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The Monastic Call
Christian monasticism was born in the deserts of Egypt at a time when the way of Christ was consolidating its position in the cities. The apparent success in the gospel’s appropriation of the Empire was a blessing not unmixed with danger. The early monastics flew into the desert not to escape the city and its newly respectable churches but rather to seek salvation at a time when increasing wealth and prestige might have been the undoing of the Church through a subtle (and sometimes not so subtle!) compromise with worldliness. In this manner the Church’s integrity in both desert and city was preserved. The monastic stood for the gospel’s untameable power, in short for God and the possibilities of an entirely unheard of life in Him beyond the city gate. In the desert wastes new lives were transformed and the gospel returned in power to the cities.
Beyond the limits of ancient maps it was sometimes written:- “Here be dragons.” Indeed this was the truth that the first monks encountered in the desert, a place of combat with adversary powers, with Satan himself. Like a trained athlete the monk entered the arena and faced the ancient foe, for all mankind. The abbas and ammas (fathers and mothers) of the desert pioneered the old ways of sacrifice and martyrdom but in a new setting and circumstance.
Today we have a new setting and circumstance in the west. Orthodox Christians find themselves living in increasingly secular societies that deny the place of ANY religion in the public domain. The State requires that faith be privatised as the price of its freedom. Of course, there is an important truth in this distinction between the personal and the civic sphere. In times past Christians have sometimes been tempted to enlist the power of the State in the repression of dissent and too often the Church has transgressed into aspects of life that could and should never be constituted as ecclesial domains, whether in the sciences, the arts or politics. However, the danger now is that the State will in turn transgress and claim the right to replace God as the arbiter of all that is good and true. When such a State is Godless the fruits will be Godless. We saw this in the brutal totalitarianism of the Soviet Union but it can happen in so-called western liberal democracies as well.
In this new setting for monasticism the call of the angelic life has a profound opportunity and challenge. By its very distinctiveness and isolation from worldliness monasticism is presented with a renewed prophetic vocation by its ability to present a transformation of the common life in God. The city is now the desert where the spiritual meadow must bloom.
In short I think that monasticism will help to restore the credibility of Christianity again in the west. Familiarity with innocuous, adaptive heterodoxy, the bourgeoisification of the Christian tradition has bred a certain contempt and hardness of heart toward the gospel in our culture. Only an Orthodox Christian witness that is both radically obedient to God and warm in its love for Him will now make a difference.
How can such lights be kindled? Only by becoming such a Light oneself. Monastics are born in parishes so the Church must herself once again nurture and value those who take the All-Holy Mary’s assent with utter and complete seriousness. “Let it be unto me according to Thy Word.”
source: http://antiochabouna.blogspot.com/
Brief History of Saint Gregorios
St.Gregorios Geevarghese, popularly known as "PARUMALA THIRUMENI" was born in the distinguished priestly family of 'Pallithatta Thanagattu' in the village of Mulunthuruthy near Cochin on 15th June 1848. He was baptized by name Geevarghese at the Mulanthuruthy MarThoman Church. From childhood days he followed a very disciplined life which was enriched by prayer and fasting. Mor Gregorios had a thorough knowledge in Theology and Syriac, which he learned from his teachers, Pallithatta Fr. Geevarghese Malpan (uncle), Konatt Malpan of Pambakkuda and Yuyakim Mor Kurillos Bava the Patriarchal delegate. His Grace was a man of prayer and made it clear to the world that Prayer and devotion is mightier than any worldly possession. The Holy Father's short life was remarkable in many respects. A deacon at the age of 10, a priest at the age of 18, a bishop at the young age of 28 (the reason for calling him 'Kochu Thirumeni'); he passed away on November 2nd 1902, after a saintly life of prayer to become the brightest jewel in the Jacobite Syrian Church.
A brief life history
St.Gregorios was blessed with the order of Korooyo at the tender age of ten by Palakunnath Mathews Mor Athanasius at the Karingachira St.George Jacobite Syrian Church. At the age of 18, he was ordained Shamshono by Yuyakim Mor Kurillos, the then Patriarchal delegate of the Holy See of Antioch. Soon after Geevarghese was ordained Kassisso and later as Corepiscopa, again at the blessed hands of Yuyakim Mor Kurillos Bava. Later he settled at the Vettikkal Dayro near Mulunthuruthy where he led a strict monastic life. In 1872 he was ordained Ramban (Monk-Priest) by Pulikottil Mor Dionysius.
The protestant missionary activities, aided by the British Government, was at its heights in those days. The liberal stand taken by the protestants in matters of faith led to the crossing over of many of the Syrian Orthodox faithful to the new found churches. To bring an end to this extraordinary situation the faithful in Malankara came together under the chairmanship of Ramban Geevarghese in September 1872. But finding it difficult, they prayed for the help of the supreme head of the Church, the Patriarch of Antioch who was then residing in the monastery of Deir ez-Za`faran (Kurkumo Dayro) in Turkey.
Accordingly, His Holiness Mor Ignatius Peter III, the Patriarch of Antioch & all the East, arrived in Malankara in 1875. Ramban Geevarghese who was well versed in Syriac was appointed as the interpreter to the Patriarch. The Patriarch, impressed with the young Ramban, chosen him also as H.H's private secretary. When the historic Mulunthuruthy Synod was convened in the month of June/July 1876, the assistance of Ramban Geevarghese was of much help to His Holiness. The Patriarch's esteem of the Ramban grew so high that His Holiness decided to elevate him to the order of Metropolitan.
On 10th December 1876, H.H. the Patriarch ordained Ramban Geevarghese as Metropolitan by name 'GREGORIOS' at the St.Thomas church in North Paravur. When in Malankara, H.H. the Patriarch had consecrated six Metropolitans of which Mor Gregorios was the youngest and was only 28 and hence he came to be known by the endearing name Kochu Thirumeni. The ancestral house where Mor Gregorios was born and brought up was known by name 'CHATHURUTHY' and for that reason he is also often referred to as Chathuruthy Thirumeni.
After the departure of the Patriarch in 1877, at the behest of our Kochu Thirumeni, all the newly ordained Metropolitans observed a 40 day lent at the 'Vettikkal Dayro' before their assumption as Diocesan Metropolitans. In his bishopric, he established various churches and was the motivator to establish schools in different parts of Malankara. Mor Gregorios was a man who grasped the value of Education for the upliftment of the society. In late 1890's, many educational institutions were started by the Malankara Jacobite Syrian Church under the initiative and guidance of Parumala Kochu Thirumeni and Pulikottil Joseph Mor Dionysius (Malankara Metropolitan). St.Thomas School at Mulanthuruthy, St. Ignatius School at Kunnamkulam (named after his mentor the Patriarch of Antioch Mor Ignatius Peter IV), the Syrian English School (now known as 'MGM High School') at Thiruvalla, etc., were some of the well known schools of the Church at that time.
The saintly father was closely and intimately associated with varied activities and development of the Malankara Jacobite Syrian Church. He was very much admired for his organizing ability and was very popular with the masses. Following the demise of Metropolitans, the administration of Thumpamon and Kollam dioceses also fell under him. In 1887, the first block of the 'Parumala Seminary', was consecrated.
Mor Gregorios was keen in maintaining relationship with all section of people, irrespective of caste or community. He always showed love and cared for the poor and suffering. He was very particular for the truthfulness and helping the poor. His Grace took special interest in preaching the Holy Gospel of Our Lord among the backward communities and many were accepted into our fold. He also worked hard to uplift this marginalized people.
While staying at Parumala Seminary, Mor Gregorios taught Syriac to deacons. His ability to tack Syriac hymns was extraordinary. Even in the midst of the busy schedule, he gave maximum importance to prayers and lent. He used to get up at 4 am for prayer. His Grace observed prayers seven times a day as taught by the Holy Fathers of the Church. He was very particular about observation of lent with fasting, particularly on Fridays and Wednesdays.
His Grace's long standing desire to visit the Holy Land was fulfilled in 1895, nineteen years after his ordination as Metropolitan. During his Pilgrimage to Jerusalem, he stayed at the "Sehion Malika" (Monastery of St.Mark) which was the diocesan headquarters of the Syrian Orthodox Metropolitan. During his stay there, H.G. visited almost all the important places of Christendom and led the Passion Week services at the altars of our Syrian church in the Holy City. On his return, His Grace collected a certain amount from all the Parishes in Malankara and sent a Silver Cross as offering to the Jerusalem Church.
At the age of 54 Thirumeni became seriously sick. He knew that his end was near. While the Metropolitans and priests and others were praying, Kochu Thirumeni uttered, "MY LORD" and closed his eyes. Kochu Thirumeni passed away on 2nd November 1902 and his mortal remains were entombed at the St.Peter's Church, Parumala.
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