cmi and socio-economic and religious transformation in kerala in the 19th and 20th centuries by a.a...
DESCRIPTION
"CMI and the Socio-Economic and Religious transfon-nation of Kerala in the 19'" and 20"' Centuries" concentrates attention essentially on the socio-religious fulcrum on which the congregation of Carmelites of Mary Immaculate was founded. In the course of'the last eventeen decades of its existence it witnessed a saga of varying fortunes. The CMI is a pioneerindigenous Catholic Congregation of St. Thomas Christians which emerged from the vortex of internal feuds coupled with foreignmachinations.TRANSCRIPT
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CNlI AND SOCIO-ECONOMIC AND RELIGIOUS TRANSFORMATION IN
KERALA In the 19th and 20th CENTURIES
:\ 'fIII1SIS SIJBMITTED FOR TI-IE AWARD OF THE I)E
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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
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Dr.Joseph Sebastian Thekkedom Reader
Del~art~nent of liistory
St. 13erchman's College Chang;~nachcrrg.
1-111s 1 5 , to certify that the thesis entitled "CMI A N D SOClO -
EC:ONORIIC AND RELIGIOUS TRANSFORMA'MON lh' KERALA IN
T H E 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
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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
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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 in 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 to undertake more
challenges tbr the welfare ofcoinmunity. The legacy of their progress
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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.
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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.
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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 to 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
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to the missionary enterprises of St. Thomas, an Apostle of Jesus
Christ. Christianity developed in I
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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 in 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
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canonically erected. Since then the name of Mary l~nmaculate has
been invariably attached to the title.
'The Carmelites of Mary Immaculate (CMI) played 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 ~fSwant i Vivekanonda,vol.lll,p.294
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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 in 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 h c Sl~i.vey of Tvai~ancnve and
~ ' O C I ~ I , ~ . 1,. 140
' . ~ u r a t e Barhose. it Lleccription of the Coast of East Afi-ica and h.lalabar.p.129
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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.
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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
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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.
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'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.
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The Importance of the Investigation
I his 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
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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
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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
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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 a g a n i a r ~ ~ 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.
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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
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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~ious 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 to 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
~~~anumiss ion 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
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\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 StTho~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 ~nidst of trails and tribulations they
succeeded to retain the faith. It examines the nature of contracts
~~I i i c l 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 ~najor
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.
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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
in 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
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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
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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.
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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 S 4 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, counselin~
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
d e ~ n a n d i n ~ a communitarian and universal approach to these
problems. The CMI h;ls played its role in inspiring guidin~.
s i ~ p l ~ o r t i ~ i ~ atid participating when necessary, in the movement for 27
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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.
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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 ~hiruvankode. ' Amidst the multitude of
controversies regarding the historicity of St:. Thomas tradition
Pandit Jawaharlal Nehru observed thus: "Christianity came to
' he,-',Iu ~'/~ur~rl iruni. 'Vol.II .Compiled by the Kerala History Associatioin, (Mal.)p. IOh5 29
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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 the 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 ~JKerula Hi,stury, p.99
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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 o n g 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> /~lial 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 th 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. T l~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
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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
-
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 s t \ 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 in 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 M u l a h o r : 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 ! \
-
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 s t . " 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 Lqheriyan, o p c ~ 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
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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- iod tlli. I -LI~CI-S 01' Ouilon lnaintained
i . c l l l t a c . ~ , \ \ i l l 1 the r-1.11i.r.s of China. tinblai Khan. \ j ~ h o \\as
,c,,x,,l~ihle tbr s c ~ ~ d i ~ l g to (2~1 i Ion in 1392 t h e V e n e t i a n
, r ; i ,c . l ic .~ \ l j rco [ 'o~o. \He sl,ral
-
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
"tl~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 pmrer 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
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with the Do~i~inican 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
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you repair to lour 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
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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
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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 ch ie fs 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
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all who are subjects of your kingdom are true ~h r 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 to Cape Coinorin and from Cape Conlorin to . ~ 1 , Mylapore.
When the Portuguese under Alfonso de Albuquerque
landed in Qu~ lon 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 rh in Malnhur, p.34. 3 2 . A J . Ro~ario (ed.) Kollutr? ('lrrisrunikul. pp.1 10-1 I 1 -
. . h~,,u/u l.urrn (',rrholic u.s.%o
-
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 . .
Syian ." 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;IVIC~ hudapllzlia. Fairh U I I ~ C'o~irm~inron o/rhe lnd~un Chtirch ufSt. Thomas ('11, ,,Yll
-
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-
-
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 the first organized move of one set of Christians against
their o\xn kith 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 inf~uence."~ The Synod of Diainper, to a
u.i.at extent brought LO co~npletion the Catholicization of the <
church in ~ a l a b a r . " The Portuguese efforts to create a pocket
of influence by winning over the local Christians to allegiance
towards the l io~nan Church also left behind a trail of communal
J I C.M. .4 11sul- :'hitrch Hivroi:~: ~fTral,m?core p.22.
42 .lvl,,-~~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~iro/ .Sl~t~~bio.si .s in Kerolo, p.7.
45 k .I .lolin (ed.). Ch,-t.\~iu~~ Heritage
-
feuds and bit terne~s.~" The synod touched the very foundation
of the reirg~ous and social life of the St. Thomas ~h r i s t i ans .~ '
I l ie 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~te Patriarch at Antioch for a bishop to be sent to
Ilalabal- 1 1 , 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 H I . \ I ~ I ~ I , of il?e Mar Thumos CI~urc,h uf?d 11,s DOCII.III~S, p.1 I
46
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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,
Cuchin 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 the
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
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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 situatio~i. '~ The new masters ordered
all ish!. l'ilr DI,/c/T P O I ~ C I . 117 KCI.U/U 1729-1 7 j R . p 19. 5.; I . K . Anantakrishna lyer. A17lhropolo~- of r/?e .Sy!.ion Chvisliu~~s. p.33.
4 A M Mundad,ui. u l~c i r . . pX4. . . M.O. liosh!. til?.i.ir.. p. 7 13
i(, S ~ C O ~ I I C S belonfed to the g o u p o f churches historically called Monophysite and 111~11. patt.ial-cI1 was know11 a5 the Jacobite Patriarch o f Antioch.
48
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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 T h o ~ n a 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. S o ~ 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 ufriic Si,rian ('hut-ch in India, p.69. 01 O ~ t t i c t ~ ~ i 1 3 . Forrester, np ' , ! I . { l . l O l 6 2 1 it.01-sc M~li i r Rae.
-
church to retirrn itself'."' Being conscious of the needs of his
church. Punnathara Mar Dionysius, the Metran, welco~ned the
C l i ~ ~ r c h 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 Syian 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.
.
0 3 ('.R l111h. o/~.crl.. p. 164. 04 Iiurlan Kani!/aniparamb~l. Sli1.iu171 Suhhu, pp. 194-198
51
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.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 jn~i ly . 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 ~a l aba r . " ' 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. Kcrolurl~~le ( '17rr,s/hwu SuDhukul, pp. 134-1 3 5 . oh k 1 lo!. I'lri. ? , h r Th,~l,l,i ('l7urch : A Budv ofits Grou~lh and ('onrriruion, p. 19 7 \. I iruh \'alphese. (;/,iii,,ii..~ of /he H,.YIoJ~; qfthr ('hri.stiu17 (%urches in ind~u .
1 1 - 1 .
52
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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
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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
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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 ~nonasticis~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 m e . '
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 ie / , p. I . I'etes 'I'llo~na\ Koll~-bi~ck. ./ournc!j io Curirh: The Slot?. $the C~rniie/ire Order, pp.42-43 55
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much associated with ihe Syrian Christians of Malabar. The
Carmelite missionaries started their active involvement at the period
of c~)ot ic ir7 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 o f 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
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Ibollouing tlhe political vicissitudes the Dutch expelled all the
Catholic\ f lom 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,. f ie .l~~.vrirfi m A.lulahui-. Volll. p.63.
57
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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;+!, in their midst.
I l ie 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 in 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 amti 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
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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' P o r t ~ ~ g ~ l e s e parents, at Cochin and received
ordination at (alicut 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 in the prospects of the Carmelite mission on the Malabar ~ ~~ ~ - ~-
' I . I 5 1li:resia. H~c,ro,.i./?;u C'~lr~~~e/ifu~iu. Fu.sc;enlus. Vol. IV. pp.202-203 59
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coast. Through his personal influence he obtained from the Senate at
A~nsterda~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 work in thc territo1.y except in the town of Cochin. The
ban u p o n 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
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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 the Archbishopric of Cranganore by Don1 Joao Robeiro,
S.J. and to tI11s etfect the) endeavored to foment the jealousy of the
I1~1tch at ( ' o c h ~ ~ i against the Portuguese. They managed the support
fi-om both the K i 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
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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
orea t 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 o fa Papal BriefofI'ope Clement 11.
62
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'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~is~natic or trom the secuiar Government and that the
said pl-ivilege \ ~ o u l 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 ofGod 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
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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.
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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 hi5 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 until 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
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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
m a y 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, D o ~ n Antonio Pimental, they recorded
their deep regret: "We are very sorry under good reason to hear the
dispute exc~ted between you and the Bishop of Lymira (the Vicar
66
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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 ren ia i~~ 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
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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 churche~ 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. fhe Syrian Churches of Muttom, Tattampally, Alleppey
and Porcal also remained under ~e rapo ly . " 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
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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 ~ran~annore ." But the
18. CMAgur . oji.'.ir.lp.2:55. !?. l'oiirical Consultationr. Vol. 128.F.1962. 20. lbid I . IY6.3
69
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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 to 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
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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
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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
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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 to 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 o r e ~ g n I 'o l~ t~ca l Consultat~ons Proceedings 21 March 1808. Ff. 197-8
73
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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
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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.. V o l 133. Ff 631-2. '' . Fol-el~n