CATHOLICATE HISTORY

CHAPTER 1. PRIESTHOOD IN THE EARLY CHURCH

The Acts of the Apostles and the Epistles document the fact that priestly ministry in the early Christian Church consisted of Apostles, Prophets, Presbyters, Evangelists, Deacons etc. Chief among these hierarchs were the Apostles themselves. They were "called" to the ministry by the Lord (Mark 3:13) and they were the foundations of the Church. (Eph. 4:11, Rev. 21:14) Their major commission was to proclaim the gospel of salvation of Jesus Christ to all people. Along with this they were given the authority to heal the sick, to raise the dead and the authority to bind and loose (Matt. 10:2, 9; 16, 19, 18:8). The Apostles respected each other and held consultation together in running the administration of the Church. (Acts 1:15-25; 6:1-6; 15:20-24). Peter, or for that matter, any apostle, did not have any authority over other apostles. There is no evidence to show that Jesus gave any special authority to any one apostle which was not given to others.

The Prophets in the early Church possessed special gifts of the Holy Spirit. (Eph. 20; 3:5; 1 Cor. 12:25, 29; 2:Pet 1:21). However with the passage of time, false prophets appeared in large numbers and ultimately, there were no more prophets in the Church. (This development was very much in agreement with what St. Paul had warned against prophecy in 1 Cor. 13:8). Deacons were elected and given special duties to perform (Acts 6:1-6).

The terms 'pastor', 'presbyter' and 'bishop' (Episcopos) have been used interchangeably to refer to priests and bishops (Acts 15:6; 20:17, Titus 1:5; 1 Tim 4:14; James 5:14; 1 Pet. 5:1) which indicates that there existed no strict demarcation in the very early Church. When the apostles established Churches in various places, they chose suitable individuals and appointed them as priests and bishops. Anyway, the three-fold ministry of bishop, priest and deacon is clearly seen by the end of the first century. The Epistles of Clement of Rome (80 A.D), St. Ignatius of Antioch (110 A.D) and the early book, "Teaching of the apostles" (Didache) 140 A.D., mention about the three hierarchial positions. The three-fold ministry became widely prevalent in the universal church by the 3rd century. The duties and powers of these three positions were also specified in course of time.

DIOCESAN BISHOPS During very early days, the Gospel was preached in important cities. Slowly Churches were established in cities; and from cities the evangelists went to nearby places to spread the Gospel. Thus communities of believers were formed in places around cities. These smaller congregations were administered by the bishop of the city. Later on, as the number of parish churches increased, all the parishes in each region came under the supervision and administration of the bishop. Before long, these conglomeration of parish churches formed a diocese and the bishop became a "diocesan bishop". It was very difficult to organize and administer dioceses before the time of Emperor Constantine, when there were large scale persecutions. In the political sphere, it was Diocletian who for the first time introduced the idea of dioceses as administrative units under the empire. At about 5th century A.D, the Church in the Roman Empire also used the 'Diocese' type of administrative units. In a way, one can say that this was an instance of liberal copying by the Church from the administrative set up of the state. METROPOLITAN The general status and authority of the bishops increased during the reign of Emperor Constantine. The bishops of the cities with their improved status and importance received the title of 'Metropolitan'. To begin with, this appellation was given the bishops of the metropolitan cities in the Roman Empire. Their power and authority were similar to those of the administrators of the empire. By the 5th century, the Church had many bishops and also metropolitans in all major cities in the Roman Empire. In later times these ecclesiastical hierarchs exercised civil authority as well. PATRIARCHATES For the sake of administrative convenience, the empire was divided into civil provinces. The Metropolitan of the Provincial Capital became the leader and overseer of all other Metropolitans of the province. Thus the Metropolitans of the major cities of the Roman Empire, ie. Rome, Alexandria, and Antioch got greater powers than all other Metropolitans. The churches and Metropolitans in these major cities assumed greater authority than others, due to factors like historical significance, political importance, social status and Christian antiquity. In earlier days, these hierarchs of the major cities were called "Metropolitans" or "Chief Metropolitans". During the course of time, these hierarchs were endowed with religious and secular authority over the regions around their headquarters. The Council of Nicea (325 A.D) approved these positions and accepted them as primates of the respective regions. The sixth canon (decree) of the Council of Nicea reads: let the ancient custom in Egypt, Libya and Peutapolis let the ancient custom in Egypt, Libya and Peutapolis in all these, since the like is customary for the bishop of Rome also. Likewise in Antioch and other provinces the Church can retain these privileges". There is a misunderstanding in some quarters that the Council of Nicea had established four patriarchal sees or thrones in 325 A.D. It must be noted that the Nicene Council assembled not to deliberate on thrones or Patriarchates, but to analyse and condemn the Arian heresy. After deciding on the Arian controversy, there was deliberation and resolution on the general administrative structure that the Church should have. The sixth decree of the Council was the result of these deliberations. There is absolutely no mention of terms like 'Patriarch or Catholicos' for that matter in the Council decrees. The same Council also confirmed the arrangement made in the Eastern Church (Catholicate). The Council of Constantinople (381 AD) delegated the same position and authority to the bishop of Constantinople and raised it to Metropolitanate. The third canon of this Council says: "the bishop of Constantinople shall have precedence after the bishop of Rome, for, his seat is the 'New Rome'". Thus, by the end of the 4th century, there evolved four primates within the Roman Empire. They came to be known as Patriarchates during the fifth century. THE HISTORICAL DEVELOPMENT OF THE PATRIARCHATES The Council of Nicea confirmed the positions of Primates in Rome, Alexandria and Antioch. The Council of Constantinople (381 AD) attributed the same position to the bishop of Constantinople ('The New Rome'). The Council of Chalcedon (451 AD) conferred the same little to the bishop of Jerusalem. In this way, there were five 'patriarchates' in the 5th century. During the early days of this arrangement, Alexandria pnd Rome were considered equals. Of these, it was the Patriarchate of Alexandria which evolved first. By the second half of the fifth century, the bishop of Rome assumed the title "Pope". The see of Alexandria could not develop further due to the theological controversies and internal dissensions which raged in the 5th century. However the See of Constantinople became more powerful with state support; and situation led to unnecessary rivalry and tension between Alexandria and Constantinople. The Council of Chalcedon (451 AD) was the result of these rivalries. An immediate fallout of this Council was the division in the Church. The Eastern Churches themselves were divided into two - one accepting the Council and the other rejecting it. Corresponding to these opposite positions, there were rival primates in different Christian centres like Alexandria, Antioch, Jerusalem etc. The Patriarchates are not seen standing united since the 5th century. Just as Patriarchates evolved in the Roman Empire, Patriarchates arose outside the Empire supported by political and religious compulsions. patriarchates in Bulgaria (917 AD); in Serbia (1346 A.D); the Russia (1589 AD), in Romania ((1925 AD) and Ethiopia (1959 A.D) are important cases in point. The term 'Patriarch' is of Greek origin and it means 'Chief father'. It signifies the person who is the head of a family, race or clan or a national church. Church hierarchs came to be called by this title from the 5th century. They also assumed special powers and responsibilities. These Patriarchs claimed that they had authority over the bishops of their neighbourhood; and these claims were backed by the political situations. From the sixth century onwards, centralization of ecclesiastical authority was being stabilized. During the middle ages, this process reached its peak. The patriarchs started claiming that their authority extended beyond their immediate neighbourhood, in the context of the divisions in the Church; and this led to quarrels and dissensions. After the middle ages the vast authority of the Patriarchs began to dwindle, mostly due to political reasons. REASONS FOR CENTRALIZATION OF POWERS IN PATRIARCHS The supporters and sponsors of the Patriarchates identify four reasons why the Patriarchates became significant. (a) There was a realization in the "Patriarchal regions" that the Church there was established by the Apostles themselves or some evangelist close to the apostles. Eg:- the claim by the Roman Church that it was founded by apostles Peter and Paul - the claim by the Coptic Church that the founder of their Church is St. Mark, who was the disciple of Peter and Paul. (b) Churches in major cities were established by the Apostles or by their disciples. As the Church spread to the neighbouring places, naturally, the city Churches claimed that they had authority over the local or regional Churches in matters of faith and administration. This claim was consciously developed with the passage of time. Besides, the "Mother" churches in the cities claimed that the "daughter" churches came into being as a result of the evangelistic work of city churches. (c) In the Churches founded by Apostles, the successor - bishops had an importance as having "Apostolic succession" and this increased their historical significance too. (d) The cities where these metropolitans had their headquarters had political, geographical and cultural significance. For instance, Rome was the capital of the Empire and the bishop of Rome assumed more powers and status. Later he also claimed the succession of St. Peter and St. Paul and thus more power than others. Others in some way had to acknowledge it. Similar reasons could be identified behind the development of the Patriarchates of Alexandria and Antioch. The Council of Constantinople conferred the Patriarchal position to the bishop of Constantinople, mainly due to the political importance of the city. The third canon of the Council of Constantinople stipulates that the bishop of Constantinople must have precedence, since the city is the 'New Rome', ie, the capital of the Empire. CATHOLICOS The term 'Catholicos' comes from two Greek words 'Kath' and 'Holicos', meaning 'general primate', or 'general vicar'. In the Roman Empire this was the title of an officer who held independent charge of a large geographical region. The officer in charge of the treasury was also given this title. Within the Roman Empire, Church primates were known as 'Patriarchs' and not 'Catholicos', may be because it was felt that the title of a secular officer did not fit a Church leader. But this title was widely used in Churches outside the Empire. Thus primates of Churches in Armenia, Persia and Georgia came to be known as 'Catholicos'. Also it may be to show that these Churches were totally independent, just as the government official with the same title in the Empire exercised independent charge over a large area. MAPHRIANATE The title and position of 'Maphrian' is available only in the West Syrian tradition. This term is derived from the root word pharoh which means 'to bear fruit' or 'to increase'. Thus 'Maphrian' is 'one who gives out fruit' or 'one who causes to increase'. In the Persian Empire, there lived a group of Christians who accepted the authority of the Patriarch of Antioch, who was the leader of the West Syrian Church community. The Patriarch appointed a senior Metropolitan in the 7th century as the religious head of these 'Antiochenes', and he came to be known as 'Maphrian'. This was not an independent ecclesiastical position, but existed under the authority of the Patriarch of Antioch. However as different from the Maphrianate, Patriarchate and Catholicate were independent institutions. Never did the Patriarch come under the authority of another Patriarch, similarly never was the Catholicos under the authority of another Catholicos or Patriarch. Thus the Maphrianate always remained under the jurisdiction of the Patriarch of Antioch.

CHAPTER 2. PERSIAN CATHOLICATE

From the 4th century through the 16th, the Malankara Church remained in close relationship with the Persian Church. For a few centuries at least, the spiritual oversight of the Persian Catholicos had spread to Malankara. Moreover, a number of semblances could be seen between the Persian Catholicate and the Catholicate in Malankara, and even the Primate of Malankara Church prior to the establishment of the Catholicate. Therefore it is useful and essential for a student of Church history to study the origin and development of the Persian Catholicate.

Bar Hebraeus account Bar Hebraeus (d.1286), who was the Maphrian of Tigris in the 13th century gives an account of the origin of the Persian Catholicate in his "Ecclesiastical History". Bar Hebraeus has his place in the frontline of the outstanding theologians of the Eastern Church. His scholarship spread to different areas and his prolific writings include domains such as the Bible, Theology, Church History, World History, Astronomy and Literature. He is also credited with deep proficiency in Greek, Latin, Syriac and Arabic languages. He was elevated as Maphrian in 1264. He has compiled the history of the Persian Catholicate, Maphrianate and the Antiochian patriarchate. The history of the Catholicate of the East constitutes Part II of his Ecclesiastical History. As per this account., St. Thomas, the Apostle, is the first Metropolitan of the East. According to Bar Hebraeus, the immediate successors of St. Thomas were Adai, Agai, Mari, Ambrosius, Abraham and Jacob. Bar Hebraeus states that Jacob was ordained at Jerusalem. He also gives the following account; towards the fag end of life, Jacob sent two of his disciples - Ahodabooi and Kom Yesu - to Antioch, with a request that one of them may be selected and ordained as bishop by the Patriarch of Antioch. However, Kom-Yesu was murdered by the Romans, as the Roman authorities suspected that the two Persians were spies. Ahodabooi escaped to Jerusalem and he was ordained as bishop by the Metropolitans of Jerusalem on an instruction from the Patriarch of Antioch, and sent him back to Persia. Moreover, the council of the bishops of Jerusalem decided that from then on the bishop of Persia can elect and instal a Catholicos as the head of the Persian Church. Bar Hebraeus adds that this decision of the Jerusalem council of Bishops was not to the liking of the Patriarch of Antioch. This incident took place in 231 A.D. Ahodabooi returned to Persia and ruled over the Persian Church. After his demise, the bishops of the Eastern Church elected Shahaluppa and installed him as the Catholicos. Bar Hebraeus notes that Shahaluppa was the first Catholicos Installed by the Persian bishops themselves. He also states that the origin of the Catholicate of the East is the installation of Ahodabooi in 231 In Jerusalem. Many books of Church history has been compiled in Malankara on the basis of this account of Bar Hebraeus. All these accounts state that the establishment of the Catholicate of the East was in 231 A.D. However, it must be noted that modern historians are of the view that there are no historical documents to substantiate the account given by Bar Hebraeus. Origin and Development The Gospel reached Persia during the first century itself. St. Thomas the Apostle, Adai and Mari are reckoned as the Apostles of Persia. The Gospel spread throughout Persia by the second Century; and Churches were established in almost all important centres in the third century. At about 290 A.D. Papa, who was a scholarly church leader became the bishop of Cylesia which was the capital of Persia. There is a view that Papa tried to become the sole leader of the Persian Church, and that their move may be historically seen as having laid the foundation for the Catholicate. It may be noted that the political situation of the day was such as to be helpful to this move by Papa. The Persian rulers of the day were Kings belonging to the Royal House of Sassanians. The Sassanians recognized Christianity as the second religion of the Empire, the first place being given to the ancient pagan religion of Persia. Under these circumstances, the government needed to have contact with a representative of the Christian Church, and naturally enough, Papa claimed that position for himself. In this endeavor of his, Papa was also encouraged by the developments in the neighbouring centres of Christianity. Bishops of Persia, Alexandria and other major cities were trying to establish their authority over the nearby Churches. Very much in the same vein, Papa tried to become the head of the Persian Church. Some bishops of Perisa, and Papa's own Archdeacon Simon Bar Saba were against this move. At their initiative, a general Council of the Persian Church met in 315 A.D, and the council held that Papa was in the wrong, and degraded his position in the Persian Church hierarchy. The Council appointed Simon as the bishop of Persia in the place of papa. However Papa did not give up without giving a fight. He took on his opponents with the help of Mar Ephrem of Edessa and Mar Jacob Nissibin. Talks were held with the new bishop Simon, with the promise of making him Papa's successor. Before long, the two patched up and Papa became the sole ruler of the Persian Church. Though Papa did not assume the title 'Catholicos' at that timne, he may as well be considered as the first Catholicos of the Persian Church. Simon became the Catholicos of Cylesia after the death of Papa in 328 A.D. By around 337 A.D, Emperor Saphor of Persia started persecuting the Christian Community, and this persecution continued for more than 40 years. During this period three Catholicoses, many bishops, and thousands of faithful were massacred. At this time wars took place between the Persian and Roman Empires, in which the Persian soldiers Attacked and plundered the eastern provinces of the Roman Empire like Syria and Antioch, and many people were captured as slaves or prisoners of war. A greater portion of these prisoners were Antiochan Christians. These Antiochan Christians did not like to identify themselves with the Persian Church, instead they kept their identity in Persia, of course under the ecclesiastical jurisdiction of the Patriarch of Antioch. Emperor Saphor died in 379 A.D, and his son Varaphran became the Emperor. He too continued to persecute Christians. Following his death in 399 A.D, Isdagard I assumed power in Persia. This peace loving Emperor stopped the persecution of Christians and extended his hand of friendship towards the Roman Empire. Roman emperors like Arcadian and Theodosius had a very good working relationship with Isdagard I. Besides, an incident which took place at that time helped to cement their relationship. Isdagard was afflicted by an ailment of severe headache. Morutho, the bishop of the city of Miafarkath, on the eastern border of the Roman Empire, was a renowned physician. As per the desire of Emperor Theodosius, Morutho travelled to Persia and cured the illness of Isdagard. Thus Morutho won the goodwill of the Emperor. He came to know that certain administrative arrangements were needed in the Persian Church and with the permission and support of the Emperor he took the initiative and called a synod of the Church in 410 A.D. Forty bishops participated in this Council which was presided over by Catholicos Isaac. It was at this Council that the Persian Church officially adopted the Nicene Creed. The Council also adopted certain significant resolutions relating to the administration of the Church and passed 21 decrees in that regard. The Emperor of Persia was given the authority to nominate the Catholicos of Persia. Thus the Council of 410 A.D. unequivocally declared the autocephalous and independent status of the Persian Church. However, it must be noted that the bishops of the Roman. Empire were not happy about the independent growth of the Persian Church. They insisted that the Persian Church should accept the canons and traditions available in churches in the Roman Empire. An attempt was also made to compel Persian Christians accept all the Council resolutions adopted by Churches in the Roman Empire. With this intention, Akkakius, bishop of Omid which belonged to the eastern province of the Roman Empire visited Persia. At his behest, a council was convened in Persia, in which only ten bishops of Persia participated. As per the desire of Akkakius, the Council decided to adopt many rituals, decrees and regulations of the western churches (ie, the churches in the Roman Empire including Antioch). But the majority of the hierarchs and laity of the Persian Church were against it. So subsequently another Council met at Markabda in 424 A.D, which was attended by 36 bishops. Akkakius, who was in Persia at that time, was neither invited, nor did he attend this Council. This Council unequivocally declared the total independence and autocephalous status of the Persian Church. The decisions of this Council only confirmed the supreme authority of the Persian Catholicos. It was also decided that any controversy which may arise in the Persian Church, may be resolved under the supervision of the Catholicos. In another significant resolution, the Council declared that if there be a complaint against the Catholicos, no one on earth shall try it, but it shall only be resolved in the Court of Christ. The same Council also gave the appellation "Patriarch" to the Catholicos. Persian Church accepts the theology of Antioch In the Roman Empire during the 5th Century, there were two distinct theological schools - the Antiochan and the Alexandrian. The Council of Ephesus (431 A.D), the Council of Chalcedon (451) and the other major Councils of their period and the theological debates associated with these were marked by the ideological clash of these two schools. Both the parties cursed and excommunicated each other, and this led to a division in the Church. It is interesting to note that the theological position of the Church of Antioch follows not the Antiochian schools, but the Alexandrian tradition. Nestorios was a product of the Antiochian school of theology. He was installed as the Patriarch of Constantinople in 428 A.D. At that time a controversy arose in Constantinople as to whether Holy Virgin Mary could be called "Mother of God" (Theotokos). The real cause of the debate was the diverging theological standpoints of Antiochan and Alexandrian traditions. In this debate, Nestorios held that it is not necessary to call virgin Mary as "Mother of God". But Cyril the Patriarch of Alexandria insisted that it is indispensable to call the Virgin as "Theotokos". Moreover, he also insisted that Nestorios should accept this position. In this move Cyril was supported by Celestian, the bishop of Rome. Actually, Nestorios was not introducing a novel theological or Christological teaching. He only wanted to remain loyal and committed to the Antiochan Theological tradition in which he was trained. However Cyril and the stalwarts of the Alexandrian school were not prepared to appreciate the position of Nestorios. Of course, there were non-theological and circumstantial reasons behind this division. As the issue was almost slipping out off hand, Emperor Theodosius called the Council of Ephesus in 431 A.D. The Council condemned Nestorios as a heretic, excommunicated him from the Church and dethroned him as patriarch of Constantinople. This resulted in a great schism in the Church. Many who belonged to the Antiochan school were sympathetic towards Nestorios and declared that his excommunication was wrong. But these sympathisers of Nestorios were persecuted by the Emperor. To escape persecution, those who approved of the Antiochan school fled to the Persian Empire. They were welcomed and were granted asylum in Persia; since Persia was the sworn enemy of the Roman Empire. In course of time, the Alexandrian theological position spread to the eastern provinces of the Roman empire. The Antiochans belonging to the Antiochan school who were now in Persia, greatly influenced the Persian Church. Persians became more interested in the Antiochan theological position than the Alexandrian. Uraha (Edessa) was a major city on the border of the two empires. At certain times in history, Uraha was in the Persian Empire and at other time it was a city in the Roman Empire. It was a famous centre of theological learning. From the very beginning, the major theologians of Edessa were firmly based in the Antiochan school. These theologians nurtured the school at Edessa and from 436 A.D. onwards. Edessa became a well-known centre of Antiochan theology. At that time, the Persian Church had no theological school of its own. The clergy of the Persian Church got their training at the Uraha School. Thus from 436 A.D. onwards the clergy of Persia were slowly getting based in the Antiochan theology. Subsequently Nestorian religious leaders Like Bar Sauma and Narsai who came to Persia took the initiative to establish a big theological school at Nisibin in Persia. This became instrumental in disseminating Antiochan theology in Persia and it spread vastly in the Persian Church during the first half of the 5th century. With the result, the Church venerated Nestorios who was a leading figure in that generation. In 486 A.D. when Akakios was the Catholicos, the Bishops' Council of the Persian Church officially accepted the Antiochan theology as well as Nestorios and other Church leaders. From then on, the Persian, Church came to be known as 'Nestorian'. It was a period of tremendous development for the Persian Church following its acceptance of the Antiochan School of theology. During the Middle Ages, there existed under the Persian Catholicos a Large Church, which of course included the Churches in India and China. However, the weakening of the Persian Church began, following the acceptance of Islam by the Arab countries. Besides there was a schism in the Persian Church by the middle of the 16th century, due to the intrusion of the Roman Church. However the majority of the people stood firmly behind the Catholicos. Some more divisions took place in the Persian Church in the 20th century so much so that at present there are two Catholicoses (Patriarchs) in the Persian Church, who claim the succession of the ancient Catholicate. The Maphrian It has been pointed out already that during the wars between the Persian and the Roman empires, many prisoners of war and slaves were brought to Persia from Antioch. These people were in communion with, and under the Patriarch of Antioch. It was during the reign of Saphor II (309 - 379), Kosrau I (531 - 579) and Kosrau II (590 - 627) that the majority of these people reached Persia. They settled in Persia as a separate group of people. Emperor Kosrau I had even built for these settlers a city with the name, 'Antioch'. Subsequently, a small minority of people in the Persian Church, who did not conform to the traditions of the Persian Church also joined these settlers. These people stayed in Persia and were under the direct control of the Antiochan Patriarch. By then, two divisions came up in the Antiochan Church - those who accepted the council of Chalcedon, and those who did not. However those who rejected the Chalcedonian Council, who formed the majority, were persecuted by the Roman emperors and also by those who had accepted the Council. All this time a great man arose gave heroic leadership to those people who had rejected the Council of Chalcedon - that was Jacob Hebraeus. He travelled far and wide and ordained many to the ministry and confirmed the people in the true faith (ie. in the tradition of the Alexandrian theology). By about 559 A.D., Jacob Hebraeus arrived in Persia. He ordained Aahudamme as Metropolitan for the members of the Antiochan Church, in 559 A.D. Aahudamme was given the title "The great Metropolitan of the East" (It is notable that Aahudamme was not ordained as Catholicos but was only given a new title) Among a large number of Arabs who were nomads, Aahudamme did evangelistic work and appointed priests and monks for them. It was he who founded the Inkena Monastry and the monastery called "Gadani" near Tigris. He baptised a member of the Royal family, and when the emperor learned about this, he ordered the execution of Aahudamme. After the time of Aahudamme, Kom-yesu (578-609) and Samuel (614- 624) became bishops. None of these had seats (Dioceses) of their own. Later in 629, Athanasius Gamolo, the then Patriarch of Antioch, sent one Deacon John to Persia. John spoke to the emperor and the Antiochan people in Persia regarding the installation of 'the Great Metropolitan of the East'. The five bishops available in Persia, with the permission of the Patriarch ordained 'Morootho' as the Great Metropolitan. Since then, the Great Metropolitan came to be known as "Maphrian". The Maphrian organized an arch-diocese with Tigris as its headquarters. During this period, two Councils were held in this see (Diocese) which made some significant decisions regarditig the authority and privileges of the Maphrian. The Patriarch of Antioch, Athanasius Gamolo, issued an order recognizing the election and installation of "Morootho" and appointing him as the chief shepherd of the Antiochan people in Persia. Morootho ruled for 20 years and it was a period of steady development for the Church. Morootho divided the Church into 10 dioceses for the sake of administrative convenience. After the death of 'Morootho', the Maphrians were ordained from time to time by the Persian bishops; and all these Maphrians had obtained the permission and acceptance of the Patriarch. However, there were also occasions when there was power struggle and differences of opinion between the Patriarch and the Maphrian. Council of Capharthutha When the differences between the Patriarch and the Maphrian snowballed, a council of the bishops under the jurisdiction of the Patriarch and the Maphrian assembled in Capharthutha in February 869. This assembly codified 8 canons dealing with the Patriarch and the Maphrian of Tigris. The canons are given below:

The bishops and the monks in the Mar Mathai's Monastery, should submit to and obey the Maphrian whose

CHAPTER 3. THE RELATIONSHIP BETWEEN MALANKARA AND PERSIAN CHURCHES

Church historians agree that the Malankara Church was founded by St. Thomas, the Apostle. The tradition in the Persian Church also holds that Church too was founded by St.Thomas. Therefore it may be legitimately assumed that these two churches had cordial and strong relationship and intercommunion. Christians were persecuted in the Persian Empire during the 4th century. To escape the persecution the Persian Christians fled to different countries. One such contingent of Christians under the leadership of Thomas of Cana, who was a leading trader, reached the Kerala coast in 345 AD. It is only reasonable to presume that such migrants have helped to bring the Malankara and Persian Churches closer. And the Kerala Christians had very good and close relationship With the Persian Church till the arrival of the Portuguese in the 16th Century. Given below are some of the 'evidences' to establish the relation between the Malankara and Persian Churches.

1. 'The Chronicle of Seert' records that during the days of bishop Shahaluppa and bishop Pope, by about 300 A.D, bishop David of Bassra left his diocese, went to India and converted many people into Christianity.



2. In A D 345, a group of 400 people from 72 families along with a Bishop named Joseph came from Persia under the leadership of a famous merchant 'Knayi Thoma' (Thomas of Cana) and settled in Kerala. This helped to maintain good relationship between the Persian church and the Malankara Church. But the happenings which are told in connection with this event may not be true. There are some stories in connection with Knayi Thoma's arrival in Kerala.
   One is that the Catholicos of Persia had sent a group of people to help the church in Malankara. When Knayi Thoma left Peria, the Persian church was under severe torment. At this time, about 20,000 believers, many priests, Bishops and three Catholicoses were killed. So we cannot believe that in this very hour of crisis, they had sent a group of people to help the Malankara Church.
   Second is that the group of people under the leadership of Knayi Thoma was sent to Kerala by King Abgar of Uraha. But there is no historical evidence which could prove that King Abgar ruled over Uraha at that time. Hence it is also unbelievable.
   Third is that the group of people under the leadership of Knayi Thoma was sent to Malankara by Ignatius Patriarch of Antioch. But there was no such Patriarch named Ignatius in Antioch at that time. The designation 'Ignatius' was given to the Patriarch of Antioch only after the 13th century. All the incidents which are said in connection with Knayi Thoma's arrival are only legends and cannot be taken in to account as historical evidences.
   Actually Knayi Thoma and his group came to Malankara as refugees from Persia, when the Persian Church was under severe persecution. But it is true that when they came to Kerala, they were treated very cordially and were given good positions.



3. By around 430 A.D, 'Isodas', (Servant of Jesus) a biblical scholar in the Persian Church prepared an interpretation for the Epistle to Romans. It is written in the margin of this book that this epistle has been translated into Syriac from the Greek language with the help of Daniel, an Indian priest.



4. It is recorded that the theological books written by Mar Mana, bishop of Rivard Sheer in Persia near 470 A.D, were sent to the Church in India.



5. During the beginning of the 6th Century, Cosmus Indicoploitus, the Alexandrian voyager reached the Malabar coast. In his book Christian Topography it is said that there are Christians in Malabar where pepper is in plenty and that he saw in Kalyan bishops who were sent from Persia.



6. At about this time, Christians in India were bought under the 'Fars' Archdiocese of Persia. This information is documented in the letters of Patriarch Ishoyaab who lived in the 7th century However Ibn-at-Thayib, a canon scholar says that after a short spell of time, India was moved out of Fars Archdiocese and was given the status of an independent Diocese.



7. The letters of Patriarch Timothy who lived in the 8th century throw light on the relationship between India and Persia. Timothy consecrated bishops from among the monks in Persian Monasteries and sent some of them to India. One of these monks who pointed to the financial burden involved in travelling to the distant India was told by Timothy that many monks used to go to India and China, by the sea with a walking stick and the begging bowl in their hands,



8. After the reign of this Patriarch, two bishops - Prod and Saphor and a group of people along with them, migrated to Kerala. They stayed at Kollam and received the Tharissapalli Cheppeds (Documents on Copper Plates for the Holy Church) in 849 A.D.



9. The bishops under the Catholicos of Persia (Patriarch) were required to present annual reports of their activities to the Catholicos. However, since India and China were far off places, bishops in these two countries were required to give their reports only once in six years, on orders of Catholicos Theodosius in the 9th Century.



10. There are no documents to show whether any Persian bishop came to India between 9th and 12th centuries. Historians note that in 1129 A.D. one bishop John was sent to Malankara by the Catholicos of Persia.



11. Marco Polo, who visited Kerala in 1295 writes that he saw Nestorian Christians in South India.



12. A Guidebook for the reading of Scriptures in the Church prepared at Kodungalloor (Cranganore) in 1301 A.D, says that it was prepared during the time of the Nestorian Patriarch Yabaloho V and Mar Yakob who ruled the Indian Church, sitting on the Throne of St. Thomas.



13. In 1490, a three member delegation was sent from Malankara to Simon, the Nestorian Patriarch of the time with the request that Malankara Church had the need of a bishop. One of three died on the way, the remaining two reached the Patriarch and submitted the memorandum from Malankara. The Patriarch consecrated both of them as bishops and sent them back to India along with two other bishops.



14. Mar Elias, the successor to Patriarch Simon, sent three bishops - Yabalaha, Yakob and Danaha - to India. They wrote back to the Patriarch regarding the warm welcome they received in India. A copy of their letter is available now, which also says that there are 30,000 Christian families in Kerala who follow the faith of the Persian Church.



15. The 'Persian Crosses' in South India are the memorials of the relationship betweern Indian and Persian Churches. These crosses engraved on granite stones are available in Kottayam Valiya Palli, Kadamattom Church, Muttuchfra Church and at Mylapore. Scholars are of the opinion that these crosses were engraved during the 8th or 9th century and are of the same type as the crosses available in Persia. The Persian Cross bears an inscription in the Pahlavi language. The generally accepted translation of this inscription is this: My Lord Christ, be merciful to Aphras, son of Khaharbath the Syrian, who engraved this. This Aphras is supposed to be the Nestorian bishop Phrod who came to India in he 9th century.

The Portuguese reached the Indian shore in 1498. Along with them came the Roman Catholic missionaries and they stalled the visit of Persians to this country. Then the Portuguese and the Roman missionaries attempted to bring under the Roman fold the Malankara Church which was in communion with the Nestorian Church of Persia. The synod of Diamper of 1599 was the culmination of this attempt. The canons (decisions) of this synod throw light into the conditions of the Malankara Christian community of those days.

The 8th Decree of session 3 of the synod says that Malankara Nazrani community remembers the name of the Nestorian Patriarch of Babylon in the liturgy and that it is Wrong. 'Henceforth the name of the Babylonian Patriarch should never be remembered in the Holy liturgy or any other occasion of worship - the name of the Pope of Rome should is used in that place .... whoever acts against this shall be thrown out of the Church'

Thus it is very clear that in Malankara churches, the name of the Nestorian Patriarch was remembered during the divine liturgy till that time.

Session 3, Decree No. 9 says: The decision taken by the Malankara Nazranis that they will not accept bishops other than those coming from Nestorian Patriarch shall not stand. (This decree was made because Malankara Nazranis had decided not to accept Roman bishops, but only the Persian bishops)

Decree 20 - condemned Nestorios and his followers and the heresy of Nestorios and accepted the council of Ephesus (431 A.D)

One major fallout of the Synod of Diamper was that Malankara Church had to sever its Persian connection and become part of the Roman Church. This situation continued till 1653. In 1653 Malankara Nazranis made the "vow of Coonan (leaning) Cross", and freed themselves from the Roman yoke and then attempted to reestablish their old connection with Eastern Churches. As a result bishop Gregorios of Jerusalem who belonged to the Antiochan Church came to Malankara and the Church received him.

 

CHAPTER 4. ESTABLISHMENT OF THE CATHOLICATE IN MALANKARA - CAUSES

The establishment of the Catholicate in Malankara had its historical and local reasons. Though the establishment of the Catholicate took place only in 1912, a situation conducive to it existed here for a long time before. The Catholicate was established here in a historical background special to the Malankara Church. An attempt is made here to analyse this background and its remote and immediate causes.

Remote Causes The Antiquity and Historicity of Malankara Church St. Thomas, one of the apostles of Jesus Christ came to India and preached the Gospel. That he converted many people into Christianity, founded churches, ordained ministers and was finally martyred and buried here - is a belief held by the Malankara Church through generations. The Malankara Christians have held for centuries that this Church has a foundation which is as ancient and apostolic as that of any other ancient church in the world. The Nazrani community was always proud of its antiquity and traditions. This church which existed on the Indian soil for centuries had a place of honour in the Indian society. Although this church grew independently in India, it existed almost in isolation from other ancient Churches. This church had a very good relationship with the ancient Persian Church. Afterwards it came into contact with the Roman Catholic Church and with the Antiochan Syrian Church and the Anglican church from 17th century onwards. Whenever the Indian church came into contact with foreign churches, it tried hard to retain its identity and freedom for internal administration. This sense of freedom handed down through generations grew more intense by the turn of the 20th century. The Persian Connection The Malankara Church had established a live relationship with the Persian Church, its leadership as well as its traditions. The church looked up with enthusiasm and reverence to its relationship with the Persian Church, which was ancient and had attained phenomenal growth in history. Therefore the Malankara Church reckoned the Persian Church traditions along with or in the place of its own ancient traditions, without changing them. At least from the 5th century, Malankara Church was under the supervision of the Persian Catholicos or Patriarch. It was from this historical relationship that this church gained information regarding the Catholicate and its authority and powers. From the 16th century onwards the Romans, and from the 17th century the Antiochans portrayed the relationship between Malankara Church and the Oriental church (Persian) wrongly and with derision as heretical. Under these circumstances, Malankara Church was forced to deny and forget its ancient relation with the oriental church. Anyway, the Catholicate established in India in 1912 may be viewed as an outgrowth of its relation with the Persian Church Archdeacon and Malankara Metropolitan The Catholicate in the Malankara Church is the result of the indigenous growth and development of the native positions of Church leadership here - viz. "Archdeacon Metropolitan" and "Malankara Metropolitan". a. Archdeacon The position of "Archdeacon" with elaborate powers and authority is unique in the administrative structure in the Eastern Syrian church. This position reached the Indian Church through its connection with the Persian Church. This position grew and developed and remained in its indigenous form and stature till the 19th century in the Malankara Church. Mar Thoma VIII (1809 - 16) while answering some questions of the Madras government said that the Malankara church was ruled by Archdeacons of the Pakalomattom family from 345 to 1308 A.D, and that there were seven bishops and one Metropolitan (Archbishop) in that family. Thus the position of the Archdeacon was very important and valuable in the history of the Malankara Church. The administration of the Malankara Church had been done for centuries by the Archdeacons. The Persian bishops who came to Malankara had only oversight over spiritual matters like ordination of the clergy. Even such things were done as per the direction of the Archdeacon. The Archdeacon was the nucleus of an administrative set up in which the Malankara Church had full internal administrative freedom. They were uncrowned kings of Nazranis and were members of families of high economic and social status. They even had a small militia of their own. The oversight and rule of the political, religious and cultural life of the Malankara Nazranis were vested with the Archdeacon. He was known as the "Ruler of the people" and "The door of India". After the synod of Diamper ((1599), there was a conscious attempt to neutralise and nullify, the position of the Archdeacon and the system of Church administration. Subsequently Roman system of administration with the Latin Archbishop at the centre was established. The status and authority of the Archdeacon was thrown to the winds. The Coonan Cross (leaning cross) Oath of 1653 was a reaction against such extreme provocative actions. Through this the Malankara Church threw away the Roman yoke and re-established the time-old system of church administration with the Archdeacon as its nucleus. However, the relationship with the Eastern Syrian Church was virtually cut off at this time, and a situation arose where the Archdeacon was almost helpless, being without the support of the Persian connection. Undaunted, the Malankara Nazrani's, made the Archdeacon a bishop and went ahead with their destiny. b. Mar Thoma Metropolitans Not long after the Coonen Cross Oath of 1653, as per the decision of the Malankara Church, the Archdeacon was raised as bishop Mar Thoma I by twelve priests. During this period the Portuguese power in India declined and the Dutch began to establish their authority. This situation was favourable to Bishop Mar Thoma I with the help of the Dutch, bishop Gregorios of the Antiochan Church reached Malankara in 1665, on an invitations from Mar Thoma I. Mar Gregorios regularised the position of bishop Mar Thoma I and helped him in his battle against the Romans. From 1665 to 1816, 'Mar Thoma' Metropolitans from the Pakalomattom family ruled over the Malankara Church. The Mar Thoma Metropolitan had more status and elaborate authority than the Archdeacon. The Archdeacons who were the leaders in the political and community matters of the Nazranis could not ordain the necessary clerics for the church. But this inability was removed once Archdeacon Thoma was consecrated bishop. It marked the beginning of a new era in the Malankara Church history and a giant leap in the growth and development of the Church. During the time of the Mar Thorna Metropolitans, the Antiochan bishops who came here had tried to establish spiritual and temporal authority in this church. But the Mar Thoma Metropolitans strongly resisted such unwanted moves of the Antiochans. They protected the Malankara Church from the intervention of outside powers in its internal administration. However, it must also be noted that even though they could guard the freedom of internal administration they could not keep safe the Eastern Syriac traditions. As a result, the West Syrian traditions could intrude into the faith and worship-scheme of the Church. This influence later on became even a threat to the freedom of administration of the Church itself. Any way, by abouf 1816, the position of Mar Thoma Metropolitan who grew into the stature of the highest authority of the Church, was recognized by the native rulers by issuing royal edicts in his favour. Mar Dionysius II was the first to receive such a royal edict. c. Malankara Metropolitan We cannot say that the status of Mar Thoma Metropolitan and Malankara Metropolitan were entirely different. However we can see the position of Malankara Metropolitan as a new stage in the growth and development of the status of the head of the Church. Even though Mar Thoma Metropolitans were not known as Malankara Metropolitans, they were actually so. While Mar Thoma VIII was still alive, Pulikkottil Ittoop Ramban got consecrated as bishop by Mar Dionysius of Thozhiyoor and got the tittle "Mar Dionysius", in 1815. He got the support of the C.M.S. Missionaries who were working here and also the British authorities. Thus there were two bishops in the Church in the same time, and there was controversy regarding their authority. Therefore the Travancore and Cochin governments issued a royal proclamation that Malankara Nazranis must accept Mar Dionysius II as their Metropolitan and obey him. This was in 1816. Before long, the rule of Mar Thoma Metropolitans came to an end the administration of the Church came in to the hands of Mar Dionysius II and Mar Dionysius III. They ruled the Church as Malankara Metropolitans. They had the support of the royalty and acceptance of the people. By the time of the synod (Council) Mulanthuruthy (1876), the Malankara Metropolitan had vast authority and was the nucleus of a strong administrative set up. Mar Dionysius V (who was known as Pulikkottil Mar Dionysius) was the Malankara Metropolitan in 1876. Peter III, Patriarch of Antioch, who visited Malankara during his time only tried to diminish the status of the Malankara Metropolitan and bring it under his foot. Mar Dionysius V resisted it with all his might. The people of Malankara even wanted Mar Dionysius to be raised to the position of "Maphrian", in a popular recognition of the heroic and valiant fight that he put against those who were out to destroy this Church. Immediate Reasons The historical background of 1912 was conducive in everyway to the establishment of the Catholicate in Malankara. The Mulanthuruthy Council and the Royal Court judgement (litigation with the reformers - ie; Mar Thoma Church) gave the Patriarch spiritual authority over Malankara Church which was simply not there at any time before. The attempt to free the church from such external authorities culminated in the establishment of the Catholicate in Malankara. This is an important point to be noted while listing the factors which led to the establishment of the Malankara Catholicate. Mulanthuruthy Council (Synod) and the Establishment of the Patriarch's authority Subsequent to the establishment of the authority of the British in India, CMS Missionaries started their work here by the end of the 19th century. To begin with, Malankara Church and the missionaries worked together, especially because the missions gave much importance to educating the masses. Thus it was a period of co-operation from 1815 to 1836, from which, the Malankara Church benefitted in many ways. The missionaries helped in the establishment of the Theological seminary, and also in programmes aimed at the uplift of the clergy and the laity. However what began as a mutual co operation between the Malankara Church and the missionaries took a bad turn when the latter tried to infiltrate protestant teachings into the Church. The Malankara Church started suspecting the motives behind the missionaries trying to help this ancient church. By about 1836, the relationship with the missionaries almost went out of gear, when the missionaries openly attempted to bring in the protestant faith and worship scheme to the Malankara Church. Under these circumstances, a council of the Church assembled at Mavelikara in 1836, and officially severed all connections with the CMS. But, as usual there was a section of people and clergy here who agreed to the Protestant way of thinking and worship. This group was later nursed by Palakkunnath Abraham Malpan and the result was the birth of a new 'reformed' church here. The official church, under Mar Dionysius could not agree to their movement. Further, Mar Dionysius excommunicated Abraham Malpan and his parishioners at Maramon, who accepted and implemented the reformist ideas in this parish. Following these developments, in order to lead them, Abraham Malpan sent his nephew - Deacon Mathews - to the Patriarch of Antioch to get him consecrated as a bishop. The Patriarch, without enquiring about the whereabout of the candidate, consecrated Deacon Mathews as bishop Athanasios and sent him back to Malankara. This unprincipled action of the Patriarch was not only a historical blunder, but proved too costly for the unity and integrity of the Malankara Church. Mar Athanasios who reached Malankara in 1843, tried to grab the position of Malankara Metropolitan. Consequently in 1852, a royal proclamation was issued recognizing Mathews Mar Athanasios as "Malankara Metropolitan". The official faction of the Church, realizing that they needed a Metropolitan who was strong enough to resist Mar Athanasios, sent Pulikkottil Joseph Kathanar* to the patriarch. The Patriarch consecrated him as bishop with the title Joseph Mar Dionysius and sent him to Malankara in 1865. Mar Dionysius tried to retain authority over the churches and properties; but his attempts were foiled, since Mar Athanasios had the backing of the British. When everyone of his attempts failed, Mar Dianysius appealed to the Patriarch to come to Malankara and resolve the crisis. Accordingly Patriarch Ignatius Peter Ill came to Malankara in 1875, and he made the authorities repeal the royal proclamation that was earlier issued in favour of Mar Athanasios. The Patriarch excommunicated Mar Athanasios. The Patriarch who won the day called a Council (Synod) of the Malankara Church at Mulanthuruthy in 1876. On the whole, the Council took two significant steps, which had far reaching consequences. Malankara Association and Malankara Managing Committee were formed to assist the malankara Metropolitan, Mar Dionysius in administration and also in the litigation with the Reformist group. It was declared that the Malankara Church accepts the supremacy of the patriarch and that it keeps the Jacobite faith (of the Antiochans). The Patriarch demanded that each parish church should give a registered document accepting these decisions to the Patriarch, and the council accepted it. Besides, it was also agreed that a fixed amount would be collected from every grown up man and woman and forwarded to the Patriarch every year. (Resheesa) However the greatest damage done to the Malankara Church by this Council was that it declared that "The Malankara Church had accepted the Supremacy of the Patriarch from very ancient times" which, to say the least, was untrue and had no historical basis. Such a resolution may be placed in the context of those difficult times, but it was going to prove disastrous for this church, as the subsequent developments in the Malankara Church history bear witness. The Patriarch who stayed in Malankara for almost a year Attempted to establish his authority here by hook or by crook. But he could not succeed in it; and he believed that Mar Dionysius was standing in his away in achieving this aim. Then the Patriarch devised certain schemes to curtail the authority and influence of Mar Dianysius. He arbitrarily divided Malankara Church into seven dioceses and consecrated six Metropolitans to look after them. Before consecrating them the patriarch obtained registered agreements from them declaring the acceptance of the authority of the Patriarch. This unauthorised, unlawful and arbitrary action of the Patriarch was aimed at making it appear that the churches and assets in Malankara Church were under the authority of the Patriarch. This action was also against the historical status of the Malankara Church. He made it impossible to have a synod of all bishops of Malankara, and a Malankara Metropolitan function as their head. By consecrating six more bishops and by dividing Malankara Church into seven dioceses, the Patriarch wanted to reduce the Malankara Metropolitan as only one among the bishops, with no special significance. Mar Dionysius V, who brought the Patriarch to Malankara to fight and achieve victory over the Reformist group could achieve that aim to some extent, but had to silently agree to the establishment of the overlordship of the Patriarch. The later history of the Malankara church is an account of its attempt free itself from this foreign authority and the establishment of the Catholicate is an important milestone in this endeavour Royal Court Judgement When the churches, institutions and properties owned by the Malankara Church came under the rule of the Reformists, Metropolitan Joseph Mar Dionysius of Pulikkottil filed a case the Alappuzha District Court in 1879 to redeem them from the Reformers' possession and administration. This litigation known as "Seminary Case" was decided in favour of Mar Dionysius. An appeal preferred in the High Court by the Reformists Group was dismissed. However the Reformists petitioned the Maharaja of Travancore against the High Court judgment, and an appeal court consisting of three judges was constituted by the Maharajah to hear the appeal. One of the judges of this "Royal Court" was an Englishman, and the other two natives. The two native judges upheld the judgement of the lower court, while the foreigner dismissed the appeal. This was in 1889. The majority judgement said that the Patriarch never had any temporal authority in Malankara and has only general oversight in spiritual matters. But the British judge wrote that the Patriarch has neither temporal nor spiritual jurisdiction over Malankara. The Court also ruled that Mar Dionysius who had accepted the authority of the Patriarch was the real Malankara Metropolitan. The Maharaja accepted the majority judgment and sealed it and thus it came to effect. This judgement is significant for two reasons. Contrary to the ancient history of the Malankara Church, the Court ruled that the Patriarch has got spiritual authority over Malankara Church. Consequently, those who did not accept the Patriarch could not have an independent entity. The Court ruled that the Patriarch had only spiritual oversight, and no temporal authority which he tried to establish through the Mulanthuruthy Synod. The Patriarch was not satisfied with the Royal Court judgement. He held that spiritual and temporal authority were indivisible, and even a judgment by all the judges in this world questioning or denying this God-given authority will have no effect. Ignoring this judgment, the Patriarch continued to exercise temporal authority, and the Malankara Church resisted his move. From 1909 onwards both the Patriarch's attempt towards this end and opposition to it were intensified. Move to Establish Maphrianate The Malankara Church was well pleased with Mar Dionysius who defeated the Reformists (Mar Thoma Church) through the Royal Court Judgement and brought victory to the Church and the Church wanted to recognize his great services and increase his ecclesiastical status. But it was thought that such an elevation should be with the knowledge and blessings of the Patriarch. The Church leaders wanted to establish the maphrianate in Malankara and elevate Mar Dionysius to that position. Maphrianate was an ecclesiastical position in Persia under the Patriarch. In those days, people here had no clear idea about the difference between Catholicate and Maphrianate and the origins of these hierarchial positions. The Malankara Church desired to have a native hierarch (Metropolitan) who will look after the temporal and spiritual affairs of the Malankara Church under the Patriarch. Konattu Mathen Malpan and Vattasseril Geevarghese Malpan wrote to the Patriarch, raising this issue. But the Patriarch flatly refused the request and replied: "No one should ask for this, he who defies will be cursed in the name of the Father, Son and the Holy Spirit". The Patriarch said, if necessary, a native syrian may be elevated as Maphrian and sent to Malankara. The Patriarch thought that in the instance of his authority being reduced to spiritual oversight, even that would be lost if a maphrianate was established here. Since the Malankara Church was not in a position to compel the Patriarch, the attempt to gain Maphrianate was shelved for the time being. The Catholicate in Malankara Before Mar Dionysius V passed away, the Malankara Association elected Vatasseril Geevarghese Malpan as the successor to the Malankara Metropolitan. On the basis of the Royal Court judgement, he was sent to the patriarch to be consecrated as metropolitan. Also he was given strict instructions that he should not on any account enter into any agreement submitting to the overlordship of the Patriarch. The Patriarch consecrated him as Geevarghese Mar Dionysius VI. On 11th July 1909 Mar Dionysius V passed away and Vattasseril Mar Dionysius (VI) succeeded as Malankara Metropolitan. Before long, Patriarch Abdulla II reached Malankara. Patriarch Abdulla II Abdulla II had usurped the Patriarchal seat in an uncanonical manner in 1906. In 1895 when Abdul Messiah was elected and elevated as Patriarch, Mar Abdulla too was a candidate but he was defeated. Thereafter in 1896, Mar Abdulla left his mother church and joined the Roman church, where he remained for almost 10 years and also as the Roman Catholic bishop of Holmes for sometime. Meanwhile, Mar Ivanios, the bishop of Jerusalem was chastised by Patriarch Abdul-Messiah for some irregularities in the administration of his diocese. But the bishop did not budge; and he was transferred out of Jerusalem by the Patriarch. Mar Ivanios, enraged by the action of the Patriarch joined Mar Abdulla to take revenge on Mar Abdul-Messiah. Both of them plotted to oust Mar Abdul Messiah from the Patriarch's throne. Adrian Fortesque, the historian says that the plotters bribed the Sultan of Turkey heavily and made him withdraw the authorization Farman, issued in favor of Abdul-Messiah by the Sultan. At this point Mar Abdulla returned to his mother church and with the support of Mar Ivanios. became the rival Patriarch of Antioch. (Later, Abdulla himself excommunicated mar Ivanios, that is another story). Since the Sultan had withdrawn the Farman in his favour, Mar Abdul Messiah could not exercise his patriarchal authority in Turkey, and remained there quietly. The authority of the Farman was applicable only within Turkey; and Patriarch Abdul-Messiah could exercise his Patriarchal authority elsewhere. And this was not the first instance in the Syrian Church when more than one Patriarch assumed title and quarrelled for authority. A repetition of this unhealthy practice was being staged at the beginning of 20th century, during Abdul-Messiah's tenure. Church historians are almost unanimous in stating that Mar Abdulla was unreliable, greedy and had no reluctance to throw the faith of his Church to the winds. The first thing that he did after reaching Malankara in 1908 was a nefarious attempt to extract registered agreements from the Malankara Metropolitan and the important churches stating that the Patriarch had temporal authority over the Malankara Church properties: Majority of the people and the Churches resisted this unwarranted move of the Patriarch. Mar Abdulla directly asked Mar Dionysius to give a registered document, but he refused However those who had animosity towards the Malankara Metropolitan sided with the Patriarch and this caused a tussle between those who stood by the Malankara Metropolitan and the rights of the Church, and others who aided with the Patriarch. However, except the two trustees all the members in the Church Managing Committee and the large majority of the people endorsed and supported the stand taken by the Malankara Metropolitan. Mar Abdulla was at Parumala during the Annual Day celebration of Parumala Mar Gregorios. The Patriarch demanded that all the offerings at the tomb be handed over to him (There was about 3,000 rupees as offering). The Metropolitan politely replied that it was not right to do so without the concurrence of the members of the Managing Committee. When the Patriarch came to Malankara, among the four Metropolitans here, only Mar Coorilos took a stand in favour of the moves of the patriarch. In December 1910, the Patriarch called a meeting of the Church representatives at Kottayam and tried his best to make them give registered documents accepting Patriarch's authority over the temporal assets of the Malankara Church. But the Patriarch failed miserably in this attempt. Next he devised another plan to consecrate a few new Metropolitans and get registered agreements from them. Some prelates who were desirous of becoming bishops got consecrated, upon producing such documents. Then the Patriarch tried to visit the major parish churches and obtain registered documents. He was successful in two or three churches but had to abandon this plan hastily following the clashes and a police case at Karingachira Church. Now, matters came to a head and the Patriarch thought that if Geevarghese Mar Dionysius, who refused to give registered document accepting the temporal supremacy of the Patriarch, was excommunicated, then he would be without any authority in the Malankara Church. This was done also due to the wrong advice given to him by some people who had some axe to grind against the Malankara Metropolitan. The Patriarch issued a letter on 31st May 1911 excommunicating Geevarghese Mar Dionysius (Mar Dionysius VI). The Patriarch also planned to get this letter read in the Old Seminary Chapel, which was the headquarters of the Malankara Metropolitan, the next Sunday. This was clearly aimed at snubbing the Metropolitan in public. But the letter could not be read in the Seminary Church, since a huge throng of people who were supporters of the Metropolitan was present in the chapel. The Metropolitan who was also present in the seminary church was escorted back to his room, amidst jubilant cheers from the large crowd of people present there. The visit and actions of Patriarch Mar Abdulla was so damaging as to wound the whole Church and cause a serious division in it. These unfortunate events were reported to Mar Abdul Messiah, the senior Patriarch of Antioch, by the Malankara Church leadership. Mar Abdul Messiah was the canonical and rightful Patriarch of Antioch. The excommunication of Vattasseril Mar Dionysius caused much turmoil in the whole Malankara Church. This excommunication which was uncanonical and against the principle of natural justice was neglected by the large majority of Malankara parish churches, people and leaders of the community and all of them stood firmly and solidly behind Mar Dionysius. They unanimously resolved that problem should be solved and adequate measures be taken so that there shall never again be such unnecessary interventions in the Malankara Church affairs by the patriarch of Antioch. Accordingly the Church Managing Committee met at the M. D. Seminary with Mar Dionysius in the chair and held elaborate discussions on this and decided that canonical measures shall be taken as to conduct the consecration of bishops in the Malankara Church without depending on the Patriarch. It was decided at this meeting to call a session of the Malankara Association consisting of representatives from every parish to chalk out the future programme. Meanwhile the senior Patriarch Abdul Messiah was informed of the misdeeds of Mar Abdulla, and he sent a telegram to Mar Dionysius stating that the excommunication of Mar Abdulla was invalid and that Mar Dionysius and those with him are blessed. The Malankara Association decided to invite the canonical Patriarch Mar Abdul-Messiah to Malankara and with his help install the first Catholicos of the Malankara Church. The meeting also resolved to maintain a healthy relationship with the Antiochan Patriarch. It was on the basis this envisaged relationship that Patriarch Abdul-Messiah was invited to help Malankara Church to establish the Catholicate of the East in Malankara, by shifting it from the Middle East. Accordingly, as per the request of the Malankara Church Patriarch Abdul Messiah arrived here on June 13, 1912. As an aside, it may be mentioned that Mar Abdulla, after staying in Malankara for about 2 years, causing the maximum possible damage to the Church, left Malankara, only to die on the way in 1915, without being able to reach the Patriarchal abode. The Malankara Association Managing Committee which met at Parumala under the Presidentship of Mar Dionysius VI resolved to install Mar Ivanios, Metropolitan of Kandanad Diocese as the Catholicos of the East. The Holy Episcopal Synod requested Patriarch Mar Abdul Messiah to help in the installation ceremony by being the Chief Celebrant. As per the request of the Malankara Church, Patriarch Abdul Messiah, with the assistance of the members of the Malankara Episcopal Synod installed Mar Ivanios of Kandanad Diocese as the first Catholicos of Malankara Church and give him the title Mar Baselios. The installation was on 15 Sept. 1912 at the Niranam Church, founded by St. Thomas. Five months after the installation of the Catholicos, the Episcopal Synod consisting of the Patriarch, the Catholicos and other bishops of the Church consisted two new bishops at Vallyapalli, Chengannur, Punnoose Ramban of Vakathanam was given the title Philoxenos and Yuyakim Ramban of Kandanad was given the title Ivanios. After staying in Malankara for about nine months Mar Abdul Messiah returned to Kurkuma Dayara which was the headquarters of Syrian Patriarchs, in 1913. He passed away there on 15th August 1915 and was interred at Kurkuma Dayara. After the installation of the Catholicos, Patriarch Abdul Messiah issued two kalpanas (Patriarchal letters) one on 17th September 1912 and the other on 8th February 1913. The two kalpanas clearly state that, as per the request of the Malankara Church, Mar Ivanios has been installed as Catholicos of the East, ie., to the throne of St. Thomas in India and around. The following are the major points made by the Patriarch regarding the authority of the Catholicos in the two Kalpanas; and which have been extensively quoted and confirmed by the Supreme Court of India in its judgement on the Church Case in June 1995:- The new hierarchial installation has been that of Catholicos or Maphrian of the Malankara Church. Henceforth, the Episcopal Synod of the Malankara Church will have authority and right to install the Catholicos independently here. No one can deny this right to the Malankara Church. The Catholicos has authority to consecrate Metropolitans for the Church when necessary and also to consecrate Holy Mooron (Chrism). The relationship between the Malankara Church and Antiochan Church is not one pertaining to administration, but of love. Thus, self-rule within the Church which was desired for and which was in practice was consummated with the establishment of the institution of the Catholicate in 1912. One may be tempted to say that the establishment of the Catholicate was hastened by the unlawful excommunication of Vattasseril Mar Dionysius. But while acknowledging that it was one of the factors, we should not close our eyes to the fact the desire for such a supreme hierarchial head was here for centuries During early days the 'Archdeacon' was the head. That position grew to the status of a Metropolitan which developed Malankara Metropolitan. The status of Malankara Metropolitan subsequently developed further and reached the status of Catholicos. The position of "Malankara Metropolitan" formally amalgamated with the position of Catholicos in 1934. It has bqen observed that the hierarchical position of Catholicate of the East which had its headquarters in Persia or Tigris, which had dominion over the St. Thomas Christians of India, was shifted and re-established in Malankara, after its disappearance in the middle east. While noting the historical significance of such a point of view, it should also be seen as the natural consummation of the aspirations of a National Church. As per the Universal Orthodox tradition, every national Church has its own independent and supreme hierarchial head. It was only natural and necessary for the Malankara Church to opt for and establish its own hierarchial supremacy. Thus the different ecclesiastical administrative positions which existed in Malankara, from time to time as a symbol of its independent status grew and developed stage by stage and finally reached the, status of the Catholicate. And the Church had every right to reach this ecclesiastical position. The progressive nature of this development should be understood and appreciated in the background of the ancient history of the Malankara Church and the significant events which are the milestones in its history. With the establishment of the Catholicate, it was not merely the right to internal administration that the Church achieved, but it was the symbol of its all-round and perfect growth. The church had come of age. Kathanar = priest

20TH CENTURY LEADERS OF THE MALANKARA CHURCH

Vattasseril Geevarghese Mar Dionysius Mar Dionysius VI was the architect of the independent status and freedom of the Malankara Church. Though he did not accept the status of Catholicos, he was the greatest Church dignitary that the Malankara church ever produced in its chequered history. He is known as "Sabaha Bhasuran" or the Illuminator of the Church. He led the Church as its chief pastor for many years, without sacrificing principles, and even faced situations where his very life was at risk. Mar Dionysius is mainly responsible for the establishment of the Catholicate in Malankara. The Assembly of parish representatives meeting at the Old Seminary on 27th February 1908, elected Vattasseril Geevarghese Malpan as the successor to Mar Dionysius V, as Malankara Metropolitan. He was sent to the Patriarch, and was consecrated as Mar Dionysius Metropolitan by Patriarch Abdulla on 31st of May 1908. In 1909, following the demise of Joseph Mar Dionysius, Vattasseril Mar Dionysius was installed as Malankara Metropolitan. His life and work - a constant struggle deserve to be inscribed in golden letters in the annals of Malankara Church. He was not ready to surrender the freedom the Church, which was its birthright, before anybody. He was unreasonably and unlawfully excommunicated by Patriarch Abdulla in 1911, as he refused to support the Patriarch whose greed had overtaken his good sense. But it must be noted to the credit of Mar Dionysius that the large majority of priests and the laity in the Malankara Church stood firmly behind him; who decided that never again should Patriarchs be given an opportunity to interfere unnecessarily in the affairs of the Malankara Church. He did everything possible at that time to achieve this end; and the result was the establishment of Catholicate in Malankara in 1912. Malankara Church is indebted to this gem of a high priest for undertaking this herculean task. Further, Mar Dionysius himself took the initiative to install the second and third incumbents to the throne of the Catholicate. The second great achievement of Mar Dionysius for which he shall be ever remembered is his leading and primary role in framing the constitution and a system of administration for the church. Mar Dionycius who was convinced that a systematic constitution and a system of administration was necessary for the church constituted a committee of experts to frame a constitution for the Church. He himself framed a draft for the said constitution. At a time when there were some divisions in the Church Mar Dionysius was ready to make any sacrifice on his part for the sake of peace in the Church. At the same time he was not ready to surrender the inborn freedom of the Church to anybody. The unusual courage, rare vision, sincerity, and glittering personality of Mar Dionysius shall be well remembered by Malankara Church with gratitude, as long as the Church shall be. The momentous and eventful life of Mar Dionysius came to an end on 23rd February 1934. His mortal remains were interred the next day at the Old Seminary Chapel. Baselios Paulose I (1912 - 1913) He was the first Catholicos in Malankara, and was born at Kolenchery in Ernakulam District in 1836. After his secular and priestly education, he was servicing as a priest at Kolenchery Church, when he was consecrated by Patriarch Peter as Metropolitan Mar Ivanios on May 17, 1877. He was posted as Metropolitan of Kandanad Diocese. When Malankara Metropolitan Mar Dionysius and the Church leaders requested Mar Ivanios to accept the position as the first Catholicos in Malankara, he bowed to it. Accordingly he was installed as the Catholicos of the East by the Episcopal Synod with the co-operation of Patriarch Abdul Messiah on 15th September, 1912. Five months after (1913 Feb. 9th) the installation of the Catholicos, the Catholicos, Patriarch and bishops in Malankara joined together and consecrated two metropolitans:- Geevarghese Mar Philoxenos and Yuyakim Mar Ivanios. The first Catholicos died at Pampakuda Cheriapalli on 2nd May 1913 and was buried in the same Church the next day. Baselios Geevarghese I (1925 - 1928) Following the demise of the first Catholicos, a successor was not immediately installed. This delay was due to many circumstantial reasons. Litigations were going on, there was also a thinking that the Patriarch Party need not be provoked too soon again. Besides there were apprehensions as to the repercussions if a Catholicos is installed without the presence of the Patriarch. This tense situation was resolutely faced by Vatasseril Mar Dionysius. In 1925, he with the assistance of the episcopal synod installed the second Catholicos. Through this daring act, he proclaimed the independence or individuality and autocephalous status of the Malankara Church. On 30th April 1925, the Metropolitan of Kottayam Diocese, Geevarghese Mar Philoxenos was elevated as Catholicos at the Niranam Church. The following day the new Catholicos consecrated Fr. P.T. Geevarghese as bishop Mar Ivanios at Niranam Church. Catholicos Geevarghese I passed away following a surgery on 17th December 1928 and was interred at Vallikattu Dayara Vakathanam, near Kottayam. Baselios Geevarghese II (1931-1964) The Malankara Church Synod, consisting of Vattasseril Mar Dionysius and Mar Ivanios of Bethany installed Kallasseril Mar Gregorios (the then Metropolitan of Kollam, Thumpamon and Niranom) as the third Catholicos of the East with the title Baselios Geevarghese II. On the day following the installation, new Catholicos consecrated two metropolitans:- Kuriakose Mar Gregorios (Pampady) for the Kottayam Diocese and Mar Theophilos (who later on joined the Roman Church) in 1931. The Malankara Metropolitan, Vattasseril Mar Dionysius passed on February 23, 1934. Catholicos Geevarghese II had a great desire to establish peace in the Church by bringing a rapproachment with the Patriarch. With this intent, the Catholicos, along with a delegation went over to Holmes in Syria and held discussions with the Patriarch. But the Patriarch was desirous of having authority over the Malankara Church. The Catholicos on his part was not ready to sacrifice the independence of his Church. Thus this trip to Syria undertaken by the Catholicos did not yield the desired results. After his return to Kerala, preparations were made for a meeting of the Malankara Association which is the parliament of the Church. In the absence of the Malankara Metropolitan, notice for the meeting was issued by the other Metropolitans and the members of the Managing Committee. The notice was sent to all the parish Churches in Malankara. The Association meeting at MD Seminary Kottayam in 1934 accepted the constitution of the Church. Till then there was no clear and definite constitution for the Church. The need for a constitution was long felt and preparations were on to codify it. Vattasseril Mar Dionysius had appointed a Committee to go into it. The Church constitution passed in 1934 was prepared by this Committee. It was a landmark in the history of the Malankara Church. The 1934 Malankara Association elected Catholicos Geevarghese II as Malankara Metropolitan also. Thus the two ecclesiastical positions - Catholicos and Malankara Metropolitan, wielding the spiritual, temporal and ecclesiastical authority in Malankara synchronised in the same parson. In order to replenish the financial position of the Church, a Church Welfare Fund called "Catholicate Fund" was inaugurated. Every year the 6th Sunday in the Great Lent was declared as the Catholicate Day and the collections from parish churches towards this fund was to be made on that day every year. The Catholicos led the Malankara Church delegation to the Faith and Order Commission at Edinburgh in 1937. The Catholicos was given the place of honour among all the Church leaders, both of the East and the West and the western media gave adequate coverage to this visit of the Head of the Malankara Church to the West. Catholicate Palace, Devalokam It was during the reign of Catholicos Geevarghese II that the new head quarters of the Catholicate was acquired at Devalokam, Kottayam. Mr. K.C. Mammen Mappillai and other church leaders took the initiative for purchasing the 7-acre Devalokam property. Before long, the Catholicos shifted his residence to Devalokam and a chapel was constructed there, which was dedicated to St. Mary. On 15th May 1953, the Catholicos consecrated five Metropolitans at Mar Elia Cathedral, Kottayam. The new Metropolitans were Mathews Mar Ivanios, Pathrose Mar Osthathios, Mathews Mar Athanasios, Daniel Mar Philoxenos and Mathews Mar Coorilos. Church Case The Church case which was there from the turn of the 20th century continued through the years in different forms. Patriarch was not willing to recognize the institution of Catholicate, the Catholicos and Malankara Metropolitan. He argued that the Patriarch was the sole spiritual and temporal authority over the Malankara Church. The Patriarch party filed a case against the Catholicate and the Church Trustees in 1938 in the Kottayam District court. Considering the special nature of the case known as the Church Case, the government appointed a special court to hear it. The following points were considered by the court: Is the Malankara Association meeting held at M.D. Seminary, Kottayam in 1934, which elected the Catholicos as Malankara Metropolitan valid? Is the election of the Catholicos as Malankara Metropolitan valid? Is the constitution passed by this Association valid? Is the Malankara Association meeting convened by the party of Karingachira in 1935 and its proceedings valid? Examining the witnesses and relevant documents the court gave its judgement in 1943 in favour Catholicos. On this judgement the Patriarch faction filed in the High Court and the High Court verdict which was pronounced in 1946 was in favour of the Patriarch group. Catholicos group appealed for a review of this judgement. But the review of petition was dismissed in 1951. However permission was granted to submit special leave petition (SLP) in the Supreme Court. The Supreme Court in 1954 stayed the High Court judgement after admitting the special leave petition. The case came before a 5 member constitution bench. After hearing the arguments of the plaintiffs and respondents, the Supreme Court, on September 12, 1958 pronounced its verdict in favour of the Catholicos. The court accepting the arguments of the Catholicos declared that the 1934 M.D. Seminary Association and its decisions were valid and the Patriarch party was directed to bear the costs of the litigation borne by the Catholicos (plaintiff). This landmark judgment put an end to the long and dragging litigation in the church and firmly established the authority of the Catholicate. It was the final victory of the Catholicate. Following the Supreme Court verdict, the Catholicos sent Kalpanas to all the parish churches in Malankara pointing out that the judgement shall be seen as a means for the unification of the two factions in the church, and that everybody should strive for peace. On the basis of this, moves were on for establishing peace in the Church. The bishops in the Patriarch faction who had lost all power, authority and legitimacy came forward to accept the authority of the Catholicos and establish peace unconditionally. Finally on 16th of December 1958, the Catholicos and the representatives of the Patriarch exchanged documents accepting each other at the old seminary chapel and thus the church once again became in unity. The letter of the Patriarch read like this: For the purpose of establishing peace in The Malankara we accept Mar Baselios Geevarghese II as Catholicos. The Patriarch thus accepted the Catholicos unconditionally. The letter of the Catholicos which was handed over to Metropolitan Mar Julius was a carefully prepared one: For the sake of peace in the Church, we are pleased to accept Moran Mar Ignatius Yakoob III as Patriarch of Antioch, subject to the constitution of the Church, passed by the Malankara Syrian Christian Association and which is in force we are also happy to accept the Metropolitans under him in Malankara, subject to the provisions of the said constitution. After the exchange of Kalpanas, the bishops of both sides, Mar Julius and the Catholicos accepted each other through a prayer of peace, in the presence of a large crowd of people. An Association meeting of the united Church assembled Puthancavu Church on 26th December 1958. People from erstwhile rival factions assembled there and confirmed the peace established in the church. However a few people who not happy with peace in the Church started planning undermine the unity in the Church. Within a few weeks an called the "Antiochan Movement" was floated by one of the erstwhile bishop in the Patriarch faction Paulose Mar Philoxenos, who had documented his allegiance to Catholicos along with others, but later became restive about submitting to the Catholicos. Before long he started supporting Antiochan Movement and the restlessness soon spread to the dioceses in North Kerala. As the Catholicos was pretty old and ailing, notice was issued for a meeting of the Malankara Association on 4th April 1961 at the M.D. Seminary. 'The Antiochan Movement' moved the court and the court passed a stay order against the of the Association. The Catholicos appealed against this in the High Court, which cancelled the order of the lower court. Thus the Association assembled at Niranam Church on 17th May 1962 and elected Metropolitan Augen Mar Thimotheos as the successor to the Catholicos and Malankara Metropolitan. After leading the Church for 35 years as its supreme head, Catholicos Geevarghese II passed away on Friday, 3rd January 1964, and was interred at the Catholicate Aramana Chapel at Devalokam. Baselios Augen I (1964-1975) He was born at Vengola near Perumbavur in Ernakulam District. In 1905, as Deacon Mathai, he visited Syria and Turkey and became a Ramban (Monk) even while being a deacon and accepted the name Augen. In the Syrian Church a Ramban need not be a priest; even a deacon may be professed as Ramban. After a few years Ramban Augen returned to India and he stood firmly with the Patriarch faction. In October 1926 Kandanad Diocesan Assembly of the Patriarch group elected him to be a bishop and sent them to the Patriarch to get him consecrated. Patriarch Elias Ill consecrated him as bishop on 15th May 1927 and gave him the title Mar Thimotheos. After his return to India Mar Thimotheos became the Metropolitan of Kandanad Diocese of the Patriarch faction. However Mar Thimotheos increasingly got convinced about the independence of the Malankara Church and the genuine claims of the Catholicate; and in 1942 along with the majority of priests and laity in the Kandanad Diocese, he left the Patriarch fold and declared his allegiance to the Catholicos. In 1958, after the unification in the Church, Mar Thimotheos was given charge of the united Kandanad Diocese. He was elected as successor to the Catholicos in 1962 at the Niranam Association. The Episcopal synod decided to invite the Patriarch for the installation of the Catholicos, as per the Church Constitution, in the light of the unification in 1958. Accordingly the Patriarch came to India and co-operated with the Malankara Synod in installing Baselios Augen I as Catholicos. This took place on 22nd May 1964. In the general atmosphere of peace all the Dioceses and Metropolitans accepted Catholicos Augen I. On an invitation from Pope Paul VI, Catholicos Augen visited the Pope at Bombay in 1964. The Pope was there in connection with the Eucharistic Congress. This was the first meeting between a Roman Pope and the Catholicos of the East. An Assembly of the Oriental Orthodox Churches was at Addis Abbaba in Ethiopia in January 1965. Coptic, Ethiopean, Armenian, Syrian and Indian (Malankara) Orthodox churches constitute the oriental orthodox family. The Malankara delegation to this Assembly was led by the Catholicos. On 24th August 1966 Catholicos consecrated three metropolitans Philipose Mar Theophilos, Yuhanon Mar Severios and Thomas Mar Thimotheos. (The 1965 Malankara Association had elected five priests to the bishopric, but the Episcopal had confirmed only three) The new blocks in the Theological Seminary were dedicated in 1967 by the Catholicos. The Romanian Patriarch along with a delegation was present at the function. Catholicos Augen I consecrated Holy Mooron on 21 December 1967 at the Old Seminary, Kottayarn. On December 31, 1970, the Malankara Association meeting M. D. Seminary elected Metropolitan Mathews Mar Athanasios successor to the Catholicos and Malankara Metropolitan. The former Patriarch faction enthusiasts tried to stall the Association through a petition in the Court. However the court did not interfere in the matter. Once again there were signs of the dark clouds of factionalism appearing in the church. Matters took a bad turn with an unfortunate letter written by the Patriarch to the Catholicos in 1970. Among other things the letter said: ...A long time before your letter I saw another letter heading 'Throne of St. Thomas' and was really surprised at that. Since the establishment of the Catholicate in the 4th century none of the Catholicoses or Maphrians have used this title. Secondly St. Thomas has not founded any throne which may be termed as 'Throne of St. Thomas'. As is evident from St. John's Gospel (20:21-24) he was not a priest. How can he be a high priest without being a priest? How can he establish a throne without being a high priest? Therefore no ancient historian ever says that he ever ordained anybody as bishop or founded a throne of Catholicos. Copies of this letter was sent to many others in Malankara. The Malankara Church received this letter with much sorrow, since the letter denied the highpriesthood of St. Thomas and the existence of the Catholicate. The Malankara Synod considered and discussed this letter in detail and the Catholicos replied to it. The reply contained the following points:- received Your Holiness' letter of 27-6-70 The contents of this letter were disclosed to our Metropolitans and some important priests. All of them were surprised and sorry for its contents. Your Holiness' letter relating to the priesthood of St. Thomas, apostolic Throne, the authority of the Catholicate is seen as against truth, history and the faith of the Church, by everybody here. Therefore everybody here is of the opinion that these are never acceptable and that thy should be opposed The relatively peaceful atmosphere in the Church was rudely and violently disturbed by the letter of the Patriarch. At this time Ramban Aphrem Abudi - A Syrian national - was staying at Manjinikkara. The Patriarch decided to consecrate this Ramban as bishop and appoint him as his delegate to Malankara. The Malankara Synod took a serious view of this and protested against this wrong move of the Patriarch. But, disregarding the Synod's decision, the Patriarch sent bishop Abudi Themotheos as his 'delegate' to Malankara and requested the Catholicos to accept him as such. The Catholicos disapproved of this, and the Synod's directive that the delegate should not be received in any parish in Malankara was sent to all the parish churches. However some parishes people against the Catholicos and the institution of the Catholicate. This led to unrest and mutiny. Therefore some members of Malankara Church petitioned the Union Government to cancel the visa of bishop Abudi and deport him. On the basis of this, the Govt. of India cancelled his visa and he had to leave the country in July 1973. He tried to move the court against the deportation order, but the court did not come his rescue. The old Patriarch party was much disillusioned by the deportation of bishop Abudi. The Patriarch planned to manipulate the disappointment of the faction to his advantage. He came forward to ordain a few priests of Malankara as bishops, throwing to the winds the constitution of the Malankara Church, the Catholicate as the authority of the Church Management Committee and Association. First, Kadavil Paul Ramban was called to Damascus and ordained as bishop Athanasios. This unauthorised bishop was barred by the Court from entering Malankara churches, on a petition from the Catholicos and the Catholicos designate. Soon two other priests - Fr. Geevarghese and Fr. Thomas - secretly went to the Patriarch and got themselves ordained as bishops Mar Gregorios and Mar Dionysius. These two also were barred by the court. situation looked like that of a proxy war being fought in Malankara by the Patriarch. His supporters seemed organize a parallel church within the Church. Hence the Malankara Church once again dicided to seek refuge in the cour. The Catholicos and the Catholicos designate filed a case in the Kottayam District Court in 1974 with prayers to declare the following:- the bishops ordained by the Patriarch should not be allowed to enter the parish churches and interfere in the administration that the 1064 parish churches and their assets belong to the Catholicate and their administration is vested in the lawfully installed Catholicos cum Malankara Metropolitan and the Episcopal Synod of which the Catholicos is the president. The court admitted the petition and gave an interim order preventing the bishops ordained by the Patriarch from entering the parish churches in Malankara. The case passed through the District Court, Special Court and the High Court and reached the Supreme court. On 20th June 1995, the Supreme Court gave its judgement, mostly adhering to the 1958 judgement. Thus the authority of the Catholicate and the Church constitution was confirmed once again. By 1974, the division in thc Church had become a reality. The Catholicose and the Patriarch excommunicated each other and expelled each other from the Church. The Malankara Synod expelled Abraham Mar Clemis and Paulose Mar Phelexinos from the Church on 22nd May 1975. The expelled Mar Philoxenos was called to Damascus by the Patriarch and was installed as Catholicos on 7th September 1975, with this uncanonical step by the Patriarch the split in the Church became complete. The Malankara Association meeting af Niranam Church on 2nd October 1974 condemned the unauthorized interferences of the Patriarch. The meeting elected five priests of the Church to be bishops and also elected the members of the Managing Committee. The bishop-elects were consecrated at Niranam on 16th February 1975. They were Mar Osthathios, Mar Gregorios, Mar Makarios, Mar Thodosius and Mar Pachomios. Catholicos Augen I retired from his position as he was getting too old, and the successor - Baselios Mar Thoma Mathews I was installed as Catholicos by the Episcopal synod on 27th October 1975 at the Old Seminary, Kottayam. Augen Catholicos passed away at the age of 91 on 8th December 1975 and was interred at the Catholicate Chapel Devalokam. Baselios Mar Thoma Mathews I (1975-1991) The Malankara Association held at M.D. Seminary Kottayam on 31st December 1970 had elected metropolitan Mathews Mar Athanasios as the successor to the Catholicos and Malankara Metropolitan. The Malankara Synod installed new Catholicos on 27th October 1975 at Old Seminary Kottayam with the title Baselios Mar Thoma Mathews I. During the reign of this Catholicos, there was phenomenal development of the Church as a whole as well as the dioceses. He travelled extensively and visited the Pope in Rome. When the Pope visited Kerala, he visited the Catholicos at Kottayam. It is notable that the title 'Mar Thoma' traditionally used the head of the Malankara Church and which was continued for a while was again added to the titie of the Catholicos of the East by this Catholicos. Catholicos consecrated Holy Mooron on April 1, 1977 Old Seminary Chapel. The Malankara Association meeting at Mavelikkara (May 16, 1977) had elected 5 priests to be bishops. They were consecrated on 5 May 1978 at They were Mar Dionysius, Mar Dioscoros, Mar Polycarpos, Mar Barnabas and Mar Athanasios. The metropolitan of Kollam, Mathews Mar Coorilos was elected as successor to the Catholicos and Malankara Metropolitan on May 1, 1980 at the M.D. Seminary Association. The 70th Anniversary of the Installation of Catholicate in Malankara was celebrated in September 1982. The Valedictory function presided over by H. H. Catholicos Patriarch Elia of the Georgian Orthodox Church, was inaugurated by Mr. Zail Singh, the then President of India. Five priests elected by the Malankara Association on December 28, 1982 at Tiruvalla were consecrated as bishops on May 15, 1985 at Mavelikara Church. The new bishops were Mathews Mar Epiphanios, Philipose Mar Eusebios, Thomas Mar Athanasios, Geevarghese mar Ivanios and Paulose Mar Milithios. Catholicos Mar Thoma Mathews I consecrated Holy Mooron on 25 March 1988 at Devalokam Aramana Chapel. In his old age Catholicos Mar Thoma Mathews I abdicated and entrusted everything to his successor. The new Catholicos was installed on April 29, 1991 at Parumala by the Episcopal Synod. Catholicos Mar Thoma Mathews I, who was leading a retired life, passed away on 8th November 1996, and was interred at the Devalokam Aramana Chapel. Baselios Mar Thoma Mathews II (1991-2006) The Malankara Association elected Metropolitan Mathews Mar Coorios as successor to the Catholicos cum Malankara Metropolitan, in May 1980. The installed new Catholicos was by the Malankara Synod on 29th April 1991 at Parumala. The five priests elected by the Association on December 28, 1989 (at Pathanamthitta) to the bishopric were consecrated as bishops by the new Catholicos on 30th April 1991. They were Kuriakose Mar Clemis, Job Mar Phioxenos, Zachariah Mar Anthonios, Mathews Mar Severios and Geevarghese Mar Coorilose. The Malankara Association at Parumala on Sept 10, 1992 elected Thomas Mar Thimothios of Malabar Diocese as successor to the Catholicos cum Malankara Metropolitan, and also elected two priests to be bishops. They were consecrated on 16th August 1993 at Parumala as Poulose Mar Pachomios and Yakob Mar Iraneus respectively. The new Church Case which began in 1974, reached the Court and the final judgement was pronounced on June 1995. This judgement reconfirmed the authority of Catholicos and the Church Constitution. This could be considered as a major victory for the Malankara Church with the Catholicos as its constitutional and Supreme Authority. Thus the institution of the Catholicate may be seen as the symbol of the singular identity, independence and historical status of the Malankara Church. True to the tradition in the Orthodox Churches, the Malankara church has its own constitutional supreme hierarch of the Church, and it need not depend on any other church or hierarch to fulfil its ecclesiastical or ministerial requirements. The establishment of the Catholicate in Malankara is a historical declaration to the entire Christian world that this is an independent Church founded by St. Thomas, and that the Nazranis are proud of their institution and they will jealously guard it from any possible internal subversions or external onslaughts. Now this Oriental Orthodox Church can hold its head high among the comity of churches as the oldest apostolic church in the east. Baselios Mar Thoma Didimos I  His Holiness was consecrated as Bishop on August 24, 1966 and has been serving as Metropolitan of the Malabar Diocese of the church. He is the seventh Catholicos since the Catholicate of the East was relocated to India and 90th in the lineage of Catholicoi of the East in the Apostolic throne of St. Thomas. He is also the 19th Malankara Metropolitan of the Church. His Holiness Baselios Marthoma Didimos I was born on 29 October 1921 to Ittyavira Thomas of Mulamootil House in Nedumbram near Thiruvalla and Sosamma of Chiramel House in Mavelikara. He joined the Tabor Dayara in Pathanapuram in 1939 and completed his high school education. He passed his Intermediate from C.M.S College, Kottayam in 1945, his B.A from National College, Tiruchirapalli in 1951, his B.T from Maston Training College, Madras in 1954, and his M.A from Christ Church College, Kanpur in 1961. He completed his training for priesthood under the disciplined guidance of Thoma Mar Dionysius and His Holiness Baselios Oughen, Catholicos of the East. He received from His Holiness Geevarghese II Catholicos of the East the order of Korooyo on 11 March 1942, full deaconship on 22 May 1947 and priesthood on 25 January 1950. He Has served as headmaster of Ponnayya High School, Thiruchirapalli and St. Stephen's High School, Pathanapuram, as Professor of English in St. Stephens College Pathanapuram and President of the Orthodox Youth Movement. On 16 May 1965 His Holiness Baselios Oughen made him Ramban. The Malankara Syrian Christian Association, which met on 28 December 1965 at M.D Seminary, Kottayam, elected him to the high offer of Metropolitan. On 24 August 1966 at Kolencherry His Holiness Baselios Oughen Bava consecrated him as Metropolitan Thomas Mar Timotheos.. He became the Metropolitan of Malabar on 11 November 1966. He continues to serve as the General Superior of Mount Tabor Dayara and Convent in Pathanapuram. On 10 September 1992, the Malankara Association, which met at Parumala, elected him as successor- designate to the Malankara Metropolitan and Catholicos of the East. His Holiness started his service to the Church as a monk when he was a teenager. He was called to the monastic life by the late Metropolitan Mar Dionysius of Niranam. He went through a rigorous monastic life that tuned up his body through hard work and his mind through intense discipline and his spirit through spiritual exercise. This writer believes Mor Baselios Didimos I is an exemplification of eastern monastic life. Our tradition of selecting bishops from the monastic ranks has a long history.    Unfortunately due to discontinued monastic communities, we could not always select our bishops from thorough-bred ascetics period. Mor Didimos is an exemption to our recently fabricated monasticism as a preparation to receive the episcopate. He has been deeply rooted in his monastic practices and exercises long before he became a priest and a bishop. He has witnessed many late nights during which our new Shepherd kept vigil in the chapel of Mount Tabor Monastery. Yes, indeed the church of Malankara is blessed to be shepherded by a monk of prayer.  Mar Didimos is not just a monk, who is enamored of some primitive practices of monasticism. He is endowed with erudition which he derived from his long career as a student of theology, mathematics and English literature. Prior to his consecration to the episcopate he had been a professional educator holding various positions in the academia. He was a mathematics instructor for many years, and was a high school headmaster for more than a decade. After receiving his post graduate degree in English literature he held his lectureship in English literature when St. Stephen’s college of Pathanapuram came into existence. His Holiness is also rightly credited with his musical skills; his divine liturgies are musically mellifluous to the ears of the participants.  H.H. Baselios MarThoma Paulose II Three score years ago in a small village called Mangad near Kunnamkulam was born Paul on 30th Aug 1946 in the ancient Syrian Christian family of Kollannur to K. I. Ipe and Kunjeetty. Paul’s mother hails from the famous family of Pulikkottil and Paul was baptized at St. mary’s orthodox church, pazhanj. Groomed by his parents and grand parents, Paul had his LP and UP education at Mangad schools. He had his secondary education at Govt. H. S, Pazhanji, Paul moved to the city of Trissur for his pre-university and undergraduate studies at St. Thomas college, Trissur from where Paul passed in flying colours. He had his postgraduate studies in sociology at CMS College, Kottayam. From his childhood Paul showed keen interest in spiritual matters. His parish church, St. Marys Orthodox church was the nerve centre of his spiritual growth. At the age of 13, he was selected by his parish priest to be vast in the ‘washing of feat’ service celebrated by H G Paulose Mar Severios Metropolitan. This marked a turning point in the life of young Paul when the metropolitan invited him to the priesthood.  The influence of his parents especially that of his mother who hails from the famous Pulikkottil family played a great role in moulding his early life. Even from his childhood, he use to learn Syriac chants and prayers and was very keen in attending the church service.  Young Paul joined the Orthodox Theological Seminary from where he secured GST and took BD from the Serampore University.  H G the late Yuhanon Mar Severios, Metropolitan of Kochi diocese ordained him as sub deacon at Parumala seminary on 8th April 1972 and as deacon at Sion seminary, Koratty on 31st May 1973.  He was ordained as priest by H G the late Yuhanon Mar Severios at Sion Seminary, Koratty on 2nd June 1973. Fr K I Paul celebrated his fist Holy Qurbana at Mar Gregorius Orthodox Chapel Mangad. Fr Paul served as a model shepherd of St. Marys Orthodox Church Ernakulam, Moolepat Orthodox church Pazhanji, St. Marys Magdalene Convent Adappotty, Kummanmkulam and Medical College Chapel Kottayam. The malankara Syrian Christian association held at MGM Thiruvalla on December 28th 1982 elected Fr Paul as metropolitan. H G the late Mathews Mar Coorilos (later H H Moran Mar Baselius Mar Thoma Mathews II) professed  him Ramban on 14 May 1983 at Parumala Seminary.  On 15th May 1985 H H Moran Mar Baselius Marthoma Mathews  I consecrated Paul ramban as Episcopa with the name Paulose Mar Milithios. H G Paulose Mar Milithios had the privileged of becoming the first bishop of newly formed Kunnamkulam diociese on 1st August 1985.  His Grace was elevated as Metropolitan on 25th Oct 1991. besides shepherding the kunnamkulam dioceses His Grace serves as the president of orthodox Syrian Sunday school association of the east (OSSAE), MBCH Mannapra Vadavucode, Pulikottil Mar Divannasius Bhavan Kottapady.  His Grace is the vice president of Mar Gregorios Orthodox Christian Student Movement of India, MMM hospital, Kunnamkulam and manager of  M. D. college Pazhanji. His grace has also served as the president of the Orthodox Youth Movement. The Holy Episcopal synod and the Managing committee nominated His Grace as the successor to the Catholicos of the East and Malankara Metropolitan on 27 Sep 2006. Elevated to the throne of The Catholicos of The East and Malankara Metropolitan on 1 Nov 2010.  Long live the Catholicate!