A young bishop at 43, he is full of ideas and advocates changes in the Orthodoxy and inter-religious harmony. A Facebook member he uses the social networking site to exchange his views on Christianity with the younger generation.

Before formally taking charge on September 3, he flew to New Delhi and offered floral tributes at Raj Ghat, the eternal samadhi of Mahatma Gandhi. A learned scholar, Dr Yulios, draws inspiration from the ideals and values which held dear to the Mahatma, the ultimate advocate of non-violence and peace, as he shepherds the Church and parishioners under the new diocese.

The Ahmedabad Diocese came into existence through Kalpana No 93/2009 dated March 2, 2009. It consists of 23 parishes and 7 congregations spread over mostly in Gujarat and parts of Rajasthan, Madhya Pradesh with parishes in Sultanate of Oman (Muscat, Sohar and Salalah).

Metropolitan Geevarghese Mar Coorilos, Metropolitan of Bombay and former Assistant Metropolitan of Ahmedabad had said the newly formed Ahmedabad Diocese was like a crawling child on a blind alley which needs to be supported and nurtured by the Church members. His Grace strived to build a foundation from where his successor (Dr Yulios) could take off smoothly. Dr Yulios will have his task laid out after taking over his apostolic responsibilities from HG Mar Coorilos who was assisting the Ahmedabad diocese since early 2009

Various missionary, charitable and administrative works will be the main focus of the new bishop.With most of the diocese’s Churches in the Hindi heartland, this will be a challenge. Sourcing funds for the Ahmedabad Diocese Development Fund, locating land for the new diocesan head quarters, inducting new members and keeping all of them together will be some of the other priorities.

Dr Yulios envisions a global Church for the baby diocese. His Grace says he will strive for making the diocese a global Church with oriental aspirations inculcating the true spirit of India and its ethos and for the betterment of the universe.

“Due importance will be given for study of word of God and interpretation of happenings in Church life and her sacraments,” he says and condemns ‘hypocrite spirituality’ calling for more openness in the church.

Born to late Mr P V Pavu and Mrs K V Anna on May 17, 1967, His Grace hails from a letter loving family, the famed Pulikkottil family from Kunnamkulam. He is the member of St Mathias South Cross Parish, Kunnamkulam and author of over 10 publications.
His Grace has a post doctoral research from the Friedrich-Alexander University of Erlangen (Germany) adding to diplomas in Sanskrit, Hebrew, Greek, Latin and German languages.

His predecessor bishops, especially Pulikkottil Dionysius II toiled hard to publish the Holy Bible in Malayalam and were instrumental in the establishment of various print media. He was a courageous, popular, spiritual leader who guided his followers through one of the most difficult times in the history of Malankara Church. At a simple ceremony last month, Dr Yulios recently donated a portrait of Pulikkottil II to the Orthodox Seminary chapel. Similarly, the new bishop will strive in the same footsteps guiding the shepherd in trying times as he takes on the mantle in a true spirit.

After his consecration as Bishop on May 12, 2010, Fr Geevarghese Pulikkottil Ramban became Pulikkottil Dr. Geevarghese Mar Yulius Metropolitan. As a priest Rev Fr George Pulikkottil (Pulikkottil Achen) from 1992 served in different parishes under dioceses of Kunnamkulam (home parish), Kottayam, Madras, UK & Europe, Canada and the Diocese of America

He was lecturer and professor of religion and philosophy at Orthodox Theological Seminary Kottayam and Nagpur from 1994. He also served as the bursar of St Thomas Orthodox Theological Seminary, Nagpur. Other posts relate to serving as Registrar of Divyabodhanam, Programme Secretary of Sophia Centre, the Kochi-based centre for inter-religious dialogue and cultural studies, as resource person for oriental studies, Associate Secretary of the Kerala Council of Churches, member of the Association of Professors and Research Scholars in Germany for Study of Religion since 2002.

Dr Yulios assumed the position as Patron of Indian Orthodox Herald after he became the Metropolitan. He was earlier one of the Trustee Board Members of Indian Orthodox Herald having published many articles on theological and current issues in Orthodox Herald.

After consecration as Bishop, new Metropolitans, Dr Yulios and Dr Abraham Mar Seraphim embarked on their first tour abroad. Both of them visited Chicago, USA where they had served as Assistant Vicars at St Gregorios Orthodox Church, under the South-West American Diocese. The Oak Park church gave them a rousing reception and later they attended a three-day Family Conference at Milwaukee organized by the parish.

From November 4-20, Mar Yulios is scheduled to make his maiden visit to the Sultanate of Oman for the Muscat Church’s Annual Harvest with visits to St George Orthodox Church, Sohar and St Stephens Orthodox Church, Salalah, family house visits and meeting congregation.

Active on Facebook, he has used the popular social networking site to propagate Orthodoxy and its beliefs.

Dr Yulios has 334 friends on Facebook but now finds less time for updates. Interesting to note are his political and religious views which are moderate and of universal love and service.

Here’s wishing Dr Mar Yulios all the best as he steers the diocese in a new direction.

Pulikkottil Dr Geevarghese Mar Yulios, the new Metropolitan of Ahmedabad Diocese, has appointed Liju Cherian from Muscat as his Personal Press Secretary.

Liju Cherian is a print media journalist of repute. Presently he is a senior journalist with the Oman Establishment for Press Publication and Advertising (OEPPA) group. He is also a regular contributor for church related events and news to Orthodox Herald, Indian Christian Orthodox Network and Malankara Orthodox TV.

Having wide experience in mainstream journalism spanning over a decade, he began his journalism days as a freelancer for the New Indian Express and The Times of India’s Bangalore editions. He began his career with Bangalore Eveninger, a daily eveninger from Bangalore and worked up the ladder with the Deccan Herald. He has worked as Sub Editor, Reporter, Feature Writer and Senior Sub Editor. He was the senior Correspondent with the Printers Mysore Group Ltd, which publishes the Deccan Herald, Prajavani publications, when he moved to the Sultanate of Oman.

Liju is the son of Chackizhathu Abraham Cherian from Chenganoor but settled in Bangalore for long and his home parish is St Marys Orthodox Valliapally, Jalahalli, Bangalore. In Muscat, he is a member of the Mar Gregorios Orthodox Church which falls under the new Ahmedabad Diocese.

Thirty students attended the first MGOCSM unit meeting of Karunya. The students were headed by Abu Abraham, a final year student then and he became a close friend of mine. He was able to motivate students further to attend our prayer meetings. The students were able to conduct meetings twice in every semester. Even students from other Christian denominations took part in our unit meetings. We usually had feedback forms after every meetings. The feedback had one common request. They all want to attend Holy Qurbana.

So we approached a pentecostal church there and they agreed to give their church for us to conduct our Holy Qurbana. It was on November 15th 2008 that the first service took place there. About 110 students attended the Holy Communion on that day. That was one of my joyous days ever since I became a priest. We had many student leaders, Jithin George, Benjie George, Jerrin Mathew, Geo James and Jeffi Sam during its nascent years. They were really an excellent core group. Because of this group I was able to lay the foundation of our activities in Karunya University. These students were always supportive in every matters and they never missed the Sunday service by not coming to the city, which is about 40 Kilometers from the institution. They had the vision to build a students chapel there.

Holy Qurbana was conducted once in every two months. An internal conflict between various groups inside the pentecostal congregation led to the denial of permission for our services there. We then approached various other congregations over there, however, those efforts did bear no fruit. So the students asked me to approach HG Diascoros Thirumeni. Thirumeni was so surprised to hear about the news and he promised full support from his side. He drafted a kalpana and it was send to all the parents of the students. Also he proposed a name for the chapel, “HOLY INNOCENTS’ ORTHODOX CHAPEL.” We then opened an account with Federal Bank, Coimbatore. The account No. is 13470100028471 in chapel’s name.

The student body grew every year and the number of orthodox students also increased. Ergo the need for a chapel became stronger and stronger. One of the students, Paul Jacob approached the Catholicos Elect Milithios Thirumeni and conveyed the idea. He was overjoyed to hear the matter. He extended his wholehearted support and gave one Lakh Rupees. Also he asked a college management, where he is the manager, to contribute one Lakh Rupees. All the students were so excited to hear this news. This was a big morale booster for the students to work. Newer group was groomed up by the student leaders. These students include Shinsu Sunny, Manu George, Tenju Paul, Gregary Palal, Nikhil Varghese, Alias Baby, Shina Sam, Varsha Mary, Shijo Oommen, Shince Thomas, Jissa Annie, Sheryl Jose and the list goes on.

The students visited various churches in Chennai and Trivandrum and were successful in collecting good sums of money. Simultaneously HG Diascoros Thirumeni submitted an application to the MOSC Budget and a sum of two Lakhs of Rupees were allocated for the project. We then bought the land at the base rate of 1.1 Lakhs/cent. A total of 10 Lakhs were spend for the whole expenditure of buying the plot. A plan for the chapel was drawn and the estimate is around 17-20 Lakhs for the building. We have been able to collect total of about 12 lakhs Rs till now. Another 16-18 lakhs is required for the completion of the construction work. The plan of the building is herewith attached. The proposed building is a single storied with asbestos sheet roofing mounted over steel truss.The rooms on the adjacent sides can be used as Achen’s room, office and vestry.

The foundation stone for the chapel was laid on August 7th, 2010 by HG Dr. Yuhanon Mar Diascoros.

Fr. Thampi Varughese
Asst. Vicar,
St. Mary’s Orthodox Cathedral,
Coimbatore.
Ph: +919894686421.

Photos of the function

The entire weekend concentrated on the theme “In the Lord’s presence, we have fullness of joy.” (Psalm 16:11). The conference was led by Diocesan Metropolitan H. G. Dr. Mathews Mar Thimothios with the prime speaker being Fr. Dr. Jacob Kurien, Vice Principal, Orthodox Theological Seminary, Kottayam.

The various sessions of thought provoking talks and deliberations proved to be very fruitful as people opened up the discussions reflecting individual experiences and expectations raising further questions. The theme of the conference was delivered using various interactive techniques appropriate to the age such as prayers, music sessions, classes, seminars, workshops, outdoor games and reflections. The combined as well as group sessions helped to bridge the different ages. The Congregational Choir provided the platform for integrating the participants into the spiritual mood of the conference by delivering a mix of traditional and contemporary hymns in Malayalam and English, which was a highly spiritually uplifting experience.

The Evening Prayer on the Saturday was followed by ARCHANA, a 90 minute sweet and rich Christian cultural experience conducted in the most professional of styles. The choir led the crowd in singing intercessory prayers & folk songs specifically orchestrated for the occasion. Lyrics written explicitly for the event added to the aura of the evening. Christian art forms indigenously developed by inspiration from the Indian sacred dance culture to propagate Christian themes and prayers helped to enhance the spiritual environment of the occasion.

Noteworthy portraits included an adaptation of Psalm 150 portraying the ways to praise God using mudras and adavu belonging to Bharatnatyam traditions, an enactment of the story of Joseph and his dreams enhanced beautifully by employing Margamkali and classical dance forms, an elegant transformation of Thiruvathira to suite the Christian theme of symbolizing God as the Light of the world, a graceful Mohiniyattam with rich lasya movements combining the elegance of Bharatnatyam and the dynamism and vigour of Kathakali describing the mercy and grace of our loving God. Other acts included a Boys Margamkali reminiscing the ancient Saint Thomas Christians’ adaptation of the story of Adam and Eve and their temptation which forced them to leave the Garden of Eden, a Dandiya Raas narrating the wonderful and delightful creations of our Lord and Parichamuttu Kali, a dance form using the keralite martial art form Kalaripayattu with swords and shields.

Relentless practices and combined efforts of the participants backed by the cooperation and support of friends and families combined with the emotional build up and team spirit contributed heavily towards the spiritual enlightening of the occasion. The benefits of being part of such a positive network of family and friends within a spiritual atmosphere enhancing personal, socio-cultural and spiritual development are invaluable.

The first Diocesan Family Conference was truly a blessed occasion for study, worship, fellowship and relaxation.

Pictures

For related links
UK-Europe Africa Diocese
St. Gregorios IOC, Brockley, London
St. Thomas IOC, Edgware, London
St. Marys IOC Bristol
St. Stephen’s IOC Birmingham
St. George IOC Manchester
St. Thomas IOC Dorset
St. Thomas IOC Cambridge
St. Thomas IOC Sunderland
St. Gregorios IOC Belfast
St. Thomas IOC Liverpool
St. Marys IOC Coventry
St. Thomas IOC South Africa
St. Thomas IOC Dublin

First of all the date, 15th August 1935, on which date it is mentioned that Palakkunnath Abraham Malpan had celebrated Holy Qurbana and recited the Promion and Sedra in Malayalam is absolutely wrong. The CMS Missionary council held on 22nd March 1836 had entrusted four priests including Palakkunnath Abraham Malpan to introduce the reformation in the liturgy, by paying salary after their utter defeat at the Mavelikkara Synod on 5th Makaram 1836. When slight alterations were introduced in the liturgy by the four priests, which was later known as Half Qurbana (Ara Kurbana in Malayalam), two of them disagreed to celebrate the Holy Qurbana on the basis of the reformed Liturgy.

According to the records available Palakkunnathu Abraham Malpan celebrated the Holy Qurbana at Maramon Church using the Half Qurbana Liturgy on which date the 15 days Lent of the year 1836 concluded. The revised liturgy was not ready as on 15th August 1835, as claimed by H.G. Joseph Marthoma Metropolitan. Secondly the date 15th August 1935 is also wrong. Malankara Orthodox Church accepted the Gregorian calendar on 14th May 1953, the day on which the Church observed the feast of Ascension of Lord Jesus of the year. Until then the 15 days’ Lent used to conclude on 15th Chingam. (A month in Malayalam calendar)

It is clearly mentioned in the Marthoma Church history published in 1936 by Mr. T.C. Chacko that the abovementioned incident took place on 15th Chingam 1012 (1836) The Marthoma Church commemorated the centenary of the reformation in 1936. All these evidences prove that the statement of H.G. Joseph Marthoma Metropolitan is baseless.

Another interesting and funny thing is the statement that the 175th anniversary celebrations would be on 15th August 2010, the feast of the 15 days Lent. When did the Marthoma Church start the celebration of the feast after the Lent, as the Marthoma Church has totally denied the Lent?

The next topic is Palakkunnathu Abraham Malpan and the Malayalam translation. In the book ‘Lamentations’ (Vilaapangal) published by Rev. Thazhathu Chacko Chandapillai who has served a long period as private Secretary to H.G. Palakkunnath Mathews Mar Athanasios Metropolitan as well as a joint Trustee, that the Liturgy modified by Abraham Malpan was in Syriac language. So also there is a mention to the effect in the Order of Holy Qurbana (Qurbaana Kramam) of the Malankara Syrian Marthomites published by the Liturgy reformation committee.

T.C. Chacko has clearly mentioned that Abraham Malpan used the prayers in Syriac language for the private prayers and all those of the public function in Malayalam. In that case what is the reason for limiting just to the Promiyon and Sedra? From where did he gather the information?

Even if the statement that Abraham Malpan recited the Promiyon and Sedra in 1936 in Malayalam for the argument sake, how great was the translation done by Konatt Abraham Malpan Ist in 1820? In 1820 he translated the daily prayer including the Ten Commandments for the ordinary faithful and the portions to be recited by the altar assistant as well as the participating faithful into Malayalam and compiled them as book. And the same book was in use in the Churches across Malankara. More than half of the sayings (responses to the celebrant) are to be recited mostly by the lay participants including the altar assistants. There is no record to prove that Palakkunnathu Malpan had attempted for a translation which might attract a great number of faithful to the worship. So far the Marthoma Church has not attempted in claiming so. If so how the half Qurbana celebrated by Palakkunnathu Malpan could be interpreted as the beginning of the reformation in Malankara Church?

The prayer book of 1920 is a clear evidence of the fact that Konatt Abraham Malpan was a genius of progressive ideas other than the accusation of the British Missionaries that he was a conservative. With this accusation only the British Missionaries had sent out Abraham Malpan Konatt from the Seminary. Konatt Abraham Malpan used “My father you please bless” (Ente Achaa nee vazhthaname) in the place of ‘Barekmor’ of these days. (For more details please see the article ‘Our Lord ….(Njangalkkulla Karthave..)that covers 190 years)

If someone has altered the liturgy, after accepting the monthly salary from the British Missionaries, no one would name it as service to the Church. Especially when the meeting of the Parish representatives, the authoritative body of the Church in taking apt and ideal decisions in regard to the spiritual, secular, worship and administrative matters (assembled at Mavelikkara in 1818 and 1835) denied the suggestions of the reformations. As and when they introduced the one sided decisions, they proved the indiscipline of those people only. Actually the honor for introducing the revolution of translations into Malayalam is to be vested with Kayamkulam Philipose Ramban, who did the translation of the Holy Gospels in accordance with the lectionary of the Holy Church and the Holy Church started using the same since 1811. This is the first literary translation of worship in Malayalam. Palakkunnathu Malpan also might have made use of this book but Mar Joseph Metropolitan has brought out darkness over the fact.

As and when we might evaluate the historical facts of this circular, we could find heaps of baseless anti truth statements. Mar Joseph Metropolitan has mixed up events together and has presented as one like the embracement of Rev. Fr. George Mathen with the Anglican Church, the consecration of Palakkunnath Rev. Dn. Mathews as Bishop from Antioch and denial of ordination to the disciples of Palakkunnath Abraham Malpan. In fact all these incidents are not interconnected. The matter which was discussed once in detail by Messrs. P. Cherian, P. A. Oommen and Z.M. Parett is not repeated here. The Roman Catholics attributed the name ‘Jacobites’ to the Malankara Nazranies by the end of the 17th century. The Catholics named the Malankara St. Thomas Christians as Jaobites as and when the participants of the Coonan Cross oath remained together keeping aloof from the Catholicism. In the version of Catholics the ones who remained away from them had accepted the new Jacobite faith. Varappuzha Metropolitan wrote to Rome that the Jacobites have no authority over the Churches in Malankara due to this reason and this is the first time of addressing us as Jacobites. Later this name got prominence in the Government records as well as public use.

The Patriarchs of Antioch had claimed spiritual supremacy over Malankara from the early decades of the 18th century and at least from the time of Marthoma V, Malankara Metropolitan. Mainly they insisted for the authority of consecrating the Metropolitans and entrusting the Stathikon (document of authority) to the Malankara Metropolitan. Pakalomattam Marthoma Metropolitans as well as H.G, Cheppad Mar Dionysius did not agree to those claims. Palakkunnathu Mathews Mar Athanasios is the first one to agree with the claim.

Palakkunnath Mathews Mar Athanasios is the first Malankara Nazrani to reach Marddin to accept consecration from the Patriarch of Antioch in 1842. When he claimed the authority of the throne of Malankara Metropolitan before the local Government authorities, he upheld the credit that he was consecrated by the Patriarch of Antioch. It is true that as and when he got recognition of being the Malankara Metropolitan, the supremacy of Patriarch over Malankara came into existence for the first time in history. As a result the power of Malankara Association to elect the Metropolitans and to take decisions to consecrate them became null and void.

As and when H.G. Joseph Mar Dionysius V accepted consecration from the Patriarch of Antioch and claimed for the authority over the throne, Palakkunnath Mathews Mar Athanasios changed his stand. When the Patriarch of Antioch paid a visit to Kerala in 1876, Palakkunnath Mathews Mar Athanasios denied his allegiance to the Patriarch. The consecration of Palakkunnath Thomas Mar Athanasios as his successor was one sided and without the cooperation of Patriarch. H.G. Joseph Mar Dionysius V convened a fresh meeting of the representatives of Parishes of the Church at Parumala in 1873 with an intention of reviving the Association which lost its frame work and rules and regulations due to the arrival of Palakkunnath Mathews Mar Athanasios as Malanakara Metropolitan. H.G. Joseph Mar Dionysius could re-instate the Malankara Syrian Christian Association and to elect the Managing Committee. But there was a legal problem as the Malankara Metropolitan in power only could do so and the legal rights vested with Palakkunnath Mar Athanasios Metropolitan. Hence the decisions of the meeting remained ineffective.

H.G. Joseph Mar Dionysius V invited H.H. the Patriarch to Kerala in 1876 in the light of these circumstances. Until that time Palakkunnath Mathews Mar Athanasios had never denied the authority of the Patriarch publicly. His earlier claims for the position did not allow him to publicize his denial in those days. Mar Dionysius attempted so with the firm faith that the dissident leader would not question the legality of the Association convened by the superior whom the dissident leader also accepted with due respects.

The attempt not only succeeded but also the meeting of the Parish representatives held at Mulanthuruthy in 1876 re-approved the decisions of the Parumala Association held in 1873. The meeting formed the legal Association and elected Mar Dionysius as its President. Hence Mar Dionysius got the honor of being elected by the people which was unavoidable for the Malankara Metropolitan.

Nothing more happened in the Mulanthuruthy Association. As mentioned above, the Malankara Church had the name ‘Jacobite’ since the end of the 17th century. In those days no body had thought about the name ‘Marthoma Church’. In the first decades of the 20th Century an application was submitted to the Travancore Government officials and got the name “Marthoma Church” approved. A partition took place in the Church only when H.G. Joseph Mar Dionysius V got victory in the Royal Court judgment of 1889. It could be easily proved that H.G. Mar Dionysius or his followers did not intend or think to bring in a partition in the Church in 1889 or in 1876 or later. The first decision of the Parumala meeting of the Church representatives was to try for an amicable settlement with the dissidents. It is a truth that H.G. Mar Dionysius had expressed to relinquish his position for the sake of peace and harmony with H.G. Mathews Mar Athanasios during the peace talks initiated by King of Travancore soon after the Royal Court judgment of 1889. But unfortunately H.G. Mathews Mar Athanasios remained adamant on his stand without a mind of reconciliation.

It is true that from the day on which H.G. Palakkunnath Mathews Mar Athanasios took over the Malankara Metropolitan’s office, there were two groups in the Church. And it was a practice in the Church to have a rival group against the local Metropolitan in power. There must be solid reasons on the basis of the local and personal grounds. This is the picture of the facts provided by the Church history and there were no other reasons for having two groups at the time of Mar Athanasios of Palakkunnath.

The claim of the Marthoma Church and the accusation of the opponent group of those days that Mar Mathews Athanasios introduced the reformation in the Church is an important topic to be studied with deserving seriousness. Rev. Chacko Chandapillai, who had served as the private secretary to H.G. Mar Athanasios Palakkunnath provides a number of hints to the effect that there was no introduction of the reformation.

The court case that had ended with the Royal Court judgment of 1889 was re-opened only after the demise of Mar Mathews Palakkunnathu Thirumeni. Each group argued for the power of the entire Church and a partial success was not the intention. H.G. Thomas Mar Athanasios and his followers formed the Reformed Syrian Church when His Grace had to return the official rod and crown, isolating them from the Mother Church followed by the failure in the court case.

Now let us think about the statement that the Malankara Orthodox Church was established in 1912. As mentioned above, the claim that the Metropolitans are to be consecrated by the Patriarch, got influence in Malankara since the consecration of Palakkunnath Mathews Mar Athanasios, who was consecrated by the Patriarch. It became mandatory in the Royal court judgment of 1899. Patriarch of Antioch only consecrated H.G. Vattasseril Joseph Mar Dionysius in 1908. In 1912 the Patriarch of Antioch of those days elevated a Metropolitan as Catholicose of the East and transferred the powers enjoyed by Patriarch to the new Catholicose. (Especially to consecrate the Malankara Metropolitan and other Metropolitans) It was not the formation of a new Church or a change of the systems that existed till then. Before this incident, two Metropolitans (H.G. Julius Mar Alvaris and H.G. Rene Vilathi Mar Themothios) were consecrated by the Metropolitans of Malankara jointly with the permission of the Patriarch. The Catholicate in Malankara is the net result of the kind gesture of the Patriarch, giving permanent arrangement after giving approval for the timely developments. As and when the Catholicate was established, there did not take place any change or limitations to the power of the Malankara Metropolitan. In other words what was submitted to H.G. Mar Mathews Athanasios in 1842 has been taken back and re-scheduled with the Catholicose in 1912.

The Church in Malankara had not accepted the title name “Orthodox’ in those days. Catholicate was established when the Church was known as Jacobite Church. The Church officially accepted the name ‘Orthodox’ when the constitution of the Church was accepted in 1934. It is clearly mentioned in the 3rd clause of the Constitution that the Church is also known as Jacobite Church, its real and original name is ‘Orthodox Syrian Church’. It is specifically mentioned so and it doesn’t mean that it is not due to the establishment of a new Church. As the position of Malankara Metropolitan is there in the Constitution as it was there since its inception, no one could say that it was due to the formation of a new church. In the Church knowledge, ‘Orthodox’ stands for right and straight faith. The name of the church headed by the Patriarch of Antioch is also ‘Orthodox’.

It is an interesting truth that the Malankara Church has the name ‘Orthodox’ at least from the end of the 17th century, when the Church was named ‘Jacobite’. H.G. Mar Ivanios Hidayathallah’s common circular (order) of 1686 starts with the saying, “of Indian orthodox Syrians…” The head line of the prayer book translated and published by Konatt Abraham Malpan is: “of Orthodox Jacobite Syrian Christian’s….”

In fact the faction of the Church which adopted the name “Reformed Church” immediately after the Royal Court Judgment of 1899 formed the new Church and it was named Marthoma Syrian Church in 1911. The Marthoma Church cannot claim or inherit the heritage of the Malankara Orthodox Church in view of the historical, doctrinal or legal grounds.

Malankara Orthodox Church would be celebrating the centenary of the establishment of its Catholicate in India. It might be the need of the Marthoma Church and its head H.G. Joseph Metropolitan to organize a celebration program. But the means for this should not to ridicule the mother Church or should not try to present wrong information against the historical facts.

This article is translated from Malayalam by Jose Kurien Puliyeril

Contributions were pouring in from other nations into Indonesia, India, Thailand and Sri Lanka as in monetary donations and in kind. I brought what I could in clothes, items for daily living and the financial contributions for housing reconstruction. However, upon my arrival I realized that needs exceeded what any of us could provide.

I was greeted by Reverend Michael Sivalingam and Reverend Rabindran from the Sri Lankan Lutheran Church. Both the Reverends have convened an assembly of their Church that I could pray with them and they could pray to God Almighty to grant them courage to face the snarling disaster. Although their church had been destroyed by the tsunami and was in ruins, it was still a convincing gathering, which heralded their faith. It was a place, indeed, of refuge for the many faithful who came there for the solace of prayer. Together, the ministers and I visited the families staying at the local rehabilitation camps and distributed the items we had at hand. The more we gave in time and in resources, the more we realized the extreme need that was present among the people who came in as hungry, homeless, needing support, guidance and comfort. I was deeply moved by the concerns of many who had lost their loved ones – their parents, spouses and children – as well as those who were debilitated through this bad natural disaster.

It was Rev. Michael’s request to me that we adopt their church as part of our ministry as amission parish. After understanding the needs of that area, our parish’s mission wing, St. Thomas Community Services, Inc., decided to begin with a rehabilitation by supporting ten families of Tsunami victims, rebuilding at least two homes and renovating the church building. Our resources were limited and we could only commence in this fashion. Thank God, in my subsequent visits, I found that all of the adopted families were doing well and that with the support of the local church leaders, they were able to pull through the crisis that had struck them. Today, the crisis mode is over, but what they need are continued sustenance and support. Although, St. Thomas Community Services Inc. has been supporting this community thus far, the need in this area is greater than what one parish can provide. The concerns of these people, who live in destitution and struggle with political instability and the turmoil of war, demand our Christian service and support. Rev. Michael Sivalingam has been truly remarkable in his care of the people. Despite his own disabilities, he demonstrates his passion for serving those in need by continuing to minister to the people personally to this day.

Due to poverty in the region and never-ending civil unrest, their parish faces many challenges. Despite these challenges, many young and able people have
come forward and committed their lives to serving the Lord and His people. Most of them work without any financial support from the churches by laboring daily and serving as part-time ministers. As the spiritual needs of this congregation have grown, these young ministers are greatly desirous towards pursuing theological training to better minister to the people and establish His Church amidst them.

It is our humble request on behalf of Rev. Sivalangam and of the particular local Church in Sri Lanka that those interested in sponsoring aspiring ministers for theological education at one of our seminaries and/or providing financial support for the ministers that they may engage in full-time ministry. I welcome you to please come forward and offer your support to them. Your efforts would go far in supporting a group of people that are greatly in need of a shepherd and could be foundational in establishing the Sri Lankan Mission of the Malankara Orthodox Church. Above all, please continue keep this mission in your daily prayers.

Let us keep in mind that Saint Gregorios of Parumala went to Sri Lanka to consecrate a Bishop. It must also be kept in mind that there was an Orthodox Church in Sri Lanka. This initiative has all the potential to revamp that initiative. May the prayers of St. Gregorios of Parumala be with all, who finds this plea knocking at the doors of their hearts.

(Donations can be sent to: St. Thomas Community Services, Inc., 805 Glenn Parkway, Hollywood, FL 33021. Specify Sri Lankan Mission.)

The Memorandum of Appeal had raised 143 objections; but the main points taken up for argument included (Ref. Para 17 of the Majority Judgment) 28.

I. The Patriarch of Antioch had no power to vest the Trust in Mar Dionysius.

ii. The consecration by him of a Metran did not give the latter any right or title to the property of the Syrian Church in Travancore.

iii. The power that the Patriarch had exercised was purely spiritual rather than temporal.

iv. The appointment of Mar Dionysius was void because there was no vacancy then, Kurilos and Mar Athanasius having been in the country. Patriarch had no power to depose Metrans without the consent of the people.

v. Mar Dionysius was not properly elected by the community or constituted the President of the Syrian Association.

VI. No disqualification, misfeasance, malfeasance or incapacity was shown as against Mar Athanasius to disentitle him to hold the position and dignity of Metropolitan; nor any departure from received doctrines and beliefs of the Syrian Church shown against him to justify him as a heretic;

VII. There was no case alleged and proved to remove Punnathra Chandapilla Kathanar from the office of the Trustee.

The Majority Judgment of Chief Justice K. Krishnaswamy Rowand Justice A.Sita Rama Iyer is quoted below:

“347(29 ) The conclusions we have arrived at on the whole

-that the Respondents (Mar Dionysius) claim is not barred by limitation;

-that the Ecclesiastical supremacy of the See of Antioch over the Syrian Church in Travancore has been all along, recognized and acknowledged by the Jacobite Syrian Community and their Metropolitans;

-that the exercise of that supreme power consisted in ordaining, either directly or by duly authorized Delegates, Metropolitans from time to time to manage the spiritual matters of the local church, in sending Moorone (Holy Oil) to be used in the churches in this country for Baptismal and other purposes and in general supervision over the Spiritual government of the Church;

-that the authority of the Patriarch has never extended to the government of So he temporalities of the Church which in this respect, has been an independent Church;

-that the Metropolitan of the Syrian Jacobite Church in Travancore should be a native of Malabar consecrated by the Patriarch of Antioch or by his duly authorized delegates and accepted by the people as their Metropolitan to entitle him to the spiritual and temporal government of the local Church;

-that the Respondent had been so consecrated and accepted by the majority of the people and consequently had a perfect right to succeed to the Metropolitanship on the death of Mar Athanasius;

-that the Appellant (Mar Thomas Athanasius) had neither been properly consecrated nor accepted by the majority thereof and therefore, had no title to the Dignity and office of Metropolitan;

-that the Appellants’ possession of the properties of the Church and its appurtenances and the assumption of the office of the Metropolitan have been wrongful since the death of Mar Athanasius, the admitted last Metropolitan and Trustee;

-that the Appellant should, therefore, surrender the insignia and office of Metropolitan of the Malankara Syrian Jacobite Church and give up possession of all the properties and moneys appertaining thereto which he now holds to the Respondent (Mar Dionysius) who would assume and take possession of the properties etc to be administered with two other Trustees as required by the Endowment Deed;…… ”

In contrast, Justice Ormsby in his Minority Judgment said, (to quote), “My conclusion, on the whole, is that it is not made out that imposition of hands by Antioch is essential to the consecration of a Metran of Malankara which is itself an independent and co-eval Church.”30

“There is no proof that the majority of the churches in Malankara have accepted the Plaintiff (Mar Dionysius) as their Metropolitan.

On both the above issues (a) the necessity of consecration by Antioch (b) his acceptance by the people which must at least mean a majority of people … He has failed to prove either … “31

In fact, the Royal Court judged that Pulikottil Joseph Mar Dionysius V was the dUly recognized Metropolitan of the Syrian Church with right of possession and power over church properties. The Judgment was followed by a series of suits regarding nearly every one of the individual churches in the possession of the Re- form Party. These suits also were mostly decided in favor of Mar Dionysius32.

Old Seminary Regained

Following the Royal Court Judgment, Mar Dionysius moved the civil authorities for handing over the possession of Old Seminary. Mar Dionysius regained the possession of Old Seminary from Thomas Mar Athanasius.

Formation of the Mar Thoma Syrian Church

The formation of the Mar Thoma Syrian Church in the last quarter of 19th Century was the culmination of the process of reformation within the Orthodox Church started by Abraham Malpan. The formation itself was hastened by the cumulative effect of the sweeping verdict of the Royal Court of Final Appeal of 1889 and the loss of property and individual churches. To quote The Most Rev. Dr. Juhanon Mar Thoma, Metropolitan of Mar Thoma Syrian Church, “At a period when the time and energy of the church were spent in defending themselves in the court, a band of twelve priests moved by a higher spiritual vision started the Association for Gospel preaching in the church and outside …. ”

“Now that the case was lost and their property taken away, it was necessary for this small group to think in terms of a separate church. They were called in contempt ‘the Reformers’ but they called themselves the Mar Thoma Syrian Church.”33

Mean while, the reformers organized the Malabar Mar Thoma Syrian Christian Evangelistic Association with its Registered Office at Thiruvalla which was established on Wednesday, September 5, 1888 and the Mar Thoma Syrian Church formally came into being subsequently. Thomas Mar Athanasius (1868-1893) was the first bishop of the Mar Thoma Syrian Church. He was the son of Abraham Malpan and consecrated by Mathews Mar Athanasius in 1868.

27. ibid. para 14 pp (1-7.
28. ibid P:7-8
29. ibid p:115
30. ibid P. 88
31. ibid P. 89

This article is a part of the book by David Daniel –The Orthodox Church of India– and reproduced from pages 190 to 193

Metropolitan of the Diocese of South West America Alexios Mar Eusebius was the leader of the conference. Fr. Geevarghese John Vallikkattil from Sukhada Retreat Center, Kolenchery, Kerala was the main speaker and resource person. Dn. Geevarghese Koshy, New York was the youth speaker, representing the young generation growing in the US. Fr. P.M. Zachariah, Fr. George John, Fr. Dr. Joy Pyngolil, Fr. George Paulose, Fr. George Daniel, Fr. Dr. Mathew Koshy, and Fr. Dr. Jacob Mathew and a cross section of parishioners from all parishes of the region were present to make the conference a memorable experience for all.

‘He is our peace’ Ephesians 2:14 was the main theme of the conference. Families are the fundamental entities that constitute a parish and the bonding between families in a parish is love of Christ, the culmination of which we see on the cross and resurrection. When the love between families flows beyond the boundaries of parishes and spreads out family conferences have their relevance. Seen in that line as well Harmony 2010 was an accomplishment.

On Friday, July 9 at 6.30 pm the Metropolitan, Alexios Mar Eusebius lighted the candle on the Holy Altar to formally inaugurate the conference. After evening prayers, inaugural session set in and Fr. Dr. Jacob Mathew, the conference coordinator welcomed the Metropolitan, speakers, priests and all participants into the conference. Fr. George Daniel, the Diocesan Director for Family Conferences presided over the meeting. The Metropolitan introduced the theme of the conference thereafter, which was followed by Fr. Geevarghese Vallikkattil and Dn. Geevarghese Koshy.

“Peace is an all encompassing entity that prevails even at death”, emphasized Mar Eusebius in his speech. Abraham, the Patriarch was said unto by the Lord that he would join with his forefathers in peace (cf. Genesis 15:15). Similarly, a peace that can overcome even the fear of death is the peace that the risen Lord promises to us, avowed the Metropolitan, Mar Eusebius.

Fr. Geevarghese Vallikkattil carried on from where the Metropolitan stopped. He opened up a totally new approach towards the concept ‘peace’ to the participants. “Does God change His words”, he asked the participants and affirmed that He does. First we see in the Gospel of Mathew 10:16-39, where Jesus categorically says that He came not to establish peace, but sword. The same Jesus, after resurrection says that He gives His peace to the disciples to spread among the followers of Christ. Can we interpret this as changing of words by the Lord, Fr. Geevarghese asked. The problem was to understand the difference in understanding on peace that God envisages and what humans envisage. Humans evaluate peace in terms of worldly success, convenience, recognition, monitory stability and absence of problems or stress. When we look into the life of Jesus on earth, such a thing never existed. When Jesus was in the womb of Mary, she had to undergo the stress to prove the legitimacy of her pregnancy. It all began there and ended in the death on cross. Jesus and everyone, who associated with Him, never experienced peace in terms of worldly success, convenience, recognition, monitory stability and absence of problems or stress. Being Christians we also can not expect such peace, in the worldly sense, acclaimed Fr. Geevarghese. The peace that a Christian can enjoy is a peace that prevails amidst of all kinds of crosses that one has to carry in his life. It was this very line of thought that Fr. Geevarghese was trying to elucidate all through his deliberations.

Dn. Geevarghese Koshy wanted to see peace as absence of war, troubles and turmoil. Only when a human gets rid of all the above three negatives one gets peace. Our prayers shall address to God to save us there from, he said. To support his thoughts, he took refuge into the weekly prayer books, especially the Soothoro Prayer on Tuesday, where one prays to God to save one like David was saved from Saul. Such a salvation is peace that one needs to expect in the sojourn towards the Kingdom of God.

Friday evening after dinner was set apart for cultural presentations and all parishes in the region participated in it.

Saturday was the most productive day of the conference set aside the Holy Qurbana on Sunday. Attendees were thirsty to hear Fr. Geevarghese talk, wherefore, they were even demanding in one accord to quit one session of group discussion.

Presentation of outcomes of the group discussions in the plenary session brought the reaction of participants on deliberations with a very personal touch. All findings affirmed that satisfaction of worldly blessings will never quench the thirst for more worldly blessings and a totally different approach will only plug the spill of human desire. All four groups appreciated the speeches in the conference with paramount happiness.

After the tea, there was a session of games for all the participants. Christian songs anthakshari caught everyone’s attention, for men and women were competing as two separate groups. There were games for children, youth, men, and women. Arm wrestling between two participating Achens added more flavor into the session and made the whole participants cheer to the maximum.

After evening prayers on Saturday, Fr. Geevarghese Vallikkattil prepared the gathering for confession. Many have found the confession at Harmony 2010 as an experience of relief and revamp.

The Metropolitan Alexios Mar Eusebius celebrated Holy Qurbana on Sunday, July 11. After the Holy Qurbana, all those, who celebrated their birthdays and wedding anniversaries during the month, were congratulated.

Business session thereafter decided to hold the next conference under the auspices of St. Thomas Orthodox Church, Atlanta. Evaluations on the conference were really positive from the speakers and participants. It was, however, also observed by one of the participants that involvement of youth needs to be enhanced.

MGOCSM members were instrumental for registration, and coordinating the cultural evening. They deserve special applause for the commendable job, which goes into record hereby.

Carolyn Mannil and Rachael Pyngolil attended to the little children during the conference time. The children were engaged all the time through songs and stories and activities. The kids even presented their achievement in the business session, which caught everyone’s attention. Carolyn and Rachael did an admirable job.

There was photo session with the Metropolitan and auction of a HP Notebook on Sunday after the Holy Qurbana. These two initiatives literally pulled out the conference from serious financial difficulties and all those cooperated therewith deserve special appreciation.

Another aspect that needs special mention on Harmony 2010 was the food that was served. Delicious food was served under the leadership of Fr. George Daniel and with cooperation from St. Thomas Malankara Orthodox Church, Fort Lauderdale. They did an admirable job.

AsiaNet USA recorded the whole conference and the souvenir of Harmony 2010 will come out as a half hour DVD Documentary. AsiaNet USA will telecast this video souvenir all over the world and thus the Eastern Family Conference, Harmony 2010 will be made known to all Malayalees.

Blesson Mannil, the secretary of the conference 2010 moved vote of thanks.

All, while retreating after Harmony 2010 from the Holy Cross Catholic Church Parish Hall, St. Petersburg, were encouraging each other to bring at least one more family to the next family conference at Atlanta. Participants from Atlanta welcomed everyone with warmth into their midst too.

It won’t be wrong to hear from some of the participants of the conference:

“Harmony 2010 was very well organized. One could feel a very energetic and positive vibration that made the conference much different from those of yester years. Location was good and distance between the conference facility and the hotel was also favorable. One thing that I feel, which needs correction, is the hesitation of youth to participate in activities. We need to find out ways to attract more youth into the forefront though,” said Sajimon Varghese from St. Gregorios Orthodox Church, Fort Lauderdale.

“Vallikattial Achen’s presence and classes were of excellent stature. Fundraising initiatives, especially the auction was very much exciting and was a very good idea. Thirumeni’s presence through out the program was also a great blessing”, reflected Saramma Elias from St. Thomas Indian Orthodox Church, Hollywood, South Florida.

“I feel very much happy about Thrimeni’s presence through out the program and it was a great blessing that His Grace was leading the team undoubtedly as the father of the group. A general talk from among the participants was that Vallikattil achan’s expertise was utilized to the maximum. Location wise this year’s choice was very good; specifically a very good auditorium, and there was sufficient parking facility as well. Another important aspect was that all achens were together through out the event”, said Mathewkutty, a member of St. Thomas Malankara Orthodox Church, Oakland Park.

Let us add a concluding remark on the conference from one of the priestly participants, Fr. Dr. Mathew Koshy, Vicar, St. Thomas Orthodox Church, Atlanta. “Fr. Jacob Mathew, Blesson Mannil and George Varghese (Shaji, Atlanta) have worked as one team to the success of the conference. It was their devotion and team spirit that pulled out a wonderful family conference against all kinds of odds. They deserve a special round of applause too. And finally, welcome to all to Atlanta next year!”

Pictures

This article by Chor-episcopos Mathai Edayanal is one that must inevitably be read by all Malankara Church members, who have the true genuineness to cleave on to the truth. This article is analyzing in depth the self interests and monitory greed of Antiochene Patriarchs, who ruthlessly devoured the Malankara Church. It awakes interest in the readers when Chor-episcopos Mathai Edayanal leads them into the subtleties of factional feud in Malankara. This series is published in IOH for its readers both in English and Malayalam with exclusive permission from the author.
Editor

FACTIONAL FEUD IN THE MALANKARA CHURCH
(Malankara Sabhayile Kakshivazhakku)

It is unfortunate that fights and court cases exist in Malankara for a long time. It can be a very valid criticism against the whole Church in Malankara, who shall be the eternal witness to Jesus Christ, that she does not pay any attention to the spiritual nurture of her children and spends her valuable resources and work force at courtrooms and police stations. Problems continue, as if they are ever not going to end, between the Patriarchal and Catholicose factions as two separate entities. It was only for twelve years, precisely between 1958 and 1970 that peace prevailed in the Church and the progress that has befallen during that period was remarkable too. Nevertheless this peace was obliterated. Children of various parishes of the mother Malankara Orthodox Church started to pitifully fight inside and outside the courtrooms. This is extremely agonising.

Innocent people, who are not in a position to understand the reality, believe the hollow statements and equivocating exhortations of the leaderships and fight against each other. This shameless drama is baptised with a noble nomenclature as ‘safekeeping the faith’. Not many people deliberate themselvesto understand facts or to inquire and comprehend the truth. ‘I would prefer continuing in the Church to which I was born and have grown up to something else’ is what the majority of people have to pronounce. The leadership that knows the truth hides it skilfully from the unpretentious folk and is exploiting their feelings to land to their perverted goals. Standard of many church leaders has gone even below the baseline like political leaders of no scruples. Truth will only be revealed to those, who seek it with open mind and no prejudice forthey will stand firm for the truth. Accusations, ridicule, loss of wealth or any like would not make them cowards. Truth will set them free (Jn 8:31)!

When we closely examine the books, publications, and substantial documents of the two factions, we can find out some facts that both parties unanimously agree. They agree upon that the Church in Malankara was established by St. Thomas, the Apostle of Jesus Christ, and they were called as MALANKARA NAZRANEES or MAR THOMA CHRISTIANS.

Divisions that occurred into the body of the Universal Church have reflected in the Church of Malankara as well. For instance, Nestorians, Catholics and other Christian denominations have entertained their supremacy over Malankara Church. Very Rev. Kurian Cor-Episcopa Kaniamparampil, who is one of the reputed and learned leaders of the Patriarchal faction, elucidates upon the above said facts in his book ’Aluvayile Valiya Thirumeni’ on page 3.

H.H. PETER III, THE PATRIARCH, IN MALANKARA

In 1876, the Patriarch of the See of Antioch H.H. Peter III arrived in Malankara. It was for the first time that a Patriarch of the See of Antioch was visiting Malankara. In the same year he summoned a meeting of representatives from parish churches and thereby formed the Malankara Suriyaani Kristiani Association (Malankara Association) and the Malankara Managing Committee (Managing Committee) for the better administration of the Church in Malankara. It was a Metropolitan, who was administering the Church in Malankara until then and he was known as Malankara Metropolitan.

H.H. the Patriarch divided Malankara into seven dioceses and enthroned seven Metropolitans for the administration of these dioceses. He also conducted Sanctification of Holy Myron (mooron koodasha) for the Church in Malankara and also ordered that all men above 21 from Malankara shall pay reesseessa (head tax) to the Patriarch of Antioch. This evidently accentuates the fact that the Church in Malankara remained under supervision and rule of the Patriarch of Antioch from 1876 onwards. It was the Patriarch alone, who could consecrate bishops and perform Sanctification of Holy Myron (mooron koodasha) for the Church in Malankara (Kurian Cor-Episcopa Kaniamparampil, pp. 16-17). However, it shall also be noted that the status of Malankara Metropolitan as the authority over the Church of Malankara was not abolished.

In 1892, nearly 300 000 Syrian Orthodox Christians in Afghanistan converted to Islam. Reason: The rivalry between the Patriarchates in Mardin and Turabdin.

Read full

1. Primarily, this bull is addressed to the Syrian Orthodox faithful of the Malankara Jacobite Syrian Church. Syrian Orthodox Church of Antioch has always categorically said that ‘Jacobite’ is a term that is not official at all and therefore, not to be included in any official documents. However, in this bull, the Patriarch himself is using the term to denote the Syrian Orthodox faithful from India. On one hand there are standpoints for the Syrians and on the other hand there are paradigm shifts for the Indians. An abominable notation for the Syrians even today is used as one of dignity to the Indians by the Head of the Church himself. It won’t be wrong from the side of concerned authorities to give a thought into this issue with a critical mind.

2. The bull no 203/70 of June 27, 1970 issued by the predecessor of the present Patriarch acclaimed that St. Thomas, the Apostle of Jesus Christ to India, was not a bishop, even not a priest, and not worthy therefore to carry Salvation and grace of God to the Indians. Here in this bull St. Thomas is praised as the Patron Saint of India. Has there been any official and unequivocal shift in stands in the recent past for the Patriarch of Antioch that revoked bull 203/70 officially? If not, can the true children of St. Thomas take this bull as an official giving in that what had been said in 1970 is wrong? It is good to remember one statement of LL Dr. Stephanos Mar Theodosius on the absence of St. Thomas at the first appearance of Jesus Christ after resurrection, namely, when all the other disciples were caught under fear and were hesitating to venture a walk outside, St. Thomas dared it and that courage is what we have seen in his coming to the farthest of lands to preach the Gospel of Jesus Christ.

3. Malankara Orthodox Syrian Church and her members are alluded in the bull as ‘enemies’ (twice though). For the Patriarch, ‘they are born of hypocrisy and deception’. Through these words, the Patriarch wishes to say that anyone, who does not bow his/her head in front of him in sheer submission is to inherit sheol. Such words do not surely fit to the mouth a genuine high priestly instance, where merits and worth of the opposition are left fully unconsidered.

4. Also it is mentioned that the Malalankara Orthodox Syrian Church and her members are excommunicated in 1975 by the Holy Episcopal Synod of the Universal Syrian Church. This is perfectly alright seen from the Syrian Orthodox Church of Antioch. It is well within their freedom to do so for what ever reasons. However, a bull that is lavish in quoting verses from the Holy Bible has failed to note that there are verses and verses in the Holy Bible to love one’s enemies and to get reconciled with him (eg. St. Mathew 5: 21-26). I am sure that the Peshita Bible has all those verses. It is mysterious that the Holy Father from Antioch missed such verses.

5. Excommunicating persons for reason and no reason is common among the Syrian Orthodox of Antioch. A bogus apology, on the other hand, is enough to revoke such excommunications too. We can find evidences therefore in the referred bull itself. Ramban Joseph Mattam and Fr. Moses Gurgan were excommunicated and were reinstated from excommunication time and again. So was it with LL Mar Julius Isa Cicek also. A point we understand here is that excommunication is something that is to be used with carefulness and it is wisdom to use better judgment in matters of excommunication.

6. This bull made it clear that even an Abbot in a remote monastery in Kerala is appointed and removed by the Patriarch of Antioch. Now, one question can pop up. What are the responsibilities of