CMI and Socio-Economic and Religious Transformation in Kerala in The 19th and 20th Centuries by A.A Mathukutty

CNlI AND SOCIO-ECONOMIC
AND RELIGIOUS TRANSFORMATION I N

KERALA
In the 19th and 20th CENTURIES
:\ 'fIII1SIS SIJBMITTED FOR TI-IE AWARD OF THE I)E<;REE 01;
1)OCTOR OF PHILOSOPHY IN HISTORY
'TO THE MAHATMA GANDHl UNIVERSITY,
KOTTAYAM
BY
MATHUKUTTY, A.A
VIAHATMA GANDHI UNIVERSITY
KOITAYAM
1)ECEMBER. 2002.
1
Prepared by BeeHive Digital Concepts Cochin for Mahatma Gandhi University Kottayam
I hereby declare that the d~sctoral thesis entitled '; CMI AND SOCIO-
ECONOMIC AND RELIGIOUS TRANSFORMATION IN KERALA
IN THE 19"' AND 20"' CENTURIES" submitted to the Mahatlna Gandhi
University , Kottayam , for the award of the Degree of Doctor of
Philosophv is all orignal research work which is carried out under the
supen.isio:; ax! gtildance of Ilr. Josepli Sebastian Thekkedom, Reader,
Department of History , St. Berchman's College, Changanacherry and
that i t has not beer1 submitted for the award of any degree, diploma,
fellowship or any other simllar titles.
Kottayarn
28-1 2-2002
L
Mathukutty, A.A
2
Dr.Joseph Sebastian Thekkedom
Reader
Del ~art~nent of liistory
St. 13erchman's College
Chang;~nachcrrg.
1-111s 15, to certify that the thesis entitled "CMI AND SOCl O -
EC:ONORIIC AND RELIGIOUS TRANSFORMA'MON lh' KERALA IN
THE 19"' and 20t1' CENTURIES" submitted for the award of the Degree of
Philosophg by hlathukufly !\.A, is a recol-d of bonafide reseal-ch work cairied
out under my supervision anti guidance and itrepresents an original work of the
carldldate
+
P
Dr.Joseph Sebastian I'l~ekkedorn
3
Contents
Preface
Introduction
Chapters
1. Socio-Econom~c and religious Background of Kerala 23-79
on the formation of CMI
2. Early History of %Thomas Christians 80-106
3. Advent and Adventures of Discalced Carmelites
ir, Kerala 107-141
4. Rise and Progress of the Carmelites of Mary Immaculate 142-185
5. Carmelites of Mary Immaculate through the Ages 186-229
Conclusion 230-241
Selected Bibliography 242-26 1
List of Appendices 262-281
4
Preface
'l'he doctoral treatise entitled "CMI and the Socio-Economic and
Religious transfon-nation of Kerala in the 19'" and 20"' Centuries"
concentrates its attention es:;entially on the socio-religious fulcruin on
which the congregation of Carinelites of Mary Immaculate was
founded. In the course of'the last seventeen decades of its existence it
witnessed a saga of varying fortunes. The CMI is a pioneer
indigenous Catholic Congregation of St. Thomas Christians which
emerged fi-omthe vortex of- internal feuds coupled with the foreign
machinations. "Born and brought up in the rich ecclesial experience of
the Apostolic Church of St. Thomas Christians, the CMI identity is
providentially developed i n the fruitful blending of Eastern heritage,
Carmelite traditions with Indian inspiration"
Amidst the whirlpool of trials and tribulations the founding
fathers nurtured the infant ~nission inore than their lives. The plethora
of ordeals and oppressions rather emboldened them t o undertake more
challenges tbr the welfare ofcoinmunity. The legacy of their progress
5
and prosperity is rather embedded on the theory of challenge and
response put forward by 'Poyonbee, the great historian. At present the
CMI has biossolned into a premier congregation among the
indigenous missions that come under the Papal See. Through their
multi-dimensional and multifaceted services in the realin of
spiritualit\. education, society, econonlic and culture it almost
assunled an unparalleled status in the history of missions.
'1-he present study is largely based on the multitude of
ecclesiastical and seculal. data suppleinented by a variety of
corroborative evidence including the internet sources. I made a
sincere attempt to collect almost all the available data pertaining to the
field ot' 111) topic of research from the libraries and archival centers in
India and abroad. The collected sources were systematically and
scientifically analyzed and designed into five chapters besides the
introduction and the conclusion. More emphasis was given to the
early history of CMI than to the later activities.
6
I t is providential that I could get the enlightened guidance of Rev.
Dr. .loseph Sebastian Thekkedath who himself is an authority on
churc.h history. He always remained a perpetual source of inspiration
in the course 0.f my doctoral research. His comments and corrections
further enhanced the standard of iny doctoral dissertation. 1 record my
immense sense of gratitude to Fr Joseph Sebastian Thekkadath.
I \?;auld like to thank most sincerely to all my teachers and
friends t i ~r their sincere guidance and help. 1 record my profound
indebtedness to my religious authorities for their trust and confidence
in allowing ine to do niy work. 1 owe nothing but my filial devotion
and loyalty to my religious community. Above all I am absolutely
beholden to the God Almighty for all the blessings which I could get
in the completion of this doctoral thesis.
Mathukutty, A.A.
7
Introduction
Kerala, situated on the soutliwest coast of Peninsular India,
is one of'tlie oldest centers of Christianity in the world. A long
coastline in the west and mountains on the east forming clear
natural boundaries has enabled lcerala to enjoy a measure of
isolatio~l t o develop i t : j uwn way of the life and culture unaffected
by major upheavals in the other pasts of the country, at the same
time it was not a factor excluding Kerala from being past of the
general mainstream of' Indian culture. Mountain ranges and
tropical rainforest produce 60-80 humidity in the winter and 80-
100 in the summer. Silin~ner temperature in Kerala would be
between 270 to 35 o C and winter temperature 22 o to 27 o C. The
land supports natural vegetation and is good for cultivation, stock-
raising and Plantation. Kerala is one long stretch of a village
dotted with small citie.3, with not inany heavy industries and
pollutions, with inany rivers and lakes, is a destinahon for tourists
world over.
Religion has played a key role in the unique make-up of
Kerala culture. Tradition, traces the origin of Christianity in Kerala
8
to the missionary enterprises of St. Thomas, an Apostle of Jesus
Christ. Christianity developed in I<erala as an indigenous
I-eligion. not as an alien religion imposed upon a people by
superio~- physical force. People from all sections of society
embraced the new religion attracted by the simple teachings of
.lesus ('h~.ist 3s expounded by Apostle Thornas and those who
followed the apostolic footsteps. Under the fostering care of the
local princes and with the friendship and tolerance of the Hindu
brethren, it developed as an essentially India religion in all
respects except in 1natte:rs of faith and forms of worship. This
church preserved the faith handed down from the days of Apostle
Thomas without being defiled by the heresies that plagued the
ch~~~- cI i es elsewhere. 'The Christian Church in Kerala developed
also as an independent church without hierarchical or juridical
sub.jection to any foreign church although it was receiving froin
time to time bishops frorn Persia who were tak.ing care of spiritual
matters only. This independence in governance and si~nplicity of
faith lasted until the church came into contact with the Portuguese
lnissionar~es who arrived in Kerala after the epoch-making
9
discovery of'a sea route from Europe to India by Vasco da Ga~na
in A.1). 1498. Christians today constitute about one-fifth ( 1 9.32%)
of the population of Icerala. According to the 1991 census 57.38%
of the population of [(erala is Hindus, 23.33% Muslirns and
19.32% Christians. Despite division into different denominations,
during the long span of its continuous history, the religion made a
distinctive contribution to the life and culture of the people of this
land.
The congregation of the Carmelites of Mary Immaculate
(C.M.1) had its beginning in the first half of the 13'" century.
~271. ~- two zealous priests, Fr Thornas Palackal and Fr Thomas
I'orukara of the Vicariate Apostolic of Verapoly in Kerala, sought
to livc i n retirement and prayer, their Ckdinary, the Vicar
Apostolic, Bishop Maurilius Stabilini advised them to start a
religious house so that they might do good to the people of the
world too This was in 1829. On 11 May 183 1, a small house was
started at Mannananl in the then Travancore State, under the
leadership of 1Curiako:;e elias Chavara, devouted disciple of Fr
Palackal. On 8 December 1855, the religious congregation was
10
canonically erected. Since then the name of Mary l~nmaculate has
been invariably attached to the title.
'The Carmelites of Mary Immaculate (CMI) pl ayed a
decisive role in the process of the socio-economic and religious
transformation in Kerala, during the nineteenth and twentieth
centuries. Untbrtunately for the State and unfbrtunately even for
all India there is not much credit to be the state in the matter of
untouchability.' Having seen the extreme rigidity of caste rules
and their harsh enforcement in Kerala, Swaini Vivekananda called
it as a veritable lunatic asylum of ~ n d i a . ~ The socio-economic and
religious scenario of Kerala represented a dismal picture by
reducing the toiling and moiling nlillions into mere hewers of
wood and drawers of hater. They were treated as untouchables
and even unlookables. They became the victims of several social
disabilities and continued to live as polluting cormnunities. Their
name is connected with everything revolting, shunned as if
infested with plague, the lhigher classes viewed their presence with
. Mahadeva l)r>ai, Epic uf T,zn~u~ri.ore, pp.3-4.
'. Swami Vivekananda, The C'onr/~lc~re Wc>r,rkv ~f Swant i Vivekanonda,vol.lll,p.294
11
a inixture of alarm and indignation and even towns and markets
were considered as defiled by their approach." The state of
bondage existed at its worst forin in the princely state of
'rravancore' fro111 where the Carinelite of Mary Iininaculate got its
bib.
I'he local customs and practices found its repercussions in
the socio-religious life of the Syrian Christians. The Syrian
Catholic church of Kerala was also in desperate need of
reformation. and rejuvenation and- the coinmunity as a whole
required development. WI-~ile claiming a pre- eininent status on
par with the A'uinbootii.fi, the Syrian Christians also assumed the
stature of Nunzbootiris ancl the fellow Christians who occupied a
lower status i n the social ladder were reduced to the same status of
outcastes and untouchables among the- Hindus in Kerala. Against
the spirit of universal brotherhood within the Church, in Kerala
there existed the caste distinctions and disabilities, which
' W a r d and ('ontlcr. tirngt.ophical and Slalisricrrl Memoir r f l hc Sl~i.vey of Tvai~ancnve and
~ ' O C I ~ I , ~ . 1, . 140
' . ~u r a t e Barhose. it Lleccription of t he Coast of East Afi-ica and h.lalabar.p.129
12
prevailed within the traditional society of Kerala. There prevailed
clear distinctions among the forward, backward and low caste
Christians almost in line with the caste - non caste distinctions of
the Hindu society. At such a context the CMI missionaries were
rather determined to stamp out such discrilninations on the basis
of caste creed, color and region and work for the uplift of the
downtrodden.'
At the formation of the CMI both the Christian church and
society in Keraia were in the midst of sectarian disputes and caste
dissensions. The Latins versus the Syrians, the Padroado versus
the propaganda, the Pclrtuguese versus the Dutch, the Jesuits
versus the Carmelites pampered and prospered the factual feuds
among the sects. The basic tenets of Christianity received Little
attention. Overlooking the teachings of Jesus Christ they devoted
their resources and energy to fight each other. They were mostly
motivated by the desire to strengthen their personal interests.
5
. C'arinelites of Mary Immaculate. 1996. P.3.
13
Being the tirst indigenous religious congregation in India,
fro111 its very inception. the Carmelites of Mary Immaculate (CMI)
aimed at the integral development of the local community
irrespective of caste and creed. In the course of the 19"' century
the CMI initiated a progressive people's movement in Kerala.
Going into the midst of the people, especially the poor and
marginalized and imbibing their aspirations and dreams, they tried
their best to give voice to the voiceless, power to the powerless
and strength to the weak. The CMI's initiated a great socio-
cultural and religious revolution affecting and upsetting the social
st r,.c ULLLIC + ...- of Kerala. They started a Sanskrit school at Mannanam
in 1846 to teach the classical language to the ordinary people. A
number of Malayalam and English medium schools were started
to give education for all classes of people. At that time of
untouchabilitj and caste isolation they admitted students of all
sections of society, including Dalits ' and even allowed them to
live with them. It paved the way for a social revolution when
untouchability was at its summit. They fought for the self rule and
independence of St. Thomas Christians, even painfully expelling
14
their own brethren in faith from the Tholnas Christian colninunity
under the undue pressure From foreign powers like the Portuguese.
The) were the heralds of human solidarity and made their clarion
call tor unity of all people. Thus theirs was a conscious liberative
movement that practically awakened the dormant as well as the
latent potentialities of a resourceful community.
The Purpose of the Stlldy
Fhe main purpose of the study is to trace the history of the
Soclo. Lconolnic and Religious transformation in Kerala In the
19"' and the 20'" cenlaries due to missionary activities of the
Carlnelltes of Mary Immaculate. The specific objectives of the
5t~td) ale
1 To make an in-depth analysis of the triple roots of
Carmelites of Mary Immaculate, the first indigenous
religious congregation in India. It also tries to evaluate
how this indigenous coininunity with a local vision and
mission founded in India grew in time to be largest
congregation in Asia.
15
'I
- . '1.0 analyse the stratification of the erstwhile society and
its impact among the Christians in Kerala with particular
reference to the religious and econornic factors.
? l o hring out the pre-eminent status of the Syrian
Christians with special reference to their changing
fi~l-tunes in the course of centuries.
4. l o describe the advent and adventures of the Carinelite
missionaries who played a decisive role in the annals of
~h r i s t i a n i t ~ in general and the CMI in particular.
5 . I o examine the goal perceptions, values and attitudes of
the CMI's and the modes of action visualized and
initiated by the founding fathers in respect to the social
p a l s of the congregation.
6. Further, it makes an attempt to examine the humanitarian
and philanthropic values of their social work like running
of orphanages, homes for the poor, the aged, the destitute
and the fallen, schools and colleges, hospitals and so on.
16
The Importance of the Investigation
I hi s study is irelevant and important in the present Indian
context \\her? the constitutional ideal of India as a secular state is
being undermined by corn~nunal forces, religious fanatic groups
and even t?\ political parlies with
a strong co~n~nunal or religious base. The arguments for a
"Hindu India" is becoming more vocal and communal hatred Illore
open and violent. Other religions like Christianity and Islam are
branded "alien" or "non-Indian" ~ ~ n d e r the strong plea that they
i ~ave not made any significant contribution to life in India.
In this context, it is hoped, that an objective historical
stud! 01' this kind about ~:he congregation of the Carmelites of
Mary Immaculate, an indigenous religious congregation of the
Syrian Catholic Church of Kerala and the role of' the congregation
to transform the Indian scene, at least in Kerala, is important
relevant and timely. Lt will be seen that their contributions brought
about substantial change in the social, economic, intellectual and
ci~ltut.al life of' I<crala.
17
Moreover, any serious study of the Kerala of the 19'"
and 2 0 " centuries, to be objective and truthful. must take into
considel-atio11 the inf1ut:nce of the CMI congregation in moulding
anti sliaping life in I<erala. The thesis aims to show that the Syrian
Church. especially the: CMI congregation, is a ma.jor force of
i~itluc.lice. o ~ i I<ernla societ)~.
Scope of tlie study
111 an age of religious fundamentalisin and regional
chauvinism. conimunal, hatred and selfish aggrandizement the
scope of sucli a topic is highly relevant. It attempts to rise above
the socio-religious and communal barriers and intends to transcend
to the entire humanity irrespective of caste and creed. It played a
dec~si\:t. !-ole in the socio-religious milieu of modern Icerala. I t
intends to trace the gradual evolution of a new spirituality called
Carl~lelites Spirituality and 111ode of life. It is also based on tile
Hindu concept of ashrams, meditation, asceticism and such noble
features. No attempt has been made so far to analyze the
cil-cumst:tncct; that led to the formation of the CMI at its tl.ue
historical perspective. I' he available studies both by the secular and
18
religious scholars are rather incomplete. There is hardly any
dispassionate and il-11partial atten~pt to portray historical
backgroundof the three riots viz; Indian, Chaldean and Carmelites.
An ob-jective and unbiased scrutiny brings forth the relevance of
the historic mission of CMI to correct the social maladies and
abuses which were eating the vitals of these three roots. Froin such
a context it clearly nlanifests the vision and mission of the
founding fathers. The noble ideas initiated by the early architects
of the congregation are :sincerely followed by their successors with
added dvnamism and determination. Thus the present study is a
pioneer treatise to portray the history of Carmelites of Mary
Immaculate at its correct context.
Sr~rvev of sor~rces
The study is largely based on the variety of sources both primary
and secondary, collectetj from the archival repositories and other
centers of research. The primary sources comprise both
ecclesiastical and sec~ilar documents. The secular sources include
Go\,ernment Orders, Government l'iles, cover Files, Proceeding,
consultations, census Re:ports, Administration Reports, Reports of
19
the various cornlnittei:~, Manuals, Gazetteers and Directories. The
select doculnents culled out of the governlnent records are further
supplel~~ented by the ecclesiastical data. Though a multitude of
scl~~rces hoth p~~bli:;lied and ~~npublished including tnanuscripts
have been consulted in time with the latest system of methodology.
' I I I has foll~n\.ed the systan? cfsclcct bibliography.
N~l agani ar ~~s (chronicles) letters, Constitutions and
Oirectories, The book of Traditions, Repotls, Diaries, Periodicals
and Magazines published and preserved by the church
denominations foriiled a ma.jor part of the ecclesiastical sources of
study. 'fl-ie Nalagat~ic-rt~is furnish a detailed account aboutthe works
of the monasteries and accounts. For instance the Nalagamams of
Mannanam and Coonammavu remain a repository of valuable
information abcut the early history and the subsequent growth of
the congregation. The correspondence of the founding fathers,
Prior Generals, pro\~incial Superior and similar letters shed
immense Light on the progress of the congregation through the
ages.
20
A number of diarie,; including Kanianthara and Parappuram
Diary have been consulted. The decrees pertaining to this period of
research have heen ut~lized. The complete works of Fr. Chavara
and his letters remain a valuable source of information. Si~nilarly
the p~~blications of Carmelite missionaries prov~ded vast variety of
information regarding the different stages of their service.
.l'l~c primary sources are supplemented by the published
works both in Malayaian~ and Eiiglish. A11no:;t a!l the available
printed books and journals published in the course of the last two
centuries have been consulted.
Design of the Study
The thesis is designed in such a nlanner to portray the
historical significance of CMI. It ernbodies five chapters besides
the introduction and conclusion. The introduction attenlpts to
highlight the scope and importance of the study at its correct
historical perspective. Since the first three chapters are brought
iiiit to depict the triple roots of CMI i.e, the indigenous, Chaldean
21
and Carmelite, the introduction investigates its historical relevance.
I t traces the importance of the investigation especially in present
context. I t points oul tlie important sources that have been
aiialyzcd. The design of study furnishes the major landmarks of
each chapter.
f h e first chapter makes an in-depth scrutiny of the socio-
rel i ~i ous and economic conditions of Kerala during the nineteenth
century. More importance is given to the socio-religious and
econoniic background of Travancore since the CMI Congregation
witnessed its birth and major activities .within the realm of
Travancore. It intends to prepare the base of the study and also to
highlight the mission of CMI. It traces the factors that led t o the
stratification oftlie society. I t examines the legacy of all the major
communities in the context of nineteenth century. It brings forth
the privileges as well a:; the disabilities of the communities. From
the traditional indigenous background it proceeds to the
~~~anumi ssi on initiated by the European missionaries. It goes deep
into the impact of caste disabilities even among the members of the
church. It attempts a delailed analysis of tlie historical background
22
\vliich paved the way for the rise of the congregation of Carmelites
of Mary Immaculate.
'l'he second chapter brings out the advent and expansion of
(~'hristianity in Kera1,a. It traces the origin Christianity in Icerala
t'rcm St Tho~nas one of the twelve disciples of Jesus Christ. In the
course of centuries the St. Thomas Christians underwent far-
reacliin~ changes. Even in the ~ni dst of trails and tribulations they
succeeded to retain the faith. It examines the nature of contracts
~~I i i cl i the St. Thoma:; Christians had with the Pope and Patriarch.
'The Portuguesi: tried to latinise the Syrian Christians 'who
c.ssenrially re~nained Christian in religion, Syro-oriental in worship
and Indian in culture. In the course of the latinisation, the Syrian
Christians underwent a saga of challenges. Among the ~naj or
o~.deals the :;);nod oiDiamper in 1599 and the oath of coonel7 cross
of 1653 constituted the major land marks in the course of their
stl-uggle for identity. The St. Thomas Christians continued to face
01-deals one after another and suffered a lot 1.0 preserve and prosper
their original faith.
23
The third chapter describes the advent and adventures of the
order of discalced Carmelites in Kerala. T1ie Carnlelite
m~ssionaries were very much associated with changing fortunes of
the Syr ~an Christians i n Malabar. They came down to the society
of Kerala when the Syrian Christians were almost threatened with
the total annihilation. It was something provitlential that the tinlely
arrival of the Carmelites safeguarded the Syrlans froin the process
of latinisation. Further they became an immense source of strength
i n the course of the struggle against the Padroadn. It opened a new
phase of'conflict viz the Padroado -Propaganda controversy where
the Carmelites championed the cause of Propaganda. The Syrian
Chi-istians were also identified theinselves with the Propaganda. It
led to a series of systt:matic and prolonged struggle against the
Portuguese missionaries. The Carmelite Missionaries empowered
the Syrian Christians to restore their usurped churches. They
identified themselves with the cause of the Syrians and Struggled
hard to restore the privileges of the Syrian Christians. Their
endurance and perseverance ellipowered the Syrians to undergo
hardship for the preservation oftheir faith. The founding fathers of
24
CMI gathered courage and inspiration from the ordeals and
sacrifices of tile Discalced Carmelites.
The formation and initial phase of the congregation of CMI
forms the basis of the fourth chapter. In the annals of the socio-
religious history of modern Kerala the estahlishlnent of this first
ind~senous I-eligious congregation occupie:; a permanent place
since i t marked the beginning of a great revolution in the socio-
religious and economic fronts of nlodern Kerala. The founders of
the congregation led by Fr.Thoams Porukara, Tholnas Palckal and
[--I-. I<LII-~akosl.: Elias Chavara started the community life, a life
totally embedded in devotion and charity and following the three
vo~t;s of poverty obedience and chastity, at Mannanam on 18Ih
Sune 1x40. follow in^ the death of Fr. Thomas Porukara and
Fr.Thomas Palackal, Fr.Kuriakose Chavara took up the full
~.esponsibilit), of the congregation. On 8"' December 1855, the
eleven fat11el.s took their vows and the congregation got the
canonical status and became the servants of Mary Ilnmaculate of
Mount Car~nel following the spirit of the Carmelite ~nissionaries.
I n 1861 i t becanie the Third Order of the Discalced Carmelites.
25
The first phase of the c:ongregation can rather be identified with the
saintly life of Fr. Ku~riakose Chavara. In (.he midst of Padroda-
propaganda dispute and other deno~nirlational struggle he
succeeded to inould the congregation in an excellent model. It
marked the beginning of a new era in the history of socio-religious
and t.coiionlic life of the people especially tllrough the
establishment of educational institutions, industrial centres and
social services agencies.
The fifth chapter harps upon the progress of the Carmelites
of' Mary Im~naculate through the ages. The prior generals who
succeeded F:.. ICuriakose Elias Chavara continued to promote the
great socio-religious and econotnic revolution initiated by the
foul~ding f'athers. They could secure rapid strides in the realtn of
education, religion, economy and culture.
The sixth chapter depicts the tnultifaceted activities of the
Congregation. The post Fr. Chavara period witnessed ti-ernendous
progress in the fields of liturgy, education, social service, industry,
agriculture etc.
26
tducation of the masses was conceived by the founding
tithers as the most effective means of socio-cultural transformation
of the society. Fr. Chavara himself initiated a great socio-cultural
anti relig~oiis revolution affecting and upsetting the social structure
of Kerala. The Sanskrit school which he established at Mannanam
in I S4 1 challenged then prevailing Brahmin monopoly over
Sanskrit education. Thereafter hundreds of educational and
industrial institutions were established in different parts of the
world.
Soci:il ,work as ~~nderstood today covers a wide range of
activities such as non-formal education, charity works, counsel i n~
centers etc.., while social action is intended mainly for the
liberatioli of the pool.. 'The effect of such social work at the macro-
level luay be manifested in and through the changes in individual
. .
6. .
cases at the micro level. The root cause of the social problenls is
wide spread and e~nl ~edded in the social structure, hence
de~nandi n~ a communitarian and universal approach to these
problems. The CMI h;ls played its role in inspiring gui di n~.
s i ~ p l ~ o r t i ~ i ~ atid participating when necessary, in the movement for
27
humanization and liberalization. Its social action programme
includes: work for a just society, move~nent for the liberation of
tlie oppressed, co-operation with other action groups whenever
possible. ar ~d educating the people about their rights and
supporting them to claim these rights. It studies the
co~itr~bution:; of CMI' s in the field of printing and literature. The
various pub1 ications including dailies, weeklies, monthlies annuals,
special numbers, serial publications and well-informed
authoritative books published by the CMI are worth mentioning.
I t rial-rates thc impact of the policies followed by the CMI
congregation for the t:conoinic deveioplnent of the people in the
agricultural. industrial and service sections.
'I'he concluding chapter constitutes a critical analysis of the
socio-economic and religious transformation of the society due to
the influence of the CMI congregation during the 19"' and 20"'
centuries. I t contains the logical arrangement of the conclusions of
tlie study as a whole.
28
Chapter I1
Early History of St. Thomas Christians
The adve:nt and growth of the St. Thomas Christians in
Kerala is a \palid living historical tradition. The tradition traces
the origin of'lChristianity in Kerala to the visit of St. Thomas,
one of the twelve apostles of Jesus Christ. It has been handed
down fi-om ancient time and is accepted by almost all the
Syrian Christ;~aris of Kerala that St. Thomas landed at the port
of Crangannore on the west coast near Cochin in 52 A.D. He
preached Christianity first to the Jewish settlers in and around
Cochin and the:n worked among the Hindus. The Apostle is
believed to have founded seven and a half churches for the use
of the Christiari converts and ordained presbyters. The seven
churches are those of (i ) Malankara (Crangannore) (ii) Palayur
(Chavakad) (iii:) Parur (iv) Gokamangalam (v) Niranam
(vi' ) Chayyal arid (vii) Korakkonikkollam(Qui1on) and the
half church was at ~hi ruvankode. ' Amidst the multitude of
controversies regarding the historicity of St:. Thomas tradition
Pandit Jawaharlal Nehru observed thus: "Christianity came to
' he,-',Iu ~' /~ur~rl i runi .' Vol .II .Compiled by t he Kerala History Associatioin,
(Mal.)p. I Oh5 29
lndia as early as the first century after Christ long before
Europe turned to it and established a firm foothold in South
India"?
7 he St. Thoinas tradition is not a inere legend but is
founded on fiicts.' Churches and relics associated with the
Apostle seen in South lndia are ample testimony to conclude
that t he Apost'le did come to Kerala to make the earliest
beg~nnrng to1 the propagation of Christianity. The contacts that
existed between the bast and the West and the trade routes
followed by early merchants on land and by sea is a clear proof
that St fhoinas followed the trade route to visit peninsular
India. I t is believed that St. Thomas having first planted
Christ~anity in Arabia and in the island of Socotra, Sailed
e:jst\\asd and landed at Malankara near Crangancore in the
west coast of the southern peninsula. It is further believed that
ti-om Malabar %.Thomas proceeded to Mylapore on the
C'orornandal Coast, where he set up his abode in a rock-cave on
the Cllinnalnalai near the present Chennai city, froin where he
used to move out for evangelization. During this period the
1 ia\ral~arlal Nehru. A I ~ .A~rlr~h~ogruphy, p. 273.
4 Sreedlrara Menon, A Survq ~JKerul a Hi,stury, p.99
30
apostle is believed to have visited China. However he returned
to Cl~ennai ant1 continued his work there. His activities brought
hi111 into contlicf with local priests. One of these priests caused
the death of the Apostle by thrusting a lance into the body of
tile Apostle. The Apostle succu~nbed to his injuries three days
later. The body was taken to Mylapore, where the Apostle had
alreadq built a small chapel, and was buried there4
~i l ~l ong tile converts the fanlily of Paltalomatto~n
occt~pies a predominar~t position which liad heen hailed as the
base ot ('haval-a famri).' One of the earliest written works
;11~ot11 t l ~ c ' ti1issiona1-! ,ctivities of' St. Thomas in India is an
apoc.r> / ~l i al ivork kno\ \ n as the acts of (.luclas) Thoma support
I ~ C * ttad~tlon of St rhomas as the founder of the Indian
I he church founded by St. Thomas began to gather
~nornentum. I t traces a continuo~ls history of the St. Thoinas
C'hr-istians in Kerala ~i ' i t h certain ups and downs. The materials
4 . C V Cheriyan. A Hisro17. (J[ C'hristia,~ilj. in Kerulu, p.41.
5 . Valerian Plathottarn, BI Kiiriakose Elius Chavura, p 16.
(,. l ' he Acts is a very ancient work written in I " or 2"%entury in Syriac by an Edessan.
Tl ~e book was soon translated into Greek from the original. Fr. Bernard. A Briefsketch
r,( fir:, H, . rro::. %.TI. T??~:'o:::;:r f %ri.~linns.
31
fol- rile construction of' the history of this church during the
cart\ i.e~l~icries ot'the Christian era are rather limited: History
i i <ilc.nr nhonl the inl'ant chnrch in India ~ ~ n t i l it records the
ii:iir:' or one 1':lntaeniis l ~l c is hel i e~ed to have been sent to
l i l i 1 1 ; i i r r I . b I)clmitsins 01' Alexandria. at the recluest of
i.c.l-taili Inciial-I C'hrisria~is. l i e found in India a Gospel of St.
\ I I \\rit\erl in !\r;~maic \i:hich he took back with him to
. I i . His visil to the Malankara church brings into
c \ iilencs contacts between the Malankara church and the
Alexandria church.
The fivst undispcted piece cf evidence on record as to the
existence of a church in Kerala is found in the writings of
8
C'~.~smos. The Knanaya Syrian Christians were led by Knai
Phomman, the Syrian merchant from the middle East who
arrived at th.e Malabar coast in 345 AD. he church founded
b:\. the Apostle was reinvigorated by groups of Christians who
7 C'.P Mathew and M.M. Thomas, npci r.. p.1
X Cosmob was a merchant from Alexandria who had sailed in the Indian seas. Hence
\vab called 11idic:oplestus or the sailor to India.
I h M Minpania, The EUI-1). Spread ~?fChri.sliunif); in Inu'ia, p.49
32
10
came from Babylon. In 345 AD, he brought to Crangannore,
a group of four hundred Christians from Bagdad, Ninevah and
I I
Jerusalem. The St. Thomas Christians and. the local Rajah
Cheraman I-'erwmal received them. Peruinal bestowed upon
them st \ era1 soc:ial p r i ~ ileges and lands for settlement. Most
of these pi-ivileges were not of much intrinsic value, but in a
caste r~dden society they served to secure an assured status to
the ~hristians." The colonization was the first known instance
of' a foreign cornmunitq' being introduced into Malabar. It led
to the introd~~ction of Syrian Christian community into
Malabar.. Thereafter the Malabar Christians were called Syrian
Chrlstlans. Before the corning of Knanaya Christians to
Kodungallor, the Christians in Malankara were known not as
S\ rian C'hrivtians but as Mar Tholna ~azranikal.'"homas of
Cana and his colonists who lived on the southern side of the
river i n Crangannore did not freely mix with local Christians
who lived on the northern side. The separatist tendency was
handed down from generation to generation and even today
-- ~p
I 0 A M. Mun,daclan, Hi.\rurrs uf Chr;.rt;an;!)~ 117 l17d;a. Vol I , p.89.
I 1
G. l Meckenzie. Chr~.st~uni(v in Travancore, p.4.
1 3 I' C'herian. The Moluluhrrr .~yria17.s and rhe Chlrrch M;ss;onory Sociely. p.4 1 .
! Jm-nI, -r.. CI~.~!!.ikadu, The S),riun Colon1~urkn7 ~~f Mul ahor : Thekkunt Baga Sarnudqva
( iih~-rrhru/n, p.71
33
the\ are called Southists while the descendents of the local
Christians a r e called ~ o r t h i s t s . ' ~ The Knanaya Syrian
Christians gained importance in trade and commerce after the
decline of the Roman hmpire. They were engaged in the art of
shipping and excelled themselves in the commercial
transactions. They held the monopoly of the most lucrative
commodities lilke pepper and piece goods. They exported
pepper to f'oreign countries." The ruler of 'lihekkamkur invited
the: members of the Knanaya community to Kottayam.
I6
Further they established their commercial settlements which
\\-ere popular1 y known as angadis, thevuvus and colnpolams.
17
Asain about 825 A.D. another immigration under Marwan
Sabir-so . a Persian merchant landed in Quilon with a large
P~I T! \<hic11 rncluded two bishops - Mar Sapro and Mar
~rodh.' "he:~ were warmly received by King Cheraman
Perumal. Siabirso built a new church in Quilon and to this
church grants were made on two sets of copper plates. During
1-1 C. V ('lieri!:an. op.cil.. p 3 .
I i I ' . J Thomas. h4aluyuiu Sahityavunl Chrisrianikalum, p.3.
I < > E M . I'hilip, rllalankur-u Sobhrryude Rahasyapedakan, p.2
17 (' \.. (Iiieriyar~, opc~r . p 83.
18 C I' Matlirw and M M Thomas, ol~.cii., pp.20-2 I .
34
the period of the grant, permission for conversion to
Christianity was given only to those who had real faith in the
teachings of Jesus ~hr i st . " Among other monuments of the
church's Persi:an connection may be mentioned a Persian cross
with an inscription in Pahalavi language to be found in the
Valiya Palli at Kottayaln and similar crosses discovered at
Kadarnattonl and ~uttuchira.' " It was in communioli with or as
part of the Chaldean church that the Malabar church emerges
into the light of history. From the very early period the
Malabar church established contacts with the church of Persia
proper first alnd then with that of Mesopotamia. It secured its
bishops successively from these churches from which it
~.eceived its East Syriac Liturgy also. '' Though it was not
dominatiohi of any type, the Episcopal supervision was
provided by bishops from Persia, while local administration of
the church was carried out by local priests. Bishop Brown
clarifies that whiie the Malabar church was truly Indian, it
depended on the East Syrian churches for its theology, its
14 Lqheri yan, opc~l . . p.l I S .
20 >1,f(,r 17,on?a Sjjriu17 < 'hurch Dlrecroq~, p. 13
3 1 I'lacid 1. Ipodipara. /'he l ~~d; v~duo/ i f y of (he illcrlahur. Church, n.2.
35
liturgy and its bishops." Though there was Nestorian
episcopacy. the orthodox faith was retained. Shut off by the
mountains on one side and the sea on the other, the Christians
of.Malabal. lived a life of isolation.23
1 , , l l - j n ~ ,,llat I)c. l -i od tlli. I - LI ~CI - S 01' Ouilon lnaintained
i . cl l l t ac. ~, \ \ i l l 1 the r-1.11i.r.s of China.
tinblai Khan. \ j ~ho \ \ as
,c,,x,,l~ihle tbr s c ~ ~ d i ~ l g to ( 2~1i I on in 1392 t h e V e n e t i a n
, r ; i , c. l i c. ~ \ l j rco [ ' o~o. \He sl,ral<s 01' Nestorian Christians i n
3,lalah:il- and m e n t i o n s the tradition that St . Thomas died i n
l ~ i d i n .
... Christians who have the administration of the church
posses forests and trees that bear. the Indian nuts and
ti-0171 {.hem they draw the ~ n e a l i s of Livelihood. As tax
they pay ~nonthly to one of the royal brothers (an old
English silver coin worth four pence) for each tree.. .
24
2; . Milile Rae holds the view that the members of the church of Malahar are called
Syrians not because they have a Syrian liturgy. They are not of the Syrian nation hut of
the Syrian rite. The name in this connection is not an ethnological or geographical
desiynatioll but is purely ecclesiastical. George Milne Rae, Christian college Magazine
of September 1890, p.184 cited in T.K. Velu Pillai, Travancore State Manual, Vol. I,
p.86 I . Aramaic was the lanyuage or Jesus Christ and his Apostles. Syriac is the dialect
of the Aramaic and becanle the language of the mother church of Persia and it was tlir
xacred la~lguage the daughter church in Kerala. S.G. F'othen , The Syrian Christians 01
Ko. <~l u. p.3(.~. Hence the terms Syrian Christians and Sj.rian Church came into use.
24 (; T. Al<~ckcke~l:ie. tirrio,?. qf C'hr~stfanity in T,uvot~core. p. 144.
36
The advent of Pdarco polo testifies the simultaneous missionary
activities of the 'Pilgrim Society for Christ' 110th in China and
in Malabal-. I-ke visited Mylapore and recorded in his book as
"t l ~e body of Blessed St. Thomas lies in the province of
blalabar at a certain little town having no great
~x)pulation. Both Christians and Saracens, were,
ho\ \ e\ cr greatl! frequent in the pilgrimage. For the
Sai-awns., also do hold the saint in great reverence and
sa) that he was one of their own Saracens and a great
prophet. The ('hristians who go on pilgrimage to the
place '+vhere the saint was killed and a portion thereof to
an) olie who is sick of a quartanor a tertian fever and by
t l ~c pmr er of God and St. Thomas the sickman is
~ncominentallq cured.. .
25
fhe Society activel> attained its zenith when Pope John XXII
by a Bull .&id perr~et~rsm veimemoriam dated August 9, 1329
constituted Quilon as an Episcopal It was the first
diocese in the lndies and at the time the only one in the country
37
with the Do~i ~i ni can Friar Jordan Catalain of Serverac (France)
as its ish hop." The rare honour was conferred upon Quilon to
be tlre first ever Catholic diocese of India, a decade after the
death of' liavi 'Jarma K~tlasekhara ( 1 299-1 3 13). 111 his letter
dated Augi~st 2 1. 1320 appointing Jorden Catalain Pope John
stated thus:
"John servant of the servants of God to our venerable
Fria~. Jordan C'cithala Bishop of Coulan, greeting:
considering that you.. .. Learned in the science of
theology have personally known of the state the situation
of the people (of India) in the course of our preaching to
thern tlre Divine word and that you htive now the souls of
many faithful to our Lord Jesus, for whom the zeal for
the H'oly Faith is a proof of sanctity (cui sacrue
religic.~nis zelus vitae tnu~zdatio est) we have in
consequence. caused, to be given to you episcopal
consecr;~tion by the hand of our venerable Brother
Bertrand Bishop of Tuscalum. Wherefore, by these
present apostolic letters, we order your Fraternity that
38
you repair to l our church with the grace of our
henedi~tion."' ~
Anothel- Franciscan, Friarodoric of Pordenone visited
).;c.~.ala about i1.U. I334 on his way to China. He halted at the
port of' (r)uilol~ for a \.\-hile. After his return to Europe some
~ea1. s latel- he dictated an account of his inlpressions of
C'hris~ians in Mlalabal- and the Corolnandel coast. He says that
there were Cl~ris~tians at Quilon. He points out also that it was
ten days journ.ey fro111 Malabar to another part of India where
St. rholnas the Apostle was buried and that "his church is
tilled witl? idols and beside it are sonle fifteen houses of
Nestorians that is to say Christians, but vile and pestilent"2"
lie~-c:tics.
In 1348 John de Maringoli, a Franciscan on his return
journey fi-0111 China arrived at Quilon. He was sent to India,
China and other Eastern countries by Pope Benedict XI1 (1334-
1312). He spent several months in the country. In Quilon
alone he remained for sixteen months. At th,at time, there were
39
two distinct Cl~ristian communities in India one following the
Syso-Chaldean rite and the other adhering to the Latin
comlnunit>,. He has left behind him an account of his stay in
(Juilon as tblll~\vs:
O n Palm Sunday 1348 we arrived at a very noble city of
India called Quilon, where the whole world's pepper is
1.1-oduced. The Christians of St. Thoin~as are the inasters
ot' tlie public lbeighing office (qui habent statevam
/~oritle~-rs rotiu.c nzundi) from which I derived as a
prerequ~site of my office as Pope's Legate every month a
hundrec i;old~far.iunzs and a thousand when 1 left. There
is a church of St. George there of the Latin communion,
at \vhich I dwelt and I adorned it with fine paintings and
taught there the Holy Law. And after I had been there
some time I went beyond the glory of Alexander the
great when he set up this column. For erected a stone as
my lantiiriark and memorial and anointed it with oil. In
sooth i:t was a marble pillar with a stone cross on it,
intended ro last till the world's end. And it had Pope' s
arms and my own engraved on it with inscriptions both
40
in Indian, and Latin characters. I consecrated and blessed
it in the pr'esence of an infinite nlultitude of people and I
was carrietd on the shoulders of the chi ef s in a litter or
I'alanq~tin like Solotnon's. So after a year and four
montlis I took leave of the brethren (valejaciens
f ) . He preached the word of Ciod and conducted
di \ . ~ne services. He also baptized a pagan after
instt-ucting hi111 fix three months. It nlust be admitted that
cordial relations prevailed at that time between the
Latinite:j and Chaldeo-Syrians. The terms cited above
are suffjcient enough to substantiate it . . .."'
Another papal Legate to India whom mention can be
tnatie ot' I S Friar Albert de Sartiano 0. F. M sent by Pope Eugene
IV ( 143 I - 144'7) to the Asiatic countries. He was the bearer of a
letter sent by the Pope to the Villarvetttain ruler of Kerala.
Addressing the Chaldeo-Syrian ruler as "Beloved son of Christ,
Thomas, the illustrious Emperor of the Indians", the letter,
recom~nended the Papal Legate top? the ruler and said: " There
has often reached us a constant rumour that your serenity and
41
all who are subjects of your kingdom are true ~hr i s t i ans . "~' In
1433 Pope Eugene IV sent several missionaries to the Eastern
countries and Frair Albert de Sartiano was one among them."
Fr. Hosten states that such types of settlements were found
from Karachi t o Cape Coinorin and from Cape Conlorin to
. ~
1 ,
Mylapore.
When the Portuguese under Alfonso de Albuquerque
landed in Qu~l on in 1503 they found that there were 25,000
Christians of ~~vhom a good number were Latin Catholics. The
historian who accompanied Vasco da Gama during his second
expedition also visited Quilon and referred to the existence of
numerous churches.''
The accounts furnished by the European travelers shed
immense lighi. o'n the conditions of the church in Malabar from
the 12"' to the 1 :jth centuries. Among the travelers were John of
Monte Carvirio., who remained in India for thirteen months;
Marco Polo, the celebrated Venetian traveler, who stayed in
India on his way back to Rome from China and Oderic, an
~
3 I I'aniikaran. Thc Syrian ( ' h~r r r h in Malnhur, p.34.
3 2 . A J . Ro~ari o (ed. ) Kollutr? ('lrrisrunikul. pp.1 10-1 I 1
-
. . h~, , u/ u l.urrn (',rrholic u.s.%o<.iolron Sorri~e171r., 1955 p.8
42
Italian I;ranciscan, who on his journey to Quilon and Mylaproe
found several hmilies of Nestorians here. John De Marignolli,
wlio s~aj . ed at Quilon for sixteen nlonths speaks of Indian
( ' I I I - I S L I ~ I I ~ as n-lasters of South India.
1 i l l the arrival of the Portuguese, the Christian church in
Kcrala I-emained an independent body. It was Christian in
1.ellgion. Sy1.o-orien~al in worship and Indian in culture. Until
the 16'' century, there were neither doctrinal nor ritual division
anlong the Si.. Thomas Christians. They had the same faith and
same communiion and had also the same rite which was East
. .
Syi an. " Thus they were well placed in the social hierarchy
\\.hen the Portuguese set their foot on the coast of Kerala.
George Woodcock, attested to it as follows:
111 general, the Syrian Christians were unnlolested by the
non-Christians of Kerala. At a later period Tipu Sultan
destroved some Christian churches in. Malabar and made
a few forcible conversions to Islam, but he was an alien
f'so~n fvlysore, unaccustomed to Malayali tradition of
tolerance. The only known persecution by Hindus was
3. X; I VI C~ hudapllzlia. Fairh U I I ~ C'o~irm~inron o/rhe lnd~un Chtirch ufSt. Thomas
('11, ,,Yll<,,,.~. 1 3 10.
43
the 1lia:;sacre in 1809 of many Syrian Christians,
including some priests, during a Nair rising against the
'ast India. Company, but this was less because of the
religion of the \/ictiins than because they were suspected
ot tavoring the British. There is certainly no record of
an), per:secution, on the part of the rulers of the Brahmins
during the period before the arrival of the Portuguese. ""
L)ul-ilig the coul-se of these centuries, the St. Thomas
Christians became an affluent community. They enjoyed the
same social stztus on par with the caste Hindus and observed
their caste r ~ ~ l e s as their own. They were indifferent t c the
spread of gospel and their spiritual life was on the wane. They
nia111taint.d ecclesiastical relations with the Persian church,
\4,eicoming bisl~ops and ecclesiastic from the region. But the
churc!~ never came under the domination of the Nestorian
, -
church. ' The Syrian church developed itself as an indigenous
church except in matters of faith and forms of worship. The
Christian society of' Kerala presented the picture of a
~~~~ -- ~~-~~~
7 h (ieorge Woodcoc:k, Ko-<i/'r- A Por~ru~l of'lhe Malubm Coasr. pp. 1 16- 1 17.
3 7 Alr\!~~ider- h4ar Tho~rw, 7h1, ,if~,r Thuv~u Chl~rch, Herirag:e and Mi,ssiun, p.5.
44
their religion uriconsciously emulated the fanaticism of the
Moslems. and when persuasion and eloquence failed, they used
intimidation and force to convert the Syrians to their faith.4' It
\ras t he first organized move of one set of Christians against
their o\xn ki t h and ltin in this part of the world." One hundred
and tift) t\\o priests and six hundred and sixty two laymen and
.4schdeacon attended the synod, which colnnlenced on 20 June
1590. I \r o hundred and sixty seven decrees were passed at the
s ) - n ~ d . ~ ' They were calculated to establish the Roman doctrine
and Pope's s,upreinacy in clear terms. The celibacy of the
clergy \\as made a rule. The Udayamperoor sunnahadose took
decisions calculated to wean the Christians away from the
centuries old Hindu i nf~uence. "~ The Synod of Diainper, to a
u.i.at extent brought LO co~npletion the Catholicization of the
<
church in ~a l a ba r . " The Portuguese efforts to create a pocket
of influence by winning over the local Christians to allegiance
towards the l i o~nan Church also left behind a trail of communal
J I C.M. .4 11sul- :'hitrch Hivroi:~: ~fTral ,m?core p.22.
42 .l vl ,,-~~o/ of h,?rulu Stlrdie.,. Trivandrum. 1975. Vol. 11, p.27.
4; (-. M ,Afur. t ~/ i . r i l . . pp.48-50.
44 M (; S Naxiyanan. C' i t / r~i ro/ . Sl ~t ~~bi o. si . s i n Kerolo, p.7.
45 k .I .lolin (ed. ). Ch,-t.\~i u~~ Heritage <J/ Keralu, p. 18.
45
feuds and bi t t erne~s. ~" The synod touched the very foundation
of the reirg~ous and social life of the St. Thomas ~hr i s t i ans . ~'
I l i e allegiance lasted only for fifty five years. The unwilling
S\I-ians \indicated tlicir ancient faith by requesting the
I'atriarch ot't!gypt at Cairo, the Nestorian Patriarch of Babylon
and the Jacob~t e Patriarch at Antioch for a bishop to be sent to
Ilalabal- 11, the meanwhile, they nominated one alnong
ti~emsel\ es n,a~ned 7 holnas of the Pakalomattom family, to act
r .
as the11 bisliop t i l l one would arrive. 1 he response came
immediately from the Patriarch of Babylon who sent Bishop
Icnat ~us - Siinon Hidayathulla popularly known as Ahatalla to
h4alahar-. tlu't the Portuguese, out of hostility to the Syrian
C'III-istians, de:ported him to Goa where he was tried by the
I ~ ~ i ~ u ~ s ~ t ~ o n and then burnt or shipped off to Europe.
The
success of the Synod was short lived.
rhe Ahattala event brought the discontent which had
heen brew~ng to an open revolt even against the Government
on whose strength the church depended for its existence." A
4% h h kuru%,illa, .4 HI . \ I ~ I ~ I , of il?e Mar Thumos CI~urc,h uf?d 11,s DOCII.III~S, p.1 I
46
large number of about 25,000 Syrian Christians marched to
Cochin 11ndt:r the leadership of Anjilinnoottil Thomman
1'1
C'athanal.. But the fort was closed against them and cannon
\\ere rnc>i~i~ted on the walls for use in c;3se of emergency.
I-lc~lct. the) ass#-inbled around coonet7 cr.o.s,s, at Mattancherry,
Cuchi n and touching the long rope that was tied to it, took an
oat11 11131 the) severed their connection with the Roman church
aiicl that they wlsuld recognize their Archdeacon Thomas as the
si~],renic head of the church. As the news of the coonen cross
oath spread, all the Syrians except a few hundreds joined t he
re\ olt. '1~Ii.e event marked a turning point in the history of
Kerala church as i t led to the emergence of two distinct
secrions among Christians, the Romo-Syrians who remained
lo\al ro the Pope known as pazhayakutttr (old section) and
other section who got liberation from the Roman yoke called as
pzrri~enkutr~~ i(new section)."' The general council of the
/~~rr/~enkurru rnet at Alangad, elected a four member committee
to assist the ~rchdeacons" attempt to bring the revolting
47
Syrians again into the Roman fold met with partial success.
The capture of Cochin by the Dutch on 7 January 1663
con~pletely chan;ged the si t uat i o~i . ' ~ The new masters ordered
all i<oman ecclesiastics out of their territory and the Syrian
clercv <. and their tollowing were left unmolested on condition
that they would pay no allegiance to the F'ortuguese king."
-1.lie tbrtunes of the church were much affected by the changing
of pol ~t ~c s of the country." In the course of trials and
tribulations the Syrians mustered further strength to restore
their lost status.
The rist* of the Dutch in India enabled the St. Thomas
Christians to revive their contacts with the Eastern churches."
I t ellabled the St. Thomas Christians to seek the good offices of
tastern non-Roman churches and this time ihe Jacobites came
to their aid.'" The bishop, the Jacobite Patriarch sent was Mar
Gregorios. Birjhop of ~erusal en~. " One of his first acts was to
~
52 h4.C). li,>sh!. l'ilr DI,/c/T POI ~CI . 117 KCI.U/U 1729-1 7 j R. p 19.
5.; I . K. Anantakrishna lyer. A17l hropol o~- of r/?e .Sy!.ion Chvisliu~~s. p.33.
4 A M Mundad,ui. ul ~ci r . . pX4.
. .
M.O. liosh!. til?.i.ir.. p. 7 13
i(, S ~ C O ~ I I C S belonfed to the goup of churches historically called Monophysite and
111~11. patt.ial-cI1 was know11 a5 the Jacobite Patriarch o f Antioch.
48
consecrate Archdeacon 'Thomas as Mar Thonia I. It marked the
beginning of the long connection between the two churches.
Episcopal continuity was restored with Mar Tho~na 1 as the
first Indian Metropolitan. His successors were known by the
name Mar Thon~a up to Mar Thotna V and thereafter four of
the Metropolitar~s were known by the title Dionysius. So ~n e of
these consecrations were conducted by visiting bishops from
the West Asia as before and some by the loci11 ~ e t r o ~ o l i t a n s . ~ ~
During the eighteen centuries of its existence in Kerala
Christianity developed a s an indigenous religion. It became
possible under the patronage extended by the local rulers and
with the friendship and tolerance extended by the natives.
Althougll the Portuguese could destroy the liturgy of the
Syrians and create a division ainong them, they could not
completely destroy the community.
Under the Dutch and the British East India Companies
the Syrian Christians sincerely tried to strengthen their status.
With their suppol-t, the Syrian Church revived its religious,
educational and social activities." Claudius Buchanan who
58. Alexa~ider Mar Tliorna. O / J 1 1 . p.9
59 1' C'her~ati. ,,/i cil.. p. 160
49
visited the Malabar Church at the instance of Lord Wellesley
prepared his report in the famous document known as Christian
Re.s~~urcIie.s in A.Y~LI. CoI. John Monroe, the British resident of
TI-alancore and Cochin states fi-0111 18 10 to 1820, took a furthei-
initiati\c. He was a devoted Christian with evangelical
con\,ictions."" Col. John Monroe who took keen interest in the
social and religious renovation of the St. Thomas Community,
wl-ole to the Church Missionary Society of England to send
missionaries to revive the Old Church. The Anglican Church
Missionary Soci.ety sponsored the 'Mission of Help' to the
Orthodox Church established in 18 16."' The first missionary to
arri1.e was Norton. Benjamin Baily, Joseph Fenn and Henry
Baker, the first triumvirate of English missionaries to the
Syrian C'hurch, of South India, followed him."' They were to
regenerate the St. Thomas church. They were not to make
Syrians Anglicans or assume authority over them, but to bring
nen ideas which would work from within and help the Syrian
00 I 1. . Kra!. .4 Ni.slory ufri i c Si,rian ('hut-ch in India, p.69.
01 O~ t t i c t ~ ~ i 1 3 . Forrester, np ' , ! I . { l . l Ol
6 2 1 it.01-sc M~l i i r Rae. <J/,/,C,l , p 285.
50
church to retirrn itself'."' Being conscious of the needs of his
church. Punnathara Mar Dionysius, the Metran, wel co~ned the
Cl i ~~r ch Miss~,onary Society missionaries to work in the St.
I liomas church At tirst the native Metrans welcorned the co-
operation of ):he missionaries but later on a hostile spirit was
inanif'ested towards them. The rapid spread of protestant
helie& among the Syi an Christians led t o the Synod of
Mavelikara which decided to stop all connection with the
Anglican inissionaries."'
Besidels the Rorno-Syrian church arid Jacobite Syrian
ch~lrch. there were sonle minor churches tracing their origin to
the Apostle Thomas. The Chaldean or Nestrorian church,
which is 'still following Syrian liturgy has considerable
his~orical im~portance. It maintained connection with the
church of' Balbylon even during the middle ages. The Chaldean
Church also lcnown as The Church of the East has developed in
and around Trichur. At present the Church is under the
episcopal supervision of Mar Aprem and Paulose Mar Paulose.
.
03 ('.R l111h. o/~.crl.. p. 164.
04 Ii url an Kani!/aniparamb~l. Sli1.iu171 Suhhu, pp. 194-198
51
.I he Thozhiyoor Suriyani Sabha is an independent Syrian
I , , .
Chruch. The origin of the church goes back to the 18"'
centur>. when a foreign Jacobite bishop by name Mar
Ciregor~us consecrated a priest, belonging to Katturnangattu
t j n~i l y. as Bishop \+,it11 the title Mar Kurilos, without consulting
the reigning Metran, Mar Thonla ~ 1 . " " l'his led to dispute
between Mas .I:'homa VI and Mar Kurilos;. Mar Thoma VI
appealed to the Rajas of Travancore and Cochin. Fearing
persecution, JVar KUI-ilos escaped to a place called Thozhiyoor
or- Anjur in British ~al abar . "' He gathered some followers
there and tht* church founded by him became an independent
one. f h e church had played a significant role in critical stages
in the h~story of the Syrian church by consecrating bishops for
it 1-here 1s a strong relation between the Mar Thoina Syrian
Church and Thozhiyoor church since 1893. When Thomas
Mar Athanasius died in 1893, his successor was consecrated by
Mar Athanasiu~s and Mar Kurilose V of the Thozhiyoor church.
- ~.
h5 (3 (hediatli. Kcrol url ~~l e ( '17rr,s/hwu SuDhukul, pp. 134-1 35.
oh k 1 lo!. I'lri. ?, hr Th,~l,l,i ('l7urch : A Budv ofits Grou~l h and ('onrriruion, p. 19
7 \. I iruh \'alphese. (;/,iii,,ii..~ of /he H,.YIoJ~; qfthr ('hri.stiu17 (%urches in i nd~u.
1 1 - 1 .
52
Ever since bisltlops of' two churches help each other for inter
church consecration oi'bishops.
Thc Roman Catholic Church estat-dished its roots in
Mulabar with the advent of' the Pol-tuguese in the 16"' century.
The St. 1 hornas Christians maintained contacts wit11 the eastern
churches oiTI'ersia through centuries. But they maintained their
special identity and status. Though the Portuguese tried their
hest to tbrce them to accept papal supremacy, a large number
of them resisted. 'They struggled hard to keep their identity
against the Portuguese domination. It was only with the
expulsion of' t:he Portuguese, the St. Thomas Christians were
able to renew their contacts with the eastern churches. The St.
.l'llomas Christians had the full support of the Dutch. When the
H~.itish became a dominant political power in India, they tried
to reform tht: church of the St. Thoinas Christians. Though all
the nla.jor political developlnents affected their lives, society
and religious practices, they remained Indian, retaining their
special characteristic features. The St. Thomas Christians had
a rightful place in the society and shared common interests and
took pride with the rest of the people of Kerala that they were
53
all 'Malayalees' speaking the sanle Malayalam language and
wearing the same: dress. They were staunch in their adherence
to their faith and proitd of the apostolic origin of their church.
I-he majoriry of the Syrian Christians in Kerala belong to the
[tornan ('atliolic Church.
54
Chapter 111
ADVENT AND ADVENTURES OF THE ORDER OF
I)ISCAI,CED CARMELITES IN KERALA
0 1 all the Christian Congregations who labored among the
Syro-Malabal-lans, the Carmelite missionaries occupied a
predominant place. The Carmelite Order of monks was founded in the
midst of ~nonast i ci s~n in 1206 A.D. at the Mounl. Carmel in Palestine.
They rook the Prophet Eli-jali of the Old Testament as their model and
lived in the secluded caves near the Spring of ~. l i j ah. ' St. Albert, the
Patriarch of Jerusallem called them as the Brothers of the Blessed
Virgin Mar! .' Al;mned at the Muslim campaign they fled to Europe
in 1144. Subsequently Pope Innocent IV and Pope Eugene 1V
modified the Ku1t:s of the Order and helped them to expand the limits
of t l i e ~ ~ congl-egation. Itall became one of the fertile grounds of the
Carmelites atid they showed great fidelity to the Holy See and
submitted to the clirections of ~ o me . '
I he father:; of the Order of Discalced Carmelites from Italy
were also entrusted with the ecclesiastical jurisdiction of the Diocese
of Vel.apolq at C'ochin in Kerala. In the beginning they were very
. ('(o-,ric,/iii L I l i - c , ~ ioi?. of brdiu. Camielite Family of India. p.9.
. l>etes 5l:tllet~!. 771e .S/.'rii7g.s ?lf ( ' ~i r l l i e/ , p. I
. I'etes 'I'llo~na\ Koll~-bi~ck. ./ournc!j io Curirh: The Slot?. $the C~rni i e/ i re Order, pp.42-43
55
much associated with ihe Syrian Christians of Malabar. The
Carmelite missionaries started their active involvement at the period
of c~) ot i ci r7 c,i.o~.c oatl.1, one of the crucial periods of the history of the
Syrian ('hristians. FI-. Joseph of St.Mary ltnown as Sebastiani and
1-lyacinth of Sl.Vincent, both the ~nembers of the Order of Discalced
Carmelites \\ere appointed, as Papal commissioners by Pope
.4lexandel- V11 -to bring out a conciliation between the two section^,^
and to hr-ing back the defectors to the true path and relieve from the
control of 'l'lio~na:; die Ca~npo, the Arch deacon, who assumed himself
the Archbishop. Joseph Sebastiani who came down to Malabar on 10
March 1658 greatly succeeded to bring back the dissidents who left
after the i.ootiun cross before his departure to Rome. Based on his
report the Konir: !Pontiff' Pope Alexander V1.1 in 1659 erected a
Vicariate Apostc~lic of Malabar on 3"' December 1659 and Joseph
Sebastiani was consecrated as the titular Bishop and appointed as the
Administrator ,4postolic of the Archbishopric of Crangannore. The
Syrian Christian:~ received him with much respect. But it marked the
beginning of a new hierarchy of episcopal administration directly
from propaganda. It was against the padroado privilege granted to
the POI-tuguese King.
56
Ibollouing tlhe political vicissitudes the Dutch expelled all the
Catholic\ f l om Malabar. Joseph Sebastiani before his departure to
Rome ordained l'arambil Chandy, the Syrian parish priest of
Kuravilangad. the carliest Carmelite congregatiol-i in Malabar as Vicar
Apostolic of' Malabar. Alexander de Calnpo alias Parambil Chandy
beca~ne the leadel- of the reunited section of the Syrian Catholics.
Before lea\ ing hhalabar. Sebastiani obtained an assurance from
General K!ikloffth~at the Ilutch ~ ~ o u l d favour Bishop Chandy and not
the ~r c h d e a c o n . ~ Though the Dutch had promised Sebastiani, as he
was leaving Kerala, that they would favor Bishop Chandy and not his
rival, they had changed their mind at about the time of the arrival of
6
Mar Ciregol.~os.
lnspite of the order of expulsion issued by the Dutch against
the missionaries, the Carmelites did not leave ~ a l a b a r , but went to
the Zamorin' s terri,tory. Several of them retired secretly to the interior
and lived among hills and dales ministering to the St.Thomas
Christians, who were numerous in those regions, engaged in the
-- ~- ~
'. Josepli I~liehkedath. Hi!;rory ql ('hrrstiunit). in India. Val. II. pp. 152-59
' Ferl-01,. fi e .l~~.vrirfi m A.lulahui-. Volll. p.63.
57
cultivation ol' pepper and spices, rice and coconut, and several other
products. Phey attentied to the needs of the missionaries and helped
them to st;+!, i n their midst.
Il i e hostilit!~ of the Dutch towards the Carmelite ~nissionaries
gradually abated. Fr.Mathews of %Joseph, a close associate of
Sebastiani cultivated close friendship with Van Rheede, the Dutch
Commandel. and helped him in the compilation of Hortus
,I/laluhu~.lcr~,\. He succeeded in building build the first Carmelite
Church at Chathiat12 near Ernakulam. Thereafter he established the
second Cal-~nelitr: Church at Verapoly and built a residence for
missionaries that became the mother house of the Carmelites
missionaries i n Malabar. In 1675 a seminary was erected in the same
place. \ihich later develoved into the great seminary of Puthenpally
and the present Pontifical Seminary of ~ l w a ~ e . ~
The disputes among the local factions especially the followers
of Archdeacon amt i Parampil Chandy continued unabated. On receipt
of the information, regarding the unsettled state of affairs in Malabar,
'. M I . 1 Tlrutnir~ C'lf~-i.iii<fii\ irnd rile Diocese of Verrrpoli.. p. 172
B
I I , 178
58
the Propaganda authclrized the Carmelites to elect a suitable native as
co-adjutor and future successor to Bishop Chandy who was getting
old. O n 3''' h4arch 1677 they elected Fr.Raphae1 de Figueredo
Salgado. horli 01' Por t ~~g~l es e parents, at Cochin and received
ordination at (al i cut from Bishop Thomas de Castro, Vicar apostolic
of ~a n a r a . " 1-he conjecratiorl of Salgado against the wishes of Bishop
Chand\ earned ).hi: displeasure of the Syrians. Bishop Salgado
excomlnun~cared Father George, the Vicar General of Bishop
Chand! .
I-ollo\+ing the establishment of the Dutch supremacy in
Cochin. the Pol-tuguese missionaries found it impossible to continue
their 12roselytisation work. The archbishop of Cranganore and the
B~s h o p 01 ('ochin were neither able to exercise their jurisdiction
within the allotted areas nor personally arrive at the said territories by
the reasons of prohibition made by the Dutch. The appointment of
Fr.Peter Paul, an eminent Carmelite missionary and Provincial of the
Carnielites in hfalabar as the titular Archbishop of Ancyra (1696) and
Vicar Apostolic of Bombay, marked the beginning of a favorable
change i n the prospects of the Carmelite mission on the Malabar
~ ~~ ~ - ~-
' I . I 5 1li:resia. H~c,ro,.i./?;u C' ~l r~~~e/ i fu~i u. Fu.sc;enlus. Vol. IV. pp.202-203
59
coast. Through his personal influence he obtained from the Senate at
A~nst er da~n a decree dated 1 ''I April 1698 which permitted one bishop
and twelve priests of'the (:arnielite order who were Ltalians, Germans
or Belgia~is t o wor k in thc territo1.y except in the town of Cochin. The
ban upon the fexuits cont~nued without any change. Availing the
favorable situation the Carmelites tried to establish their spiritual
hegemony throughout the coast. Soon the Carmelites of Verapoly,
burning with zeal to govern the Archdiocese of Cranganore and the
Diocese of Cochin and to expel the Jesuit nlissionaries from Maiabar,
of the College and seminary of Ambalakad, hatched a plot; they.
complained to the Society of Propaganda that the Archbishop of
Cranganore and th~e Bishop of Cochin were absent from their dioceses
and that caused great detriment to the interests of Christianity in the
resion. In consequence of this arrangement the Society of
Propaqanda, .. which was keen to extend its jurisdiction, obtained a
brief from Pope Innocentius XII, on 30"' February 1700 instituting the
Carnielite Vicar Apostolic of Verapoly anti appointing Fr.Angelo
Francise of St.Teresa. as titular Bishop of Mettellopolis and Vicar
Apostolic of hlialabar, until the Archbishop of Cranganore and Bishop
o f C'ochin wou1,d personally repair to their dioceses. But it .had no
60
effect on the Bishopric of Cochin, although on the Archbishopric of
Cranganore i t lasted till the year 1703 when the Portuguese
Govern~nellt consecr.ated its new Archbishop T>on~ Joao Robeiro
I 0 . -
S.J.. I he \'icar Apostolic and his Carmelites tried to hinder the
possession of t he Archbishopric of Cranganore by Don1 Joao Robeiro,
S.J. and to tI11s etfect the) endeavored to foment the jealousy of the
I1~1tch at ( ' oc h~~i against the Portuguese. They managed the support
fi-om both the Ki j a of C'ochin and neighboring chieftains, made
insurrections in tile churches, and gave hopes to the Schismatics to
obtain leave from the Pope to consecrate their own Bishop. The
allegations made against the Jesuit Archbishop Doln Joao Robeiro
were numerous speciallv by the Car~neiite Fr.innocencio of
St.Onoti-io 111 spite of all the persecutions of the Car~nelites with the
support ot' the Dutch, the .4rchbisliop Dom Joao Robeiro continued to
govern the Archbishopric of Crangannore from Ambazhakat until his
death in 17 16."
l h e Carmelites obtained a new Brief for their Bishop of
Mettellopole on 13'" March 1709 sanctioning him to govern the
- ~ ~
"'
I ~ ~ ~ l c ~ ~ c a I I ~ I ~ I ~ ~ ~ ~ I ~ ~ I , ~ ~ ~ ~ . Vol l2X. F. 1959.
, I
lhid . I - I')h(l
61
cl~urches in the terri.tory in which the Archbishop of Crangannore and
the R1s11op of Cochin had no jurisdiction. It runs thus : "the
Arclib~shop of ('rali~gannore and the Bishop of Cochin were absent
since 23 long period of time fkonl their respective churches, the same
Inneceiltius, our predecessol., willing as he was to give protection to
the spiritual nec~es;sities 01' the people of those parts and trusting
or eat l ~ 111 (lie Lord o n your faith, prudence, charity, doctrine
22
undesstand~ng, vigilance and zeal in the Christ~an religion and in the
Catholic l a ~t h constituted and deputed your Vicar Apostolic of the
Malabar Hills upon certain conditions that expressed as more fully
contained in the apostolic letter of the same lnnocentius which was
dispatched in the form of' Brief under date, the 28''' February 1700,
with all necessary and opportune powers until the aforesaid
Archbishop ancl Bishop could personally return to their respective
churches. but it is made known to us that the aforementioned
',
. .
Archbishop of Cranganore and Bishop of Cocbin were neither able to
exercise their jurisdiction within the said Hills of Malabar nor
personally arrived in the said territories''
~ ~ ~ -
12. Ihid I f l' )3I-l' )33. Tranblal~on fiom Latin of a Papal BriefofI'ope Clement 11.
62
'The fbregoing Brief was accompanied by a letter of the same
date fi-on) thc C'ongregation of the Propaganda to the Archbishop of
Crangannose inthrnling that Jurisdiction was provisionally granted to
the Vicar Apostolic of Verapoly only to govern those churches in
\vhich the said A~.chbishop and the Bishop of Cochin could not freely
exercise thcil- jusis~diction on account of impediments from the
infidels and scl ~i s~nat i c or trom the secuiar Government and that the
said pl-ivilege \ ~oul d only last while such impediments existed and no
longer. Another letter to the Vicar apostolic enjoined on him that
every diligence sl-iould be used by him in order to make all churches
and Christians obey their own Bishops of Cochin and Crangannore.
l~ollowing the letter trom Propaganda, the Vicar Apostolic of
Verapol). wrote to the Archbishop of Cragannore on the Christmas
day of' I 7 1 1 : " 7'he ilioly peace of the only son of God who is born this
day in the world fisr our life, I do hereby evangelize your vigilant
pastor of so good will towards your flock and pray to our Lord to
console you on this occasion of his holy feast with abundance of His
grace for the profit. of his flock. It is now two or three days since I
received a lettel. from the new Vicar Apostolic of Bornbay (who
through disaster:; in traveling still remains in Persia) enclosing two
63
from the sacred Congregation of Propaganda de Fide, one to yourself
and the other to me of which the former belonging to you shall be
presented by my envoy, Kev.Fr.Arsenio together with an authentic
copy oi'the translation of an Apostolic Brief that come enclosed in the
said letter oi' the sacred society by which his Holiness renewing the
first Briel'of' his predecessor newly constitutes nie to the same office
of the Vicar Apostolic with circuinstances and clauses which you will
see in the said authentic copy. I hope that by colnplying with what is
ordered to one f o~. the sake of the salvation of these poor Christians in
co-operation with your authority as Proprietor we shall uno Covde
Unol~et-e et rrMo Nominie soon reduce these wretched Catholics, who
are rebellious as they are to you, their only prelate have passed to the
obedience of an intruder the said Syrian Archbishop Doin Gabriel and
also bring with more iacility others that remain unwilling and so
neglectful other obligations to give you due obedience as good
subjects and son:j of the Holy Mother Church. We shall then
endeavor the reduction of the ancient heretical schismatic and the
Jacobites in order to form these depraved Christians of St.Thomas in
one tlock under a sole pastor.
64
As this is tl-ie intention both of his Holiness and the sacred
society. '1s also the only wish of yourself and of u:j all, I hope you will
have no ditIicult>. in co-operating as Principal and Proprietor of this
flock and to i~idicate to me how I shall conduct myself in the
execution of the Order of hi 5 Holiness so on either \vish to be inore
great, nur des11.e a n y thing else than to serve God our Lord and you
and atfi~r-d !ou all satisfact~on by endeavoring towards the salvation
of these poor souls unt i l I die in this holy exerclse for the attainment
of which 1 solicit the aid ot your ~neritorious prayers and the favor of
your holy blessings"."
.4fter \vl-iting the above letter this Vicar Apostolic repaired to
the city of ('ochin. visited the Dutch Governor, and distributed
presents alnongs,t :some ot' his officers and afterwards proceeded to
visit the neighhor~ng churches wherein he exercised the Episcopal
functions. But he could not long enjoy his Apostolic Vicarage as he
died the next year, 1712. In January 1714 another Vicar Apostolic
named doin F.John Baptista Multedi was sent tiom Rome by the Pope
Cleinent I 1 "', for Verapoly with the title of the Bishop of Lymira (in
Asiatic Furkey). The Brief of that Bishop of Lymira grantd him
jurisdiction under the following clauses.
' "We do constitute and
65
depute you Vicar Apostolic in the aforesaid province of the Hills of
Malabar with resl:)ect to the churches and places respectively of the
dioceses of'C'sangannore and Cochin in which ordinaries are actually
impeded fi-om freely exercising their jurisdictiol-IS, and those where it
may i n ii~tul-e happe:n to be impeded and no longer".
I'he Archbishop 01'C:ranganore and the Bishop of Cochin often
represented that the impedinients in question were either false or
exaggerated or rather procured by the Vicar Apostolic and his
propagandist> but kom Rome they always sent palliative answers.
In 1722, when the Portuguese missionary Dom Antonio
Pirnental calne to Crangannore as Archbishop, the Governor of
Cochin sent a force with an officer and a party of soldiers to Aycotta
in order to apprehend the Archbishop and sent hiin to Batavia as a
prisonel-. But, howevel.. he escaped froin that grip. Doin Antonio
Pimental reporied the entire developments to Rome and blamed the
Carmelites for the trouble.
In a lett~er from the Congregation of Propaganda to the
Archbishop of Crangannore, Do ~ n Antonio Pimental, they recorded
their deep regret: "We are very sorry under good reason t o hear the
dispute exc~t ed between you and the Bishop of Lymira (the Vicar
66
Apostolic of' the Hills of Malabar) with respect to the exercise of
spiritual iurisdiction which circumstance we have learned by the late
letters !i.om thc said Vicar Apostolic. We were long ago persuaded
that t1ic1-e coulti not r eni ai ~~ any roo111 for hesitation or doubt if both of
you had behaved yoursel\,es ingeniously and with equity, mutually
assisting each other in the cultivation of the great vineyard of our
I,ord. I lo\ve\er. in order to dissipate and totally remove all doubts,
and to manifest lnore plainly the intention of this sacred congregation
this affair we herewlth transmit to you a particular instruction for your
guidance and hope you will endeavor to behave yourself accordingly
in the exercise ot' your ordinary jurisdiction in like manner. Thus we
sincerely hope that through mutual exertions, vigilance and consent of
you both all discords niay be peacefully adjusted and an only
sheepfold t0rnied under a sole pastor. God preserve you inany
'Phe Congregation of Propaganda wrote another letter in Italian
on 23"' ~ebrua;;,, 1728 to the Bishop of Cochin, Dom Francisco de
Vasconcelles assuring him that jurisdiction was granted to Vicar
Apostolic merely to govern those churches in which the Bishop could
not exercise hi:j jurisdiction from impediments put by the secular
67
government, because the title of the impediment from the schismatic
was a falsehood too palpable. and totally unsustainable with respect to
this Bishopric in which there never was any schisinatic churches not
even indicated an) propensity to it.' '
[ - he c1ii11-ches transferred to Verapoly since the year 17 1 1 by
the motives of the I'apal Brief are the following;(i)Vaypin
(ii)Mattanclierrj. (iii)Cruz dos Milagres (iv)Benjdarty (v)Palurty
(vi)Castelle ( I 1i)Senhora de Sande and (viii)Santa ~ r u z . ' " Afterwards
the chur che~ ot 4njengo. Mampally, Changar~acherry and Attingal
were annexed to the Diocese of Verapoly. The Santa Cruz church at
Alleppey \ &as also transferred to Verapoly against the will of its
par~sh~onerb. f he Syrian Churches of Muttom, Tattampally, Alleppey
and Porcal also remained under ~er apol y. " But it is doubtful
~411ether the first three belonged to the Bishopric of Cochin or to the
Archbishopric of Crangannore since the last was in Travancore. The
Cartnelite Fr.Prospero endeavoured to build a new church at Alleppey
to which he has attached the Christians of that place.
Archbislrop D.Joao Aloysio de Vasoncellos S.J. succeeded
Archbishop I3.Antonio Piinental S.J.of Cranganore in 1735.
68
Fr.D.Salvador dot Reis S.J. was the next important Archbishop whose
period witnessed slight changes in the attitude of the Carmelites when
he forwarded his letters patent of appointment by the Holy See to
Bishop Florence of'L'erapoly. Bishop Florence sent a bold reply that
Archbishop Salvador was quite at liberty to gather all the Christians
I R
that liked his Juriscliction. Salvador tried to restore the lost churches
from 1756 to 1777 without any effect.
Phe arrival of Thomas Paretnmakal as the Vicar Apostolic of
Crangannore marked the beginning of a rapid change in their
condition. The representatives of the different churches assembled at
Angamali and they discussed their grievances against the Vicar
Apostolic of Verapoly. They signed terms not to obey that authority
and requested the Raja of 7'ravancore and Cochin to allow them to do
so. Both of the said Ra.jas in compliance with the request of the
19
Christians issued (decrees. The decline of the Dutch power in
Cochin from 1975 onwards weakened the position of the Carmelities.
From the year I 787 upto 1 799 all the Syrian churches remained under
the obedience' o-f the Archbishop of ~r an~annor e. " But the
18. CMAgur . oji.'.ir.lp.2:55.
!?. l'oiirical Consultationr. Vol. 128.F.1962.
20. lbid I . I Y6. 3
69
CIarmelites continue to receive the patronage of the British Residents
like Col.Macaulay and Col. John ~ u n r o . "
At such a context the dispute centered around a church at
Changanacherrl car1 be taken as a case study. It was originally
constructed by the Portuguese during the 16"' century and continued
as a Latin church ]under the Bishoprick of Cochin till 1789. In 1789
following a quail-el between the Portuguese priests and local
Christians, they sought the patronage of the Syrian Bishop of
Verapoly. With the support of the Dutch East India Company the
Bishop ofVerapo1.y tried for the permanent usurpation of that church.
But in 1807 a group of the Christians of Changanacherry dejected
with the Bishops of Verapoly , desired to return to the spiritual
jurisdiction of the Bishop of Cochin. The Bishop of Verapoly easily
prevailed upon them and suppressed that move, with the support of
Col. Macaulay.
In 1810. following the departure of Col. Macaulay the
Christians of Changanacherry again tried to return t o their ancient
spiritual See. Col.J,ohn Munro, the successor of Col. Macaulay was
- --
2 1 . K.J.John . (ed. ) . ( ] / I ( ' i f . . pp.224-23 I
70
Inore biased and prejudicial than Col. Macaulay.
Of course he
rendered immense service to the Syrian Christians and on the other
side he se\$erel) tortured the Latin Christians. He oppressed the Latin
Christians and lielpeclthe Syrian priests to usurp the Latin churches.
IHe t:n\.oul.cd the Syrians intending to convert them to Protestantism.
The Lati11 Christizms of Changanacherry resented the reforms of
Col.John Munro. They resolved to resist the adventures of Carmelite
missionaries. It finally led to an open confrontation between the
Syrians and Latins. :Soon the British battalions occupied the church
and kept i t under loclc and key. The untimely departure of Col. John
Munro in 18 18 weakened the stand of the Syrians. Soon the Madras
Go\,e~-ninent came forward and tried to effect an impartial and just
17
settlement ot' the disputes:-
During the slixteenth century, the King of Travancore granted a
piece of land free fkom taxes to the Portuguese niissionaries in order
to build a church for the perforinance of the ecclesiastical functions of
the Christians of Changanacherry. The church was built by the
Bishops of Cochin and they exercised the ecclesiastical functions for
,,
-- . BSobhi ~nan. ' Soiiic /orgorren A.cirurro~?s qf'rhe Lurin C'hri.stron.s r~JKerula". Journal ot
Kel-ala Stud~cs. Vol VI. pp.189-208.
71
three centuries withoirt the least obstacle or molestation. But in 1789
the native Christians disputed with the Portuguese priest and through
the interference of the Dutch East India Colnpany, they were brought
under the Bishop of' Verapoly. The Christians, who favoured the
patronaye of the B,ishop of Verapoly wrote; "from time ilnlnelnorial
they were subordinate on their spiritual affairs to the diocese of
Cochin. and they were obliged to separate from that Bishoprick owing
to the unsuppol-ted vexation and cruelties experienced by us and our
forefathers. at the time of the Bishop Dom Fre Joze de Soledade and
that separation was affected through the interference and support of
the then Ilutch (Governor in Council at Cochin to whom we the
undersigned, had recourse and having represented our grievances an
the Dutch Colnpanly after enquiry having found it to be true, in the
year I 789. ordered that we should recognize our spiritual superior the
Bishop of Varapoly, and consequently they helped us towards the
erection of the church of Changanacherry, with five hundred rupees
and granted a free: donation of an extensive piece of ground, for the
future maintenance of a Vicar to that church and adopted every other
requisite arrangement for its support and remaining firm under the
Bishop of ~ a r a ~ o l ~ " . ~ '
Z i
Political Consulations, Vol 133. F.6: I
72
In 1807 majority of the two groups patched up their difference
and expressed their desire to return under the ancient spiritual see of
C'ociiiti. I' he principal Christians and heads of families of
Changanacherry petitioned before the Bishop of Cochin: "that your
Petitioners all belong to the Bishoprick of Cochin from whose
prelates they received the Christian faith, and under whose spiritual
guidance they always lived till within a few years, when on account
of certain disol-ders, they delivered the~nselves the direction of the
Italian missionaries of Verapoly;~but the motive of separation having
ceased and those fi~thersll'adreslhaving given them strong causes of
disgust, whence have resulted great and scandalous dissensions in
their church. Your petitioners ran t o the collector and civil Magistrate
of Cochin to obtain permission to return to the former jurisdiction of
the above Bishoprick, which was accordingly granted by that
gentlemen in writing".'"homas Flower, the Assistant Collector of
Cochin wrote to the Bishop of Cochin on 30 December 1807: "the
Christian inhat-)itants of Changanacherry have represented their
dissatisfaction vvith the inissionaries of Verapoly, and in consequence
requested that t'hey may again be placed under your Pastoral control.
14
l or e~gn I ' ol ~t ~cal Consultat~ons Proceedings 21 March 1808. Ff. 197-8
73
You are hereby reapp'ointed to that charge agreeable to their desire of
which 1 have given due notice to the Vicar in charge of the college at
Verapol) ' '.
1 he restoratlor1 lasted only for a short period because still some
of the Christians opposed the return to the ancient See. The Political
Resident and the Bishop of Varappuzha powerfully supported their
claims. According to them in 1807 Thoinas de Noronha, the
Ecclesiastical Governor of Cochin formed "an union of strict
fi-iendship with Mr. Netto, the Police a~niuah of Changanacherry,
inveigled away a part of the community attached in peace to the
church of Changanacherry, and by a misrepresentation made to the
then assistant col1e~:tor of Cochin, Mr. Flower obtained possession of
the said church and by compulsive means received its keys from he
then Vicar of that church Padre Thome Lopez and the undersigned
having made representation on that subject to Mr. Drummond, then
collector of Cochin, through the channel and interference of Col.
Macaulay, the then Resident of Travancore, the church in question
was placed in it:j former footing, under Verapoly and its keys restored
back by the Governor Fra Thomas de Noronha to the said Vicar Padre
74
Thome ~ o ~ e z " . ' " On 22 January 1808 from Quilon Fra Thomas de
Nosonha wrote to Lord Minto, the Governor General of India, the
follo\rers ot' C'ol. Macaulay along with some inhabitants of
C 1 a a c - I - call-le to his residence and cried "victory", "victory".
Out of deep ti-ustration he continued: "Thus my Lord, am I situated -
IHowe\,es a share has not been well concealed: it would be a different
kind of\var much more hazardous. No. I shall always obey those who
are authorized to command. Whatever may be the motive of their
commands".' tle i~nmediately relinquished the claim upon the
church of Changanacherry.
T-hus the Latin Christians of Changanacherry were again
brougllt under the See of Verapoly through the interference of Col.
Macaulay. But the Latm Christians continued their discord and
disaffection with the Carmelite missionaries of Verapoly. They were
waiting for an opportunity to overthrow the spiritual supervision of
Verapoly. In 18 10 (301. Macaulay was followed by Col. John Munro.
From the very beginning he became a staunch supporter of the
-.
"'
Politrcal Consultarlans.. Vo l 133. Ff 631-2.
'' . Fol-el~n Political .C(:nsultation PI-oceedings., 21 March 1808, F 200.
75
Syrians. He openly proclaimed support to the ~ ~ r i a n s . " ~ ~ According
to him "'l'he liberal protection and support of the British Government
is an essential requisite for the restoration and prosperity of the Syrian
Church and co~nrnunity. "' He utilized all possible means for the
same. He stated: "I have frequently taken occasion to bring them to
the notice of' Her Highness the Ranee of Travancore, and her
intelligent liberal and ingenuous mind has always appeared to feel a
deep interest in their history, ~ni s f o~~une s and character. She is aware
of the attention exciled to their situation in Europe, and her anxiety to
manifest the sincerity of her attachment to the British nation, has
formed I believt. an additional motive, for the kindness and
generosity which she has informally displayed towards the Syrians.
She has appointed a considerable number of thein to public offices
and lately presented a sum of 20000 rupees to the college of
Kottayam as an endowment for its support. T'he Syrians are most
grateful for her kindness and cherish in no ordinary degree the
sentiments of affection and respect toward her person that are
entertained by e.very class of her subjeck3' By doing all these
favours he expected that : "in the course of a few years the conversion
IX. Political Consultat~ons. . Val. 128. F. 200
"' . Ibid.. 1: 1831
i o
Ibid.. I' 1830
76
to the protestant religion of the greatest portion of the Roman
Catholics on their coi3st would take place."i'
The sectarian measures of Col. Munro affected the peace and
prosperity of C'liangalnacherry area. They prepaced for a religious war.
On 21 February 1819, after the departure of Col. Munro they
themselves narrated it in detail before the Madras Government. The
representatives of the Latin Christians wrote:
"That the humble petitioners with greatest submission and
respect beg leave i;o state for the information of Your Excellency their
unsupportable grievances, under a fill hope that your Excellency's
Board will afford them redress after the perusal of the contents
thereon. Since the arrival of the late Resident Col. Munro in
Travancore many novelty has taken place unfavorable to her
inhabitants and left thein at last in the utmost degree of their despair,
but amongst thern .the present grievance of your petitioners is more
intolerable and r~ernarkable. It is a few years ago that there arrived
some reverend nlissionaries of the Bible Society in Travancore and
after their arrival endeavoring to remove the Roman Catholics from
77
their Holy Churcl~, and finding no ineans to inake the progress
agreeably to their project through the means of' the Resident. They
were admitted in the situation of the Civil Judges in the Courts of
justice with a monthly allowance of 350 rupees dismissing from
thence the poor Roman Catholics that were ellnployed in the same
situation. Since thxt time the Roman Catholics are pressed to leave
their religion and join the flocks of the aforesaid Reverend
missionaries. In the late November the late Resident having repaired
to Kottayarn conjointly with Reverend Mr. Fenn, there were called
some of the principal inhabitants of the Changanacherry church, and
proposed to thern )to change their religion, and embrace a different
one and they havin,g rejected the proposal of the Resident, that gentle
man gave them inany good and sweet words promising to give them
very good situation and promotions of great dignity in Travancore,
but they understanding that it was all merely a contrivance to change
them from their Religion, they absolutely denied and gave their best
thanks saying that nothing in the world they would prefer for their
religion and ratlieir will lose their lives, than leave it which answer put
the Resident in greatest fury against your petitioners, but at last they
were granted to return for their abodes a few days after they were
78
called again at the cut cherry of Quilon and delivered in the Uzoor
Court: there the judges presented to them a petition already drawn in
their names to tirm in it their signatures and observing in the contents
of the petition t hat tlhey ulel-e requesting to be admitted in the society
of Schismatic \\.it11 injurious expressions against your petitioners
Religion, they totally refused to give their signature: for which reason
they were put for several days in strict confinement and released for
some days, and ;after which they are sent for again for the same
purpose and have been kept in confinement until. now. The very same
violence's have been intlicted to the priests and Principals of
Kottaya~n presently imprisoned at Quilon, who have been also
deprived of their church.
It is three centuries ago that your petitioners predecessors have
got from the then Rajah of Travancore a piece of ground free from the
taxes, accord~ng to the certificate granted to them for this purpose
which I S remamirig to this day in order to build there a church for the
performance of their ecclesiastical functions. The said church was
established under the prelates the Roman Catholics with out the least
79
obstacles, or molestation from the part of the Rajah's or their
ministers.
It concerns to your petitioners to say that there was issued now
a proclamation by Hier Highness the Ranne to take four churches of
the roman and to be delivered to the Schismatic inconsequence where
of a few Schismatic priests with some sepoys accompanied with
Reverend Mr.l'enn came to the lesser porch of the aforesaid church
and demanded to Reverend Vicar the key to of it. Instantly there were
crowded a great nurnber of mobs men and women, and for refusing
the aforesaid Kever~end Vicar the key to the church, he was taken
immediately on the guard of the sepoys with three more ecclesiastics
his companies together with some principal inhabitants of that place
and violently throwing out the people the Reverend Fenn sending for
a blacksmith broke opened the doors and took possession of the
church.
Now please Your Excellency observe the behavior of the Rev.
Mr. Fenn on this point and it is even against the natural law, because
in every part of the world, the religion is free for every one and in a
80
state like l'ravancore, there are lnany sectaries beside the Catholics
ar ~d everv one are going on according to their tenets without the
s~nallest ~nolestation fro111 any person.
Ii'the Reverend Fenn consrders hi ~nsel f that by this means he
can subdue your pet~tioners under his yoke, certainly he is in a great
mistake because the congregation of your petitioners are containing in
number Inore than 4000 individuals, and they will by no lileans
condescend t o until the last breath of their lives. The Reverend Fenn
cannot disguise this matter saying that it is the will of Her Highness
the Ranee: for it is plainly known by every one that this happened by
instructions given by their protector the late Resident.
'Iherefore your petitioners ardently crave in, kneel at Your
Excellency's feet to afford them a favourable dispatch issuing an
order to set your peti;joiers at your former liberty and to be restored
to them their robbed churches, whose images were trodden and cast
away. For which act of justice Your Honourable Board cannot fail of
81
meriting the reward from the hands of the Almighty God and your
humble petitioner:; shall in duty bound"."
Just after this pet~tion the opposite group also prepared a
similal. petit~on and submitted before the Magistrate of Zillah Court in
Calicut: " we the undersigned with the utmost deference and respect
beg l e a ~ e to I-epresent that on the 9'" instant at about 9 o'clock a
numerous crowd of people consisting of above three hundred men,
some belonging to the churches under the jurisdiction of the diocese
of cochin and some of the refractory ones, belonging to the church of
Chansanacherry under the lurisdiction of Varepoly accompanied by
priests and also a inam of Calicut by the name of Philip de Neves of a
sudden entered the Church of Changanacherry and of the priests
among the assailar~ts contrary to the wish and permission of the Vicar
of the church, read in public a paper under the seal and signature of
the elected Bishop of Cochin, Dom Fra Thomas de Noronha
containing as far as we recollect now, that the Magistrate of Calicut,
has in consequence of a representation made by a part of the
congregation of t~he church in changanacherry in defiance of the
existing dispute and opposition offered by the other part of its
--,
' -. Political C'ot~sultat~ons., Vol.133. Ft 618-6;!2. 82
community, to acquiesce to any subordination and change of
jurisdiction permitted by aforesaid elected Bishop Fra Thomas de
Noronha to take free possession of that church and its appurtenances
and to exercise his 'free administration on the arfairs of that church
and those who shoulld offer any fi~rther opposition to that order, and
for its transfer f r o~n the diocese of Verapoly, to that of Cochin, should
be punished by the said Magistrate. That a little while after the
aforesaid paper had been read, the said elected Bishop himself
accompanied by two of the stout and robust coffers armed with their
dubs and some cnore priests and men from different place of the
vicinity of Quilon made their appearance in the church and the Bishop
having taken a seat :in the Parochial House of the Church, being told
by his people that the Vicar of the Changanacherry church, had
objected to deliver over the keys thereof, and of the rooms
appertaining to it, got into a rage and demanded of the Vicar t o
deliver over the keys. The ~ i c & said in reply that he considered
himself and the clhurch under the orders and direction of the
ecclesiastical authority of the Diocese of Verapoly and that he could
not comply without first seeing an order to that effect from his
Ecclesiastical superior or at least from the local authority to acquiesce
83
to a change of jurisdiction and consequently deliver over to him, the
keys of the church, he was entrusted with Bishop on hearing this
much more enraged in a high tone, in the presence of the crowd,
which has aroused in his persons. spoke, to the Vicar, some
expressions \vhich decoru~n and decency prohibit us, from
mentioning, in this menlorial; but the Bishop's only question was
whether the keys, w80uld be delivered or not and the Vicar after some
hesitation positivel!i answered that he could not do so, being not
authorized from his immediate ecclesiastical superior or by the civil
and judicial au1:horities. After which the Bishop immediately
pronounced an e~:communication and suspension to their full extent,
against the Vicar e:xcluding him from his sacerdotal functions or
even in an); of the churches under the globe, sent for a blacksmith and
attenipted to break open the doors of the Rooms, and the Vicar with a
view to obviate any further insolence which he might have
experienced sho.uld be have remained there longer and as the bishop
seemed to have been almost deranged and so much enraged, he took
his hat to go away., when he was unexpectedly attacked by the Bishop
who ran after the Vicar held by him his hand and forced the key
away. and threatened that he should lose his person, and be disgraced
84
should be delay to deliver the keys, which he had about him, and
called out to those: vvho were present to assist him, in what he was
going to do. we cannot indeed conceive what was the bishop's
intentior1 towards the Vicar, but we can only say that should any
resistance have been offered by the vicar, he would have experienced
the iiiost grossest insolence as the Bishop was well armed with men
of strength tor an affray or cudgeling. The Vicar im~nediately with
lear delivered to the Bishop one of the keys that he had then in his
first. and the otlier:~ which he had in his pocket and begged the
Bishop would offer no violence, towards him and quitted the church
as soon as possible. Thus the Bishop is now in possession of the
church and it appurtenances and he has already appointed a Vicar t o it
and he administers his jurisdiction and exercise his authority over it,
and he has ordered also the private things belonging to the Vicar
which were in one of the rooms to be thrown out in the street. The
Bishop on his w:ay from the church to his place of residence, paid a
visit to the police officer of this place and report says that he desired
him to report to the public civil authorities at Calicut the
circuinstances of his having taken charge of the Changanacherry
85
church, by the free will and unanimous consent of its Vicar and the
whole of its community."
Both petitions widely differ i n the presentation of their
grievances. But an impartial examination of the petitions in the light
of the developments occurred before and after it will furnish the
necessary information. As per the parting desire of Col. Munro, in
18 19 the Ranee issued a proclalnation annexing four ancient churches
of Latin Christians including Changanacherry in favour of the
Syrians. In accordance with the edict of the Ranee Rev. Mr. Fenn had
occupied the church. The Latin Christians who faced several bitter
experience under the arbitrary rule of Col. Macaulay and Col. Munro
were not prepared to bear the tyranny no more. They resolved to
defend their faith and Fr Thomas Noronha heroic:ally led them.
Quite natura1l:y this dispute soon resulted in open clash between
the two parties in !March 18 19. By this time Col. Munro was replaced
y Major Sutherland Macdowall. In the words of the priests
belonging to the S,yrians; "unfortunately the sudden departure of Col.
Munro to England deprived them of some good effect t hat they
86
expected it"." The Roman Catholics forcibly occupied the church and
it ended in open hsostility. The immediate cause for the hostility was
the edict ot' the Ranee annexing four Latin churches including the
church of' (~'lianganacherry in favour of the Syrians, Major
Macdo\vall. the Resident of' Travancore on March 12, 18 19 wrote to
the Madras Government "an outrage co~nmitted by Roman Catholics
in forcibly seizing a church which had lately been repossessed by the
Syrian Christians under an edict as I understood of Her Highness the
Ranee. It appears that Captain Gordon disapproved of the edict which
had originated before he took charge of the Residency and that on
seeing the evils arising from the measure he had recommended its
, ~
suspension."" In this words of Captain Gordon: "the justice of Her
Highness's edict for the restoration of the four Syrian churches
principally hs~ngs on the length of time necessary to constitute
prescriptive right an'd the time which was elapsed since their forcible
seizure. exceeding 100 years, may be some be considered as setting
the question at rest 1 cannot however be competent to offer an opinion
on this sub-ject, but the polic,y of this measure is sufficiently
:,
. .
I b~d. . I., 624
. Ibid.. f 610 87
evident".:" About the niilitary occupation of the church he said: "this
cl ~urch was occupied by the Syrians in pursuance of the edict in
Januar), or 1:ehruary. It M;as again forcibly seized by the Roruan
Catholics \vho rcfused to yield to the Dewan until supported by a
detachment of'three cornpan! 's of native infantry. It was then quietly
taken possession of the doors locked and guards placed to prevent all
approach. . l' lit. decisive step \vhich I ventured was in my judgnlent
absolutely necessary and has had a 111ost beneficial effect in restoring
order and dispersing a crowd whose financial spirit ni ght have
> > 37
produced dangerous consequences .
O n 70. March 18 19 the Madras Government directed the
Resident in T1,atancore that "the Governor in Council entirely
approvest t ~e proceeding of the Acting Resident in having advised the
Government of Travancore to suspend the execution of its edict for
resorting to the Syrian Christians and the Churches which are stated
to have formerly belonged to them in that country but are now in the
possession of Rornan Catholic establishmer~ts and I am directed to
desire that Captain Gordon may be instructed to signify her Highness
88
the Ranee the request of Governor in Council that the edict may
continue to be so s u~~e nde d. " ' ~
1-he matters were amicably settled through the medium of
Madras C~io\,el-nment. The Roman Catholics grid the Syrian Catholics
began to lead peaceful life ignoring there past hostility engineered by
the British ofticers. It marked the beginning of a new era in the
history of Chri~tian~ity. At such a background Thomas Porukara,
Malpan 'I'hoinas Paliackal and Blessed Kuriakose Elias Chavara came
forward and founded the Carmelites of Mary Immaculate (CMI) the
pioneer indigenous Christian (religious) congregation in India having
the headquarters ;at Mannanam, a place situated at the heart of the
Verapoly diocese. It is a native monastic order, which emerged out of
the prolonged tus:jle: of the padroado - propaganda factional feuds. It
attempted to combine both the Syrians and Latin's in spite of their
liturgical variations.,
~~ --
i s
Ibid.. I 621
89
Chapter IV
f i l SE AND P'RO(;HESS OF THE CARMELITES OF
MAKY IMMACULATE
I-11e Lbi-rnation of ('armelites of Mar); Immaculate (CMI) on
the I-);isis ot't111: doctrines and dogmas of the Papacy and its control
~no\ t i \ . h\ . the indigenous prelates marked the beginning of a new
epoch i11 the prolonged struggle of S>ro- ~al abar i ans to safeguard
their faith anti belief?. l'he Syrian Christians who traced a hoary
pabt hecame the \ i ct i n~s of both internal and external
!?~anipulatiol-is and machinations at different periods of its history.
I h e Syi an Christians being "Great or Noble: or Adopted Sons, the
l'oll(~\\.ers of the i\razcireiie" after\\-ards underwent the spiritual
s\\rl> o l the prelates both from the East and the West. The
h/letl.opolitans, Catliolicos and the Patriarchs who came from
tbreisn land's at times failed to realize the antiquity o f the Syrians
i n its right sense. l+owever, the lack of prcl'per liaison between the
tireign pre.lates and the local clergy at times led to confusion and
confi.ontat~on. The inability of the foreign prelates to appreciatc
90
the ;>otentialities of the local clergy and laity further compounded
[he cont'tlslon and made the confrontation beyond co~npromise.
I lie lbrmatio~i ol CM1 took place at a time when the Syro-
Malaha~.i' I~urch was at the vortex of internal feud coupled with the
~nachinations of the toreign forces. The Syrians who had
\I itnessed and underwent a saga of trials and tribulations in the
COLII-se ol'tlie last several centuries were called upon to face a very
scl.ious challi:n!;e, which rather threatened to jeopardize its very
existence. The Syrians used to gather vigor and vitality from each
01 the cha1leng;es. The greatest legacy of its growth was the
~~uccessf'ul confrontaticr, of such challenges. It made thein to keep
e\\.ake and bi: vigilant against the dangers. 'They realized that the
lxolonged strife and struggles could be ended only through the
establishment of an indigenous congregation, which would be
embedded i n spirituality and social uplift. i-\ sinall group of local
~x.lests led by Fr. Thonlas Porukara fulfilled the long felt historical
~nced.
91
I r . I' l~omas l'orukar-a,' the Secretary to the Vicar Apostolic
01' VcrapoI\ ' laid the li~undation stone of the congregation
at
Mannana~n on r 1 Ma! IS3 1 and named it after St. Joseph with the
acceptance of one and al l . ' Hence Porukara was the thunder of
the congregation. I he dedication cerelllony was attended by
enlinen! dignitaries l i ke Bishop Maurelius St.abili~ii, Fr. Thomas
l'alakkal.' I-;. t i ur~al \ ose Elias ~havar a, ' Brother Jacob
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!,,LI~I:II\,,\L, i ,;' .,!<t,,l,i ul i , / ' , ~ ~ j t i ~ , # , , ! I J . . ? ~ . I f . II,,~I>I:I\ l'c>~~~hl~:~r;,
I I I l I \ I I \I:II.c/~ lS2S.
~! PI I I C< l t ~r 111. j -e k>~' l i l . < II;C,'II;~. 1 f j ? ! 8 ~~l , , i , 11 ,,!.i~, / j / . I i , # , ) . < ~ g ~ t . \ 0 1 . I..
, ,
92
I<a~iianthai-a and several others." I t is interesting to note that the
C'MI \{as tilt. first i ndi geno~~s religious congregation in the history
of the ( ;rriiol~c ('hurcli i n India
I I \ <iler~an, the h~ographer of Fr. Cliavara stated that "Fr.
Cha\ ara \ \ as t l ~ fbunder and Fr. Palaltltal and Fr. Porukara w-ere
-
the io-toilncleri of the congregation."' This has been severely
criticized h! the Curia members who substantiated with the help
of documei~ts ).hat Fr. C'havara was only a young priest at that
time and \ \ as very ~iiuch associated with the formation of the
coi~grepatlon "iowever, his association with the other priests in
the co~istructional activities cannot be delimited." The nucleus of
the (C' Ml) is at Mannanam, a beautiful and panoramic hillock at
ail .1111tt1dt. ot 1 :i O feet trom the sea level. The scenery all around
hlannanain i:, enchanting. 1-ooking to the west, one can see the
93
vnsl padd? fields and coconut groves extending up to the
hack\\aters ot'l'enibanad. The setting sun at the Arabian see is a
maznilicent scene in the evening. The western side of the hillock
i, \ + : t s l ~ ~ ~ l I>! the w;ltess extending fsom the backwaters of
iiembanad on the eastern side of Kuttanad. On the south of
Manl-ianam lies the Icottayam Medical College and on the north
the Mahatma C.rartdhi University Campus. The M.C road passes
somc 4 1,ms east of Mannanam and it is 12 kms north west of
Kottayani. the district head quarters.
t r oni tht: beginning the hillock of Mannanam was called
1 1 ,
Be . o . the abode above, t he hea\renl>i Jerusalem, by the
founding t'rlthers. With the dawn of the 19"' century, the history of
St. Iliomas Christians ot'Malabas took a new shape and a gigantic
stride. I n addit~on to its first position as the birth place of the first
indigenous seminary of the Malabar Church, ( 1 833), Mannananl
also shares many othel- distinctions like the abode of the first
Catholic Sanskrit school and first Catholic printing press, both
founded in ( 1840), first Catholic English School in Icerala ( 1 874),
94
the h'n;,.r,17( L)eepika, the first Malayala~n daily(1887), and
K u ~ . , l i e l u k ~ i . ~ ~ ~ / l l ( r ~ n , first Catholic monthly in [(erala founded
1903. ' '
,?,ithough the founding fathers were nourished by different
ideologies. they had only one religious identity . While Fr.
I'alakkal ti)llo\ved the Dominican ideal, Fr. Porukkara drew freely
from the C'armelite stream. They decided to keep away co~npletely
from their relations with the family and to keep their accounts in
common. I ' Alier the death of Fr. Thomas Porukkara in 1846, the
responsibilities of maintaining the congregation fell on the
shoulders of Fr. Chavara. Besides being the superior of the
monastery. he beca~ne the rector of the seminary. There after he
~-i.ntle~.ed ~nirac:ulous service in the fornlati,on of the first native
cc~ngregation at its classical style.
The c~angregation is founded on the hasis of the Carmelite
ideal 01' contemplative prayer, silence and solitude, ~nortification
of exterior anti interior senses, penance and meditation of the Holy
95
I
Bible.
I t is a f i l l 1 Christian life in which one gives up one' s
desire to marry. one's right to own property arid one's inherent
d e c ~s ~o n to 111al\e decisions. Vatrcan Council I1 describes religious
l i l t 'IS ' 1 U ~ I I to the world at large within the church, a sign and
point of attraction to the Christians in fulfilling the duties of their
C'hristian t cation.'^ It is grounded on the triple vows of chastity,
po\ert! nnd obedience. It is the triple expression of the single
..ye5' ro t i ~c one relationship of total consecration."
I I ~ L . \ t o \ \ ol'chdbt~t) is the dedi cat ro~~ of onesell'to God with
I I I a t I . I-eopold the spirrtual advisor of Fr.
i l ~~t \ : n- : i \[l-i.i~t:d (;.II \:irginal chastity thzit i t i: :I complete
i l l \ , ) I \ ~~11ii.1-11 and prc ~iccupatiun ~ ~ i t l i God and his aftairs and an
1 1 ,
c, \ . i t l L i ' , I : I t > \ i. 1'or tlic. I > i \ ine Being.
I-le ilisisted on the love of
~ I I I L. 5 11~1;1)i-)our as a sure sign of one's love of' God. He laid
I >cress on cliiir~ty than on chastity. Sufficien~ solitude of
I I C: I I . I 14 i.\sci~liill fat- owing the counsel ofchastity. By taking this
L ~ ~ . I I O U I I C C c. ~ns ~i ous I \ and fixel:$ rnal.~.iagc and all its
96
i ~l i ~\ si ~i gs and I . I I C ~ S U I . C \ ;i~id t al ~c upon LIS lie ohli~aLion to keep
..I- .
I ~ r i I i i I i t . I'he senses should also be
t i ~ o l l l I I I I . ~ ~ I ; ~ J 111c I ~ ~ I C I . I I ; I I P O\ VC~ S relateti l o pcrcel?tior~s.
I I I I I I I C I I J ~ I . \ ;)lid iiiiagination. C:c!~~ii~iienting on (he
~ I ~ I ~ XN- I ; ~ I KC <)I' modest\, 1-r. I-copold instiucted " walk with
nlotic.sl\. iiol touchins tach other, even riot to touch others clothes
I >cc; i ~~~i ' \ OII lia\re tiic I I I I C of touch and therefore try not to violate
( 1 , ~ . I I I . I I I C c~l' ilias~it! i n any \va?".'%e concluded thus .'in all your
actions I - r ~~i e~nber t ha ~ God sees your modesty in walk, nloderate
ill Iauyi~tcr. iind talk. and in lteeping the position of liead, while
gi\ii:y ilie c1i1.1rch ant! even when others !oolc at you . let it be the
I o o h of'1)iviiie lo\;? that 1iell:)s them make an act of Divine love".'"
Poverty means total detachment from all things created; and
i t proclai~ns that God is man's only real t rea~ure. ~' It is the
renunciation. of possessions and that implies removal of all
abundance of worldly goods in individual and group life.2' The
97
vow (11' poverty torbade them from possessing even the slnallest
thing as their own. It was an experience of the true joy of
possessing Ciod !,nore fitll\. evert in the midst of deprivation and a
time to identify with Jesus when the superior denies them the
2 7
simplest of things:-
Obedience denotes full sursender of one's will as a sacrifice
ot' o~ieselfto God and thereby to the will of the superiors who hold
the place ot' Ciod~.~' Greater i mpost a~~ce was given to obedience
than reciting prayers or reading spiritual books or doing all that
was appealing to one's own will and pleasure. "Pursue acts of
obedience with utmost diligence and help others as much as you
can if you care to be obedient and reli,gious."2J Blind and
uncluestioned obedience was the norin for the early Carmelites.
. Kuriakose in the chronicles of Coonaninavu recorded
that the Catholic faith had enlightened Kerala from very early
times. But these were neither monasteries nor convents in which
nien and women could practice the evangelical virtues. Men had
98
the privilege of becoming priests or getting married as they
wished but the only way of life open to wornen was to marry and
no other. 'l'ho:;e who did not wish to marry had to drag on a
painful existence at home in order to re~nain virgins. Matters
continuing as such in the year 1831, the very Rev. Fr. ~al akkal , by
the grace of God and through the gracious help of Rt. Rev.
Bernadine, the Archbishop and the Vicar Apostolic of Malabar,
the house at Mannanam was raised to the status of a monastery in
1855 and was given a constitution to be observed. Later he
founded two more monasteries, one at Coonarnmavu and the other
at Elthuruth. T h e Bishop having decided to open a convent for
women, acquired a plot of land on the eastern side of the church in
Varapuzha in 1860 and spending an enormous amount of money
laid a foundation and which constructing a high wall to protect all
around. At that time once again a Syrian Bishop came to the place
in defiance of t he orders of the Holy See and took over the charge
of Inany of the Syrian churches. As a result of the general
confusion that ensued the above mentioned attempt to open a
convent was sadly disrupted and it remained unacco~nplished for a
99
long time '' But w~t hi n sixteen years of his priorship Fr. Chavara
himself could establish seven other foundationis in Koonanmavu.
Plasanal, L/azhal<ulam, Elthuruthu, Pulinkunnu, A~nbazhakkat and
Muthol>
Fr. C'hava.ra gives a clear account about daily routine life in
his Mannanam Nalagamam. The whole day was spent in prayer
and study. They :recited three decades of the mysteries of rosary,
praver to St. Joseph, the rosary of the Seven Dolours and the
prayers to the lady of the ~ c a ~ u l a r . ~ %i s i n ~ at 5 a.m. they recited
morning prayers in cornmon, after which the fathers recited the
canonical c.ffice. Then the novices went to the chapel and recited
the loyful mysteries of the rosary, followed by a set of prayers
comprising of prayers in honor of the five !sacred wounds, the
Rosary of the !seven Dolours, as well as prayers to St. Joseph for
holy purity and a holy death. Then the fathers said holy mass, at
the end of which all joined for the litany of all saints. They
engaged in studies till noon, when they recited in comnlon the
sorrowful mysteries of the rosary, prayers to St. Joseph and
100
special prayers to obtain the love of God, a desire to endure
persecutions and grace to do rneritorious acts. Then the father and
sen~inarians betook thelnselves to their respective refectories for
dinnet-. At sunset at the sound of the Angelus bell they again
asse~l~bled, later the name of the following day was announced
one recited the prayer: "Create a clean heart to me. 0 God, and
renew a right spirit within my bowels to which others responded,
cast ine not away from thy face and take not thy holy spirit from
me"." After spiritual reading and meditation, they recited the
glorious mysteries of the Rosary, the litany of the Blessed Virgin,
prayers to our lady of the Scapular and the Glories of St. Joseph,
after which lthe fathers and seminarians returned for meditation
and studies t i l l 10 p.m. During the season of lent, however, after
supper they wlxe zealous in the performanc:e of spiritual exercise
till midnight2"
Fr. Chavara requested Bishop Bernadine to grant them a
constitution and approval fbr the congregation and also to affiliate
101
tiIern to t he (~'arll,lelite order.'" After three years of rigorous test
H , ~ ~ ~ ~ ~ , canonil;ally declared this lay institute into a religious
conzregation..~il' With the blessings and orders of'Bishop Bernadine
Fr, C'ha"3l.a elt:vated the corninunity to a carlonically approved
religious congregation in 1855 and it was given the name the
Sel.\;ants of the Immaculate Mother of Mount ~arl nel . " They
were given the rules of Discalced Carmelites with certain
modifications required by the local conditions."
f.r.Chavara paid attention to the reform of the liturgy. He
wished that the liturgy be celebrated with decorurn and soleinnity
SO that devoi.ion cnu!d be transmitted to the participants.
Fr.Chavar-'s. main liturgical reforms were with the perlllission of
('Illll.ct1 authol.ities. As regards the divine office, Chavarals lnain
contribution was to re-order and abridge it, and to ,nake a new
office for Christmas, Corpus Christi, Easter, the feast of BI.Vergin
Mar!. and St.Thornas etc. He prepared an office for the dead- a
102
, .
long one and a !;hart one."' At the time of Chavara there was no
special lit~lrgical ceremony on Iioly Saturday in the Malabar
('hurch. .'Our (Ihurches lay closed like the Jewish Churches on
that day'. write:; C]lavara in the letter to the Cardinal Prefect of the
Congregation of Propaganda ~ i d e . ' ~ To ameliorate the faith of the
bl-etl~ren Chavara, according to the direction of the Vicar
Api~stolic. translated the entire liturgy of the Holy Saturday of the
Roman Ritual into Syriac.
It requireid twenty four years for the congregation to receive
t he status of a canonically established religious congregation. On
I November 1859. Bishop Ludovic directed them to submit an
application requesting the ecclesiastical approval for the
.. .
congregation:'"! that time they did not get the approval from
Kolne. "' Fr. Chavara prepared a liturgical calendar based on the
Syrian rite and prepared texts, dealing with the rituals of High
Mass celebrations and ~acrarnent al s. ' ~ He codified the breviary.38
103
']'here was 110 unifonnity in celebrating the Eucharist and the
recitation of thc: divine office. He started the forty-hours adoration
at ~oonammavu. ' " It was a manifestation of his great devotion to
the t-.ucharist. The Holy See had specifically mentioned the
particulars of the adoration and they were translated by Fr.
Cha\.ara into pldalayalain. The first such adoration was
perti,rmed in the monastery at Coonammavu.
Bishop Bernadine gave the title "the Servants of the
Immaculate Mother of Mount Carmel" when the congregation was
canonically instituted.'" Since it was founded on the first
anniversary 01' the proclamation of the dogma of faith of the
Immaculate Conception of Mother Mary the name 'Immaculate'
was added to the Mother of Mount arme el.^' At tiines the word
Mount Carme:l was left out and was called the servants of
Immaculate Mother or Amalotbhava Dasa Sangham (the Servants
of llnrnaculate Conception). In 1861, the. name of the
104
congregation was changed into Third Order of the Discalced
Carmelites (T.O.C.D.).
l'he vear 1861 once again became a year of nliracle and
ordeal in the history of the Carmelites. The Chaldean Patriarch
ordained Thomas Roccos in 1861 as the Metropolitan of the Syro-
Malaharians and on his arrival in Malabar with the support of
Kudakkachira Antony, a local priest, he tried to usurp the
churches. which remained under the spiritual sway of the
Carmelites and wrest the control of the ecclesiastical jurisdiction.
But the timely intervention of tliz Papacy through Fr.Chavara and
the Carmelites t.hwarted the attempts of Thomas Roccos. Pope
Pius IX in his encyclical papal letter42 Verurn hand made it clear
"Mar Thomas Roccos going there and falsely asserting that he was
sent by Our order by the Patriarch usurped ecclesiastical
.jurisdiction".'" The combined efforts of Roccos and Antony
attracted the Syriain Christians in large numbers to their fold.
When it becarne a major challenge to the erstwhile Christians
105
Roccos was excorninunicated and forced to retreat in 1862.
I'r.Chavara played a vital role in bringing back the Syrians who
went aftel. 1i.occos. He moved around churches after churches and
44
spoke.
BLII 'Thondanat Antony got ordination as Mar Abdiso
from the Nesotorian Patriarch. After his return to Malabar he
became a potential enelny to the erstwhile Syro-Malabarians. The
Syrian (:llristians in large numbers assembled around him. He
claimed spiritual, and ecclesiastical powers. At such a juncture the
Arch Bishop of' Verapoly Fr.Bernadine sought the assistance of
Fr. Chavara t o protect his fellow Inen from yet another schism. Fr.
C!iavara was appointed as the Vicar General of Syrian
denomination in order to protect them from perils.4' He regarded it
3s a decision of God and decided to save KeralaChurch froln such
a critical stage. He conducted a series of speeches about his
mission. The followers of Roccos failed to give any convincing
replies to the rnost pertinent charges leveled by Fr.Chavara against
their pretensions and preachings.
106
.4s pel- the direction of Bishop Bernadine, Fr.Kuriakose
C'havara. the Prior General of the Syrian Carmelites published a
circular among his fellowmen that Mar Roccos had come without
the approval of Pope and "warning them of the risk of falling into
Rocchos~an schism and endangering their s a l ~ a t i o n " . ~ ~ i s h o ~
Kocco5 and his followers tried their level best to influence
Fr.Kuriakose aind to win his friendship. But Fr. Icuriakose who
was not prepared to make any coinpromise followed an adamant
stand.". But those who were particular about a Syrian Bishop
recognised Tlnornas Roccos as their ruler and spiritual guide. As a
result, out of the one hundred and fifty four Syrian parishes in
Kerala at that period, eighty-six parishes extended their support to
Roccos. Only thirty nine percent of the believers stuck to their old
religious faiths and customs.
Fr. Chavara sent an official letter to this Holiness Pope Pius
IX requesting the correct infonnation regarding the claim of
- -
I ii , , I , , . , , \ , , i , , , ~ i , , i i ~ 7 < , t i i i 1 , l ; < , r \ ol. I . p. I ' ) I .
!b, 1 ' I,,,, I\<>. / ; / <, \ 5<, <1 I~<,I/I~~J t i , , , . l < , / < , , > , 5 ~ , /,./,',5 ( ' / , <, , . <, , . cI. pp.8 1-82
107
~occos.'")n 7 October 1861 he received a reply from the Perfect
ot. Propaganda stating that the Pope had not legally sent ~ o c c o s . ~ ~
On 30 October IS61 Fs. Chavara received the confirnlatory letter
with the signature and seal of His Holiness himself. The Bishop
of Verapoly e:tcommun~cated Roccos for injecting the spirit of
schism among the ~~r i a ns . " ' The people who went after Roccos
voluntarily returned to their original fold.
l'he advent of schismatic Bishops from Bagdad and their
usurpation of the churches and laity were once again arrested
through the active assistance of Fr. Chavara. E~ l t Fr. Kuriakose
Chavara the Vi,car General did not get the reward for the same. It
was not even appreciated. When the proposal came for a local
Bishop. Bishop Bernadine who was a friend Fr. Kuriakose was not
i n favour of his appointment as the native Bishop of the Syrians.
In the General Assembly of the cardinals met at Rome in 1865
Cardinal ~ o k k i m Peechi, who later became Pope Leo XI11 asked
Bishop Leonard about the possibility of appointing an native
108
Bishop for the Kerala church, the Bishop objected the proposal.
Fr. Leopold, a Cannelite monk argued for a separate Bishop for
the Syrians uncler a Carmelite missionar.y and under the
jurisdiction of the Vicar Apostolic of ~ e r a ~ o l ~ . ~ ' At times of
distress he remained a source of inspiration to Fr.Chavara. Both of
them decided to render immense service for the spiritual and
material melfare of the Syrian Christians through prayers and
services. They introduced forty hours adoration to reap the fruits
of spiritual knowledgei2.
New techniques were initiated in the methods of conducting
retreats. The old method of reading from a spiritual book was
replaced by preached retreat and meditation. Fr. Chavara and other
priests who attended the retreat found it very Fr.Chavara
wrote a book called Retreatjbr Priests for the use of diocesan
priests. Sermon was based on the topics such as salvation,
preparation for death, sacraments and obligation of the priests. He
taught the Syrian Carmelites to live in the true spirit of sannyasa
109
crrounded on u1nir.y and virtues. The true spirit is the spirit of love
3
for Jesus and F,egula, the observance of the greatest virtue
obedience. showing charity towards all, happy in being poor,
keeping silence and solitude. doing spiritual exercises with great
zeal and keeping a joyfill spirit in all circumstances. He exhorted
them to advance in virtues, to forgive offences and to pray for the
Catllolic ('hurch and entreated them to observe the rules and
regulations diligently. " ~ r . Chavara liked the instructions of Fr.
Leopold very much and he tried to practice the same in his life.
For instance ;as the use of silver was against religious poverty, he
decided to sell .the silver cross that was kept in Mannanain and to
spend that amount to buy the necessary articles for other
monasteries. '' He was such a saintly rnan who dedicated himself
to the cause of his fellow men. He earned the love and
appreciation of his superiors.
l'he Carinelites of Mary Iinmaculate marked the beginning
of' a new era iri the socio-educational activities of modern Kerala.
110
Fr. ICuriakose Elias Chavara had been working in the Christian
Bl~cikti Movement and the uplift~nent of the poor and inarginals of
the society. Even before the birth of social reformers, who are
acclai~ned as such. by the historians, Fr Chavara began his work
vigorously In the fertile soil of'Kerala to eradicate untouchability
and ~ h u s enabling, Harijans to become part and parcel of the inain
stream of'the society.
The missionaries of Carmelites of Mary Immaculate
perceived education as the only ineans to reform the church and
the societv. The congregation concentrated its attention on the
educational activities. Fr. Chavara regarded religion and general
education as two sides of the same coin. During those days
education remained the ~nonopoly of the caste Hindus. The non-
caste Hindus were never permitted to come anywhere near to the
teiilple ~~at asai as and kalaris . that remained the centres of
education. Further the non- Brahmins were prohibited from
~nentioning a single term from the Sanskrit language. Just like the
Latin language Sanskrit language remained the monopoly of the
Brahmins.
111
In such a situation Fr. Chavara founded a Sanskrit School in
1 846 at Mannanam adjacent to the monastery5". He requested each
ot'tlic pal-is11 to send two students every year to the newly started
school at the expense of the respective parishes. The school started
fiinctioning in 1846. Bishop Bernardino Baccinelli also extended
his blessings and assistance for the propagation of the Gospel
through the medium of education. Fr. Chavara became
instrumental in establishing a series of schools attached to the
parishes. In an age of caste pollution and restrictions Fr. Chavara
invited the children who hailed from all the communities
irrespective of their caste and colour 57.
('havara ,wanted to provide proper education to illiterate
Hariian C:hri:;tiims and other low caste people to uplift them in the
society. Education was an activity close to his heart.58 Fr. Chavara
regarded education as a means of uplifting the poor and his
112
comlnunlty. At first he formed separate schools for the Pulavas
and other depre:;sed classes in order to protect thein from the
puotest ol ot11r:rs. Chavara was able to find suitable land, building
and sincere teachers tbr the school. Land war; secured in
Arpoorkara ,~Tl~uruthi~nalikunnu '" and other near Mannanam
monastery. C'lassrooms were formed using bamboo screens with
the help of Hari.jans in both places. Chavara himself visited each
and every house and compelled children to go to school. More
over to attract the children to school he made arrangement to give
them noon meals uchu kanji clothing, book, pencil etc.. .
I o nlaintain the school of the Harijans and Christians he
received al ~ns and contributions for economic needs. With that
contribut~on he bouglit some land for 1.7 acres, with the yield of
t h~s land Chavara thought of giving salary to the teachers and to
meet expenses of noon meals.") 1n addition to this he started
collecting p~di yavi (a small amount of rice) from houses by which
noon meals were prepared. This school was a great success.
113
Chavara's attention was turned to the teaching of Sanskrit
to Nari.jans. He wanted the study of sacred language by the
Harijans sitting along with the students of upper caste."' At that
time only suvurnas were allowed to learn Sanskrit. A Variar,
efficient in Ma1a:yalam and Sanskrit, from Trissur was brought to
this scliool as the main teacher. "' ~l i i s is the first Sanskrit scliool
in Christian history."' In deed it was a great challenge and a
highhanded revc~lutionary step. This school building can still seen
at Mannanan.
Chavara wanted to start schools adjacent to every church as
the temples and. mosques had their schools at that time. When he
became the Vicar General of the Syrians, he took a very bold step,
issued a mandate, calling upon all parish churches under his
jurisdiction to raise a school attached to each of them, and
threatened to close down all those parishes that failed to obey. 64~11
the beginning; these schools mainly concentrated their efforts for
114
the education of Christians. But later, with out any discrimination
the .suvuunu.s arld avarna.s were given admission in this school.
Even though there were protests against this the ultimate result
was a great success. The social renovation of Chavara for
improving the :social as well as spiritual condition of the depressed
classes was a cornplete success. The effort of Chavara was the
first phase of the literary cainpaign ainong the people of Kerala.
As schools were auxiliary to the churches, the schools were
known as pall~koodangal.65 Thus he had to develop them, bring
them slowly into the inainstreain of the society and help them to
equal theinselve:; to be eligible for the government ar,d for the
state service.
Later om similar educational institutions were started at
Edathuva, Pulincunnoo and Kainakary. As per the CMI
constitution:
"The aim of all education is the formation of the
human person for the fulfillinent of his individual and social
responsibilities. Christian education further aims at his
115
growth into manhood according to the mature measure of
Christ. C'onscious of these aims of human and Christian
education we shall give an excellent and all-round
f'orniatiol-I t.o the students in our educational institutions.
We shall concentrate more on quality than on quantity and
fostel- good interpersonal relations. Our exemplary life
should ;al~vays remain the most important factor in our
educational apostolate. We shall make special efforts to co-
ordinate our educational activities with the aims and goals
ot' the nation so that our students may grow up as
respon!;ible citizens fully involved in the task of nation-
huildingC'".
Phe spirit of CMC is the further manifestation of the spirit
ot' CMI. Fr. L,eopold imparted the rules and regulations of St.
Teresa of' .Avila to CMC. The inajor charism of CMC is
sanctification 'of all through prayer and Christian forination and he
116
education of women and ~hi l dr en. "~ The Christian formation
atte~npts to impart the Christian values to all.
l'lie aim of l.he congregal.ion is twofold. ITirst, the
sanctifica~ion of the members by means conteniplation and
penance and second, to ~vork for salvation of all through prayer
and education of girls"! It is a har~nonious association of
contemplation and action in which there is no place for allocating
the whole time to reading and recollection alone". The CMC
constitution of' 1976 has clearly defined the aims and objectives as
to be completely to our fellowmen is our subliine goal, the
greatest b!lss and the real scope of our life."
'The condition of the women folk in Kerala during the
nineteenth century was far from good. They became easy prey to
brute suppression and oppression7i. There were so many inhuman
abuses perpetuated on them. At that time women folk of the low
caste were not permitted to cover up the upper part of the body.
117
Education was strictly forbidden to them. Chavara wanted the
raise to stat~ls of women in general.
EIiminat'lon of untouchability was the need of the hour.
, / ~~c , I . I I u. s and untouchables like Pulayas, Parayas, Chandalas and
the lower caste people were not allowed to come near the
Brahmins or ot:her upper classes, to walk in the public streets, to
entet- the places of worship and dress Schools were
stl-ange to them. The): mere considered only as the s cu~n of the
society. The nineteenth century Kerala church did not approve the
equality of women even in religious matters7". Women were not
permitted to artend the retreats meant for the spiritual growth of
the faithful. They were not allowed to witness the cultural
programmes staged in the premises of the Church. They were not
expected to be present tor ecclesiastical celebrations and social
gatherings such as sl-adham, adiyanthirarn, marriages e t ~ . ~ ~
L
118
It was such a pathetic situation which inspired the church
authorities to visualize and shape religious congregations for
women wliich became the centres of learning,, benevolence and
-
asceticisn;. '?rhey tried to bear witness to Christ through service
to the neighboul- especially through the Christian, inoral and
creneral education of children and young women. '"hey
a
concentrated their attention in services such as caring for the
orphans, the a.bandoned, the handicapped, the aged, the sick, the
poor and the needy through various socio-economic schemes.
They worked for the salvation of souls by prayer and by teaching
young girls. Apart from the secular subjects such as languages,
mathematics, science, music and handicrafts, the girls were taught
catechism and meditation too.77 It was a training ground of
character forn,lattion and making them housewives and mothers.
Blessed C:havara and Fr Leopold Beccaro, the Italian
Carinelite missionary, founded the Congregation of the Mother of
- <
I ns\ ? . in (l i e Sl7a~ioiv of rhe ,bfo.st High, p.14.
' ( ' t,thol i i Direcroi:v of indru, pp.1 108- 1 I 10.
7 ;
('hlC' Yala~amam.,Vol.Il,p.30.
119
Car~nel. the pioneer indigenous religious congregation of women
in Kerala. in 1806 at ~ o o n a mi n a v u . ~ ~ The relationship that existed
hetween the two rather became a deciding factor in shaping the
CMC' .-" I t \\.as Sounded on the spirit of "Bhakti- ~ a r ma - ~ o g a ' . ~ "
The most subli~ne goal ot'the congregation is that its members
dedicated themselves to the Almighty and lived for the happiness
of their tellow beings. The main apostolate of the congregation is
education aiming at the spiritual, moral, social, intellectual and
econo~nic advancement of the people particularly of woinen and
children.';' With great interest, and responsibility, they led the
people to brotherhood and unity so as to discover and nurturethe
spiritual wealth of India, transcending caste, creed and language.
I'hz Congregation of Mother of Carinel was started with the
capital of 18 rupees. He put up an enclosure for the convent at
Coonammavu. This convent was mostly made of bamboo mats
and coconut fittings. He built a colnmon prayer hall, dining hall
120
and three single rooms for the inmates all walled in from the
outside. 'l'he tirst members of this congregation were Elisha, a
widou, her daughter Anna. Thresia of Karthedeth parish and
Elisha of Putlienangady, Vaikom. They came to live in the new
convent on February 13"', 1866. But Chavara was not happy with
the temporary shed. He toured the Southern districts of Kerala
and raised Ks 8,0001- within eight months to put up a permanent
house for them as well as a school and boarding house for girls.
The building was completed in March 1867.
Fr. Chavara had clear objectives in starting this society.
1 )
to form a group of women living sc:rupulously the
religious way of life who were dedicated to the love and
service ot'Ciod and
2 )
to gel. these woinen to work among the woinen folk
as a catalyst and a liberative force. Hence one of the main thrusts
in their way of li~fe was to educate women, irrespective of caste
and creed. including Harijans and thus secured for them better and
reasonable living conditions and work.
121
'The CMC co~~gregation, following the foot steps of its
founder and drawi~ng inspiration from their brothers (CMI) started
schools in various places of Kerala. The first formal school for
sirls was started at the convent premises in Coonam~navu on 16"'
October 1872." ?These schools absorbed students not only of
liigher castes but also lower castes and outcastes. Hundreds of
girls from l-zhava, Pulaya and Adhivasi coin~nunities joined these
schools. They became conscious of their personal worth and
respect. They began to grow up intellectually. The women of all
castes who were convent-educated began to occupy a high
positions in every realm of Kerala society
C'olnmenting on the importance of social apostolate the
constitution of CMI inade it clear that God is in reality
experienced'by men in the concreteness of their daily lives, their
needs and aspirations, and their actual fellowship as brothers and
sisters. childrmen of the same father. Like Christ they too are sent
into this real !world to preach the good news to the poor, proclaim
122
release to the captives and liberty to the oppre~sed. ~' Hence,
action for justice and participation in the transformation of the
world is a cc-~nstitutive dimension of the preaching of the gospel.
The specific contl.ibution of a religious community is to transform
human relationships, personal and structural , at all levels of thk
human society through the gospel values. Conscious of the unjust
social and econornic conditions, they should realize the obligation
to ~vos k towards a radical refornlation of society. In trying to
eradicate the social inequalities they should endeavor to help
others to help .themselves.
The cry of the poor should find an echo in their lives
and should prevent them from making any kind of co~npromise
\\it11 an! t'orrv of social injustice (ET 18). They should take bold
steps to critically evaluate their life -style, and the impact of their
social and humanitarian works, and their bearing on the message
of the kingdc,m of God we preach. Since human life, nature and
culture are intimately linked , and the human person can attain full
maturity only by cultivating the values of nature, the good news of
123
Christ called l i )~. a continual renewal of the life and cultures of
human PUSOO". The religious commitment should inspire them to
respond to the presence of Christ in different cultures through
actiie i n~oI \ , ement in various socio-cultural groups and activities
i n order to be effective inessengers of the hope of his kingdom
ulicl-e\ er they are (GS 58) .
U hen t he members of the Congregation are called upon to
undertake, for the sake of apostolate and the welfare of the people,
both in the nlissions and around their houses, socio-cultural,
ecu~lomic and such other activities, they should bear in mind their
basic objective in them. namely , making the presence of the
kingdom of Ciod in those areas concretely felt. 84
In the ]field of social services the CMI's emphasized the
need to begin houses and training centres for social out castes and
exhorted to tak.e proper measure for making poor families self
sufficient and self supporting'.85 The services for the uplift of the
poor and weak are classified into:
.-.~ ~-
',!,' , , , onl ! i , , i I , >, , L, / I </ I ) ! , , <.,o,:,. 109-. ,1.2.:-24,
I I l b i . / l i i ~ i ~ ~ ~ ~ / ~ i i ~ ~ i : , i , i rl ri ! . Y ~ i r i ~ : ~ ~ ~ i i i , i n i . 19.17 . p.:!.;
124
1 . C'are for the destitute
2. Refuse homes
3. tlomes for the aged. caterly exclusively to the elderly
1. I>av care centres
5 . Institutions which extend residential and non- residential
care to the disadvantaged groups like mentally retarded and
disabled
0. Other services.
'The Hoilse of Charity' was started in Kainakary by Fr
Chavara in 1869 as an ins~itution to receive sick, poor and
destitute people. Thus he took a revolutionary step in the social
field of Kerala. The people of Kerala had not heard about such an
insritution. This was intended to take care of orphans and poor
without any ca:jtf: discrimination. It was the first of its kind in
India. At Kainak.ary he started the organization named 'The
Helpers of the Dying who Desire a Peaceful Death.' These were
the symbolic expressions of his love for the homeless and unfed.
Chavara always advised his colleagues and fellow men not to let
the beggars go away from their door empty handed, not redicule
125
or inconvenience the poor. Proper wages for laborer and servants
s h o ~~l d not be delayed. These were his clear cut instructions and
practices.
For rhe ~.enewal oi'the 'hurch Chavara felt the need for
having a printing press at Mannanam. In 1844, Chavara began the
preparations for a printing press. The primary objective was the
printing of prayer books and spiritual works. Two basic needs
were liturgical and other prayer books and spiritual books. The
liturgical books were in Syriac. The available prayer books were
in Syriac and 'Tamil. No books were available in Malayalam
In those days there were only two printing presses in
Icelala- 1 he C. 1U.S press and the Government Press at
Thlruvananthapuram. In 181 1 the C.M.S press was started at
Kottayarn with the help of British Resident, Colonel Munro.
Benjamin ~aldie," the author of a Malayala~n dictionary was the
founder of this press. In 1834 Swathi Thirunal Rama Varma, the
126
Maharaja of .rravancore established the Government press at
~Tliiruvanantl~zpura~n.
Chavara and the fathers at Mannanaln had a hard time in
establishing.the press at Mannanam. Chavara wanted to see the
CMS press at Kottayain. Twice he went to Kottayam, to see the
working of the press. But they did not give him perlnission.
Therefore he went to the Government press at
Tliiruvananthapural~~ and the local carpenters on wood made
coining back to Mannanan with the model of the press made of
plantain the same thing. That was the first private press in Kerala,
which rvas established in 1846. The first Malayalam prayer book
Jnanapiyusharn was published from Mannanam. It was a book of
1"x 1.5" size with 332 pages. More books were printed in the
following years. Balanikshepam was printed in 1860,
Jnanaprajagaram in 1862, the monthly devotions os St. Joseph
in 1867, the prayers for the Mass in 1868, the book of Moral
Theology in 1862 on wards. Syriac was printed in Kerala for the
first time at Mannanam. The press was the third in Travancore.
127
But was the tirst one to be set up under private ownership in the
count ry.
flic pioneering work of Chavara and his companions were
continued i n the fbllowing decades. The priests and lay people
under the leadership of Nidhirickal Manikkathan for starting a
ne~~s paper made combined efforts. Accordingl:~ the Nazvani
Deq~i ka was started from Mannana~n in 1887, six years after the
death of Chaval-a. This was the first Malayalam daily. The most
far reaching, enduring, illuminating, edifying and even sanctifying
field of activity, initiated by Fr. Kuriakose through monasteries in
general and primarily from Mannanam was that of printing. It
marked the beginning of a new epoch in the history of mass
media.
'l'here is the wooden printing press preserved at Mannana~n
as eloquent witness to his pioneering effort to educate people
through the printed word. His awakened social conscience would
stop nothing short of communicating enlightenment and
comprehensior~ to others. Thus through publication he tried to
highlight the problems of the people . Thereafter the newspapers
128
became a very effective medium to ventilate the grievances of the
people.
The l~tel.;~r!i contributions of Fr. Chavara is not fully
realized even by the people of Kerala. His abiding interest in the
history. culture and literature of Kerala is clearly manifested in
his poet~cal works. His poetic creation consisted mainly of
following (Atl7manzttha~1am) Co~npunction of the Soul, 'Dirge'
(Mur-anuveetil Padunnuthinulla Pana) and Anastasiayas
Martyrodorn (,4nastasiayuade Rekthasakshitham).. Dhyana
Sullupur7gal (Colloqiees). Deiva Vilimel Dhyanangal (Meditation
on Divine vocation) and Nalagamangal (Chronicles).
Among his writings Athmarnuthapam is considered as an
epic poem whicln portrayed the life and career of Jesus and Virgin
Mary. This poem has twelve chapters dealing with the birth, life,
teachings. death and events following the death of Jesus Christ. In
the firs1 chapter the author thanks God for the gift of his life and
regrets his unworthiness. In the second chapter he expressed his
sense of gratitude towards God for having saved hiin from a wide
spread epidemic in his village. The life of Christ is introduced in
129
the third chapter. The fourth chapter deals with the birth of Christ
i n Bethlehem. 'The next chapter is a beautiful picture of shepherds
c o mi n ~ to worship the new born child. The sixth chapter is more
ilnaginativr especially the dialogue between Mary and a
Shepherdess Skrat~ti by name. It is followed by the worship of the
wise men fi.0111 the East, the presentation of Jesus in the tenlple
and the words of Sirneon , the heart rending prophecy of Mary
which are contained in the seventh chapter. The passion, the way
of the cross anti the death on the cross of Jesus are very vividly
pictured in the eighth chapter. In the ninth chapter there is a
sorrowful picture of a wailing mother and the attempt the disciples
make to console her. The growth of the Church, the conversion of
Paul. the journey of Mary, the lnartyrdom of Jacob etc are the
themes oi'the tenth chapter. The remembrance of Mary along the
path to Golgotha and other holy places fill the eleventh chapter. In
the final chapter :Mary is bidding farewell to the apostles and the
author concludes the epic with an intercessory prayer to ~ a r ~ . ' '
130
Amidst the hectic activities Fr.Chavara could find time to
write some spiritual books on Christian doctrine for the good of
the Malabar people." His writings can be divided into various
categories: I.e~ters, Chronicles, Liturgical books, Administrative
writings and Spiritual bool<s
A U I I ~ F ; ~nd Anusthasiya i Mar-tydom are the two shorter
epics written b\r Fr.Chavara. Anasthasia 's Martyrdom is the
stor! that happened in Rome in the 3'" century A.D. The poet
narrates the various inodes of persecution in such a way as to
touch the heart:j of the reader. It was written in 1862, but printed
and published in 1936. 'I herefore it could not get proper
recognition. Anasthasia :r Martyrdom was the pioneer attempt at
the nod ern shorter epic ~nove~nent in Malayala~n literature, which
was written i n Kerala twenty years before the innovation of the
semi-epic style: (Khandukavya). All literary circles in unison,
celebrate Malayavilas~n of A.R Raja Raja Varma as the budding
of shorter epic movement in Malayalam. It was written in 1895.
131
Anu.v/hsitr '.Y Ma~tyrdorn of Chavara was written thirty three years
before Valayavilasom 0fA. R. Raja Raja Varma.
,411l~u1r11rhupuw was also written before the formal epic
writing in Malayalam literature. It was printed allnost
simultaneously with its composition. Still it was known only
among t he Christians as devotional song, and remained unknown
to the rest of'tl-ie Malayalain speaking populace of present Kerala.
' l he literary worlc of Fr. Chavara has not been properly utilized by
the people of t.he present generation. But, it is expected that, at
least the people of the future generation would realize the
i~nportance of' his literal-y works.
Fr.C'havara was not destined to lead a long life. Without any
displeasure to his superiors he led a contented life as the superior
general and great prior. As the Vicar General he divided the
Syrian Church into four zones and a representative was appointed
for each zone. These representatives enjoyed the same power and
position as Vicar General. Their functions included visiting
churches, settling cases, transfer of priests etc. In order to keep
church and its belonging neat, special instructions were given. In
132
the niidst of his hectic schedule of life the health began to worsen
in August 186'3. On 3'" January 1871 Fr.Kuriakose Elias Chavara
died after a life of great innocence.'"
133
( l~apter V
( AKMELITES OF MARY IMMACULTE
' I H110IiGH THE AGES
\ I I L, S ~!lc. de~ni se o l 1-1, . C' haura, Fr. Leopold Beccaro bestowed
I ~ O I - V ; i r t i . r l t i or ; i )n tl-~e young congregation. Fie accompanied Bishop
c ~ ~ i I !ii\ ,jctu~.ne!: lo liolne \\-it11 the intention ot' meeting the
I:ali>c~- c~ent.ral ot L)iscalcccl (-a~.melites. He wanted to represent the
idea ot' aftiliating the 'Third Ortier of Carmelites Discalced with the
Order ot ( armelites Discalced and the division of Vicariate of
\/era;?(\!!. . !-!iz Icwe ?.nd :?!'ti-ction nrhich Fr. Leopold had i n his mind
I'ol- thc S\rians earned the displeasure of Bishop Leonard. After their
setui.11 I!.o111 Rollis, Bishop Leonard reduced the powers of IFr. Leopold
as Delegate .Apostolic. lie was not permitted to make co~nmunication
with 11ie ~-cl i gi o~l j priests and sisters and to interfere in the affairs of the
S) rim Casmelites. I-le spent the last days in Yerapoly vil-tually as a
11riso11c1-
134
1.i. I'c~i-trl,l<ara Kuriakose L<lizeus became the Superior of the
Coriilreilarioi~ - - t;,lio~ving the deatl-r ol' Fr. (:Iiavasa Kusiakose. Msgr.
1-eor~ard h,lc.ll~iito a1,pointcd I yr . I!lizeus as his delegate. lie was also
callcil iipcin t>ice : t sesies of'cliallenges both ti-om the internal and
csternal c . A.s the hro~lier of' Fr. l'homas 1'ol.ukkara and the
:;Lrccc.ssor of 1.1.. K.;uri,akose ('havara, he was held in high respect.
The peace and tranquillity enjoyed after the departure of Roccos,
was once again disturbed by the appearance on the scene of another
schismatic Bishop, Mar Elias Mellus, who came to Malabar in 1874.
He was sent by Mar Joseph Audo, the Chaldean Patriach, at the request
of some Syrian priests, mostly of the Padroado jurisdiction.%e fixed
his headquarters at Trichur and he was joined by Fr.Antony Thondanat,
who got ordination from the Nestorian Patriarch as Mar Abdiso. In
1875 they received another Chaldean Bishop, Mar Jacob, whom he set
over the schis~natic churches of the South Malabar. They tried their
level best to bring the Syrian Christians under their fold and to
convince them that Mellus was sent by Pope Pius IX. Fr. Mathew
Gregory (Kodupadam), a mernber of the Congregation, then Vicar of
135
OIIur Parish Church, near 'l'richur, directly inquired of the Holy See to
ascertain the truth. Pope Pius IX replied that Bishop Mellus was an
intruder, illegally came down to Malabar against the express orders of
the Holy See. Mellus was excommunicated and Mgr. Leonard gave a
special commission to Fr. Cyriac Eliseus (Porukara) to fight against the
schism of Mellus and Trichur was the centre. The Fathers of the
Congregation, foremost among them, Fr. Mathew of St. Mary
(Kalppil), Fr. Alexander of St. Joseph (Kattakayam), and Fr. Jacob of
St. John of the C~:oss (Palakunnel) fought against the growing schism.
They were supported by some of the leading families of the place and
especially by Fr. Emmanuel Nidhiry. The Mellusian Party eventually
lost footing, and the labours of the Fathers were again crowned with
success, to the.greater glory of Mother ~ h u r c h . ~ They gathered vigour
and vitality fioim the previous experiences of Fr. Chavara's fight
against Roccos.
The congregation once again felt the urgent need for a Bishop
from their own cultural background which would be the only panacea
for all the existing problems. The fathers were riot slow to understand
136
the psychology of the Malabar Syrians. Their longing for a Bishop of
their own rite to rule them, as hereto fore and at any cost, was at the
root of all the sChi:sms that again and again played havoc in the Church
of Malabar.' The fathers, therefore, in due course submitted a petition
to the Holy See in order to safeguard their mother church from any
further attack of schism, begging that the Syrians might be separated
from the Verapoly jurisdiction and placed under a bishop of their own
rite. The secular clergy joined hands in the enterprise with the leading
Fathers of the Congregation. 'They requested some of the Vicars
Apostolic of lnclia to plead their cause before the Holy See. The
Propaganda Congregation sent Mgr. Leo Meurin, S.J., and Vicar
Apostolic of Bonnbay, as visitor ~~o s t o l i c . "
The Archbishop Vicar Apostolic of Verapoly, Mgr. Leonard
OCD, felt unhappy over the course of action of seven CMI priests who
took the lead in petitioning the Holy See asking for a separate Bishop to
rule over them.' T:hey were forthwith expelled from the Congregation.
Moreover, the admission of fresh members into the Congregation was
137
discouraged. One of these seven was the late Mar Aloysius
Pazheparainpil who., in 1896, was eventually nominated by Pope Leo
X111, one of the first three indigenous Vicars Apostolic to govern the
Syrians.
In 1876 Mgr. Leo Meurin S.J. of Bombay who was appointed
visitor Apostolic of Malabar reached Mannanam. Fr. Emmanuel
Nidhiry acted as his Secretary. Mannanain was fixed as the meeting
place of the Syrian. priests and the leading laymen; there they could
unveil their hearts 1:o the Visitor Apostolic. The leading Fathers of the
Congregation me:t at the CMI mother house on 25 May 1876. General
meetings and private mdiences were held. The Visitor Apostolic after
studying well all sides of the question promised he would do
everything for the Syrians. He declared that the behavior of the Fathers
of the Congregation, in this respect, was not to be blamed and called
the seven Fathers who were expelled, "The Seven Dolours of the
Congregation," predicting at the same time that they would be turned
138
into "Seven Joys." Those seven were permitted to re-enter the
Congregation if they wished to."
Msgr. Meurin visited several churches and the monasteries of
Coonammavu, Arnbazhakat and Elthuruth. For a long time he made
Elthuruth near Trichur his residence, exerting all his energies to crush
the schism of Mellus who had his headquarters at Trichur, and to recall
the schislnatics to the bosoln of the Catholic Church. During his stay
there. Mar Jacob, auxiliary to Mellos, met Mgr. Meurin and reunited
with the Church. I:r. Emmanuel Nidhiry was the chief instrument in the
course ol'negotiations and ~et t l ement . ~
When Mgr. Meurin's report reached the Holy See, another
Commissary Apostolic, Mgr. Ignatius Persico, 0.F.M Cap., was sent to
Malabar; after visiting the Seminary of Puthenpally and the Monastery
of Coonammavu he had a private conference with Mgr. Meurin at
Elthuruth; then a~fter interviewing several persons and visiting some
places in lndia he returned to Rome.
Mgr. Meuriri's visit had its immediate result. Fr. Marcelline
Berardi 0. C. D., was appointed Coadjutor Bishop to Mgr. Leonard
139
Mellano with exclusive charge of those of the Chaldean ~i t e. " ' He was
consecrated in.October 1877. A few days before his consecration, Mgr.
Meurin. 'expleto officio,' returned to Bonlbay after having won the
grateful hearts of the Syrians. From his letters to Fr. Aloysius
Pazhepara~npil and others, it is clear that in co~npliance with a request
made at Mannanam by the Syrian priests and some laymen, he had
reco~nlnended a. Jesuit Bishop assisted by a Syrian Bishop from
Malabar, to govern the Syrians. I I
l'he relations the CMI Congregation had with Msgr. Meurin,
were the prelude to the innumerable benefits it has, from that date,
received fro& tlhe Society of Jesus of which Mgr. Meurin was a
distinguished member. Bishop Mellus, seeing his party daily grow
weaker and weaker, departed for Mesopotalnia in 1882, entrusting the
care of the forty churches that acknowledged him, to Antony
Thondanat and to the Corepiscopus Augustine of Mesopotalnia. All the
churches, except that of Trichur, gradually came over to the Catholic
communion. The Nestorians of Trichur are the residue of the once
turbulent schism of Mellus.
~~.~ - . ~ ~~ ~-
\ < J J , , . / < t ' / l , , ! ' , , 8 , \ o,, l/1<, ( I l l i> 1 I
I ; , , < , , I , , , , I , , , < f",,r,.,~~',,!<>,J ,,/ ll,,l<,/><,!.. fl.72.
140
In spite of ~nisrepresentations regarding the Fathers' efforts to
]lave a Syrian Bishop to rule over the Syrians, the Holy See all along
had in mind the i.nterests of the Congregation. In his letter to Mgr.
Meurin, dated 27'"' August 1877, Cardinal Franchi, Prefect of the
Sacred Congregation for the Propagation of Faith, after speaking of the
sepxation of the Syrians froin the Latins, says: "Qua in re peculiaris
sollicitudo gerituir Tertiariorum Syro-Malabarensiuln quorum
,. I2
institutum S . Con gregationi semper cordi %it et est . . . . .
Mgr. Mar'zelline Berardi became the Coadjutor to Bishop
Mellano and the "Dioceszn Superior" of the Congregation. According
to the instruction.^ of the Holy See, he convoked a General Chapter of
the Congregation in December 1877 at Coor~alnmavu and hiinself
presided over its sessions. The constitutions were modified and
forwarded to the Holy See for appr~bation. ' ~
When Leo XI11 was elected Pope, Fr. Cyriac Eliseus (Porukara)
in the name of the Congregation sent him his homage, to which His
Holiness repliedl in words of praise for the Cor~gregation, encouraging
141
all its activities. The letter was a pretty long one and was signed by the
Holy Father himself. Fr. Cyriac Eliseus was addressed in it: "Prior
General" ot'tlie Congregation. "It will be extremely pleasing to Us,
Beloved Son, to follow carefully in the footsteps of Our above
mentioned Predecessor in those things which concern the good of your
Congregation and that of the Syrian people; We wish that you be
convinced that \YE: have greatly at heart to pron~ote the peace of all and
the spiritual advantages oi'your Institute, in the midst of the storms and
disturbances in which you are involved, and We do desire nothing more
than that your Congregation, from which much good might be expected
if i: keeps to the proper course, might flourish and bcing strengthened
by very good di:;ciplinary rules, and observing faithfully due obedience
to legitimate authorities, might happily attain the end it has in views,
namely, the increase of religious fervour and the salvation of soul^."'^
The beginnings of the monasteries of Thevara and
Chethipuzha are to be traced in this connection: Fr. Jacob of St. Mary
(Kanatt), Vicar of Vazhakulam Monastery, obtained permission from
142
Mgr, Marceline to build a chapel at Thevara. The faithful of the place,
both Syrians and Latins, heartily co-operated with the Father. The
chapel was colnpleted and blessed in 1879. It was definitely ceded to
the Congregation in 1890, on behalf of a monastery to be opened there.
Mgr. Bernardine Berardi had already sanctioned the erection of a
monastery near Clnanganacherry. In 1 882 the people of Changanacherry
approached Mgr. Ivlarcelline through Fr. Cherian Chakkala, a secular
priest, and expre:;sed their desire to have a monastery at Chethipuzha
near Changanacherry which the Vicar Apostolic consented. The
foundation of the monastery of the Sacred Heart, which for a long
pericd was the major seminary of the Congregation, was laid on
February 20, 1883. Fr. Alphonse of St, Mary, assisted by Fr. Jacob of
St. John of the Cross, contributed so much towards the early progress
of this house as to be its founder. A catechumenate and an Elementary
Malayalam School which later became an English medium school were
attached to the monastery.
143
Unity and gladness were the hallmark of the founding fathers,
which had been handed to the followers by them." The year 1886
witnessed the establishinent of the Latin Hierarchy in India by which
Verapoly became an Archd~ocese with Quilon as its suffragan See. The
following year, May 1887, His Holiness Pope Leo XI11 of immortal
memory, compllztely separated the Syrians from the Verapoly
jurisdiction, and placed them under two Vicars Apostolic of the Latin
Rite, who were to associate with theinselves two pontifically privileged
Vicars General from among the Syrians. The Priors of the monasteries
of Mannanain and Elthruth were commissioned by the Delegate
Apostolic to conununicate the news officially to all the Syrian churches
of Malabar.
The appoint~nent of Mgr. A. Medlycott and Mgr. C. Lavigne S.
J . as Bishops of Trichur and Kottaya~n respectively became a great
landmark in the history of the Church in ~ e r a 1 a . l ~ Mgr. Medlycott took
charge in December 1 887 and Mgr. Lavigne in May 1888. To prepare
for the reception of the prelates, two grand public meetings of priests
and laymen were held, one at Elthuruth Monastery and the other at
144
Mannanarn Monastery. Mgr Lavigne fixed his temporary residence at
Mannanarn and FI . Alexander of St. Joseph of Mannanam became one
of the consultor5
The Holy See, by a special decree, dated December 15, 1887,
appointed the Delegate Apostolic for the time being as the Prior
General of the Congregation. Thus Mgr. Marcelline, who from the
beginning cherished a tender love for the Congregation and who did so
1nuch for its growth., progress and stability, severed, from that year, all
connection with the Congregation. The Fathers were very keenly
affected by the separation.
According to the new arrangement, in matters pertaining to the
administration of the sacraments, care of souls and the like, the
members of the Congregation were to depend upon. the Vicars
Apostolic; for all the rest upon the Prior General alone. Mgr. A. Ajuti,
successor of Mgr. Agliardi as Delegate Apostolic, became in 1887,
Prior General oft he Congregation. He nominated Fr. Joseph of St. John
of the Cross (Thayil), a member of the Congregation, his delegate. This
kind of exemption from the jurisdiction of local Ordinaries has given
145
the Congregation a status higher than that of Congregations Juris
Pontificii of the Latin Rite.
.fhe emergence of new Vicariates on the basis of rites, the
demarcation of their boundaries" and the arguments regarding the
ownership of the monastery and the convent of Coonalnmavu created
further problems between the Syrians and the ati ins". But when the
Syrians were removed from the Verapoly jurisdiction, Mgr. Leonard
put forward his claims on Coonainmavu in 1888". The case was
pending for many months before the Roman Curia. In the meantime the
new seminary building at Puthenpally was offered in lieu of the
monastery; but the Fathers refused to accept it as an exchange far the
lnonastery where the novitiate and scholasticate of the Congregation
were f~~nct i oni ng arid, where they had lived and .worked so many years
and for the progr~ess of which they had contributed their very best men
and means
The Delegate Apostolic, Mgr. Ajuti, in January 1889
canonically visited all the monasteries of the Congregation. At
146
Elthuruth he had a conference with the Superiors of Monasteries, whom
he convoked also to an extraordinary General Chapter at Mannanam to
discuss chiefly the ~iiodifications to be introduced into the
Constitutions. Fo'ur of the Fathers were commissioned to re-write the
Constitutions with the necessary changes. In 1889, Cardinal Ayuti
permitted thein to prefix the word Immaculate Conception along with
the Third Order of the Discalced Carmelites due to the fact that the
Congregation was started during the years of the proclamation of the
Immaculate Conception of Mother Mary.
The final clecision of Rome regarding the Coonarnmavu question
was in favor of klgr. Leonard, whereby the Congregation lost both
Coonammvu and Puthenpally. This decision evidently entailed an
immense sacrifice on the Fathers. Mgr. Ajuti, who was entrusted with
the execution of the order was greatly edified by their ready submission
in a matter whic.h was of vital importance to the whole Congregation.
The novices and students from Coonammavu were transferred to
Ampazhakad and thus St. Theresa's monastery became the Novitiate
147
211
house of the C:ongregation. In May of the same year, when the
ordinary Genera1[ Chapter was held at Mannanain, the Delegate
Apostolic deputed Mgr. Lavigne, S. J. , Vicar Apostolic of Kottayam, to
preside over its slzs:;ions as his representative. Fr, Joseph of St. John of
the C~.oss was nominated Delegate over the whole Congregation.
In August. 1890, Fr. Joseph of St. John of the Cross convoked an
extraordinary General Chapter at A~npazhakad to discuss about the
modifications made in the Constitutions by the above mentioned
co~n~ni ssi on of four Fathers. After the discussions, the Constitutions
were sent to the Delegate Apostolic to be forwarded to the Holy See for
approbation. The General Chapter made no provision for a Prior
General and Consultors (Defin~tors). They only requested the Holy See
to add to the Constitutions what seemed best regarding these two
offices."
In October, 1890, Mgr. Ajuti again visited the monasteries of the
Congregation. During this visit he gave permission to the Fathers to say
Mass in a bungalow that was close to the old monastery of
Coonammavu, ceded to the Archbishop of Verapoly. This was the
148
origin of the present St. Joseph's Monastery of Coonammavu in the
present Archdiocese of Emakulam. In 1902 it was raised to the status of
a "Vicariate" Monastery, and in 193 1 to that of a "Priorate".
Mgr. Ajuti., the great benefactor of the Congregation, returned to
Rome in 1891 and was there appointed Secretary to the Sacred
Congregation of the Propagation of Faith. Mgr. Zaleski, his successor,
was nominated a year later, i.e., in 1892. During the interregnum, His
Excellency Cardinal Simeoni, Prefect of the Sacred Congregation for
the Propagation of Faith, acted as Prior General of the Congregation
with Fr. Joseph of St. John of the Cross as his Delegate. The General
Chapter that w,as to be held in 1892 was postponed till the
Constittutions were again approved by the Holy See in 1893 for another
six years. In the approved Constitutions, a chapter on the Prior General
and another on the Definitors, were added on by the Holy See itself.22
Fr. George of St. Mary (Varunny) Prior of Elthuruth, used
the permission obtained from Mgr. Ajuti and Mgr. Medlycott, through
Fr. Joseph of St. John of the Cross; Delegate began in 1890 the
building of a monastery at Pavaratty in the present Diocese of Trichur.
149
This monastery and the Students' House at hlangalore are the only
Institutions of the Congregation in erstwhile British India. All the other
monasteries were in the British protected states of Travancore and
Cochin. From 1.395 regular monastic life was begun at Pavaratty. It is
worth nlentioning that Mgr. Medlycott was so pleased with the new
institution that he expressed his conviction- that there would be no
schisnl in those parts of Malabar which lay under the influence of the
new monastery. In the list of benefactors, the leading families of the
place find special mention. The St. Thomas Church at Pavaratty is a
marvel of modern architecture. The Fathers there conduct an English
High School and a catechumenatc. An Aspirants' House is attached to
the monastery."
With the establishn~ent of the Indian Latin Hierarchy, the
Padroado Diocese (sf Cochin was re-constructed and thus Thevara was
included within the boundaries of the Diocese of Cochin. This gave
occasion for a dispute between the Syrians and the Padroadists.
Fr. Zacharias of !St. Ephrem, Vicar of Vazhakulam Monastery, assisted
by Fr. Joseph Antony and Fr. Paul Xavier (Kanatt) both members of the
150
Congregation. strenuously argued that Thevara ought to belong to the
Syrians. Fr. A.loysius Pazheparampil, then a secular priest, rendered
into Latin the doc:uments produced by the two last mentioned Fathers,
to be forwarded to the Delegate
'l'he decision of the Holy See was in favour of the Syrians. In
1890. the chapel of the place was included in the Syrian Vicariate
Apostolic of Kot'tayam under Mgr. Lavigne, S. J., who the same year,
handed it over to the Congregation. In 1892, a Branch House of the
Congregation, war; opened there under the care of the Prior of
Vazhakulaln Monastery. and in 1900 it was raised to a canonically
established House of the Congregation. Thevara, owing to its unique
situation, has several tinles been chosen as the residence of the Prior
General. An English High School, a Printing Press, and an Industrial
School were attached to this ona aster^^'. A monthly periodical
Kudumba Deepam (The FamilyTorch) is published from its Press, as a
souvenir of the double Golden Jubilee oft he sacerdotal ordination of H.
H. Pope Pius XI and of the dedication of the Monastery Church, the
first one dedicated to the Sacred Heart of Jesus, in this country.
151
Mgr. Bernarcline's desire of founding a Carmelite Institute for
the indigenous Latins was frustrated at its very start. Nevetheless, the
few Latins whu desired to lead a religious life were admitted into the
Congregation. The Syrians and the Latins thus lived together for a long
time. Although a monastery was opened for the Latins at Manguinmel,
formerl) the residence of the Vicars Apostolic of Verapoly, some
stayed with their Syrian brethren. Among these was Br. Roche, an
inmate of Mannanain Monastery. He had in mind to organize a society
of the Good Shephered. With due permission from Mgr. Marcelline, he
began to build the Good Shepherd Church at Kottayam, in 1882, with
alms collected from the Syrians and Latins. The church itself was for a
long time administered by a Syrian priest, Fr. Cyriac Mailaparainpil,
after whose death, the Prior of Mannanam became its Rector. He
administered it through Fr. Charles of St. Elias, a member of the
Congregation. After the separation of the Syrians froin the Verapoly
jurisdiction, the right over the Good Shepherd Church was contested
and finally adjudged to Verapoly in favour of the Latins at Kottayam;
in compensation, Mgr. Lavigne, S. J., was offered the favour of sending
152
Thomas Kurialacherry, late Bishop of Changanacherry, to Rome for his
ecclesiastical studies in the Urban College of the Propaganda.
( ) n January 7, 1890, the saintly life of Fr. Cyriac Eliseus
(I'orukara) came to an end at the monastery of Mannanam. In the
course of his lift: he became the worthy successor of Fr. Cyriac Elias
(Chavara) and thlc worthy brother of Fr. Thomas Porukara. He is the
author of the rnost popular and devotional book in Malabar, called
Nithiurudhunu. The Syl-iuc Of k e of the Dead as well as the Bible
History in Tamil are the fruit of his indefatigable labors. Moreover Fr.
Cyriac Eliseus is the apostle of the devotion to the Sacred Hear of Jesus
in Malabar, which he spread everywhere chiefly through his
Nithiaradhana. Of his activities after extinguishing the Mellusian
schism. the most important was the introduction of English education
among the Catholic Syrians of Malabar. Fr. Cyriac Eliseus (Porukara)
there after, established the second Convent for Sisters at Mutholy in the
South. But. above all, he was a man of God, and, if saints are pre-
eminently men of prayer, he has his claim to the title. He spent the
greater part of the day in communing with God; his face beamed with a
celestial light during his meditation, Every one who came in contact
153
with him revered hirn and fondly cherished his memory. Mgr. Meurin,
S. .I., Visitor Apostolic, after his return to Bombay, kept a vivid
memory oft he saintiy old illan. He says in his letters: "I much venerate
that holy ~iian".'"
I'r. Cyriac Eliseus (Porukara) seeins to have had a very
definite intuition of his approaching death, for which he made the
minutest preparation. On the day of his demise he said Mass, handed
over his Mass accounts to the Procurator, saying it was his last, and
then, as usual, went through his ordinary routine of life in the forenoon.
In the evening just before the "Angelus" bell , he had slight
indisposition. Calling for the Superior of the house, he urgently asked
for the last Sacrainents, which he received with edifying devotion and
afterwards peacefully enjoying a foretaste of heaven, passed away from
this vale of tears."
As usual the Congregation continued to confront the trials and
tribulations. Bishop Medlycott realized that education was better suited
to the requirements of the time.28 In order to keep direct vigilance over
154
his seminarians, he suppressed the seminary at Elthuruth and removed
the seminarians to hi:; residence at Trichur. Mgr. L.avigne, S. J., for the
same reason and t o introduce unifor~nity in the training of candidates
for the priesthood, suppressed, first the se~ninary of Vazhakula~n in
1888, and in 1801, that of Mutholy, where the seminarians from
Vazhakula~n and the convert Clergy from the Mellusian schism had
been sent. Mgr. Marcelline, O.C.D., gathered all the seminarians of
Pulincunnu at Mannanam. Thus all the seminaries, except that of
Mannanam, were suppressed before 1892. Mannanam too was closed in
1894: from that time almost all the Syrian candidates for the priesthood
have been trained in the Central Apostolic Seminary at Puthenpally,
conducted by the 1)iscalced Carmelites of the First Order.
l'he relief from the direction of seminaries opened the way to
vigorous educational work on the part of the Congregation. The Fathers
attached ii~uch importance to English education which they understood
to be absolutely necessary for the uplift of ~a l a b a r ' ~. English education
had not been much valued among the catholics of Malabar before the
visit of Mgr. Meurin. S.J. It was Fr. Cyriac Eliseus (Porukara) who
155
started the first English School for Syrians at Mannanam. Fr. Gerald of
St. Joseph was t:he pioneer educationist under Fr. Cyriac Eliseus
(Porukara). The modest school opened at Mannanam, gradually rose in
the former seminary building to the status of a H.igh school under the
patronage of St. .Ephrein. His Grace the Most Rev. Mar Augustine
Kandathil, the first Archbishop ofErnakulam, and His Lordship the Rt.
Rev. Mar Thornar. Kurialacherry, the first Bishop of Changanacherry,
are alumni of the St. Ephrem's. Close by, there is also a vernacular
school for boys."'
I'he other monasteries followed the lead of the Mother House.
The Congregation had four English High Schools, four English Middle
Schools, and four Vernacular Schools by the end of nineteenth century.
In oriiel- to conciuct the school work more efficiently, the Congregation
decideti to send i t ? own inembers tbr higher secular studies, and so,
among the reachins staft' there were also many Fathers of the
Congregation urho have taken University degrees. The Fathers spare no
pains in instillin!; ihe Catholic spirit in the hearts of their students.
Besidcs reyu13r catechism classes conducted by the Fathers, the
156
Sod;ili~\ ~ j i ~ l i i . 1~lcss~:d Virgin Val-! \ \ as dul!, established in all English
cI1001. l ' l i c ~ ~ ~ \ L ~ I I ~ . I o I s . moi.ccr\c~.. Ila\e hoarding lhoi~ses attached to
111t:11i I ~ I I - I I I C u~~- l >t ~i l l ~i ng ol'(',rtliolic \>ti! s ilniler tht: special care ot'the
I.aIllc1.i. \ \ I lo the ~~~cl - cns e 1 7 1 ' clel.iccll n1ernhcl.s i n the
~ I I I I I . I S~~nic~raIc. lioi~scs and a Scholasticate for
e c l s ~ s ~ l i s r e r 1 1 opened in the monasteries of
A!lu~hol!. ( ' t ~on: i ~nnl a\ ~i ~ and (' hrtl~ip~izha. \vhich no\v ~.epresented the
In order to secure and foster vocations to the Congregation, there
were three institutions, one at Mannanam, another at Pavaratty and the
third at Alwaye, where children aspiring to religious life were trained
and educated. The "Aspirants' Schools," as they were called, were
started after the nnodel of "Scholae Apostolicae," very common in
Europe, and conducted by Religious Orders and Congregations. The
Aspirants' School was first opened at the new monastery building at
Coonamavu. in 18'92. It was Mgr. Lavigne, S.J., the vicar Apostolic of
Kottayam, who realized the scheme and drew up the Rules for the
Aspirants, at the instance of His Em. Card. Si~neoni, Prefect of the
157
Sacred Congregation for the Propagation of Faith. The Holy See
approved these rules in 1906. He wanted to establish schools associated
with each parish and convents for the progress of the society. It was in
1892 that Bishop Lavigne and Bishop Alosyious Benziger, the Bishop
of Quilon in the presence of innumerable Priests and a vast concourse
of the faithful conducted the solemn consercration of the Monastery
church of ~annanam. "
In 1893 the Constitutions were for the second time approved by
the Holy See for six years. In the new Constitutions there was provision
for a "Prior General" to be elected from among the members of the
Congregation, and for a "Definitorium" consisting of four Consultors,
to assist him. The Constitutions also insisted on the adoption of the
formal Carmelite habit of brown wool instead of the white cotton one
then in use; the blue mantle was retained in honour of the Immaculate
Conception, and in memory of the old title, "Servants of the
Iminaculate Mother of Mount Carmel". In compliance with a petition
sent to the Holy See, by a special decree of the Sacred Congregation for
the Propagation of Faith, Fr. Bernard O.C.D, (a European Missionary)
158
was nominated Prior General of the Congregation "ad teinpus," the
Constitutions remaining intact in all points."
I11 1896. Fr. Bernard O.C.D, was consecrated Coadjutor to Mgr.
Leonard, Archbishop of Verapoly. Finding the charge too heavy for
him, he appointed the first Definitor General to be his Delegate in
matters pertaining to the Congregation. Thus Fr. George of St. John the
Baptist ( Parappura~r~) and Fr. Frederick of the S. Hear (Punchakunnel)
became Delegates in 1896 and 1897 respectively.
By the Decree of Pope Leo XIII, Quaec Rei Sacrae issued on
28"' July 1896, the struggle of Syrian Christians for identity came to an
end. -. The restructuring of the thrcc Vicariates of Trichur, and
Kottayaminto l.hree vicariates of Trichur, Ernakulam and
Changanacherry under the local Bishops viz, Bishop John Menachery,
Bishop Louis Pazhepara~nbil and Bishop Mathew Makil respectively34
marked the beginning of a new epoch in the history of the CMI.
Mgr. Leonard, O.C.D, Archbishop of Verapoly, died in August
1897, and was succeeded by Mgr. Bernard Arguinzonis of Jesus. Thus
from 1897, the Archbishop of Verapoly had been also Prior General of
159
the Congregation which was spread throughout the three Syrian
Vicariates Apostoliic of Trichur, E:rnakula~n and Changanacherry and
the Diocese of Mangalore. He was a staunch disciplinarian who never
made any compromise with evils"
Fr. Frederick of the S. Heart, Delegate of Mgr. Bernard, after
visiting all the monasteries, convoked at Mannananl an extraordinary
General Chapter of the Congregation in 1897. The Constitutions were
revised and forwarded to the Holy See for approbation. In the following
year, the Holy. See approved, not the modified Constitutions but the
former ones with two or three inodifications of minor importance
suggested by Mgr. Bernard. The approbation was for another six years.
Jacob Kaniimthara, who was from the beginning associated with
the two founders, having attained his 981h year, died in peace in 1898, at
Mannanam. He had the happiness to see all the important events
connected with the beginning and the progress of the Congregation. His
Holiness, Pope L,eo XIII, had sent him a special blessing before his
death. Fr. Frederick's term of office having expired, Mgr. Bernard
nominated Fr. jo!;eph of St. John of the Cross (Thayil), as his Delegate,
160
which office he held till his death in February 1902. His successor, Fr.
Geoye of St. Mary (Varunny) died before taking charge of his office.
Fr. Geosge.s place was tilled by Fr. George of St. John the Baptist
(Parappuram).
I ,
In 1902. Mgr. Bernard, who did much for the spiritual welfare of
the Cong~.egation by his tactful government, with the sanction of the
Ho l ~ See. resigned his office. In his petition to Rome, he bore witness
that the C:ongre;:ation was eminently qualified to choose its Prior
General from among its own worthy members. Rome did not hesitate to
put into execution the provision for self government which had been
alreaill granted by the Constitutions. Accordingly Fr. Alexander of St.
Joseph (Senior). one of the First Eleven Fathers who made their
prof'ession in 1855, was elected Prior General, at the General Chapter
held at Mannanam at the close of the year 1902. Fr. Alexander of St.
Joseph was so t a~nous a preacher as to be called the "Second Xavier" of
Malabar. The Holy See honoured hiin with the title "Missionary
Apostolic" and t.he "Croce di ~ene~nerenza". "
161
In 1905, the Congregation celebrated at Mannanam the fiftieth
anniversary of' the profession of the First Eleven Fathers, which had
taken place in 1855.'" Special favours were granted by the Pope on that
occasion. Pope Pius X, sent the following autograph letter to the
Congregation: "Dilectis filiis fausta quaeque et salutaria a Domino
adprecantes, Apostolicam benedictionem peramanter impertiinus." To
comme~norate this Golden Jubilee, an artistic Chapel in Gothic style,
dedicated to the l~nlnaculate Virgin Mary, was built in front of the
Monastery church at Mannanam.
The same year Fr. Alexander of St. Joseph (Junior) who was then
prior of the Mannanaln Monastery went to Rome and submitted the
modified Constitutions for final approbation. On March 12, 1906, they
were approved "in perpetuum."The epithet "Iinmaculate" together with
the first title of' the Congregation, "Servants of the Immaculate Mother
of Mount Carmel" had fallen into disuse by the affiliation of the
Congregation to the First Order of Discaleced Car~nelites. Mgr. Ajuti
favoured the wish of the Fathers to revive it. Thus the title of the
Congregation became "Sodalitas Fratrum Excalceatorum Tertii Ordinis
162
B. V. M. lmrnaculatae de Monte Carnlelo in the Constitutions
appl-oved by the Holy See in 1893 and finally confirmed in 1906.
The term of' office of Local and General Superiors being three
years. Fr. Alexander of St. Joseph (Senior) was reelected Prior General
in 1905. In 1908, Fr. Basil of St. Teresa succeeded Fr. Alexander and
was re-elected in 191 1. Fr. Alexander of St. Joseph (Junior) in 1914,
Fr. Gabriel of St. Joseph in 1917, Fr. Alexander of St. Joseph (Junior)
once again in 1920, Fr. Aloysius of St. Mary in 1923 and Fr. John
Berchrnans of Jesus and Mary in 1926, were elected Priors General. In
1929, there was no General Chapter, as the Sacred Congregation for the
Oriental Church confirmed Fr. John Berchmans and his Definitory for
another three years, leaving to them the election of Local
The monasteries of Kurianad and Chainpakulam in the present
Dioceses of Palai arid Changanacherry respectively and that of Alwaye
in the present Archdiocese of Ernakulain, were opened in 1922, 1925
and 1928 respec:tively. A donation of the Mattathil family is the
beginning of the Monastery at Kurianad, while the one at
Chalnpakulam depends on the bounty of Mr. and Mrs. Sebastian
163
Mappilacherry and of the mother of the latter. Kurianad had under it a
catechumenate and Champakulaln an English Middle School. Alwaye
is very famous for ~ t s healthy water; people from every part of Malabar
resort to it dur ~ng the summer season. To the Monastery at Alwaye was
attached an Aspirants' House.
Resides the fourteen formed Houses and the House of Studies at
Mangalore, the Congregation had Branch Houses at Karukutty, in the
Archdiocese of Ernakularn, at Ayroor, Puthupally and Poonjar in the
erstwhile Diocese of'changanacherry, and at Thalor in the Diocese of
Trichur. In these places the Fathers devoted themselves chiefly to the
conversion of non Christians and the reunion of non-Catholics. At
Puthupally, Poonjar and Thalor they conducted elementary vernacular
schools in addition
The Cathc~lic Syrians always have had at heart, the reunion of
their separated brethren. The Congregation from its very start had
always been on the alert to work for the reunion. The Bethany
Movement, set on foot by the conversion of two illustrious Jacobite
Prelates, Mar ivanios, Archbishop of Bethany, and Mar Theophilos,
Bishop of Tiruvalla, facilitates the mission work among the Jacobites.
164
.The two prelates viere received into the Catholic Church on the 20"' of
September, 1930. The Holy See has granted them jurisdiction over
those whom they converted and permitted thein the use of their foriner
Rite and Liturgy with necessary corrections. At the request of the
Archbishop of Bethany and the Bishop of Tiruvalla, the CMI Fathers
often went to the mission stations to preach Missions and Retreats to
the new converts and also to take active part in public conferences.
Preaching Retreats and Missions, hearing confessions, administering
the last sacraments to the dying, teaching in schools and managing
~iieln, conducting catechu~nenates and industrial Schools, apostolate of
the Press were the chief outlets of the active life of the Congregation. In
1931 the Congregation numbers 135 priests, 120 scholastics, 25
novices, 53 lay brothers, and 77 aspirants.
I t was during Fr.Silvester's time of Prior Generalship, a special
synaxis of the congregation was held in I933 and changes in the
constitution were bought in far with the canon law. He was in
administration for about twenty eight years and brought many changes
in the congregation,. He might the only person in the congregation who
held i l l adminis1:ration in such a long period. His enthusiasm in
165
religious life, disci.pline in life, intellectual sharpness, and interest to the
Congregation are the different reasons that bought him in position for
st~cli a long term
Fr. Silvester was serious in nature but siinple and compassionate
at heart. As a result he was not approached by n~any but accepted and
appreciated by many of his students. The following coininents
mentioned by one of his student's shows this. "I got the real taste of
religious life only when I stayed with Fr. Silvester it Ainbazhakkad
monastery. Everyone looked at hiin with fear, but I feel that he was like
a mother to me. \Ve laughed like anything."4"
Fr. Silvester was a musician. He composed few songs in Syriac.
He was a knowledgeable inan in Cannon Law. He learned Sanskrit and
explained Bhugavut Gita in its real meaning. He was always interested
in spiritual reahation and bird to spend every bit of his time for it. He
spends a lot of time for reading spiritual books. He was greateful in
getting the spiri1;ual call in the Carinelite order and tried to reach its
perfection with siricere efforts. As a result he paid inuch attention in
observing the rules and regulations of the Congregation in its time
166
I I
sense. In his unpublished work named Narnmude ~ot huj eevi t harn~~
he mentions about his meditations and retreat which could help his
inmates i n their religious life.4'
When the news of the death of Fr. Silvester reached the Delegate
Apostolic and first Internulnio Rt. Rev. Leo P Keerkens he wrote: "The
sad news brought me by your letter twenty eighth April 1957, let me
with a real sense of Loss Fr. Silvester was one whom I had ample
occasion to know and appreciate both as a religious and as a superior
and 1 shall never forget his many kindness to me personally. He did
suffer much for the order and I am sure that he will now pray for its
spiriluai growth and prosperity. His nleinory will surely remain in
benediction".'"
Fr. Bertho~lomew served in the CMI Congregation as the Prior
General, Novice master, Rector, Prior etc. and what was most striking
in his life was that he was always with the zeal and spirit of a young
a
I lll,,,,,llll \ ~! l , , c ~, ! l l ~l ~l l . \ ~>l.ll.~>.O.
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\,I\III,I~IC~C I',~IIIII~cc~ i t i ~al i i \ \ r t \ ~JII ~ ~ ~ i p ~ ~ h l i s i i c d \+wrL \ \ r i t t e~i I>! 11: s. Silvester i ~ i 133 11~11iiI>ers a11cI
1(>0 ~p.i+.\ "I \ \ IIILI, lhr. ~( l t cs tlic lp0111ts t o his r ~, l l ci - t i o~i 21114~nicditations. se\'erol i-ctrents l i c hcl d
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I I I I \ I I ' I . I . I. l ?S147.
a4
T l i ~ \ was a note wri tten by Rt . Re\. Leo P, Keerkens t o the Prior o f El thuruth Monastery.
167
novice. l i e spent his life for the develop~nent and upliftlnent of the
Congregation and the Church. He was a man of compassion and sense
of duty. tie alss3 served as the managing editor to the first daily,
Deepika and first Catholic monthly, Karrnalakusum. Fr. Berthololnew
was behind shifting the Prior General House from Mannana~n to
Cochin. His E.ucharistic devotion was a source of inspiration for many.
He spent an hour before the Eucharist before he sleeps. He used to tell
others that Euch~arist is the source of his strength and inspiration.'"
Fr.John Berchmans was a great figure in the history of the CMI
congregation. Out of his fifty years as a priest he spent thirty three
years in administration. He was the Prior General for two terms is the
best example for his administrative skills. He wrote Anantha Sneham ,
M: Spirituul Diar:i>. He was the Inan behind the monthly of
Kudumbhadt.e~~ain.He started the Little Flower Press at Thevara. The
provincial house and the other colnplexes at Rajagiri , Kalamassery are
the ideas of Fr.John Berchmans.
He held different positions like Professor of Philosophy,
Defenitor General, Provincial and Retreat preacher. During the struggle
168
between Diwan Sir C.P Karnaswa~ny and Bishop ICalassery, Fr. John,
the then Prior General made his great contribution for the church.
About him F~..Salas wrote "we cannot ignore the great contribution
made by Fr.John for our province especially at its initial stage. We are
obliged to his meritorious services to our province and we renle~nber
hi111 everyday.
>.JO
Fr. Vincent held the post of Prior General for six years from the
year 1947. Despite his fast declining health conditions, Fr. Vincent
went about discharging his official and personal duties in an exemplary
and praiseworthy manner. Punctuality, discipline, self-confidence,
respect for all were only a few of the most outstanding qualities that
rendered him to superiors as well as subordinate^.^' Fr. Vincent's
deniise spread a glooin all over the society. The Prior General and other
superiors of the Order, Priests, and nuns paid their last respects and in
their presence his mortal remains were laid to rest in the Monastery
Church in the evening on September 29, 1 963.48
169
Fr . Maurus Valiyapara~npil was a good administrator who
bought great changes in tlie Congregation. He was the Prior General for
13 years and held post like Provincial, Novice Master, Prior etc. As a
voung priest he spend 111ost of his time in doing pious activities. The
General (.-hapier in 1953 elected him as the Prior General of the
Congregation. It was during his period the name of the Congregation
had been changed fro111 TOCD to CMI. Again we see that the
Congregation got a new constitution during his Prior Generalship. He
divided tlie Congregation into different Provinces for administration
purpose. He was silent, prayerful and read the needs of the time and led
the Congregation.,
171.. Maurus was the Prior General of the Congregation
\\hen Card. '1-isserant ftorn Rome visited Kerala. It was during his time
the Dharmara Se~ninary in Bangalore was built in 1957. The Martholna
Shrine at Kodungaloor, the Bala Bhavan in Ernakula~n other
establish~nents were started by Fr. ~ a u r u s . ~ ~
He sent the first ~nissionaries from the Congregation to Raigarh -
A~nbikapoor and started the missionary work. It was during his time
170
Chanda mission was entrusted to the CMI Congregation by Rome. In
I960 he sent inissionaries outside India especially to Iran and Iraq.
T'hese were the starting point of the missionary work at the CMI
Coiigregation \vhich later spread to North America, S America, Canada
and t urope and ~f r i ca. "'
Fr. Canisius Tliekkekara ( 12-05-1 9 14-29-01 - 1998) who was a
member of' St. T'eresas Monastery when he demised on 29'" January,
1998 fie was a man of principles and a devoted worker of God. He set
an example through his life which attracted many towards God. He
looks his doctorate in Theology from Candi University as well as in
Bible studies in Gregorian University in Rome. Fr. Canisius was a
spiritual leader and served as a Bible teacher, Rector of the major
seminary. Prior General, Provincial and a Vicar General in different
institutions from 1957 to 1981. Towards the end of his life, he spent his
days in prayer and meditation in the CSR House., Pariyaram. Thus even
during his last days, he influenced many and drew them towards God.
In spite of' his busy schedule, he did a lot for the development of
Sacred Heart Co'ngregation. He was nominated by Pope John Paul I1
for the revival of Medical Mission Sisters so as to obtain pontifical
status. He did a commendable work by revising and amending the rules
of different congregations. Moreover he wrote books on Salvation
171
History, Kerala reformer - Blessed Chavara and a number of articles.
As a follower of' God in all his deeds, his only prayer during his last
days \\,as "0 (3c8d, your wish is my happiness, satisfaction and
consolation". fiis last words on his way to the hospital were "I am so
happy".
Fr. Canisius was a spiritual inan and led to the spiritual revival of
the Congregation. His spirituality flowed from him towards others and
other communities. People froin different walks of life flowed to hiin
for seeking spiritual advice when he was at CSR pariyararn.j1
In the beginning there were no rules and regulations for the
congregation. I t functioned as per the oral instructions of Bishop
Maurelius ~t abi l i ni "~. After words the rules given by Bishop Maurelius
Stabilini to the e,arly fathers was discovered on 17th July 191 1 by Fr.
Kochu Chandy Kattakkayam. It emphasized the iinportance of
sanctification of self through prayer, meditation, and spiritual reading
performance of liturgy and examination of conscience at night. It also
stressed the significance of priestly ministry and undertaking works of
172
charit) for the salvation of souls". They were also directed not to
become too familiar with lay people. Later Fr. Porukkara also provided
. - 54
a set of'rule ol'llfe .
l'he spirit of CMI is twofold i.e. conteinplative and active5'.
Bishop Stabilini allowed them to choose a life of contemplation and
action'". It was an earnest attempt to make a spiritual synthesis of
meditation and action.ln 1906 the approval of the constitution was
given in pe ~~e t ~r t ~r n. In 1958 the name of the congregation was changed
to "Carmelites of Mary Immaculate" (CMI) and the revised constitution
was approved QG' expeuimentum. In 1967 the congregation received the
status of Pu~itifical Exemption. The Congregation from its beginning
exercised itself in such activities as the Church in Kerala was in need of
at the particular. times. I t started with preaching retreats, conducting
seminaries and training of priests; met the challenge of educating the
youth and disseminating Christian literature; laboured for the
conversion of non-Christians and for the reunion of separated brethren;
undertook w0rk.s of inercy and started charitable institutions.
173
The niis:;ion work of the CMI Congregation gathered new
dinlension and momentum as local churches were entrusted to it
beyond the boundaries of Kerala. In 1962 Chanda took shape as the
first niissionary Ordinate of the Syro Malabar Church and was
entrusted to the Congregation. Since then new rnission dioceses and
regions were erected in central and north India. There are now six
dioceses in north India entrusted to the Congregation, viz., Chanda,
Sagar. Jagdalpur, Bijnor, Rajkot and Adilabad. These six dioceses are
headed by CMI Bishops. This is indeed a milestone in the progress of
the CMI Missions and abiding evidence of recognition by the
Apostolic See. At present there are more than two thousand and five
hundred mernbers in the Congregation including priests, brothers and
seminarians. While most of our members minister to the needs of the
people i n India, there are some who serve in different countries of
Africa, Europe. South America, Papua New Guinea, Madagascar, the
United States, Canada and Australia. For the sake of administration the
congregation is divided into nine provinces, four vice-provinces and
one region, llnity and gladness was the hall Inark of the founding
~nen~bers, which had been handed down to them by their founder
174
fathersi'. 'l'hough the members of the congregation hailed from
dit'ferent families and of different rites, they lived in peace with one
anotheri! Bhokti -- Knrmu Yoga is the special characteristic of the
congregationi". I t is the lndianised version of the spirit of Carrnel
which consists in constant prayer leading to ardent zeal for God and his
people. The s'arne life ideal has been suminarised in their motto,
Dh1'uiienu Madbhokta Mudarpita. The term Bhakti - Karma Yoga was
first introduced in the constitution of 1969. The constitution of 1976
records "the incessant flow of our mind towards the Lord in an
undivided gaze of love is Bhakti. This supreme love for God brama
pr-emn! i s realised and fostered through listening (sravanam) and
responding (atmanivedanam) to his word in absolute faith (sradha) by
which we adhere lotally in mind and heart to slim who is the only
source and centre of all that we are and all that we have. niskama
kal-ins would flow from true Bhakti and has to be sustained. nurtured
and enriched by it. It will prompt us to offer all our actions whether
lnaterial or spiritual (loka-veda-vyapara-nyasa) as a gift of worshipful
~
I '\I.$)\ i o. I ,!J.~8k,/11t' ( ~~, ! ! ! , t ~~: ~, l ~o~~. I>. ' ) ' I
i I I , . . 15.
I I I I , I 1 I I l i ~ ~ ~ x ~ I ~ I L I , . L ~ ~ 1 ~ ~ ~ ~ ~ / ~ ~ ~ ~ ~ ~ ~ 1 1 ~ 1 1 1 1 -~-. .... Scplenihcr. lc)OO
175
service (hhu1u11) and sacrifice Cvajna) to the Lord leaving the fruits
there of'entirelq to him to be rightfully enjoyed by all his children alike.
Ever) work done in a spirit of devoted service and selfless sacrifice
achieves in us true liberation from self and transforms us into Inen fully
available to God and his children. Work thus beco~nes sacrificial and
sacred; a pure expression of our love of God and men, collaboration
with the Eternal Designer who with his sacrificial self-gift to us has
worked out the redemption of fallen humanity""0. It is deeply related
with the special characteristic of the Congregation, which is prayer.
Listening has an important place in Indian spirituality.
The rich experiences of the Carmelites of Mary Immaculate
through the ages empowered them to undertake more challenging
programmes. The C'MI missionaries took the leadership of immigrants
who moved fi'om central Travancore to the Malabar region in search of
cultivable lands. Thereafter they became instrumental in piloting a
series of peasant :movements in ~ a l a b a r . ~ '
Arnong the: multitude of services rendered by the Carmelites of
Mary Immaculatl:, its activities in the field of education are highly
176
commendable. it has got eleven aided colleges, six parallel colleges.
seven technical institutions, eighty one higher secondary and high
schools, e ~ght upper prinlary schools and twenty two pre primary
schools t'unct~oning both within and outside eral la."*
177
Conclusion
[(erala, the land of Perumals being the land of charity welcomed
almost all the world religions with their sub-sects along with the
different ethnic groups. It became the citadel of world religions and
races. It is a .land of religious experience. It had undergone far
reaching changes following the immigrations of the Aryans. The
Aryans brought occupational divisions in the society that was not
kn0v.n to the pre: Aryans in Kerala. The inhabitant Dravidians were
agriculturists by nature and responsibilities were assigned on the basis
of merit. ability a.nd character. The arrival of the Aryans stratified the
society into Brahmins, non-Brahmins and untouchable sections and it
marked the beginning of a Nambutiri epoch.
'The division of the society made the state one of the worst
examples of caste divisions and caste domination in the whole of India.
The Pulayas, Parayas and Kuravas formed the lowest r ung of the
society. They were real burden bearers of the Hindu social hierarchy.
Slavery was coinimonly accepted and recognized by the Sanskrit law.
Thus the casteless egalitarian society of the early period became a
178
caste-ridden .socit:ty. The erstwhile Dravidians were subjected to
severe caste disabilities and restrictions. They became the victims of
high caste tyranny and oppression. In order to escape from caste
rigours. the people from the oppressed sections of'the society converted
themselves to other religions.
Another feature of the ancient Icerala society was the existence
feudalism. I he whole land was owned and controlled by the upper
caste Brahmins, though jen~nies they never cultivated due to caste laws.
They left their land to the sub-castes like Ezhavas and Nadars. In the
feudal system that existed in Kerala, the land owners had absolute
authority over their tenants and serfs. The tenants in turn enjoyed
arbitrary control over the subtenants and slaves.
Slavery was another feature that existed in Kerala society. There
existed hereditary slavery and social slavery. The Parayas, Pulayas,
Vellalas, Ulladars and Kanakkars constituted the major slave castes of
the society. 'The slaves were born in inhuman conditions, grew up
under the shadow of jenmi tyranny and owned nothing but poverty,
dirt, disease, sorrow and suffering. The slaves were denied even the
remote comforts of huinan life. They were tortured both physically and
179
mentally. A Paraya male slave was only equal to 20 to 6 old virraya
f u17~171. s and female sold at only half of it.
Slavery. fkudalism. casteism and class divisions were the
features of Kerala society till the middle of 19"' century. The spread of
English education and missionary endeavours awakened the people
against the evils that prevailed in the society. The reform movement
started in the 19"' c:entury were the need of the time. Different schools
appeared to bring changes in different means and ways. The landless,
homeless, right less and selfless people welcomed the arrival of the
missioners and ~~hol eheart edl y embraced it. The missionaries forced
the authority to pass laws and fine means to remove the deplorable
situations of the society bring respect to human dignity. It was at this
point the CMI e:merged to bring freedom to the oppressed, light to the
darkness and educations to the uneducated. They focused on the
backward community. They found education on the ineans to overcome
these deplorable conditions. There the emergence of the CMI was the
need of the hour and people welcomed it with both hands.
Christianity in Kerala is old as Christianity itself. As Jesus
Christ is universal, his disciples were also universal. Therefore the
180
Cllristianity. ivhich was brought here by St. Thomas, is not an alien
religion. The faith.. traditions, and practices are the best examples on
the arrival ot' 5t. 'Thornas to Kerala in A.D. 52. Before 189 AD, the
histor) of Kerala was silent about the infant church. The remarks of
Panthenus and Demetrius of Alexandria brings evidences of an
existence of a church in Kerala. 'The undisputed evidence of Cosmos
was another esalriple of the existence of Christians in Kerala. The
rulers like C'hel.[nsrn Perumal of the land recognized the services of the
early St. Thomas Christians by bestowing several privileges and grants.
This led them to irnprove their social status at that time. When the
trade between the West and Kerala, the St. Thomas Christians entered
on the scene and confirmed the trade between the Malabar and East and
thereby brought ibreign currency to the land.
'The Carm~elite inissionaries played a vital role among the St.
Thornas Christians in Kerala. Pope entrusted the Order of Discalced
Carmelites from Italy to work into the spiritual matters. They entered
on the scene when St. Thomas Christians were ill-treated and Latinized
by the Pol-tuguese missionaries due to ignorance. Fr. Joseph and Fr.
Hyacinth, both the members of the order of Discalced Carmelites were
181
appointed as Papal colnlnissioners by Pope Alexander VII to bring out
conciliation between the European missionaries and the St. Thomas
Christians. It led, to the erection of an Episcopal administration directly
fro111 Propaganda. It was against Padroado privilege granted to the
Portuguese Klng. This led to the rivalry between Propogada and
Padroado. The hostility against the Carmelite missionaries by the
Dutch and the Portuguese made things worse in the land of Malabar.
The triple roots 1.e the Indian situation, the Syro-Malabarian
tradition and the Carmelite patronage paved the way for the emergence
and growth of the Carmelites of Mary Immaculate. The triple r wt s had
a long legacy ,which is deeply embedded in the socio-economic,
religious and cultural fabric of Kerala. In the nineteenth century it was
allnost like a volcano which was impregnant with social maladies and
religious fallacies. The birth of CMI took place at a time when the
volcano was about to erupt. The timely arrival of the trio i.e Fr.
Thomas Porukkara, Fr. Thomas Palackal and Fr. Kuriakose Elias
Chavara and ithe forination of the first indigenous Christian
Congregation arrested a great calamity. They became instrumental in
leading their fellowmen from unreal to the real, darkness to the light
182
and from death to immortality. They had corrected the fossilized
custolns and out dated practices and thereby lead their folk to the
illtirnate destination. They were called upon to fulfill the historic need
of the period. Almong tlie trio Fr. ICuriakose Elias Chavara played the
most decisive role in the socio-economic and religious transformation
of modern Kerala. He became the harbinger of t he new epoch in the
history of inodern period.
History shows that Inen appear at times with the purpose of
leading the society. Society never runs short of leaders. There was
Mahatma Gandhi to liberate the Indian society from British rule, Martin
Luther for the American Negros, and Chavara Kuriakose Elias for the
Kerala Society. Chavara Kuriakose Elias came on the scene when the
society and tllr church were divided on the basis of religion, caste,
creed and rite. The St. Thomas Christians of Kerala was without any
leader after the demise of Fr. Thornas Paremakkal. It was he who led
the Syrian Christians fro111 dangers of schism and divisions.
The CMI played a vital role in the socio-economic and religious
history of lndia,. In the annals of history, Fr. Kuriakose Elias Chavara
and his reformist movement have a unique role. He introduced
183
revolutionary changes when society was in its rigid and uncivilized
form. He realized that education is the focus through which changes
could be bought in the society. He became instrumental in starting
schools attached to churches and called pallzkudom which commenced
an educational reformation in Kerala. The CMI's concentrated their
attention mainly on education and they worked among all sections of
the society especially the week and the needy.
Fr. Chavara was a social reformer who tried to fulfill the social
needs of other human beings. Love your neighbour as yourself was
always his motto. Fr. Chavara always tried to serve the poor and the
needy. He was a friend. of all, high and low, rich and poor, learned and
ignorant. He beliieved in the basic equality of all. According to him,
although rightful differences exists between man, the equal dignity of
persons demand;^ that a more human and just condition of life be
brought about. Hyence he preached and practiced charity which he said
"is a co~nlnandlnent from God".
Fr. Chaval-a went around contacting and persuading the rich to
contribute regularly their share for the uplift of the poor and the needy.
He reminded them of the fact that they would be deprived of their
184
wealth if they amassed it at the cost of their less fortunate neighbour, if
they withheld the just wages from the poor coolies and labourers or if
they did not give them their just dues. He did regularly, from the alms
he collected, feed and clothe the poor, regularly did he go his round of
visiting and consoling the sick and the bed-ridden. His charity did go so
far as to urge him found an asylum for the poor destitute at Kainakary
at a time when s\lch a venture was quite unheard. Unfortunately such a
well-nleant and far-sighted enterprise was slowly ignored after the
death of Fr. Chavara.
E'r. Ch~var a was an eminetly imposing and distingushed
personality in the nineteenth century history of the Christian
community of Kerala. As the proverb has it, he seems to have been
born with a silver spoon in his mouth. His straight, undeviating course
of life was a succession of endeavors and achievements.
He and his associates put up a doughty fight, not with the
protestantizers of the 16"' century but with an equally tough Rochosian
schis~natic uprising amongst the St. Thomas Christians, in the mid-
nineteenth century. He was a much sought after retreat preacher. Go
deep into the records of the labours and life-works of St. Francis De
185
Sales and pictu~re to mind the manner and ways the saint did
accomplish them which is visible in the very life of the Father
Kuriakose E1ia:s (ihavara. He spent himself to reclaim and to heal up a
whole decadent community of the St. T'hoinas Christians, people,
priests. institutions and churches fallen overnight into the eddying
confusion and distortions of the Rochosian schism; and he did bring
them all round. He was the originator of Religious Life for women in
Kerala and he started the first convent in Kerala at Coonammavu as an
indigenous Carmelite Tertiary of which he was also life-long director.
He founded seminaries to prepare pupils and candidates for priesthood,
as indeed the prime motif and objective of his new-formed Religious
Association was the renovation of Christian life amongst his people, of
St. Thomas Christians, by hallowing priestly life amongst them.
As history does show it, by laying the foundation they were
indeed installing a lighthouse of tremendous spiritual forces and its
gladsome news spread quickly far and wide rousing the people to great
enthusiasm and good will. Soon a cluster of buildings rose up on the
spot and many priests, seminarians and aspirants came to join in,
making the new-born monastery a bee-hive of souls of spiritual fervor
186
arid of evangelical enthusiasm. Most of the priests who embraced the
ne\41 way of life ryere of the same class and caliber of the trio, able and
reputed and deeply spiritual men. Wherefore the lighthouse on the top
of tile Mannanaln hillock soon began to shine forth lustrously. The
lnelnbel-s this new religious association called thelnselves
, Matl~avin Dhasanmar (the Servants of Mary
~ml l ~acul at e). In and around the precincts of their holy habitation
reigned a serene tranquility, and between the brethren sweet fraternal
regard, hearty cooperation and good will. Theirs was a regular routine
of prayerful devotional Life, with intermitten; pious exercises and
canonical hours. The veteran priests amongst them went out often to
preach serlnons and missions or retreats in the parish churches, and
even to ilndertake regular parish responsibility. This was the sort of life
the trio contemplated and yearned for, and with the attainlnent so far,
everybod!- was satisfied. Under the guidance of Fr. Kuriakose Elias the
little community gained strength and it worked wonders in the pastoral
and social fields. In this manner to the length of quarter of a century
( 183 1 to 1855) the A171alolbhava Matha Sangam thrived and made
themselves a distinctive body of religious, through and through native,
187
approved and blessed by the local ecclesiastical authorities and loved
and respected by all the people. Some would say that they were no
religious. as they had no public profession of views and the
acknowledging seal of Rome. That is a mistaken notion.
?he Amulolbhav~~ Mathavin Dhasanmmar underwent several
metamorphoses until it emerged out to be the Congregation of the
Carmelites of Mary Immaculate.
It's a fact that the CMI never tried to make any attempt to play a
political force of the society. They started their mission according to
the needs of places and time. They provided water, education and
medicines tor the needy. In their zealous activities they never tried to
look at their safety and security. It was a niskamukamam for them. It is
a fact that through their large and varied institutions, the CMI fathers
brought knowl-edge and light to inillions of people. Their work was not
limited to the people of a particular caste or creed but for all.
The founding fathers of CMI lighted a lamp at Mannanam in
183 1 and their followers carried that light far and wide. They brought
forth radical changes in the social, economic order of the society and
that paved the way for building a classless and casteless society based
188
on high ideals of human equality and universal brotherhood. The CMI
is also playing a unique role in disseminating their founders' motto of
implementing non-formal educational schemes to make people
enlightened. 1:oday the C'MI continues the social service activities
under the able stewardship of its members. As emphasized in the
constitution of' the CMI, its ultimate goal is the promotion of spiritual
and material welfare of the people. This noble goal was fulfilled
through a number of socio-humanitarian institutions and
establishments.
189
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190
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209
Fr.Thomas Porukara
Fr.Thomas Porukara was born on Dec.27,
1799 in Porukara Family of Champakulam
Praish. He was ordained on Sept.22, 1823.
Fr.Thomas Porukara is one of the founders
of our Congregation. He had his priestly
training in a Latin seminary enabling him to
learn Latin language and traditions.
Fr.Thomas
Ordained at the age of 23, he was first
Porukara
appointed to his home parish,
(1800-1848) Champakulam. Being a great devotee of
St.Joseph, Fr.Thomas encouraged people to
grow in that devotion. This devotion of his
was instrumental in dedicatin J the Church
and Monastery at Mannanam in the name of
St.Joseph.
After two years of service at Champakulam, Fr.Thomas was
transferred to Thankasserry as the vicar of the Latin Church
there. He introduced the tradition of Sunday homily. His
abiding interest in silence and prayer prompted him to work
for the foundation of the first indigenous religious
congregation. With the foundation of the church and house
at Mannanam, this dream was partially realized, though
Fr.Porukara did not live to see the day, when the first eleven
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rest on January 8, 1846, and was buried in Mannanam.
210
Fr. Thomas Pal ackal
Malpan Thomas Palackal was born in the
.%.
H
year 1780 in Palackal family in Pallipuram
Parish. He was ordained in the year 1804.
Malpan Thomas Palackal is one of the
founders of our Congregation. A rr~an of
prayer with a spirit of self-sacrifice,
Fr.Thomas Palackal started a small
Fr.Thomas
seminary, where aspirants t o priesthood
Palackal
were being trained. He was secretary and
(1780-1841)
advisor t o the Archbishop of Verapoly. I n his
capacity he helped for the orderly
development of Syro-Malabar Churches. He
was also interested in starting an
indigenous religious congregation and a
seminary for the training of their members.
To achieve this objective and t o get the permission of the
Archbishop, he worked together with Fr.Thomas Porukara.
Fr.Cyriac Elisas Chavara, one of his disciples, also worked
along with them and brought the idea t o fruition. All the
three are considered founders of t he CMI Congregation. But
Fr.Palackal passed away on June 16, 1841, before the
canonical erection of the Congregation. He was buried at
Pallipuram.
211
Appendix, No. I11
BLESSED KURIAKOSE ELIAS CHAVARA
Kuriakose (Cyriac) Chavara was born in 1805, of
pious and devout catholic parents of Syro-Malabar
Church, i n Kainakary, Kerala, India. I n baptism he
was given t he name Kuriakose (Cyriac). After his
early schooling in t he native village and priestly
studies under Fr.Thomas Palackal at Pallippuram,
he was ordained priest i n 1829.
Co-operating with Fathers Thomas Palackal and
BI.Chavara K. EliasThomas Porukara, he founded the indigenous
(1804 - 1871) religious congregation for men, (1831) now known
as the Carmelites of Mary Immacul ate (C.M.1). It
was after t he death of t he senior companions i n the
foundation t hat Fr.Kuriakose wi th t he first
members, made t he religious profession in 1855. In
religion he took t he name Kuriakose Elias of the
Holy Family.
Starting seven religious houses, besides t he fi rst one at Mannanam, in
different parts of Malabar, t he new congregation made great strides i n
a spiritual renovation i n the Church of Malabar. Seminaries for the
education and formation of clergy, introduction of annual retreats for
priests and people, a publishing house for t he propagation of Catholic
doctrine, a house for the dying and destitute, special attention t o
catechumens, schools for general education, were among the few of
various activities under Father Kuriakose Elias' leadership. Many
valuable improvements i n the Syro-Malabar l i turgy are largely t o his
credit. In 1866, with the co-operation of Fr.Leopold Beccaro OCD, he
started t he Congregation of t he Mother of Carmel (C.M.C) for women.
A schism threatened the church i n t he area i n 1861, creating a very
critical situation. Kuriakose Elias Chavara, then Vicar General of the
Syro-Malabar Church, is gratefully remembered and acknowledged by
t he then and later leaders of t he church and by t he catholic community
i n general, for his strenuous fight, strong stance and effective
leadership in thwarting Thomas Rochos' intrusion and saving the
church i n Malabar from schism.
212
Amidst hi s diverse and manifold activities he found t i me and leisure t o
write a few books, both prose and verse for t he benefit of t he faithful.
His counsels t o t he Christian families given i n the form a "Testament of
a Loving Father" are universally applicable and are relevant t o this
day. Essentially a man of prayer and intense charity, he stayed i n
close communion wi th the Lord amidst: his several religious and social
activities permeating his spirituality t o all around him, so much so t hat
he was accepted and referred t o as a man of God, from hi s early
years.
I n 1871, on January 3rd, Fr.Kuriakose Elias Chavara after a short but
painful illness, died at Koonammavu preserving his baptismal
innocence. His mortal remains were later transferred from
Koonammavu t o Mannanam i n 1889 and are piously kept in
St.,Josephls Monastery.
213
Appendix, No. IV
The Seven Fathers who were expelled
Fr. Louis Pazhayaparambil (First Bishop of Ernakulam)
Louis was from Pulincunnu Parish and was a member of
Mannanam Monastery. He was among those who prepared
the draft of the petition. He used to stay in Pulincunno in
order to teach the seminarians there and to discuss on the
petition to be sent to Rome.
He was very close to the Bishop Leonard and t o Fr.Scarla
Thattassery. It was Fr.Thattassery, who took the boy Louis
(,Mathan) of 14 years old, to Mannanam community, even against
the will of the parents. Both Bp.Leonard and Fr. Thattassery did not
want to dismiss Fr.Louis. But Fr.Louis was very stern in his ideas
even though he was aware of the consequences. His dismissal
order was handed over to the Prior General Fr.Kuriakose Eliseus.
Thereafter, Fr.Louis spent his days either in Pulicunnu church or in
his own house. Later he became the vicar of Pulicunnu Parish.
When Bp.Laveenju took charge of the diocese of Changanacherry,
Fr.Louis was his secretary. And he became the first bishop of the
diocese of Ernakulam in the year 1896.
Fr. Ouseph Chavara
was from Kainakary Parish and was a relative of
BI.Chavara. He was a member of Mannanam Monastery.
Fr.Ouseph joined the Mannanam community at the age of
12. He worked hard for the development of the monastery
from the very beginning itself.
When he received the order to leave Mannanam, he replied that he
had no other house except Mannanam. He said that it was he who
had made all the construction work at Mannanam and what had
done was all for the religious community and not for himself. He
added that in this old age he had no other place to go. After
hearing him the bishop allowed him to continue at Mannanam, but
he was not permitted to say Mass. The rest of his life he continued
in Mannanam as one separated from the religious community. He
died and buried in Mannanan.
214
Fr. Mani (Emanuel) Minattoor
' ~ r . ~ a n i was from Bharananganam Parish and was a
member of Pulincunnu Monastery. He made his profession
and was ordained t o priesthood together with Fr.Louis
Pazhayaparambil. He was very intelligent and even when
he was a seminarian, he used t o teach in the seminary at
Koonammavu.
Fr.Mani rece~ved from Fr. Scaria Thattassery the order t o leave
Pulicunnu and to go to Vazhakulam. When he reached Vazhakulam
the order of dismissal was handed over t o him. He I& Vazhakulam
and stayed in his own parish of Bharananganam.
At the time of the hearing by the Apostolic Visitor Bp.Maurin at
Mannanam, Fr.Mani brought to light the baseless accusation
leveled against him and his companions by Verapoly missionaries.
Bp Marceline appointed Fr.Mani as the vicar of several churches.
Though he was appointed the vicar of the church at Malayattoor,
he refused to take it up and became the vicar of his own parish at
Bharananganam. I n 1988 he was the vicar of Arakuzha Parish.
When his companion Fr.Louis Pazheparambil (one who was
dismissed from the congregation) became the bishop of
Ernakulam, Fr.Mani was appointed as the vicar of Edappally Parish.
He spent his last days in his own parish of Bharananganam.
Fr. Mani had a very happy end of his life. He could witness the
success of his endeavour and that of his companions. It was a
happy moment in his life to take part in the Episcopal ordination of
his companion Mar Louis Pazheparambil.
Fr. Hilarios Tharavattil
Fr.Hilar~os was from Bhamanganam Parish and was a
member of Mannanam Monastery. He used t o stay in
Pulincunno in order t o teach the seminarians there and t o
discuss on the petition t o be sent t o Rome. He was very
close t o the Bishop Leonard and t o Fr.Scaria Thattassery.
They really did not want him t o be dismissed. But Fr.Hilarios was
very stern in his ideas even though he was aware of the
consequences. His dismissal order was handed over to the Prior
General Fr.Kuriakose Eliseus. Acc:ordingly Fr.Hilarios left the
215
c:ongregation and spent the rest of his life in his home parish
Bharananganam.
Fr. Paulose Shankoorickal
Fr. Paulose was from Njarackal Parish and was a member of
Pulincunnu Monastery. Fr.Sacria Thattassery handed over
the order of the Bishop, telling Fr.Paulose to meet the
bishop urgently. When Fr.Paulose met the bishop. The
bishop accused him for signing the petition, and ordered
him to leave Pulincunnu Monastery immediately and to go
to Koonarnmavu. As soon as Fr.Paulose reached
Koonammavu, he received the order for dismissal from the
vicar there. There after Fr.Paulose lived in his own parish of
Njarackal.
Fr. Varghese Keeri (Irumpan)
Fr. Varghese was from Poovathussery Parish and a member
of Pulincunnu Monastety. He was sent to Koonammavu
Monastery. After reaching Koonammavu, he was given the
order for dismissal. At the time when he left Pulincunnu
(Januray 23, 1876) onwards, he had feeling that he had
done something wrong against his commitment to religious
life. He gave a letter of apology to the bishop and gained
back his good will.
The bishop appointed him the vicar of Kuthiathode parish. From
1878 onward he had been the vicars of 14 parishes. He later
became one of councellors of BpJohn Menachery. While he was
spending his retired life in the priestly home at Trichur, on Januray
1, 1917 Fr.Varghese was called to eternal life.
Fr. Mathai Matheckal
Fr. Mathai was from Arakuzha Parish and was a member of
Pulincunnu Monastery. When he received the order of
dismissal, he straightaway questioned the validity of the
order and left Pulincunnu and lived in his own parish of
Arakuzha. At the time of the Apostolic visitation at
Mannanarn by Bp.Leo Maurin S.J., Fr.Mathai was given the
permission to return to the religious life, but he refused to
do so.
216
Appendix No. V
First Eleven Fathers of the Congregation
Kuriakose Elias Chavara
Kuriakose (Cyriac) Chavam was born i n 1805, of pious and devout catholic
parents of Syro-Malabar Church, in Kainakary, Kerala, India. I n baptism he
was given the name Kuriakose (Cyriac). After his early schooling i n the
native village and priestly studies under Fr.Thomas Palackal at Pallippuram,
he was ordained priest i n 1829.
Co-operating with Fathers Thomas Palackal and Thomas Porukara, he founded the
indigenous religious congregation for men, (1831) now known as the Carmelites of
Mary Immaculate (C.M.1). I t was after the death of the senior companions i n the
foundation that Fr.Kur~akose with the first members, made the religious profession in
1855. I n religion he took the name Kuriakose Elias of the Holy Family. Starting seven
religious houses, besides the first one at Mannanam, in different parts of Malabar,
the new congregation made great strides in a !;piritual renovation i n the Church of
Malabar. Seminaries for the education and formation of clergy, introduction of annual
retreats for priests and people, a publishing house for the propagation of Catholic
doctrine, a house for the dying and destitute,, special attention to catechumens,
schools for general education, were among the few of various activities under Father
Kuriakose Elias' leadership. Many valuable imprr)vements in the Syro-Malabar liturgy
-
are largely t o his credit. I n 1866, with the co-opemtion of Fr.Leopold Beccaro OCD,
he started the Congregation of the Mother of C:armel (C.M.C) for women. A schism
threatened the church in the area in 1861, creating a very critical situation.
Kuriakose Elias Chavara, then Vicar General of the Syro-Malabar Church, is gratefully
remembered and acknowledged by the then and later leaders of the church and by
the catholic community in general, for his strenuous fight, strong stance and
effective leadership in thwarting Thomas Rochos' intrusion and saving the church i n
Malabar from schism
Fr..iacob Vaiiiyara
FrJacob was a neighbour and relative of BI.Chavara. He belonged t o the
parish of Kainakary. He joined the congregation after his ordination i n the
year 1848. He was one among the eleven priests t o take profession on
December 8,1855. He was committed t o his pastoral activities and was
looking after the spiritual needs of those affected by epidemic. His young
religious life came to a quick end after only two weeks of his first
profession. He died on December 24, 1885 and was buried in Mannanam.
Fr.Mathai Kalapurackal
217
9
Fr.Mathai belonged to the Parish of Palai. He joined the Mannnanam
,...:a, L.xi
Community in the year 1845 and was one among the eleven priests t o take
profession on December 8, 1855. He was a good retreat preacher. It was a
::i$g&time of the epidemic malaria and there was no body t o take care of the
. ..
monastery at Plassanal. Fr.Mathai was deputed by the bishop to that place
and in the year 1860, five years after his first profession, he too became a
victim of the epidemic and was called to eternal rest on June 22, 1860. He
was buried in Mannnanarn.
Fr.Mathai Munjantt
Fr.Mathai belonged t o the parish of Lalam Puthenpalli, Palai. He was
ordained a priest in the year1845 and then joined the community in
'%&$: Mannannam and was one among the eleven priests to take profession on
December 8, 1855. He was the first Prior of the monastery at
. ,l ..
Koonammavu. He lived only five years after his profession. He died on
January 16, 1861 at the age of 41, at Elthumth and was buried there.
Fr.Kuriackose (Al bert Kuri an) Kochupurackal
. Albert Kurian was from the parish of Athimmpuzha, a place very near to
annanam. Hence from the very beginning of the construction of the
asterv in Mannanam, Fr. Kuriackose was rendering all possible help to
founding fathers. Then he joined the community t o make his profession
the first eleven fathers on December 8, 1855. From 1856 to 1865
Fr.Kuriackose had been the rector of the seminary at Mannanam, since
Fr.Chavara who was the Malpan of the seminary had very little time to
spend in the seminary. I n the year 1866,on September 13, while
undergoing medical treatment in Ernakulam, he was called to eternal rest.
Fr.Geevarghese Thoppi l
.Geevarghese being a relative and friend of BI.Chavara, joined the
mmunity at Mannanam after his ordination in the year 1838. He was
mous as a retreat preacher and confessor. He worked together with the
ree founding fathers and helped them in the construction of the
onastery. He is considered as the fourth pillar of the CMI congregation.
Fr.Geevarghese was born in the year 1813 at Veliyanad which was a part of the
parish of Pulincunnu. As a small boy he stayed at Ollur for his studies and then
joined the seminary of Malpan Vasrghese Vadayattu to be ordained in the year 1838.
I n the same year he joined the community at Mannanam and made his profession
with the first eleven fathers on December 8.1855. Since he spent his early years in
Ollur, he was familiar with Elthuruth and nearby northern places. This helped him to
stay at Elthuruth and preach in the churches of northern side at the time of schisms
of Rockos, Melus and others.
218
Fr.Geevarghese was very influential and popular among people mainly due t o his
sweet way of dealings and powerful retreat preaching. This helped hi m t o collect
funds for the construct~on of monasteries i n different palaces. It is he who collected
the necessary fund for the church and monastery of Elthuruth.
Once he was asked by Fr.Leopold the missionary, who was the delegate of the
bishop, to urgently collect Rs.2OOf- for the construction of a convent at
Koonammavu. Fr.Geevarghese approached the people at Thripunithura side who
were very generous to help him. But when he realized that the amount collected had
gone beyond that which he was permitted t o collect, he called back the donors and
ret:urned the excess amount, before he met the missionary to hand over t he
collected amount.
When his superiors realized that the presence of Fr.Geevarghese is necessary for the
completion of the construction of the monastery at Pulincunnoo, he was sent t o that
place the vicar of the parish. He could complete the construction with the help of the
people of his own native place. While he was the parish priest of Pulincunnoo he
became sick and was called for eternal rest i n the year 1873 on October 13. He was
buried i n Pulincunnoo.
Fr. Kuri akose El i seus Por ukar a
AB
Fr.Kuriakose Eliseus was the youngest brother of Fr.Thomas Porukara. He
joined the seminary at Pallipuram and was ordained a priest on March 16,
. . , 1839. Being i n charge of the church in Quilon he worked against the
., schisms. He was i n continuous contact with the Mannanam Community
from the very beginning itself.
When Fr.Thomas Porukam died i n the year 1845 and was buried i n Mannanam,
Fr.Kuriakose was already in the community of Mannanam and was one among the
eleven priests t o take profession on December 8,1855. Fr.Kuriakose succeeded
BI.Chavara as the Prior General of the congregation on February 22, 1971. Then he
was the Vicar General of Verapoly diocese taking care of the churches in the
Southern parts of the diocese. He compiled and popularized the prayer book called
"Nithaymdhana" (perpetual adoration). At the ti me when the seven priests were
expelled from the Congregation, due t o their involvement for local hierarchy
movement, Fr.Kuiriackose was the Prior General of the Congregation. He died at the
age of 76, on January 7, 1890 and was buried in Mannanam.
Fr. Kur i an Pal ackal
Fr.Brocard Kur~akose Palackal was a relanve of Fr.Thomas Palackal one the
founders of the congregation and belonged t o the partsh of Pallippuram. He
was one among the eleven pnests t o take profession on December 8,1855
and was known as Palackal Kuriachan. For 30 years he was at Mannanam.
219
Then he was Prior at Pulincunnoo and Chethipuzha. He died on January 24, 1898 at
Panavally and was buried there. When the monastery was shifted to Manappuram his
rernains also were shifted to the new monastery.
Fr..Scaria Kal athi l
Fr.Scaria Ephrem Kalathil belonged t o the parish of Pulincunnu. He joined
the Mannanam Community while he was a seminarian and he was one
among the eleven priests to take profession on December 8,1855. He had
Prior at different bouses and the Rector of the seminary at Mannanam.
He had great devotion to the BI.Sacrament. On June 28, 1908 Fr.Scaria was
called to eternal rest and was buried in Pulincunnu. .
Fr.Alexander Kattakayam (Sr)
Popularly known as Valiya Chandy Achan, Fr. Alexander belonged to the
Parish of Pala!. He joined the Mannanam Community after his ordination as
priest and he was one among the eleven priests t o take profession on
December 8,1855. His services as a devout priest, a fervent preacher and
an undaunted defender of the Church were extraordinary.
He was honoured by the Holy See w~t h the title of Missionary Apostolic. Fr. Alexander
was the first Indian Prior General after the govern?-we of the Congregation was
taken over from the fore~gn Verapoly authorities. At the age of 81 he died on
October 7, 1909 and was buried in Mannnanam.
Fr.Mani Kani yarakath
Fr.Mani belonged to the parish of Lalam Puthenpally, Palai. He was one
among the eleven priests to take profession on December 8,1855. I n the
year 1857 he was appointed as the parish priest of the church in Angamaty.
There were two mutually fighting groups in the parish, and Fr.Mani was
given the task of bringing them together. I n this attempt he was
misunderstood by the authorities and was expelled from the religious
community. The rest of his life, he continued as a diocesan priest.
220
Appendix. No. VI
CMI EDU<:ATIONAL INSTITUTlONS
Universitv CoUeees
1. Christ College, Irinjalakuda.
2. Christ College, Bangalore.
3. Christa Jayanti, College Bangalore.
4. Kuriakose Elias College, Mannanam.
5. Rajagiri College of Engineering,Kakkanad.
6. Rajagiri College of Social Sciences, Kalamassery
7. Sacred Heart College Thevara, Kochi.
8. St.Aloysius college, Elthuruthu,Thrisur.
9. St.Joseph's College, Arakulam,Idukki.
10.St.Joseph's College Devagiri, Kozhikode.
1 1. St.Joseph's Training College, Mannanam.
PARELLEL COLLEGES
1. C.D. M. Mary Matha College, Varanadarappilly .
2. Father J.Porukkara Memorial College, Champakulam.
3. Girijyothi College,Vazhathope, Idukki.
4. Gurukulam, Beach Road, Allappuzha.
5. St. Joseph's Parallel College Pakulam, Thavalam Palakkad
221
6. St. Theresa's College, Ampazhakkad Kottamuri, Thrissur.
INSTITUTIONS TECHNICAL EDUCATION.
1. Amala I T C, Muttar.
2. Cannel Polytechnic, Punnapra.
3. Good Shephered I T I Kunnamkularn.
4. K.C.M. IT1 Koduveli, Thodupuzha.
5. K.C.M. IT1 Koonammavu, N. ~ a r u r ~makulam.
6. Snehabhavan ITC, Irinjalakuda, Thrissur.
7. St. Pius ITC, Amanaka Kottayam.
AIDED HIGH SCHOOLS IN KERALA
1. Assumption High School, Palampra, Kottayam
2. C.C.M. High School, Karikattor, Kottayam
3. Calvary Mount High School, Pacarty, Thrissur.
4. Deepthi High School, Thalore, Ollur.
5. Infant Jesus High School, Vazhakulam ,Emakulam
6. K.T.J.M.High School, Idamattom, Kottayam.
7. Mother Theresa High School, Muhamma, Alapuzha.
8. Sacred Heart High School, Thevara Kochi
222
9. Savlo H~gh School, Devagiri, Kozhikode.
1 0 . 3 Aloys~us High School , Elthuruthu, Thrissur
I 1 .St Anne's High School. Kurianad, Kottaym.
12. St Anton\ ' s High School. Poonjar Kottayam
13.St. ,4ntorlys High School. Mutholy ,. Kottayam
14.St. Ephrems High School, Mannanam Kottayam
15.St Joseph's High School, Pulir~cunnoo Alapuzha
16.St. Therasas High Schoo1,Manapuram , Alappuzha
17.St.Joseph~s High School. Pangarapilly, Thrissur.
18.St.Joseph's High School, Pavaty, Thrissur.
19.St.Mary's High School. Koodathai, Thamarassery.
20.Star Jesus High School. Koratty, Angamaly.
21 .St.'fhomas School, Netta.
22. Shanthl Bhavan, Enathu
UN AIDED SCHOOLS
1. Kristu .[yoti.. Chethipuzha
2. Christ Nagar Thiruvananthapura~n
3. Christ Nagar. Thiruvallam
4. Rajagiri School, Kalamassery
5. ST. Vincent's School, Pala.
6. Bharatamatha School, Palakkad.
7. Carmel School, Chalakkudy.
8. Silver Hills School, Kozhikode.
9. Vishwa Jyothi Public School, Angamaly
223
10.Kcriakose Elias ,Mamanam.
I I . M.G. !VI.~.S. Muthoor, Thiruvalla.
12.Fr.Thomas Porukkara, Public School, Charnpakulam
13.Kristhu Jyothi Highersecondary School, Chethipuzha
14,,/a\di& Public School, Edava.
15,Vimalalayam ('MI School. Moonnar.
High Schools outside Kerala
I . Bartatha Matha. Koppa.
2. Carrnel School, Kollampalayam.
3. Christ School. Bangalore.
4. Christ Kannada School, Bangalore.
-
i . High School. Kaliyil.
6. High school. Netta.
7. High school, Pilamkala.
8. Lisieux, Coimbatore.
9. Pushpa, Perlyapattana, Mysore.
IO.SHUP School. Karnataka.
1 1.St. Thomas Cannel School, S Coorg.
12. Viswadeepthi. Pllachi.
12.St.Xavier's School School , Kutch, Gujarat,
13.St.Francis School, Akhnoor. J.K.
14.St.Xaviers, English School, Kutch, Gujarat.
15.Prakash vidhyalaya, Denthewada,M.P.
4 16.Christ English School, Bangalore.
224
17.Christ Kannada school, Bangalore.
18.S.H School, Bellampally, Adilahad.
19.All Saints School. Tehri, UP.
20.St.Xaviers, School, Bavanagar,Gujarat.
21.St.Pauls School. Ananad Nagar,Bhopal.
22.St.Mary's School. Kutch.
22.6t.orge High school, Mumbai.
23.K.E.Carmel School, Caucutta.
24,Carrnel School. Garhwal, Tehri.
25.Prashirtha School, Poonamallee, Chennai.
26.Chavara Vidya Bhavan Mamc School, Coltnbatorq.
27.Lisieux Higher Secondary School, Coimbatore.
28.Nirmal Nikethan School, M.P.
29Carmel Higher Secondary Secondary School, EroQB.
30.Carmel School, Gadchiroli,Mount Ca me School, Kutch.
31.St.Mary's Schoo, Rajkot.
32.St.Micheal's School Govindpur, M.P.
33.Arul Nilayam, Gudallur.
34.Christ School, Guna.
35.Jeevan Jyothi. Hinganghat, Wardha.
36.Nirmal Vidhyalay, Jagadalpur.
37.Christ School. Poonch, J.K.
38.St.Xavier's School, Jamnagar.
39.St.Francis School, Jetpur, Raj kot.
40.Jyothi Vidyalaya, U.P.
225
4 1 .St.Mary ' s Camel School, Kaliyal.
42.St.Marq 's School. Kutch, Gujarat.
43.St.Micheal's English Medium School, Kanker, Baster.
44.Prakash Vidyalaya. M.P.
45.St.T'hotnas School. Limbdi, Gujarat.
46.Preshitha Matrikulation School. Madurai.
47.St.Thonlas School, Bhavnagar.
48.Chavar-a Vidya Bhavan,.M.P.
49.St.Mary.s School, Bhavanagar.
5O.St.Mary's School, Rajkot.
51.St.Ma1y's School, U.P.
52.Chavara School, Narisinghpur, M.P.
53.St.Maq' s School, Kutch.
54.St.Thomas School, Adilabad.
55.St.Joseph School, Padampur, Kotdwar.
56.St.Thomas School, Paur.
57.CMI School. Periyapatna, Mysore.
58.Vishwadeepthi School, Pollachi.
59.St.Joseph's School, Porbandar.
60.St.Xavier's School, Raidhanpur, Gujarat.
61.St.Xavier's School, Sanchi.
62.Preshitha college, Sarvanampetty.
63.Sachidananda Gurukula Vidhyalaya, Sihor.
64.Secred Heart College, Sitapur.
65.1,ittle Flower School, Srinagar,U.P.
226
66.Dayamathlmatha School, Gujarat.
67.St.Ann's School. Jamnagar, Vadinagar,Gujarat
68.St.Mary3s School. Veravel, Gujarat.
69.St.Ann's School. Adilabad
Upper Primary School
1 . Fr. J.B. U P S, ~othamangalam
! MGMUPS. Thlruvalla
3. S H U PS, Chamapulam
4. ST. Thersita's Thalore
5. St. Thomas U P School, Karukutty
6. U K P S. Calvary Mount, ldukki
'7. U P S, Pangarappilly. Thrissure
8. UPS, Korandakad
Primary and Pre-Primary Schools
1. Calvary Mount L.P.S, Idukki
2. Carmel L.P.S Chalakudy
3. Infant Mary Nursery, Manapuram
4. John Bosco, L.P.S, Varadarappilly
5. KCM Nursery. Neeleeswaram
6. L.F. L.P.S, Pavartty
7. L.F., L.P.S. Thalore
8. L.P.S, Kaithappara
9. L.P.S, Meekamandapam
227
Appendix No.VII
The Prior Generals of the Congregation
81 Chavra K Ellas
. , .
Card ~erneoni
(1891 . 18921
Fr Cyriac Ellseus
(1871 - 1885)
Bp Andrew A l u t ~
(1886 - 1891\
Bp Bernard 0 C D
(1892 1902)
Fr Alexander (Sr) Kattakayam
(1902 - 19081
- . .-
Fr AlexanderiJrl Kattakavarn
228
Fr Maurus
( I 953. 1966)
Fr Theobald
(1972 - 1978)
Fr Thomas Aykara
I1978 - 1984)
Fr Thomas Mampra
(1990 19%)
Fr Alex Ukken
(1996 - 2002)
229

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