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| Ref. Code | Resource description | |
| 008-150 |
(Pdf download) |
THEORY OF MUSIC
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| 008-149 |
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SYROMALABARSABHAYUDE AARADHANAKREMAMസീറോമലബാർസഭയുടെ ആരാധനക്രമം Total Pages - 399 Book Courtesy - Joseph Thekkedath Puthenkudy |
| 008-148 |
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Syamidha
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| 008-147 |
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PUROHITHAPATTAKRAMAVUM DIVYABALIGEETHANGALUMETHA NJANപുരോഹിതപട്ടക്രമവും ദിവ്യബലിഗീതങ്ങളുംഇതാ ഞാൻTotal Pages - 27 |
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(Pdf download) |
OUR HYMNALSt. Thomas Petit Seminary Changanaserry
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| 008-145 | 
(Pdf download) |
GLIMPSES OF NAZRANEY HERITAGEEdited by Professor George Menachery
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| 008-144 | 
(Pdf download) |
MARICHAVARUDE OPPEESമരിച്ചവരുടെ ഒപ്പീസ് |
| 008-143 |
(Pdf download) |
Syro-Malabar Mass - General InformationArticle by Dr. Joseph J. Palackal Source : The booklet accompanying the CD, Solemn High Mass of the Syro-Malabar Church, (Joseph J. Palackal, 2007). Line art of the Cross is by Dan Fuller; copyright (2007) by CMSI
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| 008-142 | 
(Pdf download) |
PAADHEYAMപാഥേയം (Paraliturgical prayers for the departed) by Fr. Vincent Cheruparambil CMI, M.A., M. Phil.
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| 008-141 | 
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NADOPASANA CHRISTMAS '86
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Slothe DaslotheA TRADITIONAL ARAMAYA SURIYANI SONG FROM THE ALBUM REJOICE IN CHRIST LEAD BY FR. CYRIL THAYYIL വിശുദ്ധരുടെ മാധ്യസ്ഥ്യം തേടിക്കൊണ്ടുള്ള മനോഹരമായ ഒരു സുറിയാനി ഗീതം - ഫാ. സിറിൾ തയ്യിൽ ആലാപനത്തിന് നേതൃത്വം നൽകുന്നു. സ്ലോസെ ദസ്ലെത്താ ശൂറാ |
| 008-139 |
  (Pdf download) |
QURBANA SOLEMN HIGH-MASS OF THE SYRO-MALABAR CHURCH
Sixteenth annual Pilgrimage to Our Lady of Good Health, Vailankanni at the Basilica of the National Shrine of the Immaculate Conception, Washington D. C. By Catholics from the Indian Subcontinent. Published on - September 7, 2013 TOTAL PAGES-26 |
| 008-138 |   (Pdf download) |
SATHYARADHANAസത്യാരാധന By Rev. Fr. Leo O.F.M Cap Total pages- 442 (Missing pages - 177, 178, 179, 180, 189, 190, 191, 192, 405, 406, 407, 408) Courtesy - Joseph Thekkedath Puthenkudy |
| 008-137 |  (Pdf download) |
MARICHAVARKKUVENDIYULLA THIRUKARMANGALമരിച്ചവർക്കുവേണ്ടിയുള്ള തിരുകർമ്മങ്ങൾ By (All rights reserved to Provincial C.M.I , St Joseph Province Kottayam)
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| 008-136 |  (Pdf download) |
FATHER ABELINTE BHAKTHI GANANGALഫാദർ ആബേലിന്റെ ഭക്തി ഗാനങ്ങൾ By Rev. Fr. Abel C.M.I., Kalabhavan
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| 008-135 |
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THE 'RASA' THE SYRIAC PONTIFICAL HIGH MASSby Fr. Andrew Kalapura
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| 008-134 |   (Pdf download) |
PRAYER BOOK SISTERS OF THE DESTITUTEBy Rt. Rev. Mgr. G. Valliarumpeth
Courtesy -Joseph Thekkedath Puthenkudy (Rocky Brother) |
| 008-133 |   (Pdf download) |
THIRUNAL RASAതിരുനാൾ റാസ
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| 008-132 |
The Beginnings of Latinization of the Malabar Liturgy (1599 - 1606)
(Pdf download) |
The Beginnings of Latinization of the Malabar Liturgy (1599 - 1606)Doctoral Dissertation by Jacob Vellian. 1973 submitted to Dept. of Theology University of Notre Dame, Indiana
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| 008-131 |  (Pdf download) |
The Harp - Alengad and Muttuchira SlivaA Review of Syriac, Oriental and Ecumenical Studies THE NEGLECTED JEWEL OF THE ANCIENT CHRISTIAN SETTLEMENT IN ALENGAD AND THE MOST ANCIENT CHRISTIAN RTEFACT OF MALABAR, SOUTH INDIA
"Courtesy - Dr. Martin Thomas Antony |
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| 008-130 |  (Pdf download) |
The Harp - Iringalakkuda SlivaA Review of Syriac, Oriental and Ecumenical Studies Pahlavi Inscribed Sliva of Iringalakkuda An Appraisal of iconography and theology
Courtesy - Dr. Martin Thomas Antony |
| 008-129 | (Pdf download) |
The Harp - Pahlavi Inscribed processional cross of Herat ,Afganistan and the Pahlavi Cross of South IndiaA Review of Syriac, Oriental and Ecumenical Studies The Pahlavi inscribed Processional cross of Herat,Afganistan and the Pahlavi Cross of South India : A Comparitive Study of Religio-Cultural traditions of the Churches of India and Parthia. - By Martin Thomas Antony & Mathew Mailaparampil
" Courtesy - Dr. Martin Thomas Antony |
| 008-128 |  (Pdf download) |
Suriyani Bhasha PadanaSahayi (Malayalam)
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| 008-127 |  (Pdf download) |
PALLIKALIL ANUSHTIKENDATHAYA NAMASKKARAKRAMAM 1928
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| 008-126 |  (Pdf download) |
GENUINE RELATIONSHIP BW ROMA & SYRIANSTotal Pages : 116 Courtesy - Joseph Thekkedath Puthenkudy |
| 008-125 |  (Pdf download) |
Letter in Syriac written by Fr. Placid J. Podipara CMI (1899-1985)Courtesy - Wilson Muriyadan |
| 008-124A | 
(Pdf Download) ( Download Chapter1) |
The Carmelite Congregation of Malabar (1831-1931) Centenary Souvenir In Part I : pages i to xv and 1- 25
Chapter 1 The Two Founders of the CMI Congregation(1828-1831) The Two Founders of the Congregation beginnings of the Mother-House. 1.It was the beginning of of the 19th century; the famine and plague that followed Tippu Sultan’s invasion of Malabar had just subsided. The schismatic Syrians, owing to their too close contact with Protestant Missionaries, began gradually to be protestantized. Disobedience to the mandates of the Holy See was about to give rise to the notorious Padroado schism in the churches under the Portuguese Patronage. The Syrian Catholics of Malabar, however, as a body kept imperturbably of the apostolic See. There was, however, among them much room for improvement and progress. .... To Read More Courtesy - Wilson Muriyadan |
| 008-124B |
(Pdf Download) |
The Carmelite Congregation of Malabar (1831-1931) Centenary Souvenir In Part II - pages 26-91
Courtesy - Wilson Muriyadan |
| 008-124C |
(Pdf Download) |
The Carmelite Congregation of Malabar (1831-1931) Centenary Souvenir In Part III - pages 92 - 154
Courtesy - Wilson Muriyadan |
| 008-123 |
LetterofMar Augustine Kandathil
(Pdf Download) |
Letter (dt. 20-January,1921) of Mar Augustine Kandathil (1874-1956) on the identity of the Syro Malabar Catholics |
| 008-122 |
Syro Malabar Qurbana Kramam in Malayalam (Pdf Download) |
SyroMalabar Subhayude Qurbanakramamസീറോമലബാർ സഭയുടെ കുർബാനക്രമംPrinted at the Mar Thoma Sleeha Press Alwaye- 1962 IMPRIMATUR Published on - 3rd July, 1962 Book Courtesy- Joseph Thekkedath Puthenkudy (Br. Rocky) Note : This is a digital copy of the first edition (1962) of the vernacular thaksa (Missal) of the Syro Malabar Church. This edition will be a useful resource for researchers on the history of the liturgies in Kerala. The process of vernacularizing the East-Syriac liturgy into Malayalam started in the 1950s, much before the Second Vatican Council (1964). The Syro Malabar Church promulgated the vernacular version on 3 July 1962. Interestingly, the first edition was a bilingual (Malayalam and Syriac) one. The thaksa retained about 19 prayers from the Syriac Thaksa and printed them in Syriac script. These are mostly prayers that the priest recites in a low voice in private, and does not require the people to respond by Amen. One exception is the rite of dismissal that the deacon proclaims (p.17) before preparing gifts. The Institution Narrative appears only in Syriac (pp.32-32). The clergy at this period knew enough Syriac to celebrate Qurbana in Syriac. The congregation had a general sense of the content of these prayers. What is conspicuous by its absence is the hymn-version of such solemn prayers as the Trisagion and the Resurrection Hymn.
Even after the vernacularization, the solemn, sung celebration of Qurbana continued in Syriac for several years. Gradually, proficiency in the Syriac language became a non-requirement for the candidates to the priesthood and the celebration of Qurbana became entirely in Malayalam. Meanwhile, Fr. Abel Periyappuram, CMI and K. K. Antony Master created text and music for solemn celebration entirely in Malayalam. In conclusion, In contrast to what happened in the Latin rite, the transition from Syriac to Malayalam was the result of a gradual process. The first edition of the thaksa is witness to that process. Hence the relevance of this document. To get a complete copy, contact us at library @thecmsindia.org Joseph J. Palackal, CMINew York 7 October 2020 |
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SYRO-CHALDAIC (Aramaic) Grammarby Fr. Gabriel of St. Joseph, T.O.C.D (5th Edition)
(Pdf Download) |
SYRO-CHALDAIC (Aramaic) Grammarby Fr. Gabriel of St. Joseph, T.O.C.D (5th Edition)
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Interface Between History andMusic in the Christian Context of South India. by
(Pdf Download) |
Interface Between History and Music in the Christian Context of South Indiaby A survey of the musical history of the Syro-Malabar Church in Kerala, India, shows the mutuality of musical and historical inquiries in which musicological discourse assumes a significant role as a tool in historiography Reference - Christianity and Native Cultures: Perspectives From Different Regions of the World . - Cyriac Pullapilly, et al., eds. Notre Dame, Indiana:, Cross Cultural Publications, pp. 150-161 |
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Oktoechosof the Syrian Orthodox Churches in South India. Article By
(Full Article )
(Abstract ) |
Oktoechos of the Syrian Orthodox Churches in South IndiaArticle By
Abstract The system of classifying melodies in an eight week cycle in the liturgy of the Syrian Orthodox churches, known asoktoēchos("eight voices"), took final shape in Syria and Palestine by the eighth century. As a result of the ecclesiastical relation between a section of the St. Thomas Christians in South India and the Antiochene Church, the system came to be introduced in Kerala, progressively from 1751 to 1876. Since then, this strictly vocal, monodic, and mostly syllabic style of music has taken a life of its own in its new home, where it is designated as eṭṭuniamoreṭṭurāgam, meaning "eight colors." Since the 1960s, the melodies of eṭṭuniṛam are sung both in the original Syriac texts and in their translations in Malayalam, the local language. This article examines the application of the concept of 'color' to an aggregate of musical characteristics intended to generate aesthetic and emotive effects in the practitioners. Eṭṭuniṛamis an example of a musical system that has explicit theory (as opposed to implicit theory in many folk music traditions) and yet falls outside the realm of the classical music discourse in India. |
| 008-118 |
Saint Thomas CrossesThe Pahlavi-Inscribed Granite Crosses of South India Read the article on www.sahapedia.org |
Saint Thomas Crosses: The Pahlavi-Inscribed Granite Crosses of South IndiaAn Article written by Dr Martin Thomas Antony published in Sahapedia Introduction Pahlavi-inscribed granite bas-relief crosses, found in ancient Christian settlements in South India, are the most ancient artefacts of St. Thomas Christians in India. The script found on these tablets was established as ‘Pahlavi’, a script used to write Middle Iranian languages. Similar crosses have also been excavated in South Asia and as far east as China, suggesting the religio-cultural patrimony of the East Syriac Christians across this vast area. Scholars have studied these crosses and presented in many reputed oriental conferences and published in many academic journals. It has been agreed that these inscriptions were 'unintelligent' copies of an original template by ‘estampage’, a process of lifting a copy of the original by pressing paper onto its inked surface (Winkworth 1929:237–239). |
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Syriac Chant Traditions in South IndiaDoctoral dissertation of Dr. Joseph J. Palackal 
(Abstract )
( Proposal) |
Syriac Chant Traditions in South IndiaDoctoral dissertation of A study of the contemporary practice of model melodies of the Chaldean rite in the Syro-Malabar Church, and the oktoechos ("eight voices") of the Antiochene rite in the Orthodox churches.. Research Director - Stephen Blum., Graduate Center of the City University of New York. Online Library - ProQuest ID 888835631. |
| 008-116 | 
(Pdf download)
(Letter by Emmanuel Thelly)
(Letter by Emmanuel Thelly) (Pdf download) |
Signature in Syriac (letter to Cyriac Kandathil, AKCC)Until the 1960s, priests in the Syriac churches in Kerala would quote verses from the Syriac Bible in their Sunday sermons and even their daily conversations, and put their signatures in the Syriac script in a letter or official document written in Malayalam. Even after the advent of English education during the British rule, Syriac was considered the language of education and culture among the St. Thomas Christians (This is in contrast to the current practice among many educated Christians in India who prefer to use the English version of their names in the Latin script to sign their names in personal letters and official documents that are written in Malayalam or English). We see here a letter written in Malayalam with signature in Syriac by Fr. Mattāyi Payyappilly who was secretary to Mar Augustine Kandathil (1874-1956), the first Archbishop and head of the Syro-Malabar Church. A few observations on the letter might be helpful to understand the customary practices of the time. The letter is written on the stationery of the "Archdiocese of Ernakulam, India" (see top left-hand corner). The place-name appears again in the Malayalam script on the top right-hand corner. The date (1930 March 11) appears below the place name; the year and the day are written in the Malayalam numerals (no longer in use at present), and the name of the month, according to the Gregorian calendar, is written in Malayalam script. The date is repeated below the signature at the bottom right in Arabic numerals (“11-3-1930”). The writer identifies himself in Malayalam script as "Secretary Payyappilly Mattāyi Ka" (third line from the bottom right). "Ka" is a short form for kattanāṛ, the local designation in Malayalam for priests among the St. Thomas Christians . This is followed by the signature in Syriac (the second line from the bottom right) which reads from right to left: "q. mty pypll," i. e., qaśīśā Mattāyi Payyappilly. Following an older tradition, the Syriac letters in the signature are written without vowel signs. The word qaśīśā in Syriac means "an elder," "grandfather," or"ancestor." (Thelly 1999: 344). In both East and West Syriac traditions, this word serves as a title for priests. The first name of the writer, Mattāyi, is the Malayalam adaptation of the Syriac form, Mattay, for Matthew. Thus, the letter is an interesting indicator of the seamless blend of Indian and foreign languages in daily use in Kerala. The letter is addressed to Mr. Cyriac Kandathil (1907-1962), a lay leader (and also the nephew of the Archbishop), is significant in the history of the Catholic Church in Kerala. In the letter Fr. Payyappilly, on behalf of the Archbishop, earnestly entreats the priests and lay people to extend support and counsel to Mr. Cyriac Kandathil to enlist more members to the All Kerala Catholic Congress, and establish its branches in each parish. Fifteen years later, Mr. Cyriac Kandathil was elected General Secretary of the Congress, in 1945. The letter is used here with permission from Dr. Thomas Kandathil, son of Cyriac Kandathil. The practice of signing letters in Syriac is still in vogue. Even today, there are priests, though a few, who prefer to sign their names in Syriac in their personal letters and official documents written either in Malayalam or in English. Three priests among the resource persons for my study signed their names in Syriac in their correspondence with me. One of those priests, Fr. Emmanuel Thelly, C. M. I. said that he has been signing in Syriac ever since he learned the language; he does it as a sign of his respect for the language and the traditions associated with it, and to affirm his identity as a St. Thomas Christians Source: Syriac Chant Traditions in South India. Doctoral dissertation by Joseph J. Palackal The Graduate Center of the City University of New York. 2005, pp. 87-89. |
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(Pdf download) |
East Syriac Liturgical Poetry of the St. Thomas ChristiansbyJoseph Alencherry |
| 008-114 |  |
Passing on History by word of MouthAn article published in New York Times International, 4th Sept, 1999 (An article on Malula village in Syria , where even today the villlagers speak Aramaic language with pride and its part of their lingua franca. The village is also the home of several Christian holy sites including the St. Sergius Church.) |
| 008-114a |
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ARAMAIC, JESUS' LANGUAGE, IS STILL SPOKEN IN SYRIAAn article By Judith Miller Published in - New York Times, December 25, 1983 (Malula, population 4,000, is the largest of three villages near Mount Qalamun where Aramaic is the spoken language. Aramaic mingled with Arabic is also heard in masses at the Syrian Orthodox Church in the old part of Damascus) |
| 008-114b |
(Pdf download) |
In Syrian Village, the Language of Jesus LivesAn article By Robert R. Worth Published in - New York Times International, April 22, 2008 |
| 008-114c |
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The language of Jesus in Ma’loulaAn article By Don Knebe Published in - CURRENT IN WESTFIELD, August 16, 2016 Ma’loula, Syria, |
| 008-113 |  (Pdf download) |
An Introduction to Malayalam Karshon by Koonammakkal Thoma Kathanar
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| 008-112 |  (Pdf download) |
Ikkako Kathanar - The forgotten martyrWritten in Malayalam - Joseph George |
| 008-111 |
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Syro-Chaldaic (Aramaic) Grammarby Fr. Gabriel of St. Joseph, T.O.C.D., 5th edition, Revised by - Fr. Emmanuel Thelly, C.M.I. Mannanam:, St. Joseph's Press (1961) Book Courtesy - Joseph Thekkedath Puthenkudy |
| 008-110 |  (Pdf download) |
Suriyani SabhaMasika 1931
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| 008-109 |  (Pdf Download) |
Taksa d' Koodasha 1905Imprimatur by Mar Pazheparambil Book Courtesy - Joseph Thekkedath Puthenkudy |
| 008-108 |  (Pdf download) |
THUMSA Marichavarkku Vendiyulla Shusrushakal 1954തുംസ
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| 008-107 |  (Pdf download) |
PALLIKALIL ANUSHTIKENDATAAYA NAMASKKARAKRAMAM
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| 008-106 |  (Pdf download) |
MORAN ETHO-9S. BROCKA BRIEF OUTLINE OF SYRIAC LITERATURESt. Ephrem Ecumenical Research Institute Baker Hill Kottayam- 686001 India March 1997 Total pages - 104 Book Courtesy - Joseph Thekkedath Puthenkudy ( Br. Rocky) |
| 008-105 | 
(Pdf download) |
ORDO CHALDAICUS RITUUM ET LECTIONUM JUXTA MOREM ECCLESIAE MALABARICAEdited By Fr. Mathew Vadakel Printed and Published by P.J. Andrews , Mar Thoma Sleeha Press, Alwaye Book Courtesy - Joseph Thekkedath Puthenkudy Total Pages -478
Pre-1962 Qurbana One of the specialties of the pre-1962 Syro Malabar Qurbana is the opening prayer that the celebrant utters in private in a low voice. The prayer is in praise of the Holy Trinity. The prayer begins thus: B’šem awā wawrā w’ruhā d’qudšā, qandiš qandiš qnadiš māryā alāhā hailsānā. In the name of the Father, the Son, and the holy ruha, holy, holy, holy, Lord Almighty. The prayer ends with šuwhā lāk šuwhā lāk šuwhā lāk šuwhā l’laslīsŭhāk m’šāmbahta b’kōl endān l’almīn āmēn. Praise to You, praise to You, praise to You, praised be Your Trinity. Forever, Amen. In all probability, the idea of starting Qurbana with minor doxology was a directive/corrective that came from the Synod of Diamper (1599). It looks like the St. Thomas Christian priests did not fully agree to change their centuries-old practice. Yet they wanted to obey the Portuguese authorities. Therefore, the priests uttered this prayer privately in order not to shock the congregation and then proceeded with Puqdankon. (Either one of the local priests or Bishop Ross SJ composed this prayer). Noteworthy is the repetition of key phrases three times. We see an example in Aramaic Project-172 (2:35-2:59). The photocopy of the Syriac text is from the 1946 Taksa that was printed at Mar Thoma Sliha Press, Alwaye, the imprimatur of Mar Augustine Kandathil, Archbishop of Ernakulam, on May 13, 1945. Mar Kandathil also wrote an Introduction in Syriac. Joseph J. Palackal, CMI Keywords : Thaksa 1946, Syro Malabar Qurbana -before 1962, Minor doxology |
| 008-104 |  (Pdf download) |
NAMAKARANA THIRUKARMANGAL
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| 008-103 |  (Pdf download) |
DIVINE LITURGY According to the Syro Malabar Rite(Pro-Manuscripto) (For use at the fourth National Sodality convention Manjummel, Cochin ) Total pages - 39 Book Courtesy - Joseph Thekkadath Puthenkudy |
| 008-102 |  (Pdf download) |
THIRUNAALKAARMANGAL
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| 008-101 |  (Pdf download) |
ELEMENTS OF SYRO-MALABAR HISTORYBy Thomas Koonammakkal
Beth Aprem Nazrani dayra Kuravilangad, Dukrana 2012 Kappumuthala.P.O. Total pages-44 |
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