Church History (The Malankara Catholic Church).pdf

Fr. Geevarghese Chediath (b. 1945) is G. Chediath a priest of the Diocese of Pathanamthitta of the Malankara Catholic Church. He had his...

Fr. Geevarghese Chediath (b. 1945) is G. Chediath a priest of the Diocese of Pathanamthitta of the Malankara Catholic Church. He had his Seminary Studies at the St. Thomas Apostolic Seminary, Kottayam and was ordinaed in 1969. He was Vice-Rector and later Rector at the St. Aloysius Minor Seminary, Trivandrum. He had his Doctoral Studies at Augustinianum, Rome. He wrote his Doctoral THE MALANKARA CATHOLIC CHURCH Dissertation on the Christology of Mar Babai G. CHEDIATH the Great (+628). He taught at the St. Thomas Apostolic Seminary Kottayam and at the St. Mary’s Malankara Major Seminary Trivandrum. He taught Patristics, Church History, Christology and Ecumenism. He is a member of the Pro-Oriente Syriac Commission, Vienna. He represented the Church at International Theological Dialouges. He has written more than 100 books. At present he is the Chancellor of the Diocese of Pathanamthitta. This books draws a vivid sktech of the History of the Malankara Catholic Church from the apostolic times till the present day. O I R S I OIRSI-366 PUBLICATIONS Vadavathoor P.B. No. 10, K o t t a y a m  1 THE MALANKARA CATHOLIC CHURCH 2 3 G.Chediath THE MALANKARA CATHOLIC CHURCH Translated by A. J. Joy Angemadathil OIRSI No. 366 OIRSI No. Kottayam 2012 4 5 CONTENTS G.Chediath, The Malankara Catholic Church (Tr. by A. J. Joy Angemadathil) A Publication of the Oriental Institute of Religious Studies, India Paurastya Vidyapitham, Vadavathoor, Kottayam-686010 Kerala, India. Introduction 7 1. The Malankara Catholic Church-Its Apostolic Origin 9 2. St. Thomas the Apostle of India : Certain Historical Evidences 13 3. The Malankara Church up to the 16th century 18 4. The Western Missionaries and the Malankara Church 25 5. The Synod of Diamper (1599) 31 6. The Synod of Diamper and the Changes effected in the © G.Chediath, 2012 Malankara Church 37 7. From the Synod of Diamper to the Coonan Cross Oath (1599-1653) 41 8. The Coonan Cross Oath (1653) 45 9. The Apostolic Malankara Church: the Catholic Church 50 10. The Puthenkur History (1653-1815) 57 11. The Malankara Church and the 50 CMS Missionaries (1815-1840) 61 12. The Malankara Jacobite Syrian Church (1840-76) 67 13. The Synod of Mulanthuruthy (1876) Formation of the Marthoma Church (1889) 70 ISBN : 978-81-88456-91-8 14. The Establishment of the Catholicate (1912) 73 15. The Malankara Jacobite Syrian Church (1912-30) 79 Printing : Bethany Offset Printers, Kottayam - 686010 Ph: 0481-2571355 16. The Malankara Church and the full Catholic Communion 82 e-mail: bethanyktm@ gmail.com 17. The Crowning of the Reunion attempts 93 Price : 100/- 18. Archbishop Geevarghese Mar Ivanios (1882-1953) 100 6 7 19. The Malankara Catholic Church (1930-1953) 114 20. The Malankara Catholic Church (1953-94) 137 21. Archbishop Benedict Mar Gregorios (1916-1994) 161 22. The Late Bishops 176 INTRODUCTION 23. Abun Geevarghese Mar Timotheos (1928- ) 188 24. Major Archbishop Moran Mor Cyril Baselios Catholicos 192 25. Religious in the Malankara Church 202 This book gives a brief description of the Malankara Church from the apostolic times till today. The history up to the historic Reunion of 26. Ecumenism and Reunion 208 Archbishop Mar Ivanios with the Catholic Church in 1930 is given in 27. Identity and Individuality in Catholic Communion 211 summary form. The history of the Reunion Movement under the leadership of Mar Ivanios, the emergence of the present day Malankara Catholic 28. The Malankara Catholic Church Today (2005-2012) 222 Church and its growth in the past 82 years (1930-2012) is rather clearly Appendices treated. 1. The Memmorial Stone 231 The first 15 chapters serve as a door to the rest of the book. These chapters speak about the origin of this Apostolic Church and its ecclesial 2. The Bishops of the Malankara Catholic Church 232 life till 1930. The Malankara Catholic Church did not originate in 1930. It 3. The Malankara Catholic Dioceses 233 had, in fact, its origin from the preaching of St.Thomas, one of the twelve Apostles of our Lord Jesus Christ. It continued as the one, holy, Catholic 4. Terms Explained 234 and Apostolic Church till the 17th century. The 16th/17th c. developments in 5. Abbreviations and Bibliography 239 the Indian Church led to factionalism and split in the Church. In 1653 there occurred a revolt, known in history as the Coonan Cross Oath, of almost all the Thomas Christians against the undue interference in the life of the Church by the Portuguese, who were the colonial power in those days. Eventually one section came under the influence of the West Asian Syrian Orthodox Church and later under the West European Anglican Church. That group lost the full Catholic communion and came to be known as the Puthenkuttukar (people of the new allegiance). The other group, which formed the majority, was known as the Pazhayakuttukar (people of the old allegiance) and they are today’s Syro-Malabar Catholics. History witnessed several further splits in the Puthenkur community: a small group formed the Thozhiyur Church (1772), another group became CMS-Anglican (1836), another group became Reformed Jacobites or Marthomites (1889), a fourth group became Orthodox (1912) and one group reunited with the Catholic Church (1930) and the rest formed a separate registered Society as the Jacobite Syrian Church (2003). 100 Archbishop Geevarghese Mar Ivanios (1882-1953) 101 Early Life Mar Ivanios was born in 1882 at Mavelikkara in the Panicker Veettil Family. His parents belonged to the Jacobite Church. They were very religious, and pious, having a very good prayer life and religious 18 consciousness. They imparted ample religious instruction to the child. At baptism, he was called Geevarghese. He learned from the parents the Archbishop Geevarghese Mar Ivanios value of prayer life and trust in God. He was very intelligent and earnest in his studies. Even from his boyhood, he wanted to be helpful to others. (1882-1953) He had acquired a sense of purpose in life. The boy grew, filled with wisdom and knowledge and the grace of God was with him. In his boyhood, his mother imparted to him the devotion to the Blessed Virgin Mary and the love towards the Catholic Church. These ideas went very The Malankara Catholic Church celebrated the 50th anniversary deep into his mind and as he grew they developed in him. Pulikkottil Mar of the death of Archbishop Mar Ivanios of blessed memory on 15th July Dionysius saw the greatness of the boy and entrusted him to Vattasseril 2003. He gave leadership to the world-famous and historic Unity Malpan. He studied theology under the Malpan in the Pazhaya Movement (commonly called Reunion Movement) in India in 1930 and Seminary. Pulikkkottil Mar Dionysius ordained him Deacon in 1899 at thereby brought the Malankara Orthodox-Jacobite Churches to the full, the Puthenkavu parish. As a Deacon, he used to go around the various parishes for preaching. His favorite topic was the Sacraments of the visible and canonical communion with the Catholic Church. He appeared Church. At that time he was known as the Deacon of the Sacraments. in the ecclesiastical horizon as the prophet of unity and peace. He had the leadership qualities of the great Moses who led the Israelites out of Then he studied for M.A. Degree at Madras Christian college. He was the first cleric to take M.A. Degree from among the Syrians in Egypt to the Promised Land. He inherited the courage of St.Thomas the Kerala. He continued his preaching apostolate. As a Deacon, he became Apostle, who had dared to come to this distant land. He had the universal the Principal of the Kottyam M.D. Seminary High School. In 1908, missionary vision of St. Paul who dared to remove the human fences in Vattasseril Mar Dionysius ordained him a priest at the Parumala Seminary. order to receive the non-Jews into the Church. By his life and apostolate, He was thereafter then known as Fr. P. T. Geevarghese or M.A.Achan, Mar Ivanios opened a new chapter in the history of Christianity in India. i.e., the priest who got M.A.Degree. After his ordination to priesthood, God chose this prophet for the reunion of the separated Thomas he greatly influenced the daily events of the Jacobite Church till his Christians to the Catholic Church and the simultaneous conversion to canonical communion with the Catholic Church in 1930. He was the Christ of thousands of non-Christians in India. He believed firmly that right hand of Mar Dionysius, who also loved him very much. Mar Dionysius wrote in 1917 to Mar Ivanios: God called him for this purpose and that he had a God-given task to fulfil. He regained the trait of Catholicity for the Malankara Church, “If we have a faithful and true friend, we are not unaware that it lost since 1653, and together with that, all the blessings that accompany is you”. the Catholic communion. In short, the earthly life of Mar Ivanios was On another occasion Mar Dionysius wrote to Mr. Philipose Judge: the perfect expression of the merciful divine providence. He was a man “In this world, we have not loved and respected any one else of wisdom and holiness. He was filled with Christian piety. He had a more than our Bethany Metrachan. We have loved him and trusted very strong life of faith. him, more than our Catholicos and even ourselves.” 102 The Malankara Catholic Church Archbishop Geevarghese Mar Ivanios (1882-1953) 103 Mar Ivanios from his part also loved Mar Dionysius with filial means the events were still fresh in the memory of the people, even devotion: after a gap of thirteen years. “His Grace is my Father and Teacher. I have loved him from my Mar Dionysius himself had reaffirmed it in connection with the boyhood till today with pure and unblemished love.” Kunnamkulam litigation. The query was: Mar Ivanios had great appreciation for Mar Dionysius: “Who invited Mar Abd al Msiha?” “God has given him a strong mind, which can bear everything The reply of Mar Dionysius: and the eyes and ears, which will not be closed or perturbed by whatever “He agreed to come because of his own wish and because Fr. he sees and hears.” Geevarghese communicated to him the desire of many people in Malankara that he should come here”. M. A. Achan and the Catholicate It can be said without any trace of doubt that Fr. P.T. Geevarghese Fr.P.T.Geevarghese strove relentlessly for the establishment of played a decisive role in ascertaining the autonomy of the Malankara the Catholicate in the Malankara Church. He tried harder than anybody Church through the establishment of the Catholicate in 1912. However else to bring Patriarch Mar Abd al Msiha to Kerala and to establish the some show reluctance in connecting him with the establishment of the Catholicate. When Mar Abdalla excommunicated Mar Dionysius, Catholicate, ever after his full communion with the Catholic Church in M.A.Achan informed Abd al Msiha about it. Immediately he got the 1930. reply: “Blessed are Dionysius and the faithful with him. The excommunication of Abdalla is invalid.” Professor at Serampore University When M. A. Achan showed Mar Dionysius the telegram, the With the excommunication of Mar Dionysius by Mar Abdalla later shed tears of unbounded joy. As requested by M.A.Achan, Abd al and the establishment of the Catholicate by Abd al Msiha, the Jacobite Msiha sent the reply to a certain preacher Eappen (Upadesi) at Church was divided into two distinct factions under two leaderships. Mavelikkara that he would come to Kerala as soon as possible. M. A. The first Catholicos died shortly after the installation. The Metran Kakshy Achan and N. I. Pothen went to Bombay to receive Abd al Msiha. And did not dare to install another one immediately. As mentioned earlier, after the installation, he travelled to Bombay again to see him off. Mar Ivanios did not like the civil litigations between the brothers. As as soon as he got a chance to be away from it, he got the permission of Nobody in the Metran Kakshy doubted from 1912 to 1930 about Mar Dionysius, and left for Serampore College in North India to teach the role of M.A.Achan in the establishment of the Catholicate in Economics and Syriac. He taught there till 1919. He had ample Malankara. No one ever dared to undermine his role. On the other hand, opportunity there to get acquainted with the Anglican High Church the representatives of the Malankara Metran Kakshy gladly and publicly leadership and with Indian monastic ways of living. He was also able to announced in open forum that the Catholicate had been instituted as a read and study intensively Church History books and reflect over the result of the strenuous efforts of M.A. Achan. It was, indeed, with great situation of his Church in Kerala. These opened his eyes. The period in delight that in 1925 too, immediately after his Episcopal ordination, they Serampore was very decisive for him. While working as a Professor at remembered it. During the felicitation address, the speaker asserted Serampore University, he took with him a lot of young men and women joyfully, “the Catholicate had been established as a result of the efforts and afforded them opportunity for higher education. He was convinced of Mar Ivanios”. It must be borne in mind that the speech was made in that for the uplift of the society it was very necessary to have educated 1925, years after the establishment of the Catholicate in 1912. That people. He spent money from his own pocket to meet their academic 104 The Malankara Catholic Church Archbishop Geevarghese Mar Ivanios (1882-1953) 105 expenses. He also gave them training for a kind of monastic life there. independent establishments. Mar Ivanios started the Bethany order for One could say that the beginning of Bethany was at Serampore. He women in 1925 at Tirumulapuram. He made effective plans for motivating made use of the whole amount of money, which he got from Serampore the people to undertake charitable activities and to carry out evangelical for the education of the youth of his Church. work among the non-Christians, especially among the Dalits, who were down trodden even in those days. He cared for them, treated them on Bethany Monastic Movement (1919) equal terms and received them into the Church. In 1930 when Mar While the two factions in the Malankara Jacobite Church, the Ivanios entered into full communion with the Catholic Church, the people Metran Kakshy and the Bawa Kakshy, were waging a legal battle for who had come under the influence of Bethany readily followed him. Vattippanam, Fr.P.T. Geevarghese was prayerfully thinking of the ways and means for uplifting his community in the light of the Gospel values. The Bethany monastic movement was a new venture in the He knew from history that the religious orders are essential for renewing Jacobite Church. It was an independent establishment. The parishes, any community. His conviction became very strong when he was at which Bethany established, were also free from the Patriarch and the Serampore College. In 1919 he founded the Bethany religious order for Malankara Metropolitan. Thus they were free from the civil litigations men at Perunad. Fr.P.T. Geevarghese became Abo Geevarghese. and gave new life to the Church through the Bethany monasticism. He introduced order in the liturgical life. The custom in the churches in The first thing he did through the Bethany monastic movement Kerala was that women stood behind men in the church. He changed it was the internal renewal of the members of his Church. So he shared and arranged the women on the right side and men on the left. Thus he his ideal with his monks and started a reform movement through established equality of men and women in the churches. The Bethany conventions and classes for the faithful. Vattasseril Mar Dionysius monks followed the Indian way of monastic life. They wore saffron like encouraged him to renew the Church. Abo Geevarghese, the renowned the Hindu monks, and stuck to vegetarian diet. preacher, taught the essential doctrines of the Church and stressed the need of intense sacramental and liturgical life and the mission of the Bishop of Bethany (1925) Church in the world, especially in the vast Indian subcontinent. There In 1925 Mar Ivanios was ordained a bishop at Niranam. After the was enthusiastic response to his pleas and he formed a nucleus of devoted ordination he was given a grand reception. At that time he made a touching Christians, committed to the cause of Christ and his Church. He kept speech, inviting all for a wider ecumenism. His aim of the unity of all the them away from civil litigations. Malankara Christians was very clearly expressed in that speech. He The Bethany religious gave prominence to prayer and asceticism. remained a bishop of the Metran Kakshy only for five years (1925-30). His intention was to renew the community and Church at large through He started the establishment of independent Bethany parishes (1925) Bethany. These religious gave spiritual retreats and conducted and also the Bethany Order for Women (1925) with the blessings of conventions. The people, who were only accustomed to civil litigations, Mar Dionysius. It was as a bishop of the Metran Kakshy that he was were now instinctively drawn to a new way of Christian life, which was deputed to have ecumenical contacts with Rome in 1926. When the more authentic and in tune with the Gospel teaching. Thus they caused autonomy had been regained through the establishment of the Catholicate, an internal revival in the parishes. Because of the influence of Bethany, Mar Ivanios thought about the communion with the Catholic Church. there was a liturgical renewal in the Malankara Church. They also He wanted to have an honorable existence for his Church in the one published liturgical books. Church of Christ to fulfil its God-given mandate in the world. He believed When Mar Ivanios became the bishop of Bethany in 1925, Mar that it couldn’t be achieved in its present existence as a separated and Dionysius encouraged him to start Bethany parishes, which were isolated Church, confined to a tiny part of India and in continuous conflict 106 The Malankara Catholic Church Archbishop Geevarghese Mar Ivanios (1882-1953) 107 with the Syrian Jacobite Patriarch. So he wanted to regain the honorable In later life on several occasions Mar Ivanios remembered this position of the Apostolic Church in the one Catholic Church of Christ. memorable event with tears of joy. Even at his deathbed he recalled it. Pope Pius XI was embracing the whole Malankara community which He prepared the way for it through internal renewal, initiated by cherished the full visible communion with the Catholic Church. Contrary the Bethany religious Movement. Later, with the consent of the other to the traditional custom of kneeling before the Pope and kissing him, bishops of the Metran Kakshy, he started ecumenical negotiations with Mar Ivanios stood and they embraced each other, as is the custom of the Syrian Catholic Patriarch first and then with Rome directly. Finally the Oriental prelates. Mar Ivanios thus got a very grand and cordial he succeeded in establishing the visible communion. But at the time of reception in Rome. After the preliminary conversations, the Pope asked the communion in 1930, all the other bishops withdrew, except Mar him: Theophilos. “My Son, what do you want now?” People have yet to realize the greatness of what Mar Ivanios did Mar Ivanios looked into the paper he had prepared and and what he achieved. He succeeded where many before him failed enumerated the needs one by one. The most important item was the and that too in very difficult situations, i. e., to reestablish the full and establishment of the Malankara Catholic hierarchy with the headquarters visible communion, which had been lost for about 400 years for a section in Trivandrum and the suffragan See at Tiruvalla. The Pope listened to of the Thomas Christians. The mentality in 1930 was not the same as his requests attentively and at the end initialing the requests said: that today in the post Vatican period. So one could evaluate the great achievement of Mar Ivanios, particularly in 1930, when the outlook was “We gladly approve all the requests. You deserve it.” quite different and pre-Conciliar. The movement he initiated became a Then he handed over the paper to Cardinal Pacelli, the Secretary, reality. The door is opened for all the Puthenkur Malankarites to enter saying: into canonical communion with the Catholic Church and to be grafted “We approve all these. Prepare all the necessary documents for into the trunk rather than continue in the isolated existence as a member our signature.” of a sectarian Church. Definitely this happened in the Providence of God and under the guidance of the Holy Spirit. It was painful for Mar Altogether Mar Ivanios had five meetings with the Pope. After Ivanios to be separated from his brother bishops in the Metran Kakshy, the meeting when they came out, the Cardinal Secretary told Mar Ivanios especially from Mar Dionysius. But when Mar Ivanios found that God very seriously: was calling him to be the pioneer of the ecumenical movement, in answer “Your Grace, this is not the way things are being done in Rome. to the divine call and in response to his conscience and the truth he had One is not supposed to make a request directly to the Pope. Whatever disoverd, he set out for the canonical communion with the Catholic Church. is needed must be submitted to the Congregation in written form. The members of the Congregation will consider the matter and they submit Visit to Pope Pius XI (1932) them to the Pope. Then he would take the decisions.” Mar Ivanios went to Rome in1932 to visit the Pope and to get the Then Mar Ivanios said: order for the establishement of the Malankara Catholic Hierarchy. Pope Pius XI wholeheartedly received him with extended hands. As the “Your Eminence, the customs and the traditions of the Roman guardian of unity and communion, he embraced Mar Ivanios with the Catholic Church are indeed venerable. I, as a prelate, having recently words, entered into the canonical communion with the Catholic Church, have yet to learn them well. Therefore let the matters come through the “My son, you are my good son. Welcome, a big welcome”. Congregation itself as usual. Any way the Holy Father has approved 108 The Malankara Catholic Church Archbishop Geevarghese Mar Ivanios (1882-1953) 109 them all to me directly. Not only that, I have not done it by my own Archbishop of Trivandrum initiative. When His Holiness asked me of my needs and requests, as a After the establishment of the Hierarchy, a hall at Palayam was son am I not bound to tell him openly? In this, where have I gone wrong?” converted into a church and dedicated in the name of the Blessed Virgin The Cardinal Secretary had nothing more to say. Subsequently all the Mary and on 12th March 1933, there Abun Mar Ivanios was installed necessary documents were issued, as the Pope had approved them before as the Metropolitan of the Malankara Catholic Church and he offered Mar Ivanios. the holy Eucharist. On November 6, of the same year Abun Mar Establishment of the Malankara Catholic Hierarchy Theophilos was installed as the Catholic bishop of Tiruvalla. The river (1932) Pampa was the dividing line between the two dioceses. The Northern border of Tiruvalla was the Ponnanipuzha. Later Mar Severios (1937) The Pope sanctioned all the demands of Mar Ivanios, even without and Mar Dioscoros (1939) joined the Catholic Church. And together consulting the Curial officials. It was the great generosity and love of with them a host of priests and faithful followed the path trodden by Mar the Church of Pope Pius XI and the earnestness and love of Mar Ivanios Ivanios. that made the communion of 1930 a reality. Through the Apostolic Constitution “Christo Pastorum Principi” of 11th June 1932, the Second Foreign Tour Malankara Catholic Hierarchy was established with Trivandrum as the In 1947 he made a second foreign tour. This time he visited USA, Archdiocese and Tiruvalla as its suffragan diocese. In Trivandrum it Canada and Australia and had opportunity to meet very eminent was executed on 12th March 1933 and in Tiruvalla on 6th November international leaders, both secular and religious. He spent one year abroad. 1933. Since then there has been a mass flow of priests and faithful into He was then qualified as “a great man from India” and “the greatest the Catholic Church from the various factions of the Malankara missionary of the 20th century.” Some expressed their joy in seeing community such as the Jacobite Church, Orthodox Church, Mar Thoma him: Church, the Church of South India and Thozhiyur Church. It also received “ We read about the Reunion Movement of 1930, which made large numbers of converts from non-Christian communities. the whole Catholic world exuberant. We never thought that we would Eucharistic Congress at Dublin be able to see the great man who was the leader and guiding spirit of that Movement.” After the visit to the Pope, Mar Ivanios visited several European countries. He took part in the Eucharistic Congress in Ireland, met several He met Mr. Truman, the President of the United States of America. international leaders and was very well received everywhere. On 30th In 1948 the University of San Francisco honored Mar Ivanios with a October 1932 Mar Ivanios returned to India. His first foreign tour lasted Doctorate in Law. This journey enabled him to make known the Malankara Church and the St.Thomas tradition wherever he went. In for about six months. In Ireland he met G. K. Chesterton; in England he 1948 he came back to India and in 1950 he celebrated the Silver Jubilee had the opportunity to take part in the garden party of King George V. of his Episcopal ordination. There he got the chance to have direct meeting with the King to whom he handed over the letter from the Pope. Then he spent some time in A Gigantic Achievement Belgium, where he visited the King of Belgium. In all the places, he had Mar Ivanios raised the status of the Christians in Trivandrum. He occasion to speak about India and his Catholic communion and various bought properties at various centers for the construction of the churches other topics. He met a lot of distinguished leaders too. It was a great and educational institutions. It was not very easy especially at that time experience for him. to get recognition from Rome for a Particular Church in the Universal 110 The Malankara Catholic Church Archbishop Geevarghese Mar Ivanios (1882-1953) 111 Church. It was a gigantic achievement and his name would be for his Church. He sought truth neither through civil litigation nor in his remembered forever. He made use of the talents given by God for the Church entangled in petit quarrels and sectarian violence. He had in his glory of God, for the Church and for gaining the brethren for the Lord. heart, even 40 years before the Second Vatican Council, the two aims of At the death of Mar Ivanios, the daily Malayala Manorama wrote an the Council: renewal and ecumenism. Through renewal and communion, editorial, speaking very high of him. He respected others. He was a he aimed at the Church’s wider missionary commitment in India. He very good listener, even to those who opposed or disagreed with him. had a great missionary vision and he urged every Christian community He prepared everything for his successors, so that the administration of in India to proclaim the Gospel to those who never knew our Lord before. the Church would be smooth for them. It was because of his extraordinary His Holiness Pope John Paul II in his allocution to the Malankara ability, vision and far sightedness that he could do such gigantic deeds. Catholic Bishops during their ad limina Visit in 2003 (May 13) referred Sickness and Death to Mar Ivanios and spoke very highly of the Apostolate of the Malankara Church: After the second foreign tour, Archbishop Mar Ivanios fell sick and by 1952 his condition worsened. But by this time he started the “Indeed, it is fitting that as your community celebrates the Fiftieth construction of a Cathedral at Pattom and ordained his successor, Mar Anniversary of the death of Archbishop Mar Ivanios, a tireless apostle Gregorios, in January 1953 there on that ground. For about 13 months for unity, you find yourselves at the tombs of the Apostles Peter and Mar Ivanios was bed ridden. So he got ample time to prepare himself to Paul praying with Christ ut omnes unum sint…We are also mindful of face the Lord. On 15th July 1953 at 11.30 p.m. Mar Ivanios entered the multiple blessings that have been bestowed on your Church in a into the glory of his Master. relatively short time. You have become one of the fastest growing Catholic communities in the world, boasting large numbers of vocations In 1930 the Reunion Movement had its beginning with just five to the priesthood and religious life”73. people. By 1932 there were already 43 priests, 67 mission centers and 5850 faithful. By 1934 there were 54 priests, 159 mission centers and When His Holiness the Pope came to India in 1986 he had spoken 18,376 faithful. In 1952, just before the death of Mar Ivanios, there were also in very high terms regarding the Malankara Catholic Church and of 76,352 Catholics, 310 Churches, 137 priests, one University College and Mar Ivanios: several schools. His last message in 1952, September 21 was very “It is a joy for me to visit Saint Mary’s Cathedral in Trivandrum. touching. He took care to send a final message to his beloved faithful Although my visit is briefer than my heart would wish, I am very happy and entrusted the ecumenical activities to his spiritual children. He to be able to come to this Mother Church of the Metropolitan See of the exhorted them to uphold the ideal of the unity of all Christians and to Syro-Malankara Church. In coming to this Cathedral, I pay honor to preach the Gospel to those who had not heard it.72 the memory of Archbishop Mar Ivanios who is buried here. Among the many apostolic endeavors of this zealous Pastor of souls, none was A Sacerdos Magnus dearer to him than the promotion of unity among Christians. And this Mar Ivanios was a Sacerdos Magnus, a great High Priest. He remains an important priority in the Church. Our Lord might himself, on was a pillar of the Church in India. He was a lover of Truth: religious the night before he died, prayed “that they may all be one” (Jn 17:20) truth and historical truth. He realized that monasticism had a vital role to and he gave his life “to gather into one the children of God who are play in the renewal of the Church. He realized also that communion with scattered abroad” (Jn 11:52). We must never tire then in our efforts to the See of Peter in Rome is the only way to lasting peace and prosperity work for unity among Christians and to further harmony and peace in 72 73 Prabheesh George (ed.), Jagarookanaya Ajapalakan, Trivandrum,2012, 181-191. L’Osservatore Romano, N.21: 21 May, 2003, p.5 112 The Malankara Catholic Church Archbishop Geevarghese Mar Ivanios (1882-1953) 113 the world. May Mary the Mother of God assist us by her prayers. And During the previous ad limina visits of the Malankara and Malabar may the Lord bless you all with his abundant joy and peace.”74 bishops also, His Holiness Pope John Paul II referred to Archbishop Mar Ivanios with a joyful heart. During the 1980 ad limina visit, referring During another speech in Trivandrum the Holy Father spoke thus: to the Golden Jubilee of the “Unity Movement” going to be celebrated in “At this stage of my pilgrimage through India, I wish to avail myself December in that year, Pope said: of this visit to Trivandrum to address a particular word of affection to “You are celebrating the Golden Jubilee of that spiritual movement the Syro-Malankara Church of which Trivandrum is the principal See, of which the late and esteemed Mar Ivanios was a pioneer and which under the guidance of Archbishop Mar Gregorios. Your Church, beloved brought into full communion with Rome himself, other Prelates, and the brothers and sisters, traces its origin to the Apostle Saint Thomas. You communities which he founded: the Fathers of the Imitation of Christ possess a very ancient liturgical tradition, which had its origin in Antioch, and the Sisters of Bethany”.76 where the followers of Jesus were first called Christians (Acts 11:26). During the 1996 ad limina Visit, the Pope said: For more than sixteen centuries your community remained in unbroken communion with the See of Peter. Then there was a series of difficulties, “Present in our thoughts at this happy moment are the figures of two unforgettable Pastors, Mar Ivanios, who led you on the path of which interrupted that communion. rediscovered full communion with the See of Peter, and Mar Gregorios, But this century has been indelibly marked by the luminous figure who so wisely directed the development of your Church”.77 of Archbishop Mar Ivanios, who found wisdom and sensitivity to the In his last message to the Malankara Catholic community, in 1952 cause of Christian unity in my predecessor Pius XI, to whom he made before his death Mar Ivanios said: an historic visit in 1932. “I have great sorrow about the non-Catholics in Kerala, who are I am very pleased to know that the latest period of your Church’s the bone of our bones and flesh of our flesh. We very earnestly desired history has been a time of growth and vigorous Christian life. The their reunion. We tried our best for that purpose. But we are not blessed establishment of the Major Seminary dedicated to Mary, Mother of the to see their full communion. We hope and pray that our earnest desire Church, is a sign of your vitality. It offers great hope of further strength become a reality.”78 and consolidation in the future. Archbishop Benedict Mar Gregorios (+1994), the successor of In 1980 I had the great pleasure of sending Cardinal Rubin as my Archbishop Mar Ivanios gives the reason why the reunion was not fully personal representative to the Jubilee celebrations. And today I have achieved: been given the grace to visit you personally. Today I wish to encourage “The effort for corporate reunion with the Catholic Church was you in your faith, in your fidelity to your ancient traditions, in your sincere thwarted by the desertion of most of the Orthodox leaders of their original efforts to promote fraternal relations with your brothers and sisters of proposal of entering into communion with the Catholic Church. The the Jacobite and Orthodox Churches and other ecclesial communions. reasons that prevailed with these leaders, who went back, were merely May your constant aspiration be that the time will soon come when the human and personal considerations and not motives of faith or religion…. prayer of our Lord for perfect unity among all his disciples will be realized The realization of the dream of the Church unity required heroic efforts (Jn 17:21), so that the Church in every place and in every age may shine on the part of Archbishop Mar Ivanios and his few companions”79. forth as “a people made one with the unity of the Father, the Son and the 76 Paul Pallath (ed.), Pope John Paul II and the Catholic Church in India, Holy Spirit”.75 Changanassery 1996, p. 61. 77 74 Ibid. Feb.17, 1986, p.8; The Pope Speaks to India, (St. Paul Publications, Ibid.p.74. 78 Bombay), 1986, p.146. The Last Message, Trivandrum, 1952, p.12-13. 75 79 Ibid.149-150. K. V. Koshy, St. Thomas and the Syrian Churches of India, Delhi, 1999, p.76-77. 114 The Malankara Catholic Church (1930-1953) 115 Reunited Priests (Cathanars)80 (Archdiocese of Trivandrum): Abraham Potha Cathanar, Kattur (+1935) Alunilkunnathil A.G. Abraham, Mylapra Achan81 (1936-1979) Ambasseril Thomas Cathanar, Puthenpeedika (1950-1965) 19 Ampanatt Thomas Muthalaly, Parakkuttam, Adoor (1933-1982) The Malankara Catholic Church Asarieth Abraham Cathanar, Prakkanam (1934-1949) Attuvarath Koshy Cathanar, Kummallur (1948-1962) (1930-1953) Ayrookuzhy Thomas Cathanar, Puthenkavu (1945-1969) Charuvileth Geevarghese Pandalam, Anjilikunnu (1930-1974) Here we analyse briefly the history of the period under the Cheravallil Mani Yohannan Cathanar, Kurathikad (1931-1934) leadership of Archbishop Mar Ivanios, the first Metropolitan of the Cheravallil Mathews Cathanar, Kurathikad (1931-1981) Malankara Catholic Church. After the establishment of the Malankara Ezhiyath Zacharias Cathanar, Attarikam/Omallur (1931-1980) Catholic Hierarchy in 1932, there was a flow of priests and faithful to Geevarghese Padipurackal, Kannimel, Cheppad (1935-1953) the Catholic communion from the Jacobite, Orthodox, Marthoma, and Kaippadackal Joseph Cathanar82, Kottarakara (1947-1949) London Missionary Society (L.M.S.) communities. Four bishops and Kaippadackal Thomas Cathanar, Kottarakara (1947-1959) two Rembans and more than 100 priests entered into the visible communion within a few years. That shows that a lot of people among Kallada Mathai Cathanar, Kunnikkuzhy/Pandalam (1933-1972) the Puthenkur community in Kerala were eager to enter into the Catholic Kannimel Padipurackal Geevarghese,Cheppad (1935-1953) communion. The leadership of the Fathers who guided the Reunion Kaplasseril Eappen Cathanar, Ala (+1994) Movement with full trust in God and confidence and definite purpose Karingattil Mathai Cathanar, Thumpamon (1932-1937) made it a great event in the 20th century. Keepallil Patros Cathanar, Kudassanad (+1944) Kilannamannil Geevarghese, Manthuka, Kulanada (1930-1935) Kilannamannil Jacob Cathanar, Manthuka (1931-1968) The Reunited Bishops: Kizhakkeveettil Patros Cathanar, Pathanamthitta (1938-1964) Archbishop Geevarghese Mar Ivanios (1930-1953) Kizhakkevilayil Mathai Cathanar, Kundara (1934-1974) Bishop Jacob Mar Theophilos (1930-1956) Kochukallil Philipose Cathanar, Elanthur (1936-1955) Archbishop-Bishop Joseph Mar Severios (1937-1955) Kunnatheth Joshua Cathanar, Kaipattur (1939-1978) Kuzhiammannil Koshy Cathanar, Vayalathala (1936-1946) Bishop Thomas Mar Dioscoros (1939-1943) Mankavil Geevarghese Cathanar, Kattanam (1936-1943) The Rembans: 80 Priests were called Cathanar. Cheppatt Philipose Remban (1930-1979) 81 Thengumtharayil 82 Pulikkottil Yausep Remban (1930-1941) Palathumthalackal 116 The Malankara Catholic Church The Malankara Catholic Church (1930-1953) 117 Mankavil M.G. Samuel Cathanar, Kattanam (1932-1948) Reunited Priests (Tiruvalla Diocese): Mannikkarott Lukose Cathanar, Kaithaparamb (1933-1991) Boniface Lewis (+1976) Mannil Abraham Cathanar, Kattur (1934-1935) Cheriya Madhathil Andrayos Cathanar (+1943) Medayil (Melethil) Philipose, Kumbazha Achan (1930-1974) Cheriya Madhathil Jacob Cathanar (+1989) Mulapampallil Jacob Cathanar, Pazhakulam (1948-1968) Chundevalel Jacob Cathanar (+1980) Munjinatt Mathai Cathanar, Kalayapuram (1931-1955) Edassery Abraham Cathanar, Knanaya (+1984) Njappally Yaunan Cathanar, Paranthal, Pongalady (1947-1966) Elavatta Philipose Cathanar (+1967) Palathumthalackal Joseph, Kottarakara (+1949) Kalekattil Thomas Cathanar (+1947) Pampureth Alexander Cathanar, Kulanada (1931-1976) Karamel Koickal K.M. Patros Cathanar (+1992) Pampureth Chandapilla, Kulanada, Pandalam83 (1931-1949) Konatt Makil Abraham Cathanar, Knanaya (+1943) Parampil Thomas Panicker, Mavelikkara (1931-1975) Kumbalakkunnel Zacharias Cathanar (+1992) Peedikayil Geevarghese Cathanar, Puthenpeedika (1947-1960) Marett Abraham Cathanar (+1954) Perumala Thomas Cathanar, Chandanappally (1931-1985) Moolamannil Thomas Cathanar (+1959) Puthenpurackal Geevarghese, Kadammanitta Achan (1931-1955) Mundaplackal Jacob Cathanar (+1963) Puthenpurackal P. T. Geevarghese Panicker, (1931-1986) N. G. Kuriakose, B. D. Achan (+1953) Puthenpurayil P. K. Daniel Cathanar, Nariapuram (1939-1986) Naduviledath Geevarghese Cathanar (+1964) Puthenveettil 84 P.T. Geevarghese Cathanar (1946-1992) Nellatt Kuriakose Cathanar, Knanaya (+1978) Puthenveettil Jacob Cathanar, Thumpamon (1931-1948) Padinjarekutt Zacharias Cathanar (+1965) Sankarathil Samuel Cathanar, Vadakkupuram (1951-1994) Palackal Joseph Cathanar (+1940) Thakidiyil Jacob Cathanar, Karichal (1930-1931) Payympally David Cathanar (+1980) Thaliath Kuriakose Cathanar, Suranad (1948-1969) Pulikkottil Mathews Cathanar (+1987) Thazhayil Abraham, Pulinthitta, Elanthur (1935-1943) Purackal George Cathanar (+1975) Thekkedath Zacharias Cathanar, Kottarakara (1948-1952) Ramanatt Patros Cathanar (+1977) Vadakkekara Thomas Cathanar, Elanthur (1931-1937) Simon D. Karott Cor-Episcopa (+1950) 85 Valiyaveettil Alexander Cor-Episcopa (1935-1986) T. V. John (+1970) Vazhappilleth Joseph Cathanar, Vadasserikkara (1947-1967) Thaliachira Kuriakose Cathanar (+1982) Veettinal Ninan Cathanar, Vazhuvady (+1954) Tharepattackal Kuriakose, Knanaya (+1960) Vilayil Mathai Cathanar, Puthur (1932-1947) Thevarvelil Alexios Cathanar (+1987) 83 Thompra Geevarghese Cathanar (+1986) Thoppil Valiachan 84 Thykattil Jacob Cathanar (+1978) Thekkeveettil, Thazhava 85 Thykattil Paulose Cathanar (+1959) Kizhakkethruve: Kottarakara Achan 118 The Malankara Catholic Church The Malankara Catholic Church (1930-1953) 119 Thykkadavil George Cathanar (+1975) Kariyil Thomas (1940-1974) Vakkanampadathil Philipose Cathanar (+1947) Kaithanal Thomas, Kozhuvanal, Palai (1946-2005) Vazhappally Mathew Cathanar (+1975) Kelamparampil Antony, Thaikkattussery (1942-1985) Syro-Malabar Church and the Reunion Movement Kodakkanady Francis, Marangattupally® (1938-1969) From the very beginning of the Reunion Movement the Syro- Kompanal Mathew, Thodupuzha (1946-2002) Malabar Church helped it in every way. Mar Augustine Kandathil of Kuzhinjalil Joseph, Pravithanam, Palai88 (1934-1983) Ernakulam, Mar James Kalassery of Changanassery and Mar Alexander Makil Lukose, Knanaya (+1980) Choolaparambil of Kottayam were committed ecumenists and friends Manavalan Cyriac, Alangatt, Ernakulam (1940-1979) of Mar Ivanios. They were ready to help him in every need. They sent Maniamkott John® (1934) their Seminarians, Priests and religious men and women readily and joyfully to assist Mar Ivanios and his ecumenical activities. We will speak Mundappally Jacob, Kainakary (1950-1985) about the services of the religious separately. These men and women Myladiyil Joseph, Kozhuvanal, Palai (1942-1994) left their home and dear ones and worked among the people here. In the Nangachiveettil Thomas, Kainakary® (1939-1956) midst of utter poverty, negative reaction from the non-Catholics and Nedumkallel Sebastian, Kalloorkad (1946-1992) hostility from the political authority, they worked with joy and gladness for the Lord. The Reunion Movement and the Malankara Catholic Church Njayappally Xavier, Kothavara, Vaikom (1941-1998) will definitely remember these bishops, priests and religious men and Palatty George (+1972) women and laity with gratitude. Planthottam Kurian ® (1933) Pothanamuzhy Mathew (1933-1939)89 Purackal Mathew, Changanassery® (1949) Priests from the Syro-Malabar Church Puravady Mathew® (1943-1960) a) Those who joined the Archdiocese of Trivandrum: Puvathunkal Zacharias® (1933) Aranchery John, Niranthanam, Palai® (1935-1975)86 Thachett Joseph, Kuruvinal (1942-1991) C. T. Kuruvilla, Msgr. (1934-1997)87 Thazhathuveettil Joseph, Nagapuzha (1941-2001) Chalkadavil Jose Mathew (1942-1985) Thekkumkattil Mathew (1944-1995) Changankary Zacharias, Changanachery (1939-1999) Vadakkekutt Joseph, Kozhuvanal (1944-1996) Chennatt Mathai® (1936) Viruppel Augustine (+1999) C. K. Mattom Prodoth, Palai® (1932) Elanjimattam Kurian, Kanjirappally (1942-1982) b) Those who joined the Tiruvalla diocese: Ezhanikkatt Mathew, Nagapuzha (1944-1987) Arackapadavil Alexander (+2001) Ittaparambil Joseph® (1935) 86 ®=returned to the original diocese. 88 Msgr. The co-founder of the Daughters of Mary (DM). 87 He was from Thuruthy, Changanassery. He was Vicar General in Trivandrum. 89 He became the first bishop of Kothamangalam. 120 The Malankara Catholic Church The Malankara Catholic Church (1930-1953) 121 Dominic Thottassery, a pioneer worker to Thumpamon and finally, Pulamon/ Kottarakara (1924). This first Erattamakil Philip (+1979) mission did not bear much fruit.91 The second center was Ayrur. There Ettumanoorkaren Joseph (+1972) the Carmelite Fathers succeeded in spreading the reunion ideals and a few people joined the Syro-Malabar Church and even now they continue Kachiramattom John, Msgr. (+1958) as Syro-Malabarians.92. The third center was Puthupally/Kottayam. Karatt Antony (+1994) There they succeeded in converting a lot of non-Christians; and a few Kunnamkerikalam Kurian (+1996) Syrian Christians also joined them. Eventually Puthupally became a center Kunnath John (+1989) of the CMI Fathers and they developed it into a big parish of the Syro- L. John (+1973) Malabar Church. They have now a Provincial house there. Another center of activity of the CMI Fathers was around Muvattupuzha and Malayil Theophilos Paul (+2000) Kothamangalam.They also worked in Puthrka, Kunnakurudy, Nedungatt Mathew, Msgr. (+1991) Vengola, Kunnackal, Vazhapally and Nellimattam,:93 They also Nelluvely, J., pioneer worker worked at Nalanchira, Nellickakuzhy (1941-61), Balaramapuram, Neriamparampil Thomas (+1981) Venniyur, Nadackave (Methukummel: 1943-53), Puvar (1942- Nilappana Joseph (+1976) 52),Kirathur, Panachamood, Kannamcode, Eruthavur, Kannarvila and the surrounding areas in the south. Pallipurathussery Abraham (+1996) Pandippally Bernard Thomas (+1986) Chethipuzha Monastery/Changanassery was the center from where the CMI missionaries worked for the Reunion Movement. Fr. Pattani Joseph (+1994) Bernard started a prayer campaign for Reunion in 1920. The Monastery Pattassery Joseph (+1988) had taken keen interest in the Reunion Movement. Fr.Geevarghese oic Perumpallil Mathew (+2000) had stayed there for one year. Mar Ivanios used to send the reunited Thannickal James (+1992) priests there for training in the Catholic doctrines. Frs. Bartholomew Vachaparampil Zacharias90 (1936-38) Perumalil, Marceline Alackapallil and Placid Podipara were the teachers there. Fr. Placid was helpful in various ways. He wrote a lot of books Vadackemury Mathew (+2001) for the instruction of the clergy as well as the laity. After the Reunion of Vadakkethalackal Zacharias (+1979) Mar Ivanios in 1930, the CMI Fathers engaged in parish work in both Vadassery Thomas, Msgr. (+1966) the dioceses. They guided the Bethany Fathers and Sisters during the Vazhuthalakatt Jacob (+1990) 91 Vellaringatt Jacob (1931-5) The following priests worked there: Callixtus Kannamkulam (Karackad) (1935); Gregory Neerackal (Karackad, Kulanada, Thumpamon, Pulamon) (1921-5); Henry Vadakkekara (Pulamon) (1924); Hyacinth Kunnunkal (Karackad, Kulanada) c) The Carmelite Fathers (TOCD- later CMI) (1921); Ignatius Mithrakary (Pulamon) (1924-5); Norbert Chemmazham (Karackad)(1935); Pius Kalathil (Karackad) (1935); Stephen Thayil, (Karackad, Even before 1930, the CMI Fathers had started their reunion work Kulanada, Thumpamon) (1921-4). in certain areas in Kerala. They worked in several places.Their first 92 The priests who worked there were: Cyril Mannanal, Eusebius Karikampally, center of activity was Karackad/ Pandalam (1921); later they moved Hilarion, Pius Kalathil (1926), Protase Menamparampil and Simon Pattassery. 93 The following Priest worked there: Antonius (1946-8), Daniel Mylady, Edwin 90 He was Administrator for some time in Tiruvalla. Panthiruvelil (1944-50), Ignatius Vallavanthara and Linus Kottaram. 122 The Malankara Catholic Church The Malankara Catholic Church (1930-1953) 123 early periods, giving Retreats and Conferences. They trained the Jose Paphnus Parackal Protase Kelamparampil catechists, spreading the Reunion ideals among the people, converting Joshua Chiramel Raymond Thakidiyil the non-Christians, especially in the southern part of the Archdiocese of Julius Palathinkal Roche Kottaram, Puthupally Trivandrum, and extending a helping hand in every possible way to the poorest of the poor. They were a source of great strength to Mar Ivanios Linus Kottaram96 Romeo Thomas Mannanal and to Mar Theophilos. There were about 70 CMI priests who worked Sabas Kuruvithadam Mark Pulparampil for the Reunion Movement. We give the list of some of them. The Sarghese Madathilkunnel Michael Kannankulam following list is not exhaustive. The Malankara Catholic Church is very Simon Pattassery grateful to these generous missionaries: Norbert Chemmazham Sixtus Kizhakkekara Abdiso Edwin Panthiruvelil Philip Kalachery Stephen Thayil Achilles Kunnathupurayidam Egbert Elakkad Philotheus Putheth Sylverius Karimattom Alexander Kattakkayam Ephrem Kalapurackal Pius Kalathil, Karackad Titus Chakkalackal Ambrose Palakkunnel94 Eusebius Karikampally Placid J. Podipara (1899-85) Varkey Punchakunnel97 Amos Mechery Faustin Parel Antonius Kaniamkunnel Fidelis Vetticat The Franciscan Brothers (CMSF) Asarias Chalangady Francis Sales Njuzhumury They started working in the Archdiocese of Trivandrum from the Audiso Kandathil Parampil very beginning. They began their apostolate in the Archdiocese in1936 Francis Sales Puthiaparampil Baptist at Karackad with the arrival of Br. Clement Krieg, the Guardian of the Frederic Alenchery CMSF from Germany. In 1937 they moved to Ambilikonam and Bede Parankulangara Gasper Kalacherry Nellickakuzhy. Already in 1930 the Franciscan Brothers had opened a Besarion Gelasius Kodiyan house at Thottappally and in 1937 it was placed under the Archbishop of Callixtus Kannamkulam Gregory Neerackal95 Trivandrum. It was later closed in 1949. Then they started other centres Camillus Brahmakulam such as Balaramapuram (1936-41), Kanjiramkulam (1937-51), Henry Vadakkekara Manalayam (1936), Kanjirampara (1938), Thamalam (1939), Mundela Cassian Kannamkulam Hilarion (1949-1978), Nalanchira (1952), Panavur (1964), Kilimannur (1967), Celestine Kodankandam Honorius Vaniapura Thonnackal (1968), Chozhiyacode (1971), Vattakarikam (1972), Claudius Alappatt Hormis Manchavilakam (1978), Chembur (1982), Ala (1991) and Killiyur (2001) Cyprian Hormisdas and the surrounding areas. Eventually they worked in various places Cyril Mannanal and still continue their apostolate in the Malankara Church. Too many Hyacinth Kunnunkal are the names of the Franciscan missionaries who worked in the Damian Chittuthara Ignatius Mithrakary Archdiocese and in the Diocese of Tiruvalla at Anchalpetty. In course Daniel Mylady Ignatius Vallavanthara of time, Nalanchira became the center of activities of the Franciscan Dominic James Pallivathuckal 96 Mi nor Seminary, Puthupally (1924-32) Tiruvalla (1935), Mannar (1932). 94 Superior (Ris) of Bethany, Mission Superior of the Carmelites. 97 Ralph, cmi, The Apostolate of the C.M.I. Congregation among the Jacobites, 95 Karackad, Kulanada, Thumpamon, Pulamon (1921-5) Mannanam, s.d. 124 The Malankara Catholic Church The Malankara Catholic Church (1930-1953) 125 Brothers in the Archdiocese of Trivandrum. Already in 1952 they had Andrews Stolz John started their work at Nalanchira. Archbishop Mar Ivanios had given a Antoine Thonnath Julian Alookaran portion of the Bethany Hills to the Franciscan Brothers for their use Aquinas Kadavil Lazar Pillay with certain conditions. The Jayamatha Boys’ Home, an ITI Center, a school and several other institutions are housed in the Nalanchira complex. Cajetan Vaniapurackal Louis Kanicheeril Clement Malchus Kakkanatt On the occasion of the 100th anniversary of the foundation of the Congregation in India, Archbishop Cyril Mar Baselios sent a cordial letter Cletus Maximin to the congregation. Daniel Pachomius Vettikkattil “It is very gratifying that in God’s loving providence and guidance Dionysius P. Paschal Mattathil the Congregation of the Franciscan Brothers is completing one hundred Peter Kochuparambil Elias Kannath years of their very effective and dedicated services in India.” Philemon Pullenthara Ephrem Poopadi Then the Archbishop refers to the invitation of Archbishop Mar Pius Kizhakkebhagam Fabian Maruthukunnel Ivanios, the arrival of the missionaries and their activities at the various Primus Purathail centers of the Archdiocese. He continues: Ferdinand Peedikaparambil Raphael Nedumparampil Fidelis Edatt “I am delighted to express my own feelings of gratitude to the Sabas Poovanthuruthil older members of the Congregation, who had been working in the mission Gabriel Padinjarepeedika Salvador Puthukatt parish at Karackad. The parish at Karackad was one of the oldest Mission Gerard Thannikot Sergius Kottaram Stations of the Brothers where I was baptized as a child. The Brothers Gregory Thottupuram used to visit our home at Ullannoor frequently, as there were very few Sixtus Pazhanilath Catholic families over there. I still remember how I was lovingly taken Hilary Chamachery Ulrich Chilampath care of by the brothers as a small boy, enjoying their love and solicitude. Jacob Thottam Urban,K In fact the many priestly and religious vocations we received in the family were certainly inspired and sponsored by those holy and zealous missionary brothers such as the late Bros. Ephrem, Aquinas, Elias, The Latin Diocese of Kollam and the Reunion Movement Clement etc. On this occasion I cherish their memory with love and Even before the Reunion Movement initiated by Mar Ivanios, Dr. gratitude. In the name of the Malankara Catholic Church and especially Aloysius Maria Benziger, Bishop of Kollam (1864-1942: bishop: 1906- of this Archdiocese of Trivandrum and in my own name I express to all 1937) had started working for the full communion of the Puthenkuttukar the members of the Congregation our sincere gratitude for the support and co-operation given to us.”98 in his diocese between the Pampa and Kanyakumari. The early activities were centered on Kattanam and Punalur. In 1914 Bishop Benziger The Franciscan Brothers who worked in the Malankara Church inaugurated the Kattanam Sacred Heart Mission. Its activities spread in the early period: to the neighboring places such as Nuranad, Vallikunnam, Charummood, Kudassanad, Kottampally, Chunakkara, Peringanad, and Thamarakkulam. The activities in Punalur spread to Anchal, and Ayur. 98 Melchior Tom et alii, History of a Mission with a Vision, Mumbai, 2002, Mar Ivanios approached the retired Latin priest, Fr. Ribeiro D.D. at p.700-701. Kunnam/ Mavelikkara. It was with his help that he sent the first 126 The Malankara Catholic Church The Malankara Catholic Church (1930-1953) 127 Memorandum to Rome. And through him Mar Ivanios contacted Bishop Some of the early members and the deceased members:100 Benziger. It was Bishop Benziger who according to the direction of Abraham Padinjaremannil Fm101 (+1988) Rome received Mar Ivanios and others into the visible communion of the Catholic Church on 20th September 1930. On 29th April 1955, Rome Aloysius Mankavil, Br. (+1985) asked the Latin Diocese of Kollam to hand over all the reunited priests Andrew Melel (+2012) and laity to the Malankara Catholic Church. The Bishop of Kollam readily Antony Nayarkulangara, Br. (+1962) handed over all of them without any grudge. Bishop Benziger was a Aprem Kottarathil (+1969) generous person and a great ecclesiastic. He was highly interested in Bar Sliba Kallumpurath Fm (+1958) the ecumenical activities and his encouragement was a great support for Mar Ivanios.99 Benedict Thangalathil 102 (+1994) Celestine Padinjaremannil (+2000) List of Reunited Priests to the Kollam Diocese first and some of them later joined the Malankara Catholic Church: Chrysostom Kuttamperur (+1997) Cyprian Cheriyanjarapazhanjiyil (+1987) Abraham Tharakan Cathanar Cyril Malancharuvil 103 (+2007) Anniyil Ninan Cathanar (1916-1967) Dominic Odalil (+1997) Changarampally C. K. Mathai Cathanar, Anchal (1930-1952) Ephraem Kottarathil (+1969) Mulapampallil Jacob Cathanar , Kudassanad (1922) Francis Sales Anchanatt Padipurackal Oomman Cathanar, Chunakkara Francis Xavier Pillasseril (+1990) Pathalil A. K. Thomas Cathanar, Elanthur (1926-1969) Gabriel Thaikadavil (+2006) Peedikayil Geevarghese Cathanar, Puthenpeedika (+1960) Geevarghese Mampuzhakattil (+1991) Thekkedath Zacharias Cathanar, Kottarakara (+1952) Jacob Perumpral V. T. Thomas Cathanar,Mavelikkara (+1970) Jaya Paul Vlathivilayil (+2003) The Bethany Religious Priests (OIC) Job Thengumthara (+1959) The early Bethany religious priests like the diocesan priests worked John Kuzhimepurath (+1995) very hard in the missions day and night. And that too in the midst of Joseph Thondakarott want, need, opposition and utter poverty. These great missionaries had just one thought: the Reunion. Without them we could not think of the Joshua Thavalathil (+1983) Reunion Movement. The early growth of the Malankara Catholic Church Koshy Kakkanatt (+1987) is thus inseparably connected with them. Louis Moolaveettil (+1991) 100 Order of the Imitation of Christ (Bethany Ashram) Directory-2003, Kottayam, 2003. Sylvester Kanjiramukalil, Manmaranja Bethany Ashramangangal, Kottayam, 2003;Idem,Smarananjaly,Kottayam,2008. 99 C.M.George, Mar Ivanios Charitrathinte Edukalil, Anchal, 2003, 33-37; 101 Fm=one of the first members. Marieli Benziger, Archbishop Benziger, p. 303.417; Cyril Motta, Archbishop 102 Benziger, Kollam, 1983, p.65; N.A.Thomas, Asiayile Marthoma Sabhakal, II, He became the Second Archbishop of Trivandrum. 103 p.654-5. He became the Third Archbishop of Trivandrum. 128 The Malankara Catholic Church The Malankara Catholic Church (1930-1953) 129 Mathew Thuruthel (+ 2004) Missionary Dimension Michael Manjanamakuzhy (+1964) Through the canonical communion with the Catholic Church, the Norbert Peralummoottil (+1985) Malankara Church got a great impetus for missionary activities. Mar Pachomius Chempothinal (+2005) Ivanios had the great goal of the evangelization of India. Malankara Paul Thekkekara (+1980) Catholic Church made a concerted effort to bring into the Catholic fold Peter Kozhimannil (+1998) the Nadar community, the LMS and others, in the Trivandrum and Kanyakumari Districts. As a result, the Malankara Church grew very Pius Cheriyil (+1992) rapidly in the southern part of the Travancore State. The Malankara Raphael Cherupuzhathottathil (+2005) community, which remained for centuries without any missionary activity, Seraphion Attupurath (+1975) became filled with missionary zeal, as a result of its communion with the Stephanos Moolamannil (+1931) Catholic Church. Together with the Syrian Christians, the Nadar community forms an integral part of the Malankara Catholic Church. It Theophilos Kalapurackal, Mar 104 (+1956) is the Reunion Movement, which enkindled the missionary spirit of the Varghese Elanjiyil (+1996) other Christian communities in Kerala. Vincent Xaviervilas (+2008) Yaunan Keepallil (+1977) Dalit Christians In the Malankara Catholic Church there is a large group of Dalit The Nadar Community Christians. Many came from the LMS, CMS and the non-Christian The Nadar Community in the Trivandrum and Kanyakumari communities to the Malankara Catholic Church. The Governments are Districts is an ancient noble community. It was in their midst that one of denying them the basic human justice and opportunities, solely because the early Christian centers namely, the Thiruvamcode Church was they have become Christians. They are discriminated against by the established by St.Thomas. It shows that there were among them many successive governments. Even now they are economically backward. who were descendants of those who had received baptism directly from Because they followed their conscience and became Christians, they St. Thomas the Apostle. However, because of the vicissitudes of time, are punished. In India those Dalits who became Buddhists, Moslems they did not get sufficient pastoral care. The Synod of Diamper/ and Sikhs get the basic justice, while it is denied to those who became Udayamperur lamented the tragic situation of these Christians and Christians. Malankara Catholic Church has a few Christians from the exhorted that arrangements should be made for their pastoral care. The Ezhava community in one parish and Vedas (Girijan) in two parishes. Church gradually disappeared because of the attack from Pandyar and the persecution of the Christians. Paulinus, the missionary speaks about The Progress in the early Period the religious persecution in that region. Devasahayam Pillai was one From the very beginning God’s invisible hand was hovering over of the early lay martyrs from the region. During the 19th century, the this Ecumenical Movement and the divine providence was guiding it, LMS were the first protestant missionaries who reentered there. From because the unity of all the Christians is God’s will. That is why many the Nadar community we had Lawrence Mar Ephraem (1997) as the followed Mar Ivanios to the Catholic Church. They were very earnest first bishop of Marthandom and now Vincent Mar Pauilose (2010- ) as in studying the history of Christianity, the history of the divisions among the third bishop. Christians and the true nature of the Church of Christ. They realized that the Church, which is the body of Christ, could not be divided. It is a 104 He became the First Bishop of Tiruvalla. living body. Many who were the friends of Mar Ivanios followed him 130 The Malankara Catholic Church The Malankara Catholic Church (1930-1953) 131 and his personal influence encouraged many, who were fed up with the Kandy, Aluva, Tiruchirappally, Mangalore and Rome. It was a great quarrels and civil litigations in the Jacobite Church. They realized that it desire of Mar Ivanios to start a Major Seminary. In his request to Rome, was a great hindrance for genuine Christian life and became Catholics. he made it clear, but under the divine providence it was realized only Bethany was a powerful storehouse of renewal. It was precisely those during the life-time of Mar Gregorios. Now the Malankara Catholic who came under the influence of Bethany who were eager to leave the Church has its own Major Seminary at Nalanchira. quarrels behind and to seek solace in the tranquility of the Catholic Church. The missionary zeal of the bishops, priests and religious of the Secular Opposition during the Early Period Syro-Malabar and Latin Churches also helped very much the early growth The Bawa Kakshy brought a certain C.P. Ramaswamy Ayer by of the Reunion Movement. We must remember that it was after the name, to Kerala from Madras as their advocate against the Metran establishment of the Syro-Malabar Hierarchy in 1923 that the communion Kakshy for the Vattippanakkes. Later in 1937 he became the Divan of the Puthenkuttukar became a reality. During the early period there of Travancore. He was a committed Hindu fanatic. He said in an was a rapid growth of this Movement. interview: Monasteries and Convents “I am a Hindu firmly entrenched in the Hindu faith. I believe in militant Hinduism. My mission in Travancore is to crush Christian influence In the beginning the religious who left Perunad lived in a rented and position in the state.” 105 house at Vennikkulam/Tiruvalla. In 1933 Archbishop Mar Ivanios bought 12 acres of land at Nalanchira and transferred the monastery to Whether under the instigation of somebody or on his own initiative, Trivandrum. Many young men entered the monastic life there. In 1936 this gentleman had decided to chase away Mar Ivanios from Trivandrum. he bought 8 acres of land and started the Bethany Convent at Nalanchira. Literally he was hunting after Mar Ivanios. He managed to expel Mar He brought a few sisters there from Tirumulapuram, Tiruvalla and they Ivanios from the Saravanakkunnu in Trivandrum. The place where were the first Nuns at Nalanchira. Both the religious orders progressed the present Major Archbishop’s House is situated was known as very rapidly, as they resettled in Trivandrum. Saravanakkunnu. The State acquired also the land, which Mar Ivanios had bought at Bakery Junction for the Cathedral. Then Mar Ivanios Minor Seminaries bought 10 acres of land at Kattachakonam and the plot of land at Pattom In the beginning most of the priests who entered into full communion where formerly the Archbishop’s house was located. This fanatic Hindu with the Catholic Church were married. Their missionary activities and tried to chase him from there also. He had the plan of banishing him influence brought many thousands to the Catholic Church. We can from Trivandrum in ignominy, even without a house or land for shelter. remember these dedicated priests only with heart filled gratitude. Mar His idea was to take over the place for public use. But Mar Ivanios Ivanios decided that in order to continue the ecumenical activities with chased those who came to acquire it, with a note to Ramaswamy: undivided heart and without the interfering influence of secular “I have bought this landed property with the money given by His preoccupations and worldly concerns, it was necessary to have unmarried Holiness the Pope. If the Travancore government wants to acquire it, it priests who would be the lodestar of spiritual light for many. So he started the priestly training centres. The Infant Jesus Minor Seminary started has to get the special permission from His Holiness, the Pope. Without functioning in Tiruvalla in 1931 and the St. Aloysius Minor Seminary in that, it is impossible to transfer it.” Trivandrum in 1934. In the early stage, many of the students in these Seminaries were from the Syro-Malabar Church. And those in charge 105 In 1938 during an interview with Mr. Sen, editor of the Hindustan Times, of the Seminaries were also from that Church. After two years of Minor Calcutta, Mr. Ramaswamy said it. See M. Gibbons, Archbishop Mar Ivanios, Seminary training, the students were sent to the Latin Seminaries in Kottayam, 2002, p.106. 132 The Malankara Catholic Church The Malankara Catholic Church (1930-1953) 133 Mr. Ramaswamy had to withdraw. The Clergy House of the Providence led it forward. It had God’s abundant graces in its daily life Major Archdiocese is now situated at this place at Kattachakonam. The and activities. Mar Ivanios did not do anything for his personal gain or St. Mary’s Cathedral, St.Mary’s School, The Teachers’ Training School, out of selfish motives. He did everything because of his strong conviction The St. Aloysius Seminary, St.Mary’s Press, Social Service Center, the that he was doing a historical duty as an instrument in the divine hands. Catholicate Centre and several other institutions of the Archdiocese are He was never anxious about its future or about its growth. He had full now situated at the plot at Pattom. When the Archbishop acquired the confidence that, if it is God’s work, God will rear it, God will protect it Bethany Hills at Nalanchira, Government tried to acquire it for “a hospital and God will guide it. Finally Mr. Ramaswamy changed, at least externally. for Children”. Then the Archbishop suddenly moved the Bishops’ House He decided to be at peace with Mar Ivanios. Once he said: to Nalanchira, to the old house near the Main Gate and secretly informed