Biography of Pulikottil Mor Dionysius II

Mor Dionysius II, the former primate of the Malankara Archdiocese is greatly revered by the Syrian Christians for his efforts in founding the ‘Syrian Seminary’ at Kottayam in 1813. Born in the Pulikottil family of Kunnamkulam, he was baptized by name Joseph at the Arthat St. Mary’s church. He became the chief of the Malankara Edavaka in 1815 adopting the title 'Joseph Mor Dionysius' (Pulikottil Thirumeni I), and passed away on 24th November 1816. Mor Dionysius was a pious, fearless ascetic, an educationalist, a well-read scholar of Syriac, and an eloquent preacher. In fact, he was the pioneer of education, not only in the Syrian community, but throughout the whole of the native States of Travancore and Cochin; the Seminary he built at Kottayam was the first educational institution of the kind in the state after Portuguese era. He was the first Primate of Malabar who hailed from a family outside the Pakalomattom lineage that presided over the native church for centuries. Pulikottil Joseph Kathanar & the Arthat church Pulikottil Joseph Kathanar after his Priestly ordination by Mor Dionysius the great (Mor Dionysius I), was appointed the vicar of the Kunnamkulam Arthat church which was his home parish. It was during his vicariate there, the Muslim ruler of Mysore Tippu Sultan, invaded the State of Cochin in 1789. Because of their fierce attacks, most of the Syrian Christians of Kunnamkulam deserted their village and hid themselves in the neighbouring hills and mountains; but all the while Rev. Joseph Kathanar bravely remained in the church at Arthat, spending his days in prayer. Tippu's men set fire to the church and got hold of the Priest; they were about to kill him for not accepting Islam, when the sudden recall of the army to Mysore compelled them to leave the place abruptly, and before they could execute their design upon him. When peace was restored, Joseph Kathanar took the initiative to repair the damage done to the Arthat church. Dr. Claudias Buchanan, the European who visited Arthat church in 1806 has given an account about Pulikottil Joseph Kathanar.

After completing the renovation works of the church, Joseph Kathanar left Kunnamkulam leaving his parish in charge of other priests; he then travelled through several of the northern parishes, preaching the necessity of establishing a theological institution for the education of the Syrian clergy. Being well versed in the Indian science of architecture, he had prepared a plan and estimate of the building for the proposed theological institution, which was his dream project. In 1809 Pulikottil Joseph Kathanar was elevated to the order of monk-priest (Ramban) by Mor Thoma VII. His activities since then were concentrated mainly in Kottayam keeping in my mind to start a Seminary there. The Malabar church in those days After the demise of Mor Dionysius the Great (Mor Dionysius I) in 1808, Mor Thoma VII, who had been acting as suffragan during the late Metropolitan's time, was unanimously acknowledged as the head of the Archdiocese. The new Metropolitan’s tenure in office was only fifteen months, he died in June 1809. When he was about to die, some of the members of the community who were over anxious regarding the succession to the episcopacy, got his successor (Mor Thoma VIII) suddenly consecrated by laying on his head the hands of the unconscious Metran who was lying on the point of death. This was done on the distinct understanding that the dignity would be perfected by a delegate from the church of Antioch which is the mother Church of the Malabar/Malankara Christians. An application was accordingly forwarded to Col. Macaulay, the British Resident in Malabar, to get a delegate from the Patriarch, and the Resident consented to undertake the transmission of the letter to Antioch. But this issue of succession created havoc in the church. One party in the Church contended that, Mor Thoma VIII not having been canonically consecrated, should not exercise any of the functions of a bishop until his dignity was perfected by a Patriarchal delegate, while the opposite party maintained that the Church should not be reduced to a state of widowhood till the arrival of the delegate from Antioch. It was during this time emerged the leadership of Pulikottil Joseph Ramban who opposed the illegal succession of Marthoma VIII. Rival complaints were laid before the British Resident, one party accusing Mor Thoma VIII of arbitrary conduct in exercising the duties of a bishop before getting his dignity confirmed by the Patriarch, and the other party charging Joseph Ramban, leader of the opposition, with insubordination to the Bishop. All this was without any effect for some years. About this time, Col. Macaulay retired (March 1810), and was succeeded by Col. John Munro (1810-1819). Founding of the 'SYRIAN SEMINARY' in Kottayam Pulikkotil Joseph Ramban meanwhile was taking every effort to start a House of Learning (Seminary) for training priests which as stated earlier was his dream project. The Ramban laid his plans before Col. Munro, who heartily welcomed them. At first, Mor Thoma VIII too was in favour of the scheme, but when it was suggested that the interest on the endowment due for the Syrian Metropolitan from the British Government treasury should be spent in the erection of the Seminary, he declined to support the noble design of the Ramban. This is said to be one of the chief causes of his rupture with Mor Thoma. The disputes between Mor Thoma VIII, and Joseph Ramban reached its climax in 1813, when Col. Munro acted as per the advise of Mor Philexinos, Bishop of Thoziyur, who supported the Ramban's cause. (This bishop of Thoziyoor was a successor of, Mor Kurillos Kattumangatt who had to flee from the state of Cochin due to opposition from the church hierarchy.) The Resident issued a notice inviting representatives of all churches to meet him at Quilon (Travancore State) and also deputed an officer to take possession of the Metran's credentials and personal properties. After a nominal enquiry, Col. Munro declared the Metran's consecration null and void, forbade him from exercising any of the functions of a bishop until the arrival of delegates from Antioch, and declined to pay him the interest on the endowments due from his treasury. (Grieved and disheartened, Mor Thoma VIII died on the 12th of Meenam (March) 1816, after having appointed a successor, under the title Mor Thoma IX. But this dignitary was at once forced to abdicate, and after depositing all properties of the former Metrans in the Syrian Seminary at Kottayam, he passed the remaining years of his life as a private priest in the Kadamattam church (near Kolancheri). With him, the succession of episcopacy in the old Pakalomattam family became extinct.) After unseating Mor Thoma VIII, the British resident placed at the disposal of the Ramban the arrears of the endowment-interest with instructions to utilise the money for the accomplishment of his seminary project. The site necessary for the purpose was provided at Kottayam by the Travancore Government free of tax. (The concerned government order donating the land for the seminary is given in the end of the page.) The enthusiastic Ramban lost no time in availing himself of the opportunity. He laid the foundation of the first Jacobite Syrian Christian Seminary at Kottayam (the Old College) in February 1813 and opened it as an educational institution in March 1815. It was known by name ‘Syrian Seminary’ in those days. (This came to be also called as 'Old Seminary' after a new theological institution run by the European missionaries started functioning from Kottayam in 1845.) Around the time, the Government of Madras issued an order disapproving the Resident's procedure in paying the interest on the endowment to one who was not a bishop. Pulikottil Joseph Ramban was therefore asked to accept consecration at the hands of Mor Philexinos of Thoziyur, or refund the money drawn from Resident's treasury. To evade the difficulty, the Ramban accepted consecration from Mor Philexinos under the title Mor Dionysius II on 9th of Meenam 990 (March 21, 1815). The Travancore Government, prompted by the British Resident, issued a proclamation dated 21st Makaram (January) 1816 requiring all Syrian Christians to obey Mor Dionysius II as their Metropolitan. This was followed by a similar proclamation issued by the Cochin Government. The CHAPEL (left) & the oldest block of the seminary building (right) in the SYRIAN SEMINARY (old Seminary) at Kottayam Mor Dionysius II had the support of the British Resident, and, through him, of the two Native States as well. It was from this period that the Travancore and Cochin Governments began to interfere in the appointment and removal of bishops in the Syrian Church. Since then it became a law that no Bishop could freely exercise his Episcopal authority unless he was recognised by the States through proclamations enjoining all Syrian Christians to obey him. If a Bishop was once recognised, it was considered penal for a Syrian to disobey his orders thereafter. Freedom of choice was not heard of for several years thereafter. Whatever may be the views of a section in Malankara about Mor Dionysius II in his contest with Mor Thoma VIII, it has to be remembered in favour of the former that he was one who sincerely desired to advance the prosperity of the community and the Church. He was pious, fearless, impartial in his dealings, open-hearted, a rigid ascetic in his mode of life, a friend of education, a well-read scholar of Syriac, and an eloquent preacher. In fact, he was the pioneer of education, not only in the Syrian community, but throughout the whole of the Native States of Travancore and Cochin, in as much as the Seminary he built at Kottayam was the first educational institution of the kind in the country; the old Cranganore and Vaipicottah Seminaries of the Portuguese period (which had long since ceased to exist) being, of course, excepted. He did not aspire to episcopacy, and but for the necessity of drawing the interest on the endowment fund from the Residency, he would gladly have ended his days as a mere Ramban. Having been consecrated by a bishop who was not an authorised delegate of the Patriarch, Mor Dionysius II doubted the validity of his title to bishopdom; consequently, he declined to exercise any of the sacerdotal powers of a bishop, and contented himself with the mere signing of receipts. Left: Inside of the SYRIAN SEMINARY CHAPEL (tomb of Pulikotttil Joseph Mor Dionysius can be seen in the right side of the hykala); Right: Sacred Tomb of the Holy father Mor Dionysius II, the founder of the Jacobite Syrian Seminary In lending his support to Mor Dionysius II, Col. Munro had the noble motive of improving the condition of the Syrian community, socially, politically, morally and religiously; and to carry out this object, he subsequently imported English missionaries to work among the Syrians. However sincere he was in his intentions, and however beneficial his scheme might have seemed at the outset, its effect in after-years was injurious to the Syrian Church. The incident explained by the renounced historian E M Philip in his book, 'The Indian Church of St. Thomas' gives us a rough idea of how the CMS missionaries entered the Syrian Seminary and its consequences. After the starting of the seminary, Col. Munro once invited Mor Dionysius to his residence and requested the Metran’s permission to appoint a European missionary in the seminary. The Metran was told that the new European was an ordained missionary of the Church of England, intended to reside in the Seminary and work for the religious and social advancement of the Syrian community. The open-hearted Metran at once thanked the Resident for his good wishes, but objected to the intrusion of the missionary for work in the Syrian Church. "He is a member of a different creed," said the Metran to Col. Munro; "his faith and our faith are not one; if he were to live in the Seminary, it might lead to religious feuds, and the result might be deplorable." The Colonel was disappointed. He had expected a cordial welcome for the missionary. The Metran, who was actually foreseeing the trouble and calamity which the community is suffering at present, thought it better to incur the displeasure of the Resident than betray his Church. Col. Munro next proposed that the missionary should be stationed at Alleppy, and be asked to visit Kottayam occasionally. To this, Mor Dionysius reluctantly consented. But on his return, Mor Dionysius expressed to his close confidents that he is feeling very sad for giving permission to these missionaries. Tears were running down his furrowed cheeks while telling this. Such was the way in which the C.M.S. missionaries were first introduced into the Syrian Church, and such was the spirit in which they were welcomed. On 24 November (Vrichigom 12) 1816, Mor Dionysius II passed away and his body was was laid to rest inside the Chapel in the 'Syrian Seminary' established by him at Kottayam. The greatest achievement of the holy father undoubtedly was his initiative to start the educational institution for the Jacobite Syrian Christians of Malabar for the first time in its history which helped for the overall development of the community. By the middle of the 19th century, the Seminary founded by Mor Dionysius II, and the chapel where his mortal remains was entombed, came under the possession of Palakunnath Mor Athanasius and the CMS missionaries. However towards the end of that century, the 'Syrian Seminary' was returned to the Jacobite Syrian Orthodox Church, but again lost it following another split in the church in early 20th century. This Seminary which is also called as 'Old Seminary' is now under the management of Malankara Orthodox Church and its name has been changed to 'Orthodox Theological Seminary'. After loosing this seminary Valiya Thirumeni (St. Athanasius, the Malankara Metropolitan) started a new theological training centre for the Jacobite Syrian Orthodox Christians at Alwaye. In 1990's the institution was relocated at Udayagiri near Mulanthuruthy and is known as the 'Malankara Syrian Orthodox Theological Seminary' (M.S.O.T.S). Several historical documents such as the Sthathikon's issued to the Syrian and Indian fathers by the Antiochean Patriarchs, many ancient Syriac manuscripts, certain copper plates issued in favour of the Church in Malabar by the erstwhile kings, etc. are still preserved in the Old seminary.

Source http://www.syrianchurch.org/

Biography of MOR DIONYSIUS I

Dionysius I, the Great, was the sixth native Metropolitan of Malabar/Malankara, in line of the Mor Thoma’s starting from Mor Thoma I (d. 1670). Like his predecessors Mor Dionysius I also hailed from the pakalomattom family, a tradition that was being continued in Malankara for many centuries. Events prior to the Metropolitan ordination of Mor Dionysius I Initially Mor Dionysius I (Divanasios) was known by name Mor Thoma VI after being ordained by Mor Thoma V as his successor on July 10, 1761. This ordination took place under certain political compulsions and hence was not considered valid by all in Malankara. The main reason for the opposition was that the very ordination of Mor Thoma V (who ordained Mor Thomas VI) was not legitimate as he himself was said to have been consecrated by laying on his head, the hands of his unconscious predecessor (Mor Thoma IV) who was lying at the point of death. This created a lot of difference of opinion on his (or Thomas V) powers to administer the Malankara Church. Mor Thoma V, who himself aware about the invalidity of his ordination, made several appeal to the supreme head, His Holiness the Patriarch of Antioch, to send delegates to validate his ordination. In those days it was the Dutch colonizers who were controlling the affairs of Christian subjects under the Raja of Cochin as per an agreement reached between both the parties and hence Mor Thoma V had to get prior permission of Dutch authorities and they in turn agreed to bring the Primates from Antioch on condition that Mor Thoma meet the fare. In April 1751, Maphryono Mor Baselios Shakralla, accompanied by Metropolitan Mor Gregorios, Ramban Yuhanon of Mosul diocese (Iraq), Corepiscopo Geevarghese, Kassisso Yuhanon and four deacons started from Aleppo in Syria and via Baghdad reached Basra and thence arrived at Cochin on 5th May. Being informed of the arrival of the Maphryono and party, the jubilant Mor Thoma V then staying at Pallikkara Church, asked his priests and Church leaders to receive the dignitaries to Kandanad Church. It was only then the Mor Thoma came to know that the Dutch authorities are demanding Rs.12000 as fare for bringing the patriarchal delegates to Malankara. It is said that Mor Thoma never expected so heavy and exorbitant amount as travelling expense. This prevented Mor Thoma nor anyone authorised by him to appear before the Dutch authorities to clear the accounts. The Dutch, insisted that only after clearing the accounts, would the party be set free. The Maphryono too did not have so much funds to spare, as he had been informed earlier that the money would be paid here. The Dutch insisted for payment, but Mor Thoma continue to abscond. The Dutch in turn detained the ‘hostages’ with them and petitioned in Court for recovery of the amount. Mor Thoma remained silent. He shifted to Rakkad Church – farther away from Cochin in fear of Dutch detention. The Dutch then filed a civil action before the Travancore Government, which issued a warrant for the arrest of Mor Thoma. For some time, he hid himself and it was in despair, that he consecrated his successor under the title Mor Thoma VI. However soon after Mor Thoma V was arrested by the Dutch. This compelled Mor Thoma to send firm circulars to all Syriac churches which prompted many parishes to pay a certain amount, and also a large sum was realised by the attachment and sale of some church properties in Niranam. The debt was thus partially paid, and the delegates were released from custody; but having been dissatisfied with Mor Thoma in consequence of his inability to release them earlier, and as the latter was seem to be afraid to appear before them, they refused to re-consecrate him. {There are certain modern writers who hail Mor Thoma V as a freedom fighter of the Indian Church as he refused to pay the pending amount due to Dutch authorities which in reality is utterly ridiculous. It is very clear that he didn't paid the amount as he could not garner the huge amount which was demanded by the Dutch authorities to release the Antiochean prelates from their detention. There are many records available which clearly explains that Mor Thoma V was always faithful to the Holy See; in one of his letters to the Dutch in Cochin, he says; “we honour, the Patriarch as our Supreme Head,” and when he was enticed by the Dutch to join the Protestant church, he wrote that he could not reply on the matter, without the permission of the Patriarch}. The disputes between the Maphryono (Catholicos) and Mor Thoma V that began with the Dutch detention of the former did not end for a very long time. In 1752, Maphroyono Mor Baselios Shakralla consecrated Ramban Yuhanon, who had accompanied the Syriac prelates from Antioch, as the Bishop of Malabar under the title Mor Ivanios. After a long period, a reconciliation was brought about between Mor Thoma V and Mor Baselios, towards the close of the latter's life; but before the accomplishment of re-consecration, Mor Baselios Shakralla died on the 9th of Thulam (October 20) 1763/4 and was buried in the church at Kandanad, where his anniversary is still celebrated on a grand scale. Mor Thoma V followed him to the grave on the 27th Medom , 940 M.E. (May 8, 1765) . Re-Consecration and elevation of Mor Thoma VI as Metropolitan of Malabar by name MOR DIONYSIUS I As mentioned above, Mor Thoma VI was consecrated in despair, and a time when the Dutch were threatening to deport Mor Thoma V. The young Metran, as anxious as his predecessor to have his dignity perfected, applied to the surviving delegates for re-consecration, but for some time without success. At last, on a certain Sunday, when Mor Gregorios, the patriarchal delegate was celebrating the Holy Eucharist in the church at Niranam, Mor Thoma VI suddenly entered the church, and falling at the feet of the celebrant, earnestly implored pardon, with the result that the delegates at once extended the right hand of fellowship and was reconciled with him. On 29th of May 1770, Mor Thoma VI was re-consecrated by the patriarchal delegates, Mor Gregorios Yuhanon (Metropolitan of Jerusalem) and Mor Ivanios (Episcopa of India), by name DIONYSIUS and was invested with the cross and the crozier sent from Antioch for his predecessor. Thenceforth the government of the Church was vested in Dionysius I (alias Mor Thoma VI) and Mor Ivanios (patriarchal representative) conjointly, and Mor Gregorios retired to the church at Mattancheri built by Maphryono Mor Baselios Shakralla.

Mor Kurilos Kattumangatt and the formation of Thoziyur Church Gradually Mor Gregorios, the delegate became blind and in his old age was ministered by a monk, Kattumangatt Geevargese Ramban, shrewd and intelligent, but also a scheming man. He made approaches to Mor Gregorios to consecrate him bishop. One version is that the latter who had entertained ill-feeling towards Mor Dionysius, probably because of irregularities in forwarding the sums necessary for his expenses, readily fell in with the proposal and consecrated the Ramban under the title Kurilos on the 28th of November 1772 (1771 ?). Another popular version is that Mor Kurilos was ordained under compulsion and threat as Mor Gregorios who by then had turned blind, was staying at the mercy of former. Whatever be the reason for this ordination, it happened without the knowledge or approval of Mor Ivanios and Mor Dionysius. Following the death of Mor Gregorios on the 8th of July 1773(buried in Mulanthuruthy church), Mor Kurilos Kattumangatt raised a faction, but the dispute was decided against him by the Rajas of Travancore and of Cochin. Thereupon, he escaped to British Malabar, where he founded a church at Thoziyur (also called Anjoor) and spent his remaining life in seclusion. Mor Dionysius the Great Mor Dionysius I was a man of rare abilities and attainments. He was the greatest and most influential of all the bishops of the Pakalomattam family, and is therefore usually called Mor Dionysius the Great. Dr. Claudius Buchanan, who visited him in his old age, describes him thus: "He is a man of highly respectable character in his Church, eminent for his piety and for the attention he devotes to his sacred functions. I found him to be far superior in general learning to any of his clergy whom I had yet seen." Attack by the Muslim king of Mysore & the troubles created by Mathu Tharakan, a Romo-Syrian landlord During Mor Dionysius' time, the States of Travancore and of Mysore, and the Syrian Christians were by no means exempt from the universal sufferings that resulted. The churches at Arthat, Paravur and Angamali were set fire to by the invading Muslim king of Mysore, Tippu Sultan. Many Syrian shops were plundered. Some Christians who happened to fall into his hands were forcibly circumcised, though happily none was converted to Islam. However the unexpected interference of the British East India Company and their declaration of war in Mysore, compelled Tippu to return before he had time to complete the devastation of Travancore and Cochin. Tippu's persecution was followed by another one soon after. Travancore was then governed by a feeble king. One Mathu Tharakan, a rich Romo-Syrian Catholic landlord, gained the Raja's (kings) confidence and favour. Though not a friend of the European Catholic bishops and missionaries, he was a staunch adherent of the Roman Catholic Church, and was eager to have a native bishop, following the Chaldean rite and in communion with Rome, to rule the Romo-Syrian churches in Malabar. With this view he sent to Portugal two priests, Kariattil Joseph Kathanar and Paremakel Thoma Kathanar, to be consecrated bishops for the Syro-Roman churches. They won the favour of the King of Portugal, who nominated Joseph kathanar for the bishopric of Cranganore (Kodungallur); he was consecrated bishop in Europe. On their way to Malabar, Bishop Joseph died at Goa. The general impression among the Syro-Romans is that the death was due to the effect of poison administered by European missionaries who did not like to have a native Bishop in Malabar. However, Thoma Kathanar was appointed Vicar General. The Syro-Roman community headed by the Vicar General were so indignant at the supposed murder of Bishop Joseph, that they immediately met in Synod and drew up a resolution, denying the authority of the Latin Bishops of Verapoly and of Cranganore over them, and acknowledging the newly appointed Vicar General as their temporary head till he was consecrated by the Chaldean Patriarch of Babylon (in communion with Rome). After thus consolidating the Syrians of the Roman rite, Mathu Tharakan turned his attention to Mor Dionysius, and contemplated the amalgamation of the Jacobites and the Romo-Syrians under the same native Roman Catholic Bishop. He also offered to acknowledge Mor Dionysius as the Bishop of the united Church, provided the latter adopted the Chaldean creed and rituals, recognised in Rome. Mor Dionysius was a man of policy. At first, he thought of winning over the Romo-Syrians to his side by some concessions. But when the terms of the union were proposed by Tharakan's party he could not accede to them. Tharakan next proposed to hold a public discussion to convince the Jacobite party of the orthodoxy of the Roman Church. The Raja of Travancore, who was at Tharakan's beck and call, was ready to comply with any proposal of his favourite. Mor Dionysius therefore had no alternative but to accept the challenge. A meeting of both parties was held at Kayamkulam on the 20th of September 1791, and was about to begin discussion, when a messenger brought the melancholy tidings of the sudden death of Tharakan's mother. The meeting had to be postponed to the 22nd of November. The second meeting was held as previously arranged at Niranam, and the Roman party, were so confident of success that they arrived with all the equipment necessary for the celebration of the Eucharist according to the Romo-Chaldean rite. Fortunately, just when the discussion was about to begin, a messenger brought the sad intelligence of the demise of Tharakan's son, who had been confined to his bed. The parties had again to disperse without achieving any result. Mathu Tharakan was so distressed by this sad domestic occurrence that for some years he dropped the question of amalgamation. Ordination of Mor Thoma VII and the death of the delegate Mor Ivanios About this time, Mor Dionysius' nephew was ordained Ramban by the patriarchal delegate Mor Ivanios, eventually to be raised to the rank of a bishop, as co-adjutor to the Metropolitan. But before he had time to accomplish this object, Mor Ivanios died on the M.E. Medom 7, 969 (18 April 1794), and was buried in the Chenganur church. A month later on 5th May 1796 (M.E. Medom 24, 971), the Ramban was consecrated Bishop by Mor Dionysius I under the title Mor Thoma VII in the same church.

Mor Dionysius' signing and acceptance of Roman Catholicism under compulsion Not long after this, Mathu Tharakan revived his old scheme of amalgamation, again convened a meeting at Kayamkulam. Discussions were vehemently carried on for fifteen days, but without resulting in any decision. Conciliatory means failing, Tharakan applied to the Raja of Travancore for help. A fine of Rs. 25,000 was imposed on the Metropolitan on the pretext that he had concealed the properties of a Dewan (Prime Minister of the State) who had recently been removed from office for misconduct. The churches at Niranam and at Chenganur, together with the properties appertaining to them, as well as those of the Metropolitan including his Episcopal cross, crozier and sacramental vessels, were confiscated, Rs. 5,000 being realised thereby. Another sum of Rs. 5,000 was remitted, and the balance was collected from other churches and paid. During the commotion, Tharakan offered to remit the whole fine, if the Syrian community would sign an agreement accepting Romanism; but they chose to give up their property rather than betray the faith of their forefathers. Finding that neither conciliatory measures nor considerations of money could induce the Syrians to accept his proposal, Tharakan finally adopted the policy of Archbishop Menezis; bringing armed men from the Raja, he arrested the Metropolitan and many of the leading members of the community and carried them to Alleppey. There the Metropolitan was put to starvation for several consecutive days and was eventually forced to sign an agreement accepting "the profession of the faith prescribed by Pope Urban VIII for the Orientals, and submitting himself and his Church "to the Holy Father the Pope, performing the Mass, reciting the breviary, and observing the fasts and other rites as they were prescribed by the Synod of Diamper." It was thus Mor Dionysius celebrated the Eucharist in the Roman Catholic church at Tathanpalli (in Alleppey) on the 30th of Edavam (June) 1799. Downfall of Mathu Tharakan (Romo-Syrian persecutor of Mor Dionysius) & Mor Dionysius' repentance Within a fortnight from this incident, Mathu Tharakan was called away to Trivandrum to putdown a rising of the Hindu population of South Travancore. The rebellion was caused by the discontent of the people about the exorbitant price of salt, which had been granted as a monopoly to Tharakan. The rebels got hold of him on his way, scourged him most severely, and cutting off one of his ears, made him eat it with leaves of plants boiled without salt. The Raja, however, honoured him with the present of a golden ear; but it was the beginning of his downfall from which he never recovered. Tharakan's sudden and unexpected fall enabled Mor Dionysius to escape to Niranam, where he publicly apologized for having administered the sacraments in the Roman rite, and as a penalty for his guilt, he had the Holy Eucharist celebrated in all the Syrian churches at his private expense for the remission of his sins. Towards the close of his life, Mor Dionysius received a visit from Dr. Kerr, Senior Chaplain of Madras, who had been deputed by the Government of Fort St. George to investigate the state of Christianity in Malabar. Soon after Dr. Kerr's visit, the Syrian Church received a visit from another European clergyman in the person of Dr. Claudius Buchanan, Vice-Provost of the College of Fort William. He was sent by the Government of Bengal on a mission of Christian research. He visited the Syrian churches at Mavelikara, Chenganur, Kallisserry, Ranni, Kandanad, Angamali, Kunnankulam (Cochin State), and other places, and had more than one audience of Mor Dionysius, His chief aims were the collection of Syriac manuscripts and the translation of the Holy Scriptures into the vernacular. The following extracts from Buchanan's writings are interesting. "You have come", said the Metran, 'to visit a declining church, and I am now an old man, but hopes of seeing better days cheer my old age, though I may not live to see them.' I submitted to the Bishop my wishes in regard to the translation and printing of the Holy Scriptures. 'I have already fully considered the subject,' said he, 'and have determined to superintend the work myself, and to call the most learned of my clergy to my aid. It is a work which will illuminate these dark regions, and God will give it his blessing." With reference to Dr. Buchanan's proposal of a union between the Syrian Church and the Church of England, there was a long discussion between him and the Metran's chaplain. In reply to the enquiry as to the advantage of a union, Buchanan observed: "One advantage would be that English clergymen or rather missionaries ordained by the Church of England might be permitted hereafter to preach in the numerous churches of the Syrians in India and aid them in the promulgation of pure religion against the preponderating and increasing influence of the Roman Caholic Church; and again that ordination by the Syrian Bishop might quality for preaching in the English churches in India." The Bishop said, "I would sacrifice much for such a union; only let me not be called to compromise anything of the dignity and purity of our Church." "I told him we did not wish to degrade; we would rather protect and defend it. The next day the Bishop returned an answer in the words, 'that a union with the English Church, or at least, such a connection as should appear to both Churches practicable and expedient would be a happy event and favourable to the advancement of religion in India'." Translation of four Gospels into Malayalam & the presentation of the old Jacobite Syrian Bible to Dr. Buchanan On the subject of the translation of the Scriptures, Mor Dionysius promised to do all that he could, and he fulfilled his promise. The four Gospels translated into Malayalam (vernacular of Malabar) under his direction by Ramban Philipose of Kayamkulam were afterwards printed at Bombay and circulated in the Syriac churches. He also made a present of a very old manuscript copy of the Syriac Bible to Dr. Buchanan. It was the one preserved in the Syrian church at Angamali, the seat of the Syrian bishopric till its removal to Cranganore by Romish prelates. Dr. Buchanan says: "The Inquisitors condemned many books to the flames, but they saved the Bible, being content to order that the Syrian Scriptures should be amended agreeably to the Vulgate of Rome. But many Bibles and other volumes were not produced at all. In the Acts of the Council of Nicea, it is recorded that Johannes, Bishop of India, signed his name at that Council in A.D. 325. The Syriac version of the Scriptures was brought to India, according to the popular belief, before the year 325. Some of their present copies are certainly of ancient date." Dr. Buchanan has left behind him a lasting memorial of his name. Besides publishing the four Gospels in the vernacular, he got the whole Bible in Syriac printed in England for the use of the Church of Malabar. The Syrian Christians still venerate his name with feelings of sincere gratitude. In 1807, a Syrian Orthodox Metropolitan, Mor Dioscorus by name, commissioned by Mor Ignatius Matthew, Patriarch of Antioch, arrived in Malabar. He being a man of fiery temper, his behaviour or attitude was not welcomed; he was sent back by Col. Macaulay, the first British Resident in Travancore. Origin of 'Vattipanam' (deposit in govt. treasury by the Church) The last act of Mor Dionysius the Great–an act whose benefit the community is destined to enjoy for ever–was the investment in Government Securities of three thousands star-pagodas, equivalent to Rs.10,500, for "charitable purpose." There are three versions of the origin of this investment. One version is that the amount was a gift of the Madras Government. But this view has not support in the Government records. The communications between Col. Macaulay and the Madras Government on the subject of the endowment not only do not make even an allusion to such a gift, but expressly refer to it as an amount actually deposited by the Metropolitan of the Syrian Church. The second version is that the amount was realised by Col. Macaulay by sale of the properties of Mathu Tharakan (the Romo-Syrian persecutor of Mor Dionysius) and invested in the Metran's name. This view also is quite improbable. It is true that a large sum of money in the shape of arrears of tax was due to the Travancore Government from Mathu Tharakan, and that his properties were attached for the purpose. But what Col. Macaulay did was to support Tharakan in his defense and to oppose strongly the realisation of the arrears. It also appears that Tharakan's dues were realised only after Col. Macaulay's resignation. Hence, it cannot be that an investment made through Col. Macaulay was the outcome of a sum of money collected after his severance from the State. But the tradition on the subject current among the Syrian Christians, and the version most probable in the nature of the circumstances, as this: It was a period of pressure and anxiety of Col. Macaulay. The subsidy due from the Travancore Government was in arrears for two years. The Residency treasury was consequently empty. There were remonstrances and disagreeable correspondence passing between the Resident and the Native State of Travancore, the former speaking of the Dewan as "a temporizing, equivocating prevaricating, and marauding boy." The Resident demanded the immediate retirement of the Dewan, but the Raja appealed to the Madras Government, praying for immediate recall of Col. Macaulay. This unpleasant incident assumed such a serious aspect, that the Resident's confidential mediator was put to death, and an attempt was even made upon Col. Macaulay's life. This was followed by a general insurrection. In the absence of any regular postal communication delay was inevitable in obtaining timely help from the British authorities. To meet the emergency, Col. Macauly borrowed moneys from his Christian friends, viz., the Syrian Metropolitan and the Bishop of Verapoly; and these sums not having been repaid, they were afterwards converted into perpetual investments bearing interest at the then usual rate of 8 per cent per annum. The bond for investment was, however, issued five months after the demise of Mor Dionysius, in the name of his successor Mor Thoma VII. The investment has since become one of the funds for the maintenance of education in the Syrian Seminary at Kottayam. Demise of Mor Dionysius I After a long and glorious reign, partly interrupted by a Roman persecution, Mor Dionysius I expired at the ripe age of eighty, on M.E. Meenam 27, 983 (April 8, 1808) and was, at his own request, buried in the Syrian church at Puthencavu (near Chenganur), – a church built and endowed by him at his own expense.

Source http://www.syrianchurch.org/

Biography of Mar Thoma IV

Mor Thoma-IV was the 4th native bishop of the Malankara Jacobite Syrian Church, ordained after the historic 'Koonen Kurissu pledge' of the 17th century. He was consecrated Metropolitan by the Patriarchal representative Mor Ivanios Hidayatulla (who came to India along with St. Baselios Yeldho Maphriyono) in 1688. For more than four decades, Mor Thoma IV led the Malankara Church. He belonged to the famous Pakalomattom family which headed the Malankara Syrian Christian community for centuries. His immediate predecessor was Mor Thoma III, who also got ordained by Mor Ivanios the Patriarchal representative. Mor Thoma III passed away about an year after his Metropolitan consecration, on 19th April 1688, and was entombed at the Kadambanad Church in south Kerala. Mor Thoma IV is recorded in the history as a pious and able Metropolitan, but unfortunately a major part of the 40 years of his service had spend for defending the Syrians against a Nestorian bishop Mar Gabriel, who had been send to Malabar in 1708 by the Nestorian Patriarch to bring the Syrians into the Nestorian faith. Mar Gabriel was always a trouble shooter, even for the Nestorian church that send him; Immediately after his arrival in Malabar he entered into an agreement with the Roman Catholic Bishop at Changanacherry to join that Church. But shortly after, when his Nestorianism leaked out, information was received from Rome that he was a vowed Nestorian heretic. The wily bishop next approached Mor Thoma IV and after long discussions for weeks, signed the Profession of faith. But again his Nestorianism surfaced and consequently he was expelled by Mor Thoma IV himself, at Kandanad. Mar Gabriel later went to Kottayam and gained the co-operation of certain priests who were not in good terms with Mor Thoma. Thus he tried to promote disobedience in the Syrian Church. There is a story concerning him that, a Syrian Christian discontented with Mor Thoma, hearing of Mor Gabriel’s arrival at Cochin, paid a visit to him and on his return, referred to him in words which have since become a proverb, viz., that he was “neither a father nor an uncle, but fit for the present purpose” (of opposing Mor Thoma). Mor Thoma IV wrote to the Dutch Governor at Cochin, complaining against Mor Gabriel’s intrusion and soliciting the Commodore’s help to oust him from diocese. He opposed Mar Gabriel as long as he lived. In the hour of his distress, Mor Thoma sent piteous appeals for help to the supreme pontiff of the Church, the Patriarch of Antioch, which is mentioned in the Travancore State Manual. The full text of one of the two letters written by Mor Thoma IV and addressed to the Patriarch.

letter, dated 1720, (a copy of which may be seen in Asseman, IV, 466), the Patriarch is designated the Supreme head of the "Universal" Church of Christ by the appointment of three hundred and eighteen Fathers of Nicea; reference is made to the former Antoichean bishops, St. Gregorios Abdul 'Jaleel , St. Baselios Yeldho Maphriyono, and also Mor Ivanios, whose death, it is said, reduced the Malabar Church to state of a ship without a rudder; Mar Gabriel is alluded to as a Nestorian who taught that Christ had two natures and two persons, and who consequently was not recognized except by a single priest; and the Patriarch is requested to send bishops and priests well versed in philosophy and in the interpretation of Holy scriptures, as well as to write letters to the Dutch Commander at Cochin soliciting his help to the Bishop against his enemies and against infidel kings. Unfortunately this letter did not reach its destination, but somehow escaped to Europe and was published there. Asseman, who saw it, or perhaps a copy of it, concludes from its terms that the writer was a Jacobite who depended upon the See of Antioch. How strong was the relationship between the Holy See of Antioch and the Malankara Syrian Church is proved beyond doubt by these evidences. In 1728 Mor Thoma IV became seriously ill when he was at Mulanthuruthy. This was at a time when Mar Gabriel who was trying to carve out a position for himself in the Syrian Church was still active in Malankara. Therefore the local leaders of the church brought the seriously ill Mor Thoma IV to Kandanad and laid his hands on Fr. Thoma the nephew of Mor Thoma IV, thus consecrating his successor with the title 'Mor Thoma V'. This said consecration became a matter of great controversy in the Malankara Syrian Church because of the allegation that it was done by Mor Thoma IV who was actually unconscious at that time. History says that even Mor Thoma V was not himself satisfied with the manner in which he was consecrated and hence applied to the Patriarch for delegates to confirm his status. Mor Thoma IV breathed his last, two hours after this said consecration of his successor on 24th March, 1728 (M.E.- Meenam 13, 903). The mortal remains of the holy father were interred at the Marth Mariam Jacobite Syrian Church at Kandanad the next day.

Source http://www.syrianchurch.org/

Biography of Mar Thoma III

Mor Thoma-III who belonged to the Pakalomattom family was the third known Indian bishop of the Malankara Jacobite Syrian Orthodox Church. He was consecrated Metropolitan by the Patriarchal representative Mor Ivanios Hidayatulla in 1687 (1686 ?). It was Mor Ivanios who earlier ordained him, as Deacon, Priest and Ramban. As the Metropolitan of Malankara, Mor Thoma III could lead the church for only a very short period; he passed away at a young age, on 19 April 1688 (M.E.- Medam 9, 863) and was entombed at the St. Thomas church in Kadambanad, South Kerala.

Biography of Mar Thoma II

Mor Thoma II was the second native bishop of the Malankara Jacobite Syrian Church after the historic 'Koonen Kurishu Sathyam' of 1653. He was consecrated as Metropolitan by his immediate predecessor and uncle, Mor Thoma I, and the Patriarchal representative St. Gregorios Abded' Jaleel in 1670. Little is known of this Metropolitan, except that he was a man of amiable character. After administering the Malankara Church for 16 years he died on the 13th of April, 1686 (M.E. Medom 3, 861) and was entombed at the St. Thomas church in Niranam. During his time, two noteworthy incidents took place. One is the arrival of a Syrian named Anthroyos (Andrew). Some of the historians are of the view that he was a bishop, while others deny this contention. There is no evidence to show that he had ever exercised any functions of a bishop. In 1692 while bathing in Kallada River he was drowned and was buried in the Syrian church there. He was of a pious and noble character and his memory is being celebrated in some of the Malankara Syrian churches even now. The second incident is the blessed arrival of Maphryono St. Baselios Yeldho in 1685, who came here as per the requests made by Mor Thoma II to the Supreme pontiff of the Church the Patriarch of Antioch and all the East. The Maphryono was accompanied by the Episcopo Mor Ivanios to Malabar, having been deputed by Patriarch Mor Ignatius Abdul Messiah I. After much hardship they reached the church at Kothamangalam; but sadly the the saintly Maphryono who was very old, did not live long. The holy father passed way on the thirteenth day of his arrival and his mortal remains were interred in the church at Kothamangalam, where his Dhukrono (death anniversary) is celebrated with great pomp and ceremony by the Malankara Syrian Christians to this day. The Episcopo Mor Ivanios who accompanied the Maphryono was ordained Metropolitan by St. Baselios Yeldho, a few days before his demise, at Kothamangalam. Mor Ivanios was a very able, energetic, zealous, hardworking bishop, a profound Syriac scholar, a renowned poet, and a sound theologian. He reclaimed several Syrians from the Roman Church, and reaffirmed with special emphasis several of the most important doctrines of the Church.

Source http://www.syrianchurch.org/

Biography of BASELIOS SHAKRALLA

Baselios Shakralla (Shukr Allah) is one of those illustrious Syrian fathers who came down to guide the church in Malankara during an acutely turbulent time and died here. It is more than 200 years since the Holy Father attained his eternal rest. Yet his memory is etched in golden letters in the history of Malankara Church. The Maphryono (Maphrian) was born in the city of Aleppo in Syria as the son of Deacon Musa al-Qasabji. Under the Malfono of the local church, he studied Syriac, becoming proficient in it and also in Arabic. After completing the studies in religious sciences, he become a monk and later was ordained a priest. He was of commendable deeds and character. His knowledge was extensive. A book on the catechism written by him in Arabic is kept in the Church at Aleppo. In 1748, he was consecrated Maphryono for the church in Malabar under the name Baselios by the Patriarch of Antioch and all the East Moran Mor Ignatius Geevarghese III. The book Mor Baselios wrote about his journey to Malabar and the subsequent events, in Syriac, gives an insight into the happenings of the time. His mission in Malabar was to validate the consecration of Mor Thoma V as the Metropolitan of Malankara Syrian Christian Church and to overcome the confusion then prevailing here. His sincere efforts had a positive impact, which helped a great to build up confidence among the faithful. After serving the Malankara Syriac Christian Church for 13 years, His Beatitude died in AD 1764 at Mattancherry in Cochin and his mortal remains were entombed at the Marth Mariam Jacobite Syrian Church, Kandanad on 22nd October. Events that led to the arrival of Mor Baselios Shakralla Bava In 1688, Mor Thoma IV became the chief of the Malankara Syrian Christian Church after his consecration as Metropolitan by Mor Ivanios, the Patriarchal delegate who came to Malankara together with the Maphryono Mor Baselios Yeldho (Kothamangalam –1685). Later Mor Thoma IV administered the Church for 40 odd years. During his tenure, in 1708, a Nestorian Bishop Mar Gabriel came to Malankara and tried to spread heresy. Because of the compulsion of the situation, Mor Thoma IV wrote to the Patriarch asking for the assistance of more Metropolitans. Unfortunately the letters had not reached the destination because of political situation; there are evidences that one such letter reached Amsterdam and another is still there in Vatican library. Even before ordaining a successor, Mor Thoma IV died 0n 24th March 1728 and was entombed at Kandanad Marth Mariam Church. Just before the demise of Mor Thoma IV, some of those assembled there, fearing intrusion and intervention by Nestorian Bishop Mar Gabriel, felt it necessary that a successor to Mor Thoma, should at once be consecrated and suggested Thoma Kathanar, a nephew of Mor Thoma for the high office. The bedridden Mor Thoma was informed of the suggestion and also that he should lay hands on his nephew. The strictly Orthodox Mor Thoma, conscious of the consecration of his predecessors and of himself, flatly rejected the proposal. Meanwhile a section of priests assembled there declared that Fr. Thoma has been consecrated as Mor Thoma V with the blessing of his predecessor, but this was actually without the consent of Mor Thoma IV. It is reported that several of the Kathanars (priests) left the scene in protest and there aroused a division in the Church. A vast majority of faithful also kept aloof from the new Mor Thoma saying that he is not a validly consecrated Metropolitan. They even submitted their complaints before Dutch authorities. As Mor Thoma V himself was aware of the invalidity of his said ‘consecration’, he appealed to Antioch for delegating prelates to 're-consecrate' him. In 1746, there came Mor Ivanios Yuhanon of Amid, send by Patriarch Geevarghese III and he enjoyed a hearty welcome from Mor Thoma; but unfortunately the friendship didn’t last long. Mor Ivanios sternness in flushing out the remnants of the Latin rite, led to his breaking of images in certain churches. Due to his inflexibility in matters of faith and practises followed by the Church, he became unpopular among some; even Mor Thoma V could not find favour with him. Besides, he had procured no authority to re-consecrate the native Methran, which so exasperated Mor Thomat hat he renewed his application to Antioch praying for deputation of authorised delegates to re-consecrate him. Even in the midst of such uneasiness between them, both Mor Thoma and Mor Ivanios jointly applied to the Patriarch for a Primate and Mor Ivanios also personally requested the Patriarch to send Ramban Shakralla of Aleppo, after consecrating him as Maphryono. These letters were despatched through one Deacon Antonios who had arrived in Malabar on commercial enterprises. Meanwhile an agreement was also made with the Dutch East India Company, by which Mor Thoma promised to pay the Company the entire expenses incidental to the voyage of delegates in one of the Company’s ships. Sacred tomb of Maphryono Mor Baselios Shakralla Bava at the Marth Mariam Cathedral, Kandanad (photo taken before the recent renovations) Arrival of Maphryono Mor Baselios Shakralla in Malabar Deacon Antonios was successful in his mission. He submitted the appeal of Mor Thoma before the Patriarch of Antioch and entrusted the letter to Ramban Shakralla. Thus in Chingam 1748, the Patriarch summoned Ramban Shakralla from Aleppo and consecrated him Maphryono, and also promoted Mor Ivanios of the St. Behanan Monastery, in the title – 'Mor Gregorios' of Jerusalem. Through his letter of 15th Chingam 1749 the Patriarch asked Mor Thoma to receive the Maphrian warmly. The Maphryono took with him 18 valuable volumes of his own library and holy vessels, worth Rs.3000/- and another set of 40 volumes presented by the Patriarch, besides the Holy Moroon and oils and relics of the saints. The Maphryono had with him the Patriarchal authorisation for consecrating Mor Thoma with the title Mor Dionysius and a pastoral staff, bishop’s cross and SUSTHATIKON. In those days the Dutch had entered into an agreement with the Raja of Cochin on 22 Meenam 1663, which says that the Raja had no authority over his Christian subjects and no new taxation might be levied on them without the approval of the Dutch authorities and all Christians should be under the care of the Dutch, who could punish the Christian culprits. Under such a situation the Mor Thoma had no other alternative other than requesting for help of the Dutch authorities and they in turn agreed to bring the Primates from Antioch on condition that Mor Thoma meet the fare. Mor Baselios Shakralla, accompanied by Mor Gregorios, Ramban Yuhanon of Mosul diocese (Iraq), Corepiscopa Geevarghese, Kassisso Yuhanon and four deacons started from Aleppo (Syria) and via Baghdad reached Basra and thence arrived at Cochin on 14 Medam (April) 1751. Problems between the Dutch and Mar Thoma V Being informed of the arrival of the Maphryono and party, Mor Thoma, staying at Pallikara, sent some priests and leaders to receive the dignitaries to Kandanad Church. But contrary to the agreement reached earlier, neither Mor Thoma nor anyone authorised by him appeared before the Dutch authorities to clear the accounts which came to Rs.12000. It is said that Mor Thoma never expected so heavy and exorbitant amount as travelling expense. The Dutch, insisted that only after clearing the accounts, would the party be set free. The Maphryono too did not have enough funds with him, as he had been informed earlier that the money would be paid here. Earlier Mor Gregorios (in 1665) and Mor Baselios Yeldho (in 1685) had come to Malankara without any financial help from Malankara Church. Mor Baselios Shakralla too, if he were informed earlier, might have come prepared like his predecessors. The Dutch insisted for payment, but Mor Thoma continue to abscond. The Dutch in turn detained the ‘hostages’ with them and petitioned in Court for recovery of the amount. Mor Thoma remained silent. He shifted to Rakkad – farther away from Cochin. Anyhow the Dutch were magnanimous enough to host the Maphrian and party and also to release them, a little later. They reached Kandanad on 14th Karkadakom 1751. Again Mor Thoma kept aloof. From Rakkad he went to Kothamangalam Cheriapally and the Maphryono reached Kothamangalam Valiyapally – a distance of barely one furlong. Mor Thoma again evaded and went to Kuruppumpady and thence to Niranam in the South, and the Holy Maphryono came to Kayamkulam. At last they met at Mavelikara, but matters remained as before. In the mean time under severe pressure from Dutch authorities, Mor Thoma was finally forced to close the pending payments for which he had to sell some Church properties. Whatever be the difficulty, Mor Thoma could have settled the issue much earlier; those fathers had come in response only to his repeated prayers to the Patriarch and they had done him no harm. {But certain modern writers hail Mor Thoma V as a freedom fighter of the Indian Church as he refused to pay the pending amount due to Dutch authorities; this is utterly ridiculous. There are many records available which clearly explains that he was always faithful to the Holy See; in one of his letters to the Dutch in Cochin, he says; “we honour, the Patriarch as our Supreme Head,” and when he was enticed by the Dutch to join the Protestant church, he wrote that he could not reply on the matter, without the permission of the Patriarch}. Click Here for translation of the autobiography of Mor Baselios Shakralla, describing his journey and the question of the passage of money. The original Syriac manuscript was in the possession of late Mr. E M Philip Edavazhikkal and he published the translated version in the Church History he wrote in 1908. Establishment of the new Syrian church at Mattancherry It was Mor Baselios Shakralla Bava during his stay at Mattancherry, built the Syrian Church located there, which at present is not in the possession of the Jacobite Syrian Church. The plot of land was acquired with the permission of Cochin Raja for Rs.475 and His Beatitude constructed a church there at his own expense. Residing there, he worked hard to reaffirm the Apostolic faith of the Syrian Church. He changed many a practices then existed in some churches, like veneration of statutes which was introduced as a result of the Portuguese influence of the 16th & 17th centuries. He encouraged the parish priests to marry and at the same time Celibate priests were disallowed to serve in parish churches as per the Syriac Christian tradition. On 30th Medam the Maphryono consecrated Ramban Yuhanon, who had accompanied him from Antioch as the Metropolitan of Malabar under the title ‘IVANIOS’. The consecration was at the Kandanad Church. After posting Mor Gregarious at Kothamangalam and Mor Ivanios at Kandanad the Maphryono began a tour of 14 churches in Travancore, beginning from Kottayam, and returned to the north early in 1753. He ordained many priests, deacons and Rambans'. Last days of Mor Baselios Bava Towards the end of Mor Baselios Bava’s life, a reconciliation was brought about between Mor Thoma V and His Beatitude; but before the accomplishment of re-consecration of Mor Thoma V, Mor Baselios passed away on 20th October 1764 at Mattancherry. His mortal remains were brought down to Kandanad and was entombed at the Church where his anniversary is celebrated on a grand scale. The Malankara Church celebrates the Dhukrono of Mor Baselios Shakralla Bava on 22nd October with great fervour and is the main 'Perunnal' (festivity) of the Kandanad Marth Mariam Cathedral.

Source:- http://www.syrianchurch.org/bio/MorShakralla.htm

Biography of Mor Baselios Yeldho

Mor Baselios Yeldho was born in a village called kooded (now known as Karakosh) near Mosul in Iraq where Morthsmooni and her 7 children suffered martyrdom. At a very young age he joined the Mor Bahnan Monastery and become a monk. In 1678 he was consecrated Maphryono (Catholicos) by the Patriarch of Antioch Moran Mor Ignatius Abdul Masih I. In 1685 at the age of 92, the holy father started the difficult mission to India at the request of Mor Thoma II of Malankara who informed the Patriarchate about the unpleasant situation of the Church here. The saintly Maphryono was accompanied by his brother, two monks and an Episcopo (?), but only three of them is believed to have reached Malankara. The saint expired on Saturday afternoon on 'Kanni 19' (Malayalam Calendar), 1685 and was entombed on the very next day in the sanctuary of Mor Thoma Cheriapally, Kothamangalam. Though the holy father had lived in this land for only a few days, his name has spread far and wide leaving a lasting mark in the history of Malankara Syrian Church. The mission undertaken by the saint was fulfilled to a large extent by his faithful associate, Metropolitan Mor Ivanios Hidayatullah (entombed at Mulanthuruthy Marthoman Church). The Sacred tomb of the holy father is a great solace for many; large groups of pilgrims, irrespective of caste and creed come to the church every day seeking his intercession and more particularly on annual feast days and also on every Saturdays. A great number of miracles are happening by the intercession of the holy father. It is a common practise among the parents to name their long awaited sons as ‘Yeldho’ and ‘Basil’, who they believe will be protected by the saint like a guardian angel. Dhukrono of St. Baselios Yeldho Bava is celebrated in the Mor Thoma Cheriapally with spiritual grandeur every year on October 2 and 3 and this feast is popularly known as 'Kanni 20 perunnal'. Fulfilling the wishes of multitude of faithful, the Holy Church in 1987 included the name of the holy father in the 5th Tubden (Holy diptych) along with the names of Patriarch St. Ignatius Elias III and St. Gregorios of Malankara. History of the Church in Malankara before the arrival of Mor Baselios Yeldo The synod of Udayamperoor (Diamper) convened in 1599 by a Roman Catholic Archbishop who tried to enforce the Papal authority in Malankara was a turning point in the history of the Malankara Church. The native Jacobite Syrian Christian community were very agitated in this move by the Romans, but there was no way for them to dissent because of the mighty military power of the Portuguese invaders. However the situation reached a flash point with the brutal murder of the Patriarch Ignatius Ahathulla by the Portuguese in January 1653. The agitated Jacobite Syrian Christians numbering about 25000, assembled at Mattancherry (which was the headquarters of Portuguese military) and expressed their strong protest against the Portuguese atrocities and took the historic oath at the 'KOONEN CROSS', in which they pledged that they or their future generations will never again tolerate Roman Catholicism that the Portuguese tried to forcibly introduce and also vowed to ever remain loyal to the Holy Apostolic See of Antioch, maintaining their ancient rites and traditions. Later urgent appeals were sent to the then Patriarch of Antioch requesting for immediate help. Learning about the sad situation then prevailing in the Malankara Church, Mor Gregorios Abdul' Jaleel Bava, who was then the Metropolitan of Jerusalem, volunteered to come to Malankara. Through his untiring efforts, the faith and traditions of the Malankara Syrian Christians were re-established; he also ordained Metropolitans for Malankara by names Mor Thoma I and Mor Thoma II who were the first known native Metropolitans. After successfully accomplishing his difficult mission, His Eminence died in 1681 (?) and was entombed at the St.Thomas Church, North Paravur. Yeldho Mor Baselios Bava & His Mission Though the holy father Mor Gregorios had succeeded in reorganizing the Syrian Christians and reaffirm them in the true faith, the saint’s demise created a great vacuum for the native Syrian Christians. The excessive pressures and influences of the Portuguese elements once again forced the Syrian Christians to slowly drift away from their ancestral precepts and ethos. MarThoma II who was the lone Metropolitan in Malankara was not able to discipline them as well. So he sent a fervent appeal to his supreme head, the Patriarch of Antioch, for the immediate assistance of a Metropolitan and also ‘Malpans’ (teachers of theology) to educate the faithful. A delegation was later deputed to the Patriarchate at Mardin (Turkey) with the same purpose. During the consecration of the ‘Holy Mooron’ (Holy Chrism) at the Kurkuma Dayro (Deir-al saffron) in 1684, Patriarch Moran Mor Ignatius Abdul Messiah I painfully discussed the matter with the Maphryono Mor Baselios Yeldho and other prelates assembled there. ('Maphryono' is another canonical title of the 'Catholicos of the East' that functions within the jurisdiction of the Patriarchate of Antioch. The title was adopted by the Syrian Church in the 7th century following the defection of the reigning Catholicos to the Nestorian faith in AD 498). Knowing about the unpleasant situation prevailing in Malankara, Maphryono Mor Baselios Yeldho, who was above 90 years of age, gladly volunteered for the service, relinquishing his administrative charge there. His self-sacrificing decision was praised by all. But the Patriarch and others who were concerned about the Maphriyono’s age and health, tried to discourage him. However they later succumbed to the determination of Mor Baselios Yeldho Bava. On returning to the Maphriyanate at the Mor Mattai Dayro in Mosul (Iraq), the saint made preparations for the treacherous journey to India. He installed Metropolitan Mor Dioscoros of Mosul who belonged to Kurd Island as Maphryono (Catholicos) by name Baselios Geevarghese II and started the long journey to a region, totally unknown to him. He was accompanied by his brother Jamma, the newly consecrated Episcopo Mor Ivanios Hidayatulla (son of Samma of Bakudaidand) and two Ramban's (monks) namely, Joea and Mathai of the monasteries of 'Mor Mattai' and 'Mor Behnan'. (There is another version that the Episcopo was only a Ramban/monk and he was ordained as a Metropolitan only after he reached Malankara.) The group travelled down to south from Mosul and boarded ship at Basra in Iraq, thus commencing the first phase of the mission. Monastery of Mor Mattai (Iraq) {Source: Hidden Pearl} Mor Baselios Yeldho Bava and his entourage reached Surat in Gujarat (North India) by the middle of 1685 and from there proceeded to the Malabar coast. Some time later, they landed at Thalassery port in North Malabar. [As per the letter of MarThoma IV to the Patriarch of Antioch dated 25th Elool (Sept) 1720, those who reached Malabar, were Mor Baselios Yeldho, Mor Ivanios, and 'Ramban Mathai' (there exists no further information about this Rabban)]. In order to avoid attacks from pirates along the seacoast and to escape from the Portuguese, they traversed due east to Tamil Nadu and proceeded down to southern Kerala on foot. Obviously the saint and others with him were under the impression that the Portuguese were still wielding power on the west coast. So the journey was in disguise through thick forests. After some weeks they reached a small village on the bank of a river at sunset. On the way they encountered a ferocious tiger. Bava’s escorts were scared to death but it is said that the Saint calmly took out the 'Sleebo' (Cross) and made the sign of the cross in the direction of the animal and it ran away roaring into the forests as if struck by a heavy object. Later they reached the place which is now known as 'Pallivasal' near Munnar. There were many huts in the foothills for the travellers. Mor Yeldho Bava had a feeling that it would be dangerous to stay in those inns since he expected heavy rains and floods that night. So Bava advised his companions and the people remaining in the place that it would be better to sleep on the upper reaches of the surrounding hills. Some people who believed him moved higher up the hill but others dismissed the idea lightly and stayed on the inns. During the night there was a very heavy downpour and in the instantaneous flood many people and animals living on the river banks lost their lives. In the mourning the saint offered the Qurbono (Holy Eucharist), for the dead and the mercy shown on those with him, on a temporary altar made there. From that time the place assumed the name ‘PALLIVASAL’ (place of Holy church). The site where he offered the Holy Qurbono is said to be considered sacred by the tribals of the hills around. From there the Holy Father accompanied by the Episcopo Ivanios came to Kozhippilli village near Kothamangalam by afternoon. When they came to know that they had reached populated areas, Bava decided that it was unwise for both to travel together any further. He therefore asked the Episcopo to climb a tree and hide himself while the Saint proceeded on foot for reconnaissance. When the holy father reached the banks of Kothamangalam river at Chakkalakudy he saw a Nair (Hindu) Gentleman who was tending cattle there. Through symbols they communicated and the man told Bava that there was a Church nearby. The church (Yeldho Mor Baselios Chapel) built in the place (river side) where St.Baselios Yeldho Bava met the Chakkala Nair Youth Bava asked him to accompany him to the church. The man expressed his inability to do so since he could not abandon the cattle. The Saintly Bava took his walking stick and drew a big circle on the ground. Then he asked the man to take all the cattle into that circle. He waited for some more time to see how the cattle behaved and he found that they were not leaving the boundary of the circle. He realised that Mor Baselios Yeldho was a man of God. The man's sister was at that time in labour pains. He told the Bava about the difficult situation. When the Saint asked for some water with a view to bless it, the man thought that he was asking for water to quench thirst and he tried to climb a coconut tree nearby. The tree began to bend ! The man took two tender coconuts from the tree and gave them to the Saint. The Saint blessed one of the tender coconuts and asked the man to rush home and make his sister drink the juice. While Bava waited at the same spot, after about one hour the man returned with the good news that his sister had given birth to a boy. Greater surprise was in store for him, since the cattle had not moved out of the circle. The man gladly accompanied the Saint to the church. While they got into the river to cross it, some children who were swimming in the river tried to throw pebbles at the Saint. Somehow instead of throwing pebbles they ended up following the Saint and his companion. MORTHOMA CHURCH AT KOTHAMANGALAM (CHERIAPALLY), THE FINAL RESTING PLACE OF MAPHRYONO ST. BASELIOS YELDHO BAVA Holy Father in the MarThoma Church, Kothamangalam As the saint reached the church premises, the church bells began to toll. People living in the neighbourhood rushed to the church to find out what the commotion was about. And that was on 'Kanni 11th' in the Malayalam calendar (end of September), AD 1685. The Saint entered the church and sat on the steps of the 'Madbho'. There was a young deacon who was fluent in Syriac. When he realized that a Episcopo had stayed behind at Kozhipally, he and some members of the congregation set out for the place. They took a kerchief from the Saint for identification. When the Episcopo saw the approaching crowd he was afraid. He thought that they had killed Bava and were now about to get at him. He therefore refused to come down from the tree. The deacon however offered him the sign of peace and spoke Syriac. He then came down from the tree and went with the people to the church. On Kanni 13, the church used to celebrate its foundation day. On the 12th evening the Vicar sought the Saint's permission to hoist the flag. The Saint replied that the festival of the Holy Cross should be celebrated on the 14th and not on the 13th. When it was explained to the Saint that what they were celebrating was not the festival of the Holy Cross but the anniversary of the founding of the parish, the Saint permitted them to go ahead but reminded them about the importance of the festival of the Holy Cross. On the next day, on the feast of the Holy Cross, ('Kanni 14' as per the Malayalam calendar), Episcopo Mor Ivanios Hidayatulla was consecrated as Metropolitan after the Qurbono by the saintly Mor Baselios Yeldho Bava. (Mor Ivanios, who was consecrated by Mor Yeldho, carried on apostolic work for eight years. He passed away in 1693 and was buried at the MarThoman Church, Mulunthuruthy). Because of the tedious journey and the old age, Bava was totally exhausted by then. Three days after he became seriously ill. On Kanni 17th, he received the last sacraments of anointment with oil and extreme unction. All the while he was lying inside the church. Two days after (on Kanni 19, which is September 29) in the afternoon, the saintly father left his mortal self for his heavenly home at the age of 92. That was a Saturday. As he was sinking, the congregation assembled inside the church and were offering prayers. The Saint told them that he was about to die and when his spirit leaves his body, there would be a sign on the Cross situated on the western side of the Church. And the huge granite Cross miraculously lit up at the time of the Saint's demise. The Holy Father's mortal remains was entombed on the next day (Kanni 20) in the western side of the Madbho of the church. The two weeks of sojourn of the Maphryono at Kothamangalam electrified the Jacobite Syrian Christians all over Malankara and the mission undertaken by the saint was fulfilled to a large extent by his faithful associate, Metropolitan Mor Ivanios Hidayatulla. Inside view of the Mor Thoma Church (Cheriapally), Kothamangalam Holy Qurbono being celebrated in the MarThoma Church (Tomb of Bava is in the right side of sanctuary) Inscription in the church, recording the life and death of Mor Baselious Yeldho & his companion, Mor Ivanious Inscription in the church, recording the burial of Mor Baselios Yeldho in 1685 and the renovation of the church in 1849 Annual Feasts of the Holy Father ('Kanni 20 Perunnal') Dhukrono of the saint is celebrated in the Mor Thoma Church (Cheriapally) at Kothamangalam with spiritual grandeur every year on October 2 and 3 and is popularly known as "Kanni 20 Perunnal". Groups of pilgrims, irrespective of caste and creed come to the church every day seeking his intercession. And multitudes of devotee’s participate in the feast. Moreover, on all Saturdays, Holy Qurbono on three altars is offered in the church with special prayers beseeching the saint’s intercession. Through the years, the MarThoma Church at Kothamangalam, where the Saint is entombed has became a symbol of communal harmony. In remembrance to the instance of guiding Mor Yeldho Bava to this church by a Nair (Hindu) Youth, his successors are still given the privilege to hold the traditional lamp of the church and lead the 'Rassa' (Church procession) to the church on the festival day of the saint. In north Malankara it is a very common practise among the faithful to name their new born babies as ‘Yeldho’ or ‘Basil’ during baptism. The parents believe that by doing so, the saint will protect their children from all evils. Mass baptisms is very common in this parish particularly on Saturdays, the day of the heavenly abode of our Holy Father. Number of children baptized in the church where Bava’s mortal remains are interred, on a single day, had even exceeded 50. These days the name 'Yeldho' (meaning the Birth of Christ) has became very common in the Syrian Christian community. A very common scene of mass baptism of babies in the Morthoma cheriapally of which most are given the saint's name Relics of Mor Yeldho Bava in other churches Sacred relics of the venerated Maphryono were installed in a few churches in Malankara, the oldest being at the St.George Jacobite Syrian Church at Karingachira. One of the two main feasts of this ancient Jacobite Syrian church at Karingachira is the remembrance of Maphryono St.Yeldho Bava of Kothamangalam; the festival is popularly known as ‘Thamukku Nercha’ (an offering of plantain mixed with a form of rice powder and jaggery) celebrated on December 3rd (Vrischikam 20). About the beginning of this festival in the church: When Yeldho Mor Baselios Bava arrived at Kothamangalam, it is said that some parishioners of Karingachira took this mix of plantain, fried powdered rice and jaggery to him and that he was very happy. Apparently, the priest from Karingachira who was at the deathbed of Mor Baselios Yeldho, later got the rights to offer Holy Qurbono in the church. It is believed that this priest brought a relic of the saint from Kothamangalam by foot to Mamala near Thiruvankulam and was received by the parishioners of Karingachira and installed the relics at Karingachira church on a December 3rd. In 1920, a piece of bone was found covered in a silk cloth (veeralipattu) on an exquisitely engraved cot in the northern wall of the church. This is believed to be the relic of the saint and remains were again interred in the wall as directed by the Malankara Metropolitan St Athanasius Paulose (Valiya Thirumeni, Alwaye). Inscription in the wall of the Karingachira church mentioning the mortal remains of the saint Remembering Mor Baselios Yeldho in the 5th 'TUBDEN' Majanikkara, Kothamangalam and Parumala are conspicuous in India as the greatest pilgrim centers of the Syrian Christians where millions gather for commemorating the 'Dhukrono' of the three Saintly High-Priests; Patriarch Moran Mor Ignatius Elias III (Majanikkara, 1932), His Beatitude Mor Yeldho Baselios Maphrian (Catholicos) and His Grace Mor Gregorios Geevarghese Metropolitan (Parumala, 1902). Innumerable miracles are reported from the holy tombs of these saintly holy fathers. The Syrian Orthodox Church does not have an elaborate procedure for canonizing saints. By and large the practice is that by popular belief and approval some departed soul gets the status of saint and the later the Holy Synod and the Patriarch authorizes dedication of churches and altars to the saint. In late 1920's, a petition was sent to the Apostolic Throne of Antioch by the Metropolitans in India including the then Malankara Metropolitan Mor Athanasius Paulose (Valiya Thirumeni, Alwaye) and the Patriarchal delegate praying that apostolic permission may be granted for dedicating altars in the name of Mor Baselios Yeldho. The then Patriarch, Moran Mor Ignatius Elias III, convened a meeting of the Holy Episcopal Synod (the local Synod in West Asia) to seek their advice. Mor Severious Aphrem who later became the Patriarch of Antioch and all the East succeeding Mor Elias III was appointed as a Commission of Enquiry. Mor Aphrem made investigations in Kooded and St. Mathews, as well as in Malankara and submitted his report to the Holy Synod. The Synod recommended to the Patriarch that Mor Baselios Yeldho may be deemed a saint and dedication of altars in his name be authorized. Around that time Mor Ignatius Elias III was planning his apostolic visit to India. The Patriarch therefore felt that it would be in the fitness of things if the declaration was made at Kothamangalam. On arrival at Karachi (then in India and now in Pakistan), and later during the stay in New Delhi Mor Elias III told Mor Julius Elias, Corepiscopa Skaria Nedumthalil and Malphono Ittyerah Maracheril (later Malankara Malpan) about his intention to make the announcement. Mor Elias III also reminded that Mor Baselios Yeldho belonged to the area from where Morth Shmooni came and that there was a record in the Patriarchate about the Saint's journey to India in the seventeenth century. During his short stay at Kothamangalam, Patriarch Mor Elias III reiterated his intention and promised to return to Kothamangalam to make the declaration. Unfortunately Mor Elias III never returned to Kothamangalam as he passed away at Majanikkara. Some years later in September 1947, Malankara Metropolitan Mor Athanasius Paulose, made the formal declaration. Mor Gregorius Geevarghese (Vayaliparambil), then his assistant was also present. During the esteemed occasion Mor Athanasius Thirumeni asked the people of Malankara to venerate Mor Baselios Yeldho as they venerated St. Thomas, the apostle to India. Centuries Old Holy Cross in front of the Mar Thoma Cheriapally, Kothamangalam. About four decades later, on 22nd August 1987, the Holy Episcopal Synod of Malankara Jacobite Syrian Orthodox Church convened by the then Catholicos of the East His Beatitude Mor Baselios Paulose II, requested the Supreme Spiritual head of the Syrian Church, the Patriarch of Antioch & all the East, to include the names of 'MAPHRYONO MOR BASELIOS YELDHO', Patriarch Mor Ignatius Elias III and Mor Gregorios Geevarghese of Malankara, in the 5th 'TUBDEN' along with the names of other holy fathers remembered by the Church. The Patriarch Moran Mor Ignatius Zakka I Iwas graciously agreed to the request of the Malankara Church and included their names in the Fifth 'TUBDEN' (diptych) of the Holy Mass. Through the Patriarchal Bull No. E 265/87 dated October 20, 1987, His Holiness commanded the Church that the holy names of the aforesaid saintly High priests, should be remembered in the Fifth 'TUBDEN' in all churches in India and everywhere in the Universal Church, where Malankara Christians offer Holy Eucharist. His Beatitude the Catholicos of the East, forwarded the patriarchal bull through his circular No. 67/87 dated 10th November 1987, to all the Syrian Orthodox churches and thanked the Holy Father for this historical proclamation. On 20th December 1987, during the Holy Mass celebrated at the ancient St.Thomas church, Mulunthuruthy, Catholicos Mor Baselios Paulose II read the historical Proclamation of H.H. Patriarch, in the presence of all the Metropolitans of the Malankara Church and thousands of faithful assembled there.


Source:- http://www.syrianchurch.org/bio/MorBaseliosYeldho.htm