Mirianism
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Also known as Idtu d-Mirya d-Madniha (Aramaic for "The Mirian Church of the East"), Mirianism is a mystical Abrahamic tradition with roots deep within ancient Judean Christianity. It is based on the authentic teachings of Yeshwa (Jesus of Nazareth) found in the New Testament gospels of Matthew and Luke, the Epistle of James, the Apochryphal gospels of Thomas, Mary and the Nazarenes, and the Secret Book of James. The wisdom books of the Hebrew Bible or the Old Testament (Job, Psalms, Proverbs, Ecclesiastes, and the Wisdom of Solomon) are also included as authentic texts to connect the old with the new. The prophetic book of Daniel is also a source of Mirian wisdom.
Classification:
Founder: Saint Thomas the Apostle
General Councils recognized:
- Council of Jerusalem (accepted as ecumenical only by the Mirian Church)
Independence:
Recognition: Independant Eastern Church
Leader:
Headquarters: None
Territory: Kerala (Kodungallur), India and Abroad
Separations: Nazarenes, Nazoraeans, Church at Jerusalem, Saint Thomas Christians, Oriental Orthodoxy, Assyrian Church of the East in India (Chaldean Syrian Church)
[edit] Teachings and Doctrines
[edit] The Fundamental Teachings of Mishyah
[edit] Yeshwa's First Preaching
At the dawn of his ministry, Yeshwa preached that "the Kingdom of Heaven is at hand". Although this preaching originated with John the Baptist, Yeshwa began his ministry via this preaching after being baptized by John and his (John's) arrest. Yeshwa preaches John's message in order to continue his ministry and to establish its true meaning. He also preaches this to inform people that they must change themselves in order to cultivate khayā (salvation), through metanoia (Tauba; literally "to restore"):
- απο τοτε ηρξατο ο ιησους κηρυσσειν και λεγειν μετανοειτε ηγγικεν γαρ η βασιλεια των ουρανων.
- From that time Jesus began to preach, and to say, 'Repent: for the kingdom of heaven is at hand.'
- (Matthew 4:17)
[edit] Teshmashthā (Ministry) of Yeshwa
[edit] Tworgāmā āl d-Āwrus (Sermon on the Mount)
- Gadānuthā (The Beatitudes)
The beatitudes present in both Matthew and Luke are:
1. The poor (Matthew has "poor in spirit"). The text says that theirs is the kingdom of heaven.
2. Mourners (Luke has "those who are weeping"). The text says that they will be comforted (Luke has "will laugh").
3. The hungry (Matthew has "hunger and thirst after righteousness"). The text says that they will be filled (Luke has "be satisfied").
4. Those persecuted for seeking righteousness (rather than righteousness, Luke has "followers of the Son of Man"). The text says that theirs is the kingdom of heaven.
The beatitudes only present in Matthew are:
5. The "meek". The text says that they will "inherit the earth".
6. The "merciful". The text says that they will "obtain mercy".
7. The "pure of heart". The text says that they will "see God".
8. The "peacemakers". The text says that they will be called "the children of God".
Wikipedia states, "The blessed nature that these characteristics endow is not meant to be considered from a worldly perspective, but from a psychological perspective. The word traditionally translated into English as 'blessed' or 'happy' is in the Greek original μακαριος (makarios). A more literal translation into contemporary English may be 'possessing an inward contentedness and joy that is not affected by the physical circumstances'. The Beatitudes imply that people not normally considered blessed on Earth are in fact blessed by God and will experience the Kingdom of Heaven."[1]
- Melkhā u-Nuhrau (Salt and Light)
"Salt and Light is a metaphor used by Yeshwa in the gospel of Matthew with parallels in the gospels of Luke and Thomas. Matthew splits the metaphor of Salt and Light into two - the salt of the earth and the light of the world, the second being somewhat extended by further metaphors used to emphasise it - a city on a hill cannot be hid and you don't light a candle only to put it under a bowl, while the first is extended by the metaphor that salt which has lost its flavour is cast out. The exact meaning of the expression salt of the earth is disputed, in part because salt had a wide number of uses in the ancient world."[2]
Mirianism tends to favor the salt metaphor as talking about the use of salt as a preservative and hence the most common interpretation of the metaphor is as asserting the duty to preserve the purity of the world.[3]
- Pawnāyā d-Niimousā (Expounding of the Law)
" 'The law, or the prophets: I am not come to destroy, but to fulfil' lies at the heart of how different Christian groups view the Mosaic law as there are a wide number of interpretations of what is meant by fulfil. Fulfil is interpreted as meaning any of the following: establish, confirm, validate, complete, actualise, properly explain, accomplish, or obey. In contrast, Marcion's version of Luke 23:2 states: 'We found this fellow perverting the nation and destroying the law and the prophets.' "[4]
- "A fulfillment and reinterpretation of Mosaic Law and in particular the
- Ten Commandments, contrasting with what "you have heard" from others,
- also known as the Antitheses of the Law."
As well as a more general discussion about adherence to the law, the expositions individually cover the following aspects in greater detail:
1. Anger (Argiizūthā) (Matthew 5:21-26, Luke 12:58-59)
2. Adultery (Gowrā) (Matthew 5:27-30, Mark 9:43-47)
3. Divorce (Dowlelā) (Matthew 5:31-32,19:7-9, Mark 10:11-12, Luke 16:18, 1 Corinthians 7:10-11,7:26-28)
4. Oaths (Mumātā) (Matthew 5:33-37, James 5:12)
5. Retaliation (Purānūthā) (Matthew 5:38-42, Luke 6:29-31,6:34-35)
6. Love for Enemies (Akhebib l-beldbābā) (Matthew 5:43-48, Luke 6:27-28,6:32-33,6:36)
- Khezai (Discourse on Ostentation)
The discourse on ostentation, or Khezai, is a section within the Sermon on the Mount that condemns ostentatious behaviour, especially in religious matters. This section of the sermon may argue in the support of a type of asceticism. This section breaks down into four sub-sections - on Alms (Ziidkhathā), Prayer (Shlotha), Fasting (Thawāt), and Materialism (Yārtouthā):
1. Alms
2. Prayer (See: Prayer in Mirianism)
3. Fasting
4. Materialism
[edit] The Greatest Commandment
See: Matt. 22:41-46
"An teacher of the law asked Yeshwa a question, to try, not so much his knowledge, as his judgment. The love of God is the first greatest commandment, and the sum of all the commands of the first table. Our love of God must be sincere, not in word and tongue only. All our love is too little to bestow upon him, therefore all the powers of the soul must be engaged for him, and carried out toward him. To love our neighbour as ourselves, is the second great commandment.[5]
"There is a self-love (pride) which is corrupt, and the root of the greatest sins, and it must be put off and mortified; but there is a self-love which is the rule of the greatest duty: we must have a due concern for the welfare of our own souls and bodies. And we must love our neighbour as truly and sincerely as we love ourselves; in many cases we must deny ourselves for the good of others."[6]
These two laws are separate, but are inseparable. No one can truely love God without truely loving his/her neighbor, and no one can truely love his/her neighbor without truely loving God.
[edit] The Holy Apostolic Statement
The Holy Apostolic Statement is not a profession of belief, but a statement of refuge in that which a Mirian has true faith in. The Mirian faith is grounded in the refuge of the Holy Trinity, through complete understanding of its meaning (see Mirian views of the Trinity). With that faith deep in the heart and mind of the worshiper, he/she practices his/her religious activities; these include Khussāyā (forgiveness of the debts of others), Shlotha (prayer), Thawāt (fasting), Ziidkhathā (alms), Taubothā (charity), Aurāh (evangelism), celebrating holidays and memorial days, and providing services to the underprivileged through peace activities. The statement, which includes all these aspects of what it means to be a follower of the Christ, is recited in every prayer time and gathering, and in every morning service on Sabbath days. For full text, see here.
[edit] The Holy Trinity
- For the doctrine of the Trinity, see below
[edit] Rāzā (sacraments)
Unlike other Eastern Christian traditions (the Assyrian Church of the East, Eastern Orthodoxy, Western Orthodoxy, and Oriental Orthodoxy), and Catholicism, Mirianism has no "Holy Orders" or ordination of bishops and priests. It rather has religious teachers called "Rabbis" that are not considered to be "superior in nature" to a layman, but are themselves laymen and are trusted and bona fide to teach the way of the Rabban (Jesus Christ). Thus, the sacraments are not conducted by clergymen, but are rather conducted by a representative of the Rabanim; the representative is thus called a Raboni (Rabbi), or Reverend. There are seven Sacraments: Blessing of New Born Infants, Chrismation, Baptism, Eucharistic Divine Liturgy, Reconciliation, Holy Matrimony, and Holy Unction. These traditional sacraments are to be performed, with absolute mindfulness of their meanings, by both the giver (Rabbi) and the taker(s).
[edit] Ulah Birēkh (Blessing of New Born Infants)
[edit] Nizrutha (Chrismation)
[edit] Liturgical form
In the Mirian Church of the East, the Raboni seals the new admitted with chrism, making the sign of the cross on the forehead, eyes, ears, nostrils, breast, back, hands and feet using the following words each time:
- "The seal of the gift of the Holy Spirit (Ruha d-kudisha)".
[edit] Mauditha (Baptism)
In Mirianism, there is no concept of "original" or "ancestral sin". The sin of Adam, or the "Fall of Man", has no grip on the true nature of the human being. "The act of Adam is not the responsibility of all humanity, but the consequences of that act changed the reality of this present age of the cosmos. Historically, Eastern Christians resisted the Western concept that Adam's sin compromises human freedom."[7] For this reason, Mirians do not practice infant baptism.
[edit] Theology
Out of all the Easter Christian traditions, Mirianism is the only one that does not practice infant baptism in accordance with what is said in the gospels of Thomas (saying 22), Matthew (19:13-14), and Luke (18:15-17). The belief is that children are born pure, and have no need for baptism after birth, but as children grow older (ages 7 and over), they have a tendency to develop sinful natures within themselves. A child may get baptized at the age of seven or older, because he/she has the mental capactity to take inner baptism, expressed through outer baptism with water, or laying on of hands. This also applies to young adults, older adults, and the elderly who are also subject to the consequential sin of Adam.
As stated above, there is no sin in the Catholic sense of the word (original sin). Sin (Khub in Syriac) is not a stain on the soul, but a mistake that needs correction. This is what is meant by consequential sin. In other words, sin is something we humans make exist.[8] The fourth chapter of the Gospel of Mary Magdalene states this clearly. One must repent and be baptized with the "inner water" to cleanse his/her conscience from the ignorance that produces "self-made" sin.
[edit] Liturgical Form
[edit] Kurbānā (Eucharistic Divine Liturgy)
Also known as Kurbānā Kudishā, the Mirian Eucharist is a revised version of the Liturgy of St. James, and is not conducted by a priest, but the Raboni and the the Master of Ceremonies. See here for the full text.
[edit] Tyaurutha (Reconciliation)
Also known as Confession, Tyaurutha is not just "an occasion for the expression of remorse, the removal of guilt, or the assurance of forgiveness", but a time of spiritual/psychological evolution (transfiguration).
[edit] Theology
[edit] Liturgical Form (Absolution)
[edit] Khatnutha (Holy Matrimony)
The Mirian Church primarily takes a liberal view of marriage, unlike certain traditions that say that marriage is a requirement. It does, however, view marriage as something sacred and is that which should be holy between an engaged couple. There are no formal rituals for marriage, but blessings by a Raboni or a Nazirite are taken.
[edit] Mishyhutha (Holy Unction)
[edit] Mirian Monasticism
The Mirian Church neither discourages nor encourages monasticism among its followers. It is entirely up to every individual to lead a monastic or non-monastic life. In other words, the monastic life should be a "calling" to anyone who is able to accept it (Matt. 19:11-12). A Mirian monk or nun can also be referred to as a Nazirite, on who has consecrated him or herself to the Lord (Num. 6:2-8).
The Hierarchy of Nazirites is similar to that of the Eastern Orthodox hierarchy of monks and nuns, but is not considered a part of any priesthood, or clergy. Mirian monasticism is, in itself, a lay order. While Mirian non-monastics are not required to be celibate, Mirian monastics are.
The father of Mirian monasticism is believed to be Saint John the Baptist, who was himself a Nazirite.
Mirian monasticism is, by nature, cenobitic. Yeshwa taught that people are fundamentally communal (Matt. 15:32, 18:19, 28:19; John [apochryphal] 13:31, 34, 17:21), and that we are not to be isolated from other human beings.
[edit] Hierarchy of Nazirites
1. Arkaun (Head of the Community of Nazarites / Successor of St. John the Baptist)
2. Egmōnā (Head Abbot) / Igmōn (Head Abbess)
3. Hebīshāh (Common Monk) / Reyshāh (Common Nun)
4. Sharwai (Novice)
[edit] Maw-dā (holidays)
- Shavthā (Sabbath Day)
- Yuviilāh (Day of Jubilee)
- Peshkhā (Passover) The Divine Liturgy celebrated by the whole Church every sunday of April.
- Shvouthā (Pentecost)
- Yaom Kipur (Day of Atonement)
- Yaoldo (Christmas)
- Ma`lā Yeshwa b-Yawrshaliim (Lord's Entry into Jerusalem) Also known as Palm Sunday
- Holy Thursday
- Good Friday
- Khyāmā (Easter Sunday)
[edit] B-reishiithā (In the Beginning...)
Mirian cosmological beliefs about the beginning of the world are not central to the Mirian message, but there is a doctrine that is distinct from the dogmatic christian doctrine. God the Father is still held as the source and origin of all things, but the creation of the Earth is not held to be six literal (24 hour) days. The six day theory is said to acctually be six periods of time, and the seventh period is when creation was complete.
[edit] Eschatology
The major eschatological theme of Mirianism is realized eschatology. Aside from the major theme, the end of times is not as emphasized as in other christian (particularly Protestant) traditions, but Mirianism tends to favor the view given by Yeshwa in the Gospel of John (16:17-33):
- "Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
- "At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world."
Although John's gospel is not included in the Mirian canon, many of its sayings of Jesus are recorded in the Ktābā Shlotha, the Mirian prayer book. See also John 5:17-27 for realized eschatology.
[edit] The Second Coming of Christ
[edit] Soteriology
[edit] Resurrection of the Dead
Resurrection of the Dead, or Khāyīthā d-Mayteh in Mirian Syriac, is, as with most other Christian traditions, an important event within Mirian theology. Theodoros II, the Pope and Patriarch of Alexandria & all Africa, says, "The voluntary sacrific of the Word of God, receives meaning in His resurrection from the dead. Death is defeated." Mirianism agrees with this, in that death is not a "means to an end". Death is usually viewed as a horrible thing, but it doesn't have to be. Mirianism is very different from other Mainstream Christian traditions in that it accepts the theory of reincarnation (Gelgol). Although Mirians believe in reincarnation of souls, they take a negative view of it for several reasons. Death itself is a natural occurance, but it is because of the cycle of death that makes it so common.
[edit] God (Elai)
In Mirianism, God is described, like in other Christian traditions, as the omnipresent, uncreated, eternal force that is the source and sustainer of all that is.
There are basically seven truthes about God in Mirian doctrine:
1) God is One
2) God is Omniscient
3) God is Omnibenevolent
4) God is Omnipresent
5) God is The Origin of Everything
6) God is Lord
7) God is Love
[edit] The Holy Trinity (Thalut ha-Kudish)
The Mirian Church of the East is Miaphysite (Non-Chalcedonian), in that it accepts the definition given at the Second Council of Ephesus (449 AD) of how the divine and human relate in the person of Jesus Christ. It is also Trinitarian, in that it accepts the concept of the Trinity (God the Father, the Son and the Holy Spirit) and that the natures of these three persons are One. The Father, the Son and the Holy Spirit are equal in essence, but different in role and purpose. The role of each person is discussed below:
- God the Father (Abbā)
God the Father is the source from which everything derives. "Nothing is alien from the original source from which it derives its own properties." The Father is also the nurturer of all creation and sustainer of all things. He is said to have an eternal relationship with the Son who is not a seperate being, but that which emanates from the Father and gives life.
- God the Son (Bra)
God the Son is the manifestation of perfection of man in its fullness. Most Christian denominations teach that the immaterial God took flesh in the form of Yeshwa-Mishyah (The Christ). This is called the doctrine of incarnation. The Incarnation as the fulfilment of the love of God, of His desire to be present and living amidst humanity, to "walk in the garden" with us, and basically share in our humanity.
- "No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him." (Matthew 11:27)
- God the Holy Spirit (Ruha d-Kudisha)
God the Holy Spirit is that which instructs us about the Christ, and gives us gifts that we can use to spread the message of the Christ, including gifts of ministry, teaching, giving, leadership, and mercy. The Spirit eternally proceeds from the Father through the Son.
[edit] Teachers (Mauriim), Prophets (Nēbya), and Saints (Tsadek)
- Mauriim
- Nēbya
Mirians believe that Prophets are people that are inclined to have almost direct realizations of God. They are considered semi-enlightened instruments of the Holy God, but are still imperfect humans that can misinterpret visions, signs, and dreams if not careful in understanding. Many prophets are believed to have shown up in the past, especially in the Old Testament times. Among all Judeo-Christian prophets (from Adam to Abraham to Malachi to St. John the Baptist), Hosea, Daniel, Jonah, and St. John the Baptist are considered to be the "first among equals" among the prophets, and St. John as the last greatest prophet and re-incarnation of the Prophet Elijah.
- Tsadek
Many Christians use the word "saint" to refer to a person who, after their death, is widely recognized and formally honored as having led an exemplary and holy life. Mirians also believe in a similar aspect: Tsadek are those which have passed on after making an influential difference in the Church and for the rest of humanity. They are spiritual beings that were once earthly humans, and are able to aid humans on earth into attaining Sainthood themselves.
[edit] Apostolic Succesion
Apostolic Succesion is the doctrine (or teaching) that today's Church is (or those in church leadership are) the spiritual successor to the 12 Apostles of Yeshwa. The Mirian Church of the East does claim Apostolic Succesion, but not in the same way the traditional Orthodox, Catholic, and Episcopal/Anglican Churches do. As stated, there are no mediators (Bishops, Metropolitans, Patriarchs, Priests) between God and men. In Christ, we see God perfectly and do not need to consult an "ordained" minister for absolution. We may go to the Reverends (Rabonim) for guidance and blessings, but not as superiors of the Law of Christ. They have the authority of teaching the Law and performing the Sacraments.
Mirians believe that the Twelve Apostles were merely teachers of "The Way of Christ" and Church founders, not priests. However, the liturgical tradition of the Mirian Church is the tradition that has been handed down by a long line of bishops of the ancient churches. It all started with Saint James the Just in the Church of Jerusalem, Saint Thomas in the Church of India, Saint Peter in the Church of Antioch, Saint Mark in the Church of Alexandria, and Saint Andrew in the Church of Constantinople. Roman Catholicism, Eastern and Oriental Orthodoxy hold that they have the literal, unbroken line of Succession. Like Protestantism, Mirianism holds that Bishop to Bishop ordinations "cannot be absolutely maintained all the way back to the Apostles."[9] It does, however, "maintain a continuity of Apostolic Ministry."[10]
The succession of St. Thomas in the East (Kerala, india) is believed, by Mirians, to have ended when Bar Sauma of Nisibis (484) adopted Nestorian Christology into the Church of the East. The schism started with the Persian kings who executed Mar Babowai who in turn was replaced with the Nestorian Bar Sauma as bishop of the Church. The Mirian Church of the East claims to REclaim the apostolic line that was tragically brought down with Mar Babowai.
[edit] Church Governance
Governance (Ecclesiastical Polity) in the Mirian Church is, by its method, presbyterian. This does not mean that Mirianism is akin to the reformed Protestant sect of Presbyterianism in western Christianity, but the governance is similar.
In order to be promoted into church leadership and Apostolic Succession, a disciple (talmiidā) must undergo a three year training and study of Mirian teaching to be inducted as a leader in church government.
- Elders (Khassiishim)
Presbyterian polity is typified by the rule of assemblies of Leading Elders, also called Rabonim or The Right Reverends, but are formally called Khassiishim. Traditionally, each local church is governed by a body of elected elders.
- Deacons (Mshamshānā) & Deaconesses (Mshamshāniitā)
Deacons and Deaconesses are considered, in the Mirian Church, to be assistants to the Rabonim in their pastoral and administrative duties. These duties include proclaiming & teaching the Gospel, assisting Rabonim in the Divine Liturgy (but a non-deacon can also assist a Raboni in the Liturgy), and handling tithes & offerings.
[edit] D-bii-syām ayidā (Laying on of hands)
See: Laying on of hands
The Laying in of hands is a ritual and a method used in invoking the Holy Spirit (Ruha d-Kudish) during baptisms, healings (similar to Reiki), blessings, and promoting of ordinary lay members into church governance and, therefore, Apostolic Succession. The Spirit is believed to dwell within all creatures, yet, not everyone is able to personally experience this Holy Spirit. Simple tools, like the laying on of hands, by someone who has already experienced the power of Holy Spirit, will be able to give someone else the same experience and ability. The receiver must first believe that the giver is able to do what he/she claims to be able to do (Matt. 9:28).
[edit] Sacred sites
The most sacred site is within every individual. Yeshwa said that we must worship the Father in spirit and in truth (see John 4:21-24). The Spirit is within us and in every dwelling place. In exception, there are sacred sites of pilgrimage within Mirianism. See below:
[edit] Pilgrimage sites
[edit] India
- Kerala
[edit] Israel
- Bethlehem
- Galilee
- Jerusalem
- Golgotha
- The Essene Quarter
- Site of the Temple
- Gethsemane
- Mt. of Olives
- Nazareth
- Samaria
[edit] Reasons Behind the Birth of Mirianism
The word "Mirian" comes from the Syriac word "Mirya", which means 'those who challenge'. A Mirian CHALLENGES the fundamental doctines of the mainstream Christian beliefs about the historical Yeshwa (Jesus), the inerrancy of the scriptures claimed by most christians, and the creeds that divide people within the church.
Another reason why the Mirian Church was birthed was to REclaim the Succession of Mar Babowai who was brought down at the hands of the Persian kings. The Church of the East accepted Nestorian Christology which threatened to break the unity of the Christian Church in 484.
[edit] See also
- Kurbānā (Eucharistic Divine Liturgy)
- Holy Apostolic Statement
- List of Saints in Mirianism
- Prayer in Mirianism
