PART I

MALANKARA CHURCH

It is widely believed that in 52 A.D., St, Thomas, one of the disciples of Jesus Christ reached Malliankara near Kodungalloor. By usage, Malliankara became Malankara and the very ancient Christians were commonly known as Malankara Mar Thoma Christians.

This earnest disciple of Jesus, for about 20 years, roamed through the length and breadth of Kerala, zealously preaching the Gospel of Jesus. As a result, the apostle is believed to have established churches at the following places: Kodungalloor, Pallipuram, North Parur, Palayur Nilackal, Niranam, Quilon, and Tiruvithankod. The last named one was the only place south of Quilon and was treated not as a full but as a half church. Hence, the saying that the apostle established seven and a half churches in Kerala. A large number of those who accepted Christianity were high caste Hindus of the times, like Nambudiris and Pottis. The story goes that at Palayur, the fanatic Nambudiris, who rejected and despised Christianity, fled after cursing the place. The cursed place has become the present Chavakad. The present Syrian Christians of Kerala are the direct descendants of these converted high caste Hindus. St. Thomas was stabbed and killed in 72 A.D. in Mylapore in Madras. He died a martyr, true to the saying "the blood of the martyrs is the seed of the church."

That seed which was thus sown in Malankara did sprout and grew up to fruition. About 190 A.D., a foreign missionary from Alexandria, named Pantaneous, visited Kerala. He found the Gospel of St. Mathew in the Aramic language in Kerala and is believed to have taken it away. Since Kerala was engaged in foreign trade, particularly in spices and popper, with distant countries, such contacts were only natural. But after the visit of this missionary, the history of the Malankara Church, upto the end of the third century, lies in oblivion because authentic records are non-existent. But there are records to show that from the end of the third century down to the close of the sixteenth century, the Malankara Church maintained a close relationship with the Persian Church, which came under the jurisdiction of the Nesthorian Bishop at Babylon.

During this period, in 345 A.D., about 400 people belonging to 72 families, under the leadership of one Knai Thommen migrated to Kerala from Persia. In 825 A.D., there was a second migration under the leadership of Marvin Sabreasaw, who was a merchant. Two bishops, Mar Sappor and Mar Prod were in the party.

The local rulers and kings were favourably inclined towards the Christians in general. Many honours - as many as 72 of them - were granted to them. These were inscribed on copper plates and granted as permanent records. Some of these were lost during the Portugese period. Three such plates are now at Kottayam in the possession of the Orthodox Church, while two are in Tiruvalla with the Mar Thoma Church.

The period between the Cheraman Kings and the arrival of the Portugese (roughly 9th. to 15th. centuries) is a dark age. But many foreign visitors, like Marco Polo, who toured the country during this period, have in their writings described the customs and manners of Christians whom they met in various parts of the country, thereby indirectly testifying to the existence of a flourishing church or Christian community on the Malabar Coast.

The arrival of the Portugese under Vasco de Gama at Kappad near Calicut on May 20, 1498 was the beginning of a series of events of far reaching consequences in the history of both the land of Kerala and the Church in particular. They were welcomed by the State rulers or Maharajas and the Christians alike. While the Portugese thrived in their trade, the local rulers and chieftains grew weaker in their positions, thereby opening an easy way for the Portugese to extend and strengthen their sway over the land for the next 150 years or so. As the Portugese expanded their area of influence into Malaysia, Goa (in India) was developed as a beautiful capital city for all their possessions in Asia.

Along with the establishment of a strong Portugese kingdom, they adopted all possible means to impose the Roman Catholic faith upon the Christians of Kerala. They had the twin support of the King of Portugal and the Pope (in Rome) in their zealous, fanatic efforts for the "Romanisation" or "Latinisation" of all. So they brought in several missionaries and established many seminaries and institutes, all with the sole aim of spreading the Roman Catholic faith. Francis Xavier was one such Jesuit missionary who arrived in Goa on May 6, 1542. He worked ceaselessly among the fishermen on the sea coast of Goa and down south to Kerala, and converted a large number of people to that faith.

What is this "Romanisation?" It is the faith in the infallibility of the Pope, Celibacy of Priesthood, worship of idols, personal and private confession to the priests, who even issued chits of remission of sins, prayer to saints and to the dead, teaching of transubstantiation, etc. The doctrine that the bread and wine of the Eucharist (Holy Communion) are transformed into the body and blood of Christ, although their appearance remains the same is the theory of transubstantiation. It must be clearly understood that none of these were practiced by the Mar Thoma Christians of Malabar till they were forcibly imposed upon them through dubious means by the Portugese. Support against enemies, financial aid, use and misuse of governmental authority (e.g., promotion as a favour and demotion as a punishment) and ecclesiastical threats (such as denial of religious ceremonies, confiscation of all religious books other than those dealing with Roman Catholic faith), all were scrupulously used to keep one and all in awe under the banner of Roman Catholic faith. To a non-Catholic, living was made as difficult as possible.

"Pakalomattom" family in Kodungalloor was one of the families that embraced Christianity from the apostle himself. In later years, many a valiant son from this illustrious family was to lead the Malankara Church. Amidst all the pressures and arm-twisting of the Portugese, one George Archadiachon from this family, an able and skilful man, was able to hold aloft the hitherto cherished ideals of the Eastern Church its deep faith and trust in God, eastern culture, prosperity, independence, and abhorrence of Roman Catholicism. All that the Portugese tried to impose was alien to the Malankara Mar Thoma Church which adhered to the faith and observance descended from the apostle's times.

This enraged the Portugese, and the newly arrived Archbishop of Goa, Alexis de Menezes, used every imaginable arrow in his fertile quiver to push the independent church of Malankara under the yoke of the Roman Church. He argued that the Malankara Church had no independent existence apart from the Catholic Church. To demolish its independence and merge this church with the Roman Church became his life's ambition. For its achievement, no holds were barred. Anything could be done to achieve the aim. Only the end mattered and not the means, however cruel that may be. Right or wrong, honest or dishonest was of no concern to that Archbishop, as long as the goal was acheived and the number of Catholic followers swelled.

The climax of his treacherous deeds was the organisation of a Synod at Udayamperoor, a place near Cochin, where Menezes had a good following. Every resolution to be passed at this meeting was aimed at establishing Roman supremacy and was prepared in advance by Menezes himself in Latin, a language quite foreign to the participants. A show of force was also arranged by surrounding the venue of the meeting with the Portugese military.

Throwing to the winds even the ordinary courtesy due to a sister church, Menezes convened the meeting at Udayamperoor on June 20, 1599 under his own presidency. The decrees he prepared in Latin were either read out or not, but were all declared as unanimously passed. And within a few days, he added to those decrees whatever else he liked, and thus established or declared the Roman supremacy over the Malankara Church.

A true description of the state of affairs of the Syrian Church in Malankara is given by two independent European missionaries who toured the southern tip of this land with the express purpose of ascertaining how the Christians here lived and worshipped; and what rites and discipline they followed. "Many years had elapsed without any particular information concerning the Syrian Christians in Malayala. It was doubted by many whether they existed at all." So it was that Rev. Dr. Claude Buchanan received permission from Marquis WelIesly, then Governor General of India, to tour South India. Accordingly, in 1806-1807 he visited, among other places in South India, places like Angamali, Mavelikara, Chenganur, Ranni etc., all in Kerala, after obtaining permission from the Court of the reigning Rajahs.

At the same time, in 1806, the Government of Madras sent Rev. Dr. Kerr, the senior chaplain at that Presidency, to Malabar and Travancore to investigate the state of the Syrians and other Christians in these areas. Given below are extracts from his official report presented to the Governor of Madras and printed later by Rev. Dr. Buchanan, along with his own findings during his tour soon after Rev. Dr. Kerr's visit. Rev. Buchanan covered a wider territory, including Bengal, Orissa, Andhra, Tamil Nadu, Kerala and Ceylon, and published his book, "Christians, Researches in Asia.'' The following details are taken from its 8th. edition published in 1812 in London. Rev. Dr. Kerr reports:

Rev. Dr. Buchanan, from his own tour of Malabar (present Kerala) has the following observations to make:

These unscrupulous actions culminated in the Synod of Udiamper in 1599, where Archbishop Menezes presided and thrust the cult of Romanism down the throats of unwilling St.Thomas Christians who still retained their ancient creed and usages as descended from the Apostle himself.

At the conclusion of his visit in 1807, Rev. Dr. Buchanan records the following about the Syrian Christians that "they are usually denominated Jacobites but they differ in ceremonial from the Church of that namein Syria and indeed from any existing Church in the world. Their proper designation and that which is sanctioned by their own usage is 'Syrian Christians' or 'the Syrian Church of Malayala.’ They possess the two chief requisites for junction with any pure church; namely they profess the doctrines of the Bible and reject the supremacy of the Pope."

Our family members must therefore clearly understand that we have an ancestry of faith going right back to the days of the revered apostle, and the aberrations in faith creeped into the Church due to foreign influence when our own leadership was weak. If Udayamperoor was a victory for the Roman Catholic Church, it was a loss of face for the Malankara Syrian Church, which was now bound by the chain of bondage to the Roman Catholic faith. It caused some erosion of the noble precepts and ideals of the local Church. Supremacy and infallibility of the Pope, prayers for the dead and to the dead, prayer to Virgin Mary and to the Saints (created by the Roman Church itself), transubstantiation teaching about Holy Qurbana - all, though hitherto unknown and unacceptable, were thrust upon the Church. Menezes also saw to it that what he enforced continued unhindered, and to this end, he then turned his attention. He revised or modified Syriac books in use, burned all available prayer books of the church, prevented entry of bishops from foreign lands into Kerala (even by using force), and resorted to such other actions which would have a lasting effect. All available historical and religious records were confined to the flames, leaving a wide blank in the historical records prior to the Udayamperoor meeting.

This sword of Romanism cut deep wounds in the body of the local Church. In many ways church life became confounded. Men and women were heartbroken and yearned for relief from the burden thrust upon them by brute force. George Archadiachon and his successor Thomas Archadiachon tried their best to get rid of the Roman yoke. If only they could get a bishop from overseas, their efforts would have succeeded. Such arrivals were still impossible. About 54 years thus passed by.

In 1653 Bishop Mar Ahatulla, deputed by the bishops from Babylon, Antioch and Alexandria, arrived in Cochin. Overjoyed by the glad tidings, a large crowd of the members of the local Church, under the leadership of Thomas Archadiachon, assembled at Mattancheri to welcome the Bishop. But that was not to be. The Portugese meanwhile had managed to make the Bishop their prisoner. Word soon passed around that the Bishop was killed, but the truth was that he was transported to Goa.

Deeply hurt and disappointed, but realising the futility of revolting against the strong Portugese, the people gathered around a Cross in Mattancheri. From the Cross, ropes were pulled in all directions. Since every person could not touch the Cross itself, they held on to these ropes and proclaimed as one man and in a loud voice the irrevocable independence of the Malankara Church, their unshakable loyalty to that church, and renounced once and for all, each and every edict or creed or faith which the Roman Catholic faith forcibly thrust upon them.

This momentous proclamation of January 3, 1653 has now become famous as the "Coonan Cross" Proclamation. It was a turning point in the history of the Malankara Church. The Cross at Mattancheri was either already leaning to one side or the pressure of the crowd might have caused it to lean to one side. Whatever, "Coonan Cross" has come to stay as an important landmark in the history of Christians on the Malabar Coast. It was a spontaneous and outward expression by a suppressed people of their long pent-up feelings, and a solemn affirmation of their deep rooted faith and attachment to biblical truths as inherited from apostolic times, devoid of any foreign adulteration.

The above Proclamation of independence heralded a schism in the church - those who still held on to the Roman Catholic faith, and those who held aloft the ancient order of the apostolic Malankara Syrian Church. The latter was led by Thomas Archadiachon. Later, at a place known as Alangad, twelve priests laying their hands on his head, Thomas Archadiachon was ordained as a Bishop. He was Mar Thoma 1 (1653-1670) of the Malankara Church.

During an ordination service, the ordainer lays his hand upon the head of the candidate (layman as a priest, or a priest as a bishop) and invokes God's blessings upon him. The prayer at the moment is invocation for the Holy Spirit to indwell the ordained person. In fact, the traditional belief is that it is through the laying of hands and the attendant invocation that the ordained person receives the Holy Spirit. Apostolic Churches attach great value and emphasis on this, and many a quarrel and even litigation has resulted in its name. Only such an ordained person can ordain another. Otherwise, the ordination is unacceptable, not authoritative, and the ordained person is considered as one holding an unauthorised post or position.

Mar Thoma I faced enormous privations and humiliations from the Catholics and yet, he piloted the ship of the church as a bold captain. His troubles came to an end only when the Dutch, who landed in Calicut (1604) pushed the Portugese out of the States of Travancore and Cochin in 1662-63.

The arrival of the Dutch turned out to be a blessing for the Malankara Church. Connections with Christians in foreign lands were reestablished. On the invitation of the Malankara Church, the Bishop of Jerusalem, Mar Gregorius, owing allegiance to the Jacobite Patriarch at Antioch arrived here in 1665.

The origin of Jacobites goes back to one Jacob Burdana from Syria, who was ordained as a Bishop by the Patriarch of Alexandria. He toured on foot the length and breadth of Syria and raised a large Christian congregation, who took the name of Jacobites. Their allegiance was to the Patriarch of Antioch.

The presence of Mar Gregorius was wisely utilized to lay his hands upon Mar Thoma I during an ordination service, thus removing all infirmity in his ordination as Bishop. It helped to keep at bay all derogatory remarks about the validity of his ordination.

From the time of the Coonan Cross declaration to 1817, nine Bishops from the Pakolomattom family held the reins of the Church. During this period, many dissensions arose on the validity of the ruling Bishops on the point of laying of the hands. Mar Thoma VI therefore had to undergo a fresh ordination from Mar Basaleos, Mar Evanios and Mar Gregorius who were guests in the country at the time. He took the name Mar Dyanesius. He was a man of character and great ability and perhaps the greatest of all Pakalomattom Bishops. Many significant things happened during his period. They were:

For the next 15 years or so, the Church had three or four Bishops. Some of them expired before duly ordaining their successor. The inevitable problem of the laying of the hands came to the fore. At such times, the Anjur Bishops came to the rescue. They either discharged the duties of Bishops or ordained them for the Malankara Church. Thus, though despised once, they became saviours now. Cheppat Mar Dyanesius was the last of these Bishops.

Due to the keen interest evinced by Col. Munro, the British Resident, in the well being and advancement of the Malankara Church, he arranged for some missionaries from England to come to Kerala. Accordingly, Thomas Norton (1816), Benjamin Bailey (1816), Joseph Fenn (1818) and Henry Baker (1819) arrived in the state. Malankara Church was host to them. The last three were known as the "Kottayam Trio" for they lived in Kottayam. For 20 years, that is upto 1836, the missionaries and the Bishops here worked in unison. In 1813, Col. Munro was instrumental in establishing a Seminary at Kottayam to train Syrian Christians for priesthood. Known as the "Old Seminary" it grew into an important and useful institution.

These C.M.S. missionaries had clear directions from England that their mission was not to extend the Anglican faith, but to assist the Syrian church to build itself up and become a source of spiritual strength for the communicants. The missionaries began their work in right earnest. They visited the villages, preached in churches, giving expositions from the Bible, established schools, translated the Bible and Prayer Books from Syriac to Malayalam, started Sunday Schools and taught in the Seminary. The missionaries were taken into confidence by the Methrachens from Pullikot and Punnathara. The translated version of the New Testament was published in 1829, and the full Bible in 1841.

The tone changed with the arrival of Cheppat Mar Dyanesius (1827-1852). He deviated from many of the age-old good practices of the Church. Greed, favouritism, and the autocratic ways of the Methrachen displeased many. To build support for himself, he ordained even incompetents and untrained persons as priests. A battle of wits ensued between him and the missionaries. He became totally against the missionaries and all what they did. In spite of the best efforts of Bishop Daniel Wilson of Calcutta, Mar Dyanesius' attitude remained unchanged. He stuck to his ways. He called together a Synod at Mavelikara on January 16, 1836 and many decisions were made. Forgetting the immense benefits the Church derived, and could derive, from the missionaries and ignoring the lasting harm it could cause, it was resolved that the Anglican missionaries should henceforth have no dealings at all with the Malankara Church. And, as if to spite them, Mar Dyanesius accepted the supremacy of the Antiochan Church and its Patriarch over the Malankara Church. The events and decisions at the Synod are described in the Mavelikara Padiyola. The break was lasting. Some of the decisions were contrary to the Coonan Cross declaration too.

The missionaries lost no time in diverting their energies towards the non-Christians. By a decision of the Panchayat Court of Cochin on April 4, 1840, there was a division of assets between the missionaries and the Church. The sustained efforts of the missionaries saw the birth of the Anglican Diocese of Travancore-Cochin on July 25, 1879. When the Church of South India (C.S.I.) was formed on September 30, 1947, this diocese merged with it. The missionaries established at Kottayam the Cambridge Nicholson Institute (C.N.I.) for theological training. Some of the deceased, as well as some of the presently living, elderly Atchens of the Mar Thoma Church had their theological training in this institute. It is still in existence, under the control of C.S.I.

Even though the Church hindered the work of the missionaries as stated above, the seeds they sowed were not completely lost. A good number of the younger generation of laity and priests joined the Anglican Church. But there were others whose love for the mother church was supreme. They did not desert the Church, but were for reforming it or "cleansing" it and bringing it in line with the clear teachings of the Bible. They were for cleansing the Church, for purging it free of the malpractices that crept in over the years.

It is necessary at this juncture to get a clearer picture of the condition of the church, or the depth to which it had fallen. Illiteracy, ignorance of the Bible and its teachings, unintelligible worship (which was in Syriac), perverted teachings in matters of faith, favouritism, greed for position and money, prayer for the dead, prayer to Virgin Mary, to the saints and to the dead, feasting and revelry, ordaining incompetent candidates aimed at winning favour of their family members, etc. were only some of the undesirable practices that became prevalent in church life. It is not possible here to give an exhaustive list. But it must be understood that the missionaries went into disfavour because they raised their voices against such unholy practices.

For those who had spiritual vision, this was an intolerable situation. They saw the danger in its perpetuation. With the missionaries gone, they realised the imperative necessity "to do or die" - to reform or to flow with the current.

Palakunnath Abraham Malpan (1795-1845) of Maramon and Kaithayil Geevarughese Malpan (1800-1855) of Puthupally near Kottayam were two prominent priests of the Malankara Syrian Church in the old Seminary at Kottayam. Malpan means a teacher of Syriac. They had worked in close harmony with the missionaries. The malpractices in the Church were a matter of great concern to them. Lifting the church out of the morass it had fallen into, through adoption of rites or faith which had no authoritative biblical sanction behind them, became to them a life mission. They yearned to purge the church life of its impurities and to bring it back to the pure and holy ways it once pursued. Association with the missionaries had instilled in them the essence of reformation in the western churches, which further emboldened these two Malpans to enter on a path of "purification" of the Church. This purificatory or reformation movement in the Church is known as "Maramon Abraham Malpan Atchen's Reformation". The malayalam word aptly describes what the movement was all about.

A clear knowledge of what this movement involved would help clear many misunderstandings, and reveal beyond doubt that these Malpans were deeply loyal to the Church of which they were members, but were only up in arms against the malpractices and false teachings that crept into the Church over a period of time. The burden of their labours was to bring the Church back strictly to the teachings of the Bible. To this end, the reformatory movement under Abraham Malpan Atchen advocated the following and he made a beginning of them in his own parish in Maramon:

In a short time, what was begun at Maramon spread into the surrounding parishes and finally all of Malankara (Travancore and Cochin) itself.

This must not be taken as a full discussion of what Malpan Atchen did but only as an indication of the forceful multi-directional events that he set in motion within the church. Those who are interested to learn more are advised to turn to books dealing with Church history. Many such good books are available.

Malpan Atchen had to face many problems in his mission. He had a thorny path to tread. Cheppat Methran resented all his actions. Malpan Atchen had to leave his teaching job at the Old Seminary. Realising the importance of the support from a Bishop, Malpan Atchen sent Deacon Mathews (his brother's son) to Antioch in 1841. Mar Elias, the then Patriarch, ordained him as Mathews Mar Athanesius, and the new Bishop returned in 1843 as Malankara Methran. His position was confirmed by a royal decree also.

However, there were other claimants for Malankara Methran's throne. A feud therefore arose and Mathews Mar Athanesius had to contend with a hard life and many heart-rending experiences.

In 1845 Malpan Atchan passed away, leaving the whole burden of strengthening and propagating the reformation movement entirely upon Mathews Methrachen who had a tough time ahead. Opposition was strong towards the movement which Malpan Atchan set in motion and to the Methrachen himself for nurturing it. There was no end to the wily moves of his enemies, and he was constantly wearing a crown of thorns in his daily life, a life so deeply dedicated for furthering and strengthening the new movement in the Church.

Bible study, worship in Malayalam, Bible exhortations, maintenance of correct accounts in parishes, removal of the observance of impure rites and removal of malpractices are some of the things that Mathews Methrachen succeeded in establishing in the Church. He was a pillar of strength to the independent church at Anjur (Thozhiyur) and helped that church to win a case through which Antioch tried to establish its supremacy over Anjur. When the Anjur Bishop expired without a successor, it was Mathews Mar Athanesius who went to their rescue by ordaining a Bishop for them.

In 1868, Palakunnath Thomas Kassissa, one of the sons of Abraham Malpan Atchen was ordained as a Bishop by Mathews Mar Athanesius. He assumed the name Thomas Mar Athanesius.

Peter III, Patriarch of Antioch, arrived in Malankara in 1875. He called together a Synod at Mulamthuruthi, where the Malankara Church was divided into seven dioceses each under a Bishop, The Patriarch took signed agreements from these Bishops accepting his supremacy, thereby strengthening Antioch's hold over the local Church. It must be remembered that Mar Dyanesius of Pulicot was behind all these subtle moves. This group also engineered to obtain in 1876 a royal proclamation withdrawing the recognition granted earlier to Mathews Mar Athanesius. These two moves engulfed the Church into unrest again. The people saw themselves divided into two sections - those who favoured Antiochan supremacy and those who favoured independent existence with Mathews Mar Athanesius as their supreme Bishop.

Such was the condition when Mathews Mar Athanesius expired in 1877. His mortal remains were laid to rest close to Maramon Mar Thoma Church. Thomas Mar Athanesius (1837-1893) succeeded him. The reformation movement passed through its most difficult period during his lifetime.

In 1879, Pulicot Mar Dyanesius filed a suit in the Alleppey District Court against Thomas Mar Athanesius who was then in charge of the Old Seminary at Kottayam. Known as the "Seminary Case," it was to obtain possession of the Old Seminary and some other church properties. In 1889, after 10 long years, the decision went against Mar Athanesius. Financially, it was a great loss. Athanesius and his followers lost a number of churches and other properties, but they gained greatly in legally establishing the independence of the section headed by Thomas Mar Athanesius. Till now, in spite of the various feuds and the Seminary Case, Malankara Syrian Church remained as one whole unit; but, with the final decision of the Seminary Case, the Church cleft in two, the Jacobite Church and the Mar Thoma Syrian Church. The former later on adopted the name Syrian Orthodox Church. A section still remains as a separate entity under the name of Jacobites with their own Bishops, etc. The latter, after a few years dropped the word "Syrian" and is now known the world over as the Mar Thoma Church.

Though brief, the events were described in some detail to emphasise two points which, I hope, the readers have clearly perceived by now. One, Mar Thoma Church is not a new creation of any one and not the least of Abraham Malpan Atchen, but it is a successor Church to the one established in Malankara by St. Thomas the Apostle. What the reformation did was only to cleanse the Church of all malpractices which the Portugese or some of the later Bishops injected into it, and to take it back to the holy ways widely prevalent prior to that period. Neither is the name Mar Thoma Church anything new. That was how the Church in Malankara was known from the Apostle's times. We are the descendants of the first Christians which the Apostle himself baptised at Kodungalloor or Niranam or anywhere else. Our forefathers faithfully stuck to the tenets of the Malankara Church. The writings of Rev. Dr. Kerr and Rev. Dr. Claude Buchanan bear indisputable and independent testimony to this fact. The other important point to remember is that Thomas Mar Athanesius (Mar Thoma XIV), the head of the Mar Thoma Church at the time of division, was a duly ordained Bishop with proper laying of hands and other rites. The ancestry of the Church and its bishopric are indisputable and are solidly based on historical truths.

It must not be assumed that the reformation was the concern of Abraham Malpan only. Several Atchens from different places used to meet on different occasions in different churches (such as Maramon, Kozhencherry, Ayroor, Tiruvella, etc.) to discuss ways and means to progress the purificatory movement in the church. Letters were dispatched to various parishes explaining the actions to be taken to rid the Church of all malpractices. In 1878, one such letter was also signed, along with others, by one of our forefathers, Valiaveetil Abraham Kathanar. (Kathanar is an old term for a Priest). It was originated at Aiyroor and signed by about 17 Atchens from Maramon, Niranam, Kallooppara, Kozhencherry, Chengannur, etc. These place names are an indication to the speed with which the Christians in these areas welcomed the new movement as a good riddance of the burden of the impure practices, which were thrust upon them beginning with Archbishop Menezes.

The failure in Court and the consequent loss of a lot of property turned out to be a blessing in disguise for the Mar Thoma Church. Its greatest blessing was that even in the fallen state, it held aloft the Bible and its teachings. Many men, dedicated to preaching of the "Word of God" visited our land and conducted meetings. Revivals took place at different intervals. This helped to strengthen the members of the Church both spiritually and in the conviction that the teachings of the Church were not only right but based on biblical truths.

In passing it may be mentioned that some of the preachers brought stray ideas and teachings different from those in the church. Thus in 1881 one Yustus Joseph's (better known as Vidwan Kutti) revival brought with it the Euyomaya belief. But it did not take root, even though here and there, there are a few adherents. In 1895, David from Tamil Nadu, and Wordsworth from Ceylon were frequent speakers at the Maramon Convention. They toured the country preaching the Gospel. They came to Kumbanad too. One Gregson from England, a Keswick Convention speaker, was instrumental in sowing the Brethren faith. And the Pentecostal faith came in 1929 through their missionaries from U.S.A.

It was in 1888 that twelve earnest souls assembled in a house in Kallisseri on the banks of the river Pamba under the presidency of Kottarathil Thomas Kassissa of Chengannur and decided to form an association to spread the gospel. It was the genesis of the present Evangelistic Association.

1893 saw the publication of "Malankara Sabha Tharaka", the mouthpiece of the Church (Sabha), under the editorship of Kottooreth Joseph Kathanar.

Thomas Mar Athanesius was ably assisted by some devoted Atchens in all matters connected with the church. Some of the prominent names are given below:

Thazhath Punnathara Chanda Pillai Kathanar (Kottayam)

Cherukara Philipose Malpan (Aiyroor)

Adangappurath Jacob Kathanar (Kallooppara)

Kovoor lpe Thoma Kathanar (Tiruvella)

Kottooreth Joseph Kathanar (Chengannur)

Valiaveetil Abraham Kathanar (Kumbanad)

Four years after the court verdict on the Seminary Case, Thomas Mar Athanesius passed away without ordaining a successor. He was laid to rest at Maramon close to the resting place of his predecessor, Mathews Mar Athanesius.

The enemies of the Church tried their best to take advantage of the critical situation by preventing the ordination of a new Bishop. Thazhath Chanda Pillai Kathanar was a very influential person in the Kottayam area; using that influence, he managed to bring the Anjur (Thozhiyur) Bishop to Kottayam, overcoming every hindrance the enemies created. There he ordained Palakunnath Titus Kathanar, a brother of the deceased Methrachen, and son of Abraham Malpan, as Titus I Mar Thoma (1893-1910). Before his ordination, he was serving the Maramon Church. It was the courage and sagacity of Chanda Pillai Kathanar that made the ordination possible. It saved the church from a precarious position and ensured continuity of Bishops with proper laying of hands in the church.

Under the aegis of Titus Methrachen, the Church witnessed growth in many directions. Notable among them are the starting of the M.T. Seminary High School at Kottayam (1896); S.C. Seminary High School at Tiruvella (1902); establishment and dedication of the Jerusalem Mar Thoma Church at Kottayam (1901); establishment of Sunday School Samajam (1905); opening of a mission field at Honovar in Karwar (Karnataka) in 1907.

The world famous Maramon Convention began in 1895. Rev. T. Walker and Dr. Eddy were the early speakers at the Convention. Sadhu Sunder Singh, Dr. Kagawa of Japan, Bishop Stephen Neil (as Rev. Neil, he was on the staff of U.C. College, Alwaye) are some of the others who have spoken at Maramon. Dr. Stanley Jones, for about 50 years, was a regular speaker at the Convention in alternate years.

Two incidents wherein Titus Tirumeni would have lost his life are worth mentioning. If one incident showed that the continuing enemity which some harboured towards the Church still persisted, the other served to reassure Tirumeni and through him the whole church, that the eternal God, a sure refuge in times of trouble, shall thrust out our enemies from before us and shall bear us in His everlasting arms. In 1907, while resting in the upper room of the Maramon Church, the roof of the building collapsed and Tirumeni had a miraculous escape. And the miracle was that the roof above his head alone did not collapse! The second incident was in 1908, when Tirumeni was resting in the west end room of the old thatched building of S.C. Seminary in Tiruvella. At dead of night, someone set fire to the thatch. Isn’t it the grace of God that Mr. P.V. Varughese, a teacher, and some students in the boarding home were close by? They put out the raging fire, and the precious life was saved for the Church.

The episcopacy in the church was strengthened in 1896 when Titus I ordained Titus II as his Suffragon. Titus II was the son of the brother of Mathews Mar Athanesius and was trained for the ministry even from childhood. He had his training at C.N.I., Kottayam. In spite of being a chronic diabetic, Titus I attended the Maramon Convention every year. His end came in 1910 and he was laid to rest by the side of the St. Thomas Church in Tiruvella. Thereafter all the successor Methrachens were laid to rest by his side at Tiruvella.

Apart from some barristers who did great service to the Church in attending to its cases in court, there were some other notable persons who did worthy service in the field of education. One was Mr. C.P. Thomas, B.A., L.T., Headmaster of M.T. Seminary, Kottayam and later Headmaster at Eraviperoor. (He was my own Headmaster and taught me English. Many in our family, I am sure, will cherish his memory). M/S K.M. Abraham, P.V. Varughese and V.P. Mammen (later Very Rev. V.P. Mammen) were some others who joined S.C. Seminary. It must be remembered that all these were early graduates of the land, and their choice of the service of the Church against the attractions of Government service, which commanded respect from people and greater financial benefits, was an act of great sacrifice.

When Titus I passed away Titus II took over the reins of the church. He held that position for 33 years (1910-1943). During this period, the Church grew and expanded in many directions. He was ably assisted by his Suffragon, Abraham Mar Thoma and a group of illustrious and dedicated Atchens. Among them may be mentioned Ipe Thoma Kathanar, C.P. Philipose Kassissa of Aiyroor, Very Rev. K.E. Oommen (Kalamannil Atchen) of Kumbanad, Very Rev. V.P. Mammen (Kattanath Atchen) of Kattanom but settled in Tiruvella, Rev. George John of Chathannoor and Rev. K.T. Thomas Kassissa of Kozhencherry.

Titus II Mar Thoma's attention turned to bringing out revised forms of the order of church service and a hymn book for use both in church service and for family worship. His record in establishing Churches and church buildings remains monumental. With the enthusiastic support of his Suffragon, the work of the evangelistic association expanded considerably, establishing mission fields both in and outside Kerala. The voluntary evagelistic association took shape in 1924. In 1926 Vaideeka Seminary was established at Kottayam in connection with the Silver Jubilee Celebrations of the ordination of Titus II as Bishop. Mr. K.K. Kuruvilla, M.A,, B.D., became its first Principal. At the same time, he was Headmaster of M.T. Seminary also.

In 1936 wide celebrations were held throughout the Church to commemorate the first centenary of the Reformation.

At the end of Titus Il's period, the Church had about 250 parishes or churches of which only a mere 17 were old ones. The majority of these came up during his lifetime. Mr. I.C. Chacko, an executive engineer in government service, voluntarily placed his expertise at the disposal of the Church. Many parishes benefitted by it. Many of the existing church buildings have his advice behind them.

It was during this period that the Church took the momentous decision to change from compulsory to voluntary income, both in the parishes and at the Centre. Till then, the practice was that if a person (family) owed any dues to the Church, his ceremonies would not be held unless and until the dues were cleared. Thus marriages were held up from morn till eve, or a dead body remained without burial.

Primary and Secondary educational institutions also came up in many places, both directly under the Church or under the care of parishes. In 1910, two missionary ladies, Miss Macabin and Mrs. Nicholson took a leading part in the establishment of the Nicholson Syrian Girls High School at Tiruvella. Similarly, Miss Kellaway, an Australian lady, who joined the Vanitha Mandiram at Tiruvella, rendered remarkable service for the growth of that institution intended to train young ladies for church service and mission work.

Thus the Church grew in many directions and when Titus II passed away, it could truly be said that what Abraham Malpan started saw fruition during the stewardship of Titus II. His sepulchre stands in the compound of St. Thomas Church at Tiruvella by the side of his predecessor, Titus I.

In 1943 Abraham Mar Thoma succeeded Titus II. He was Metropolitan for only four years. But from 1917, he had been Suffragon. Under his patronage, the evangelistic association, voluntary evangelistic association and Sevikha Sangham grew tremendously. Mission fields were established outside Kerala. He was instrumental in founding the institution of Ashrams in many places (Ankola, Satna, Sihora, etc). Many other institutions, to train workers for mission work and church work, also came up during this time.

In 1937, Youhanon Mar Themotheus and Mathews Mar Athanesius were ordained as Episcopas by Titus II Tirumeni. When Abraham Mar Thoma passed away in 1947, Youhanon Episcopa became the Metropolitan as Youhanon Mar Thoma. In 1953, three more Episcopas were added to the Church, Alexander Mar Themotheus, Thomas Mar Athanesius, and Philipose Mar Chrysostem.

Some dissensions, which were brewing in the Church, came out into the open at the time of election of these Episcopas. Mr. K.N. Daniel, a devoted son of the Church and a staunch supporter of the Reformation movement, who through his numerous speeches and scholarly writings was in the forefront to take up cudgels against the critics and adversaries of the Church, was one of the prominent dissenters. He filed a suit against Youhanon Metropolitan and some others, praying for the excommunication of the Metropolitan. Going through all the lower courts, the final judgement from the Supreme Court of India, delivered by the Chief Justice of India, a muslim, confirmed as right and correct the stand (faith) of both the Mar Thoma Church and Youhanon Metropolitan.

An unfortunate offspring of this dissension was that some priests and laity left the Church and formed a church of their own on January 2, 1961 called St. Thomas Evangelical Church of India. It is still more unfortunate that this new church soon split into two or more divisions and they are now locked up in court battle. The sad fact of the whole episode is that the separation was not based on any theological divergence.

However, from the late '40's the Church saw tremendous expansion. Immense job opportunities opened up all around, both in and outside of India after World War II. A large number of our people found employment in the many cities of India and in the Gulf countries. At first they met in small congregations for prayer and worship, all conducted by laymen themselves. Very soon their numbers swelled; one by one they were recognised as regular parishes and Atchens were sent to serve in these places. Simultaneously, there was a flow to U.S.A., both for higher studies and for promising jobs. Soon Mar Thoma worship was established there too. In the '50's all these congregations and parishes were grouped under an "Outside Kerala" (Bahya Kerala) Diocese under one Bishop. But the growth was so phenomenal that we have Mar Thoma worship now in Malaysia, Singapore, all the Gulf countries, U.K. and U.S.A., as well as in different parts of India. Church buildings have come up in many of these places. Our Atchens serve in all these places under more than one diocese and one Episcopa. They are full fledged parishes (Edavakas) and function in all respects like any other Edavaka in Kerala.

Mathews Mar Athanesius in 1973 and Youhanan Mar Thoma in 1976 bid farewell to the Church they loved and laboured for. Both were laid to rest at Tiruvella. Alexander Mar Themotheus, who had already been elevated as Suffragon, was ordained on October 23, 1976 as Alexander Mar Thoma and is the present Metropolitan (Mar Thoma XIX).

(End of Part I)