The orthodox teachings of the Fathers formed the basis for the seven
ecumenical councils, which laid down the essential declarations of faith for the Church.
Consequently, Oriental Theology is fundamentally patristic in both its content and nature.

2.7. Apophatic Theology (John 1/18):

Oriental Theology sees God as both beyond human understanding and present in everything.
This divine mystery is beyond full human comprehension, so in prayers and faith, Oriental Theology
9
V. LOSSKY, Mystical Theology of the Eastern Church, 10.
10
Cf. JOY KARUKAPARAMBIL, Mar Thoma Margam, 63.

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emphasizes God's overwhelming and beyond-human nature. To understand this mysterious God,
Oriental Theology uses the apophatic method, taught by figures like the Cappadocians and Saint
Clement of Alexandria11. This approach suggests that understanding what God is not can bring us
closer to God rather than attempting to define what God is. It helps people experience the Divine
now, with full understanding expected in the future.

God is beyond human description, but by denying positive attributes, Oriental Theology
believes we can approach and understand God's absolute mystery through the unknown. This method
underlies Oriental Theology's idea of humans uniting with God, known as theosis - a process
compared to Moses' ascent on Mount Sinai by figures like Gregory of Nyssa and pseudo-Dionysius 12.
Through negation, Oriental Theology highlights both God's supreme nature and the potential for
humans to unite with Him mystically.

2.8. Icon Theology:

Eastern Churches prefer icons over statues, with the faithful showing reverence by lighting
candles and venerating these images 13. Icons often portray figures from the Old Testament and
Church Fathers, emphasizing devotion to them.

Iconography, originating in the Byzantine Church, represents the artistic side of Oriental
Theology. Icon theology stems from the theology of the Incarnation. Christ, in becoming incarnate,
became the true visible Icon of the Father. Icons, therefore, are holy images symbolizing the
Incarnation and Truth14. Icons serve as visual theology, expressing the spiritual experience based on
the teachings of the Fathers and Church Tradition. Their purpose is to teach and pass down faith to
future generations, serving various purposes in theology, such as symbolic, catechetical, liturgical,
and aesthetic. Icons are considered sacramental symbols and are compared to sacraments. Similar to
sacraments, icons are external signs through which the Lord's grace is conveyed 15. They allow for a
personal experience of Christ, the Blessed Virgin Mary, saints, and angels.

2.8. Ascetical Theology:

Asceticism is a vital part of Syrian Spirituality, seen as essential for a holy life. This specific
way of living arises from humans' inherent search for God. Early Fathers and mystics adopted
asceticism to achieve mystical experiences. Among the Thomas Christians, asceticism dates back to

11
Cf. JOSEPH KALLARANGATT, Kizhakinte Deivasastra Adyalmika Parambariyangal, 30.
12
SEBASTIAN BROCK, The Luminous Eye: Placid Lecture Series, Moovattupuzha, 1985, 2.
13
Cf. JOSEPH KALLARANGATT, Kizhakinte Deivasastra Adyalmika Parambariyangal, 73.
14
Cf. JOSEPH KALLARANGATT, Kizhakinte Deivasastra Adyalmika Parambariyangal, 90.
15
M. QUENOT, The Icon: Window on the Kingdom, New York, 1991, 16.

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Christ's Apostles. Early Syriac Christianity strongly emphasized poverty, self-control, fasting,
vigilance, celibacy, and virginity as standards of ascetic life 16. Asceticism involves self-denial and
renunciation, embracing the Cross as a path to resurrection. It helps individuals gain control over
themselves and progress spiritually.

East Syriac monasticism has influenced monasticism in Mesopotamia. The Holy Bible is the
basis for this life. Mar Ephrem and Mar Aphrahat were the main proponents in this period. To make a
desert in the city is Eastern monasticism. Banaikama is the name used for this type of monasticism.
They take the vow of chastity at the time of adult baptism. It helps to lead an ascetic life. It can see
the sixth demonstration of Mar Ephrem. They are serving to local church. Those who are living in the
desert are disconnected from their relationship with the local church and world. Ihidaya is the name
for the lifestyle of Banaikama which is in connection with the church and the society. Three concepts
of Ihidaya are,

1. Singular, individual, and unique.

2. Single-minded and undivided heart.

3. Unmarried and celibates.

Baptism opens the way to Ihidaya. Through baptism one is called for single-minded
commitment to Christ. The motivational force behind the Ascetical theology;

1. To follow Jesus Christ.

2. Return to paradise.

3. Baptismal life as the marriage-less life of the angels.

3. Significant Elements of Ascetic Spirituality Among St. Thomas Christians.

In Eastern Christianity spiritual life is never considered as a parallel way to ecclesial life. The
ascetical and mystical life of the faithful should be rooted in the ecclesial life and must be based on
the theology, liturgy, and canonical discipline of the Church. Mar Thoma Nazranees also has
elements of ascetic spirituality among which is rooted in the ecclesial life.

3.1. Fidelity to The Mar Thoma Margam:

The Christ experience of St. Thomas the Apostles: Mar Thoma is the one who showed the way
of Jesus. Christian lifestyle of Mar Thoma Nasrani’s faith, liturgy, theology, the explanation of
liturgy, discipline, and customs.
16
Cf. JOY KARUKAPARAMBIL, Mar Thoma Margam, 64.

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 1. Passionate attachment to Mar Thomas Sleeha: Thomas Sleeha is the father of our faith. so,
the people making the long pilgrimage to the tomb of St. Thomas and the people and parishes named
after him people and parishes named after him are an example of fidelity to the Mar Thoma Margam.

2. Highly esteemed of Syriac language: It is the language of liturgy and our Lord's language.
Jesus revealed the divine revelation, preached the gospel, and healed others through the Syriac
language. This language is a special gift for Mar Thoma Nasrani. Our ancestors showed fidelity to
the Syriac language. For example, when Latin missionaries Latinized our liturgy forefathers asked
them to give it in Syriac language. they had their own identity and spirituality for them.

3.2. Devotion to Sleeva and Evangelion:

St. Thomas Christians of India as a community showing exceptional veneration

to the Holy Cross and Evangelion. They had their version of the Cross which is the St.
Thomas cross and the Bible, the pesittha. They used to adore the cross and the
Evangelion with precious metals like gold, and silver. They were considered the
symbols of Christ’s victory.

3.2.1. Sign of Sleeva is A Great Devotion of St. Thomas Christians

Early Christians used the cross symbol as a Christian seal upon them. The sign of the cross on
the forehead and chest was considered a mark of power against demons. They made the sign of the
cross upon their forehead at every going in and out of home, before wearing clothes and shoes, before
bath, before, during, and after meal, and in all the ordinary actions of daily life 17. Equal reverence is
given to the body and blood of Christ. In the middle of the 17th century, Giachinto de Magistris S.J
states that the faithful used to go to Church with much devotion on the Thursday after the three-day
fast to kiss the Sleeva”18. The tail that married Christian women bear is distinguished by the sign of
the Sleeva in it. The Sleeva on the top of the Churches differentiates it from other buildings. The
Sleeva is carried in front of processions, signifying that the Sleeva leads it and that the faithful follow
the crucified. For the consecration of Churches, the Cross is fixed on four walls, where the anointing
takes place. Till the 16th century, no statue or picture except the Sleeva was found in Churches. They

3.2.2. Frequent and Customary Bible Reference in the Liturgy:

Mar Thoma Nasrani used the Syriac Peshitta bible for liturgical celebrations. Evangelion is
adorned with special clothes or gold or silver or precious stones. Evangelion and Sleeva are not
17
JOHN MOOLAN, Liturgical Year Syro-Malabar Church, Paurastya Vidyapitham, Vadavathoor, 2014, 237.
18
P. KOCHAPPILLY, The Folly of the Cross, Kottayam, 2000, 126.

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touched with naked hands rather priests used to wear special vestments. Evangelion is placed on the
right side of the altar. Without Sleeva and Evangelion there is no concentration of the Eucharist on
the altar. Sleeva is the body of Christ and Evangelion is the soul or spirit of Christ. The separation of
Sleeva and Evangelion symbolizes the death of Christ. Evangelion procession in the liturgy is also
great devotion.

3.3. Friendship with Fasting:

Mar Thoma Nasrani are known as friends of fasting. Fasting was never considered an act of
private devotion but was centered on liturgy. Mar Thoma Nazranees were always interested in
keeping the fast and renunciation according to the Indian background also must have helped them in
this19. Our half of the year is set apart for fasting. Alternative liturgical seasons centered on fasting.
The following are the main fasting days: a twenty-five day fast in preparation for the nativity of Iso’-
Misiha, a fast of twelve Friday after Christmas, fifty days in preparation for resurrection, a three-day
fast observed eighteen days before commencing fifty days fast, a fast of the apostles, fast of
Assumption of Mary, a fast of Nativity of Mary, a fast of Elijah, fast on Wednesday in honor of Our
Lady, Friday fast in remembrance of Our Lord’s death on the cross and the life of the Church.

3.3.1. Modes of fasting:

1. Natural fasting which means complete abstinence. They used to have food only at one time.

2. Abstinence from certain delicious food. For example, egg meat, etc.

Mar Thoma Nazranees are to be keen on three important things to observe fasting becomingly.

a. Prayer: They must pray more. This is done through liturgical celebrations or private devotional
activities.

b. Renunciation: They must consciously renounce something or some act most dear to them.

c. They must give away something of their own. This is done either by giving material things to the
needy or by helping others physically, intellectually, or spiritually.

3.4. Jesus Prayer:

Ascetical practices of traditional Jesus prayer are based on the classic work of the Pilgrim Way.
This prayer helps us to control our thoughts. Teaching the true prayer as an interior offering of the
heart by Sahodana’s (church father) Book of Perfection.

3.5. Sacramentals
19
VARGHESE PATHIKULANGARM, Mar Thomma Margam, Denha services, Kottayam, 2004, 132.

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 Sacramentals are ritual celebrations originating from Sacraments, closely linked in structure
and spirit. They mark important occasions in Christian life that, while not as critical as Sacraments,
are meant to be celebrated appropriately 20. Examples include blessings for houses, institutions,
individuals, and sanctifying items like crosses, pictures, icons, medals, and rosaries. They also
encompass rituals for the dying, after-death, and burial ceremonies.

3.6. The Liturgy of the Hours:

The Liturgy of the Hours, also known as Divine Praises, is the proclamation of faith in detail
according to the various hours, days, weeks, and seasons of the liturgical year 21. It's a profound way
to sanctify daily life and connect it to salvation in Jesus Christ. Liturgy of the Hours is the official
prayer system at set times in different Churches as the continual voice of the Bride (Church)
addressed to Her Groom (Christ) where Christ himself, together with His Mystical Body, prays to the
Father. Christ continues his priestly work through the agency of His Church, which is ceaselessly
engaged in praising the Lord and interceding for the salvation of the whole world. This she does, not
only by celebrating the Eucharist but also in other ways, especially by praying the divine office 22.
Liturgy of hours is also a way to practice ascetic life in our daily life. It helps us to live with Christ,
to combine daily activities with prayer, and to fulfill the command to pray always. In LH we are also
making intercessions and petitions for the salvation of the whole world with unique effectiveness in
Christ. It is a way to bring souls to Christ through prayers.

For St. Thomas Christians, the liturgy of the hour was perfectly observed, as liturgical
celebrations of seven times a day by a bishop and the religious or monastics ordinary priest and
faithful arranged it twice a day of celebrations namely the Ramsa and the Leliya, Sapra. Thus, the
Qurbana, the Mysteries, and the Liturgy of the Hours

3.7. Family Prayer

Family Prayer is one of the most impressive devotional practices of Mar Thoma Nazranees.
All the family members come together in the evening, if possible, at a fixed time, for regular prayers
led by the head of the family. Upholding this age-old tradition of Mar Thomma Margam is valuable 23.
Families united in prayer tend to progress in their endeavors. The Liturgy of the Hours was an
important part of this family prayer. Bible reading according to the liturgical calendar is also part of
the family prayer.

20
VARGHESE PATHIKULANGARA, Mar Thoma Margam, Kottayam, 2004, 150.
21
VARGHESE PATHIKULANGARA, Mar Thoma Margam, 151.
22
Cf. JOHN MOOLAN, Liturgy of Hours, Kottayam, 2016, 18.
23
Cf. VARGHESE PATHIKULANGARA, Mar Thoma Margam, 151.

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Conclusion

In conclusion, Oriental spirituality stands as a rich and deeply rooted aspect of the Christian
faith, offering a profound means of communal and personal connection with God. It encompasses a
tapestry of ancient rituals, sacramentals, and devotional practices that serve as pathways to nurture
and guide believers in their spiritual journey. The spirituality of the East, reflected in its unique
liturgical celebrations, sacramentals, and prayers, forms a vital bridge between the faithful and their
religious heritage. It fosters a profound sense of connection with the Church's liturgical rhythms,
ancient prayers, and scriptural richness.

Embracing the distinctive spiritual heritage of the Eastern Catholic Churches, Oriental
spirituality provides a robust framework for believers to engage in personal and communal prayer,
facilitating a deeper understanding of faith and a closer relationship with God.

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