Introduction
Great Fast is the most intense and spiritually profound season in the life of the Mar Thoma Nazranis. For seven weeks, the faithful prepare for the Feast of the Resurrection by meditating in their hearts upon the Passion and Crucifixion of our Lord Jesus Christ, immersing themselves in fasting, prayer, and works of charity.
Fasting is not merely a personal act of devotion; rather, it is a spiritual sacrifice undertaken by the entire Church — the Mystical Body of Christ — in unity. The question “Who is fasting?” finds its true answer in the affirmation: “The Church is fasting.” This response reveals the unity and collective responsibility of the ecclesial body. During this sacred season, when the whole Church engages in penance and acts of reparation, no living member of that Body can remain detached from the spirit of Fast. It is only when, transcending individual preferences, one stands united with the Church and participates in the sufferings of Christ for the expiation of the world’s sins that this season attains its fullness.
Great Fast: Name and Meaning
In the Syriac language, this holy season is called Sawma Ramba. “Sawma” means fast, and “Ramba” means great. Although the liturgical year includes several fasts — such as the Rogation of the Ninivates, the 15 days’ Fast, the Eight-Day Fast, etc., — this season is called the “Great Fast” because of its length and, above all, because it leads us to the great mystery of Christ’s Resurrection (Easter).
Historical Background
In the early centuries of the Church, fasting was observed only for one or two days immediately before the Feast of the Resurrection. It was after the Council of Nicaea in A.D. 325 that the forty-day fast was officially recognized throughout the universal Church, modeled on Christ’s forty-day fast in the desert. In the early Church, this period also served as an intense preparation for catechumens who were to receive Baptism.
The Fifty-Day Observance
Unlike Western Churches, the Mar Thoma Nazranis traditionally observed the fast in its full spiritual intensity for fifty days, including Sundays and the Triduum, without diminishing its penitential spirit. Hence, it became widely known as the “Fifty-Day Fast.”
Imitation of Christ: A Transformation of Life
Fasting is not confined to external abstinence from food or bodily discipline. Rather, it is a spiritual journey toward complete identification with the life of Christ and total surrender to the will of God. Echoing the words of St. Paul, “Be imitators of me, as I am of Christ” (1Cor 11:1), the faithful strive during this season to interiorize the attitudes and mind of Christ.
Just as on January 6, through the feast of Denha (Epiphany), we spiritually participate in the Baptism of Jesus, so too through the Hours of Prayer and sacred liturgical celebrations of Great Fast, the Church invites us to become fellow pilgrims in Christ’s journey of suffering. By sacrificing personal desires, walking the way of the Cross, dying to sin and rising for righteousness, the faithful seek a true spiritual transformation, metanoia.
Liturgical Reflections
In the Holy Qurbana of the Syro-Malabar Church, each Sunday of Lent presents a distinct dimension of spiritual healing:
First Sunday: A call to restore the divine relationship lost through sin.
Second Sunday (The Leper): Christ who cleanses the heart from the disease of sin.
Third Sunday (The Paralytic): A call to overcome spiritual weakness and grow in holiness.
Fourth Sunday (The Canaanite Woman): Perseverance in prayer and unwavering faith.
Fifth Sunday (The Bent Woman): The Lord who straightens us, bent under the burden of sin.
Sixth Sunday (The Blind Man): Liberation from spiritual blindness and guidance toward the light of the Resurrection.
Special Days and Observances
1. Pethurtha Sunday
This is the first Sunday marking entry into Great Fast. The word “Pethurtha” signifies “turning back” or “concluding.” It indicates the end of days of feasting and celebration and the beginning of a spiritual struggle. It is also traditionally understood as a day of simple, non-delicious food. This day is also called Sunday of non-delicious food.
2. Ash Monday: History and Tradition
In the East Syriac tradition, to which the Syro-Malabar Church belongs, the official beginning of penitence and expiation in Great Fast is on the Ash Monday.
Clean Monday: In Eastern Churches (Syriac and Greek traditions), this day is called “Clean Monday.” It signifies purification of body, soul, and home upon entering the Lenten season. In earlier times, the Nazranis would wash and clean their utensils and homes before the fast, marking a spiritually renewed beginning.
Liturgical Beginning: While the Latin Church begins Lent on Ash Wednesday, the Eastern Traditions commence their Lenten preparation on the First Sunday (Pethurtha). However, strict fasting and abstinence begin on the following Monday, making it the true gateway to the fast.
Imposition of Ashes: Originally, the East Syriac Tradition did not have the ritual of imposing ashes. Following contact with the Latin Church, particularly after the Synod of Diamper (16th century), the practice of imposing ashes on Monday similar to Ash Wednesday came into usage within the Syro-Malabar Church. Ashes, a symbol of repentance in the Old Testament, remind us of the profound truth: “Remember, man, that you are dust and to dust you shall return.”
3. Friday of Lazarus and Kozhukatta (Lazarus) Saturday
The Friday before Palm Sunday commemorates the raising of Lazarus. The following Saturday, known as “Kozhukatta Saturday,” recalls the meal offered to Jesus at Bethany and the fragrant ointment poured upon His feet by Mary. In homes, a traditional rice dumpling (kozhukatta) marked with the sign of the Cross is prepared and shared — a beautiful domestic expression of faith.
4. Passion Week (Hasha)
The Syriac word “Hasha” denotes suffering or Passion. This week, commemorating the sufferings and death of Christ, is the holiest period in the Church’s liturgical life.
Palm Sunday: This day commemorates Jesus’ entry into Jerusalem. The procession with palm branches signifies receiving Christ as King. His riding on a donkey is interpreted in East Syriac theology as Kenlanuso — divine condescension — a manifestation of God’s humility in saving the world. In the East Syriac Tradition, the Cross (Sleeba) is carried along with palm branches during the procession, proclaiming that Christ’s kingship is fulfilled through the sacrifice of the Cross and that His entry into Jerusalem is truly a journey toward the altar of sacrifice.
Pesaha Thursday: On this day, the Church solemnly celebrates the institution of the Holy Qurbana and the priesthood. The washing of feet is performed in churches.
Domestic Tradition: Nazrani families prepare Pesaha Appam and milk. The unleavened bread, marked with a Cross made from palm leaves, is cut and shared, signifying Christ giving His Body.
Passion Friday: This day expresses the believer’s heartfelt union with Christ’s self-offering. In the East Syriac understanding, Passion Friday is not merely a day of mourning but a proclamation of the Victory of the Cross. The Fathers of the East Syriac tradition viewed the Cross (Sleeba) as the new Tree of Life, replacing the tree of Paradise. Thus, we venerate the Cross not as an instrument of death but as the life-giving Tree. While many traditions focus on death, East Syriac theology emphasizes Christ’s descent into Sheol to liberate Adam and Eve — death is not the end, but the beginning of victory.
In the liturgy of this day, the celebrant carries the Cross (Sleeba) and makes a procession to the four sides of the church, symbolizing Jesus’ passion and death. It also proclaims that Jesus is the High Priest who made a Sacrifice by offering His own life.
Bitter Drink: In remembrance of Christ’s sufferings on the Cross, the faithful in Kerala traditionally drink a bitter mixture in churches, prepared from dry ginger, bitter gourd, and vinegar — a sign of participation in His Passion.
Passion Saturday:
At present, in the Syro-Malabar Church, there is the blessing of the ‘new fire’ and ‘new water’. However, according to the tradition, there were no particular ceremonies for the Passion Saturday. It was on the Eve of Easter Sunday, the ceremonies for the Easter Sunday started. In this ceremony, there was the administration of baptism, for those who were preparing. It is from this baptism ceremony, there emerged the blessing of the ‘new fire’ and ‘new water’. Now, we have detached it from the baptism ceremony of the Easter Sunday and made a particular ceremony of Saturday. This day urges us to think about our baptism and to meditate that we participated in the Paschal Mysteries of Jesus when we received baptism.
Conclusion: The Spirit of Repentance
Great Fast is not merely an external observance but a transformation of the heart. It teaches us to repent of our sins and to implore God’s mercy. The Church that prays in tears is sanctified by Christ’s compassion. Through fasting, prayer and almsgiving, this sacred season offers us the grace to put off the old self and to rise as a new person with the Risen Lord.
Rev. Dr. Aneesh Jacob Kizhakkeveedu
