Co-operation between Puthenkoor Syrians and Anglican Missionaries (Establishment of Kottayam Pazhaya Seminary by British Colonel Monroe ,Vatippanam,Title of Malanakara Metropolitan etc)
 |
| Anjengo Fort-English East India Company ‘ first trade settlement in Kerala |
English East India
Company established a factory at Anjengo in Travancore in 1685 by obtaining land
from the Attingal Rani. In the 18th century. the fear of invasion from Haider
Ali and Tipu Sultan, forced the government of Travancore to get military
protection from the English East India Company. In November 1795, a treaty of
perpetual friendship and alliance was signed between the Rajah of Travancore
and the East India Company. The treaty was again modified in 1805, which
established British paramountcy over Travancore. The treaty made it possible
for a permanent presence of a British Resident in the Court of Travancore. The
first Resident was Col. Colin Macaulay (1800-1810). He was followed by Col.
John Munro (1810-1819). Col Monroe was a strong Anglican Christian and was
interested in the CMS and its activity and also in the Malankara Church. The
first wave of Protestant Missionary thrust to India was by the Church
Missionary Society (CMS) in 1816.
Malankara Metropolitan
was a legal title given to the head of the Puthenkoor Syrian Church by the
Governments of Travancore. This title was awarded by a proclamation from the
government of Travancore because of the efforts made by Colonel Munro. It was first
recommended in 1815, by Colonel Munro, (the British Resident in Travancore and
Cochin) that continued till 1877. After 1877, every denomination in the
Malankara Church started claiming their prelate as the Malankara Metropolitan.
 |
Kottayam Pazhaya Seminary of the Orthodox Syrian Church
|
The Kottayam Pazhaya Seminary of the Orthodox Syrian Church was founded in 1815 by Colonel John Monroe to
serve the then-unified Malankara Syrian Church and train future missionaries for
the Anglican church. For this purpose he invited CMS missionaries to teach
theology in this seminary.The Puthenkoor Syrians
had no educational institution of its own for the training of candidates to
priest hood. To remedy this in 1813 Pulikottil Joseph Ramban, a senior priest
of the church from Kunnamkulam took the initiative for a new seminary. Col.
John Munro impressed by the plan encouraged Joseph Ramban (Professor Joseph)
In 1808 Marthoma VI (Mar Dionysius I) made an attempt to raise funds
from among the community and was able to collect , 840 poovarahans (star pagoda
gold coins = Rs 2,940 of that time) from the Malankara Syrian Christian
community. To this amount the British resident in Travancore, Col. Macaulay
added another 2,160 Poovarahans (Rs
7,560) a contribution from the government of Tranvancore from money collected
as fines from Hindus by the Travancore government for their crimes against the
Syrian Christians - a total of 3000 Poovarahan equivalent to Rs 10,500/- a
large amount at that time. Marthoma VII deposited this money at annual interest
of 8% which was to be paid to the Church annually. This investment was called
Vattipanam (interest money).
 |
Poo Varahan - Star Pagoda Gold Coin of East India
Company was the gold
coin minted in Madras during
1740 -1807
|
Soon the resident Col. Munroe came to realize that
according to the original stipulation the recipient of the interest - the Vatti
Panam - had to be the Metropolitan of the Puthenkoor syrian Church and that
the Seminary needed competent teachers to undertake teaching work in it. It
appears that there was some conflict of interest between the Marthoma and
Monroe. The only way to channel the money to his seminary was to
make Joseph Ramban a Bishop. The only bishop available
outside of Marthoma at that time who could lend co-operation to perform the
consecration of was the Metropolitan of Thozhiyur. Thozhiur was
glad to extend this courtesy to the Resident when he was so requested. Joseph
Ramban, thus, was ordained as bishop with the name Mar Dionysius II in 1816 and
later a Royal proclamation from both the states of Travancore and Cochin were
issued to confirm Mar Divanyous as the Metropolitan of the Puthenkoor church. But those who insisted on Antiiochian authority within the
Church and within the Seminary Staff began to question the validity of
Dionysius Episcopal status because he was ordained from Thozhiyoor Church and
not from the Athiochian Church. This party was headed by the Konattu Malpan
another Professor at the newly founded seminary. At the time of GeeVarghese mar
phelexinos (kidangan) of Thozhiyur (1811-1829) Malankara church was in series
of troubles in its administration. Thozhiyur bishop consecrated three consecutive
bishops for Malankara as Malankara Methran viz. Pulikkottil Mar Divannasios,
Punnathra Mar Divannasios and Cheppat Mar Divannasios. Even Gee
varghese mar Phelexinos (kidangan) himself was in charge of Malankara Methran
for a short period. Thus the church leaders of Malankara Syrian
Christian Church and C.M.S. worked together from 1800 up to the later half of
the nineteenth century. This is evident from the letter
reproduced below from the Metropolitan
Letter written by
Punnathra MAR DIONYSIUS, Malankara Metropolitan from 1817 to 1825, addressed to
Lord Gambier, President of Church Missionary Society and Bishop Henry, in the
year 1821 will give a clear idea about this establishment [This letter written in Syriac was translated by
Professor Lee May and published in the 'Christian Journal and Leterary
Register' Volume VII, published in the year 1823.]
 |
Mar Dionysius, metropolitan of the
Jacobite Syrians (1817-1825)
|
In the name of the eternal and necessary existence the Almighty. Mar
Dionysius, metropolitan of the Jacobite Syrians in Malabar, subject to the
authority of our father, Mar Ignatius, patriarch, who presides in the apostolic
see of Antioch of Syria, beloved of the Messiah. Love from Christ and from the
people of all the churches to lord Gambier, the illustrious, honourable and
renowned president; and to our brother, Mar Henry, the honoured bishop of the
city of Gloucester; and to the priests and deacons, and true Christians, great
and small, in the church of England, who are devoted to these things, and are
mindful of them, who both assist and provide that we should teach and preach
the precepts of our Lord Jesus Christ. Love from God, and grace from his only
begotten Son, and protection from the Holy Ghost, be with you all evermore!
Amen……..
We now have fifty five Jacobite Syrian churches in
Malabar and from the power of a
kingdom filled with idols the heathen have subdued us Jacobite Syrians just as
Pharoah king of Egypt subdued the children of Israel, and had no pity. And, as the Lord sent Moses and Aaron, and
delivered the children of Israel from the house of bondage of Pharoah, king
of Egypt; so the Lord beheld our sorrows and afflictions; and there have been sent to us an illustrious
leader, named Macaulay, and Mar Buchanan, the illustrious priest: and when
they came to us, and saw our subjugation, and sorrow, and poverty, they brought
us forth from the house of bondage, and consoled
us with kind words, and assisted us with money.
 |
| Claudius Buchanan (1766-1815) |
Besides, James, the honoured priest, will make known to you all that is
going on among us. And I, the Metropolitan Mar Dionysius, your friend, very
cordially salute you also Abraham the priest, our obedient servant, and all
the deacons, and children that are in the school. All the priests, moreover,
and deacons, and the whole congregation of Christians who are in all the
churches in Malabar, salute you. May grace be with you all: even so. Amen !
Our Father which art in heaven &c. Remain firm in the power of Jesus!
In the year of our Lord 1821. On the third of the month Ranun the first,
Friday. From the school of Cotym. (Signed) MAR DIONYSÍUS, Metropolitan of
Malabar
The beginning of the
Seminary synchronized with the arrival of Church Missionary Society (C.M.S)
Missionaries to Kerala The missionaries were teaching Bible and biblical
languages in the Seminary. The early principals were Rev.Benjamin Bailey, Rev.Henry Baker etc.
Suppressing the opposition from Caste Hindus
At
Tiruwalla the Puthnkoor Syrian community, who were connected with the old
parish of Neranum, first of all erected a temporary church of bamboos mid mats
; but the Brahmins and Nairs, to show their indignation, set fire to the
edifice, which was speedily reduced to ashes.
British Resident Colonel Munro, to put an effectual check to proceedings of this kind, fined the caste Hindoos of the neighborhood 67,000 fanams ; which led to the stone structure eventually built in its place, being called “The church which the Brahmins built" This was a sore matter to the heathen Hindus, who, for many years after, when they wished specially to annoy the Puthenkoor Syrians would tauntingly say
“ Your fathers (meaning the English) are now about to evacuate the country “.
 |
Chengannur Syrian Church, , St. John's church at Pampakuda founded by Abraham Malpan on 12 Oct 1825 , Paliakkara St.George
Church Thiruvalla founded in 1815
|
In
those days the Puthenkoor Syrian Christians, in their work of church extension,
had to encounter such opposition from the heathen Hindus around them as
Protestant missionaries have since experienced in that part of India. At
Chenganur the Puthenkoor Syrians had some difficulty in reaching their church
from the river side, in consequence of having to pass a Hindoo temple; and to
obviate this a direct road was opened by authority, but a heathen Hindu party,
headed by the petty Bajah of the place, tried, in every possible way, to
prevent the Puthenkoor Syrians using the road when made; and it required the
strong hand of the British Resident to put them down. In Mamalashery parish, at a place called Pampacuda, a new church, erected in
1823, met with the most determined opposition from the Brahmins and Nairs of
the place, who made many false statements to prevent the completion of the work;
these, however, were duly examined and inquired by British Resident , and eventually pronounced
unreasonable objections.
Account
taken from the book “Lingerings of Light
in a Dark Land”, by Rev Thomas Whitehouse, published in 1873
“The church which the Brahmins built"-Paliakkara Church, Tiruvalla
 |
Paliakkara Church Thiruvalla founded in 1815 |
British Resident Colonel Munro, to put an effectual check to proceedings of this kind, fined the caste Hindoos of the neighborhood 67,000 fanams ; which led to the stone structure eventually built in its place, being called “The church which the Brahmins built" This was a sore matter to the heathen Hindus, who, for many years after, when they wished specially to annoy the Puthenkoor Syrians would tauntingly say
“ Your fathers (meaning the English) are now about to evacuate the country “.
Account taken from the book “Lingerings of Light in a Dark Land”, by Rev Thomas Whitehouse, published in 1873
The rulers of the land of Tiruvalla were a group of Brahmin families
called “Pathillathil Potties”. Those who opposed the church formation went to
one of the Potties and got a stay order in the subject. Thus a strong dispute
got arise between Christians and upper caste-Hindus of the place. One day,
there occurred a debate between the Brahmins and several Christians over the
issue of church foundation at the Kaavil Street. During the conversation, one
of the Brahmins took a pledge that “Thiruvallayappanaane ningal palli Vekkilla”
(In the name of Sri Vallabha, I pledge that you will not build the church). But the Puthenkoor syrians built a small church with coconut leaves and
bamboos.Some caste Hindus put the small shed
into fire on the very next day. The leaders of those who built the church were
in fury. They rushed to Trivandrum .As
Travancore was under strong British influence at that time, they saw
Colonel Monroe, the British resident to Travancore state. Colonel
Monroe ordered that a new church is to be built at the same place of the old
one at the expense of those who fired the temporary church with additional fine
of 8000 rupees. Thus the church was
rebuilt and the balance amount was donated for the building of Kottayam
Seminary which was built in the same period.
In 1808 Marthoma VI (Mar Dionysius I) made an attempt to raise funds
from among the community and was able to collect, 840 poovarahans (star pagoda
gold coins = Rs 2,940 of that time) from the Malankara Puthenkoor Syrian
Christian community. To this amount the British resident in Travancore, Col.
Macaulay added another 2,160 Poovarahans
(Rs 7,560) a contribution from the government of Tranvancore from money
collected as fines from Hindus by the Travancore government for their “crimes
against the Syrian Christians” - a total of 3000 Poovarahan equivalent to
Rs 10,500/- a large amount at that time. Marthoma VII deposited this money at
annual interest of 8% which was to be paid to the Church annually. This
investment was called Vattipanam (interest money).
Violent measures adopted to subjugate the Pazhayakoor Syrian Catholics
 |
British
Raj (ബ്രിട്ടീഷ് രാജ്)
|
When, the healthy influence of British rule (the beginning of British Raj ബ്രിട്ടീഷ് രാജ്) began to be felt in Travancore, some of the Puthenkoor Syrians(Non Catholic Syrian Christians) made a formal complaint to the native court that the Pazhayakoor Syrians (Catholic St Thomas Christians, പഴയകൂര് ) retained forcible possession(?) of certain churches against the wishes of the people. Upon this request the British Resident, Colonel Munro, issued an order that the church at Piravom (Valiyapalli now Piravom Jacobite syrian church), the Valiapally of Kottayam(Now Knanaya/thekumbagam church), Church at aleppy (Now Holy cross Syro Malabar church) and the Old Syrian church of Changanashery (Now St marys Syro Malabar church or old church), should be given over to the Puthenkoor Syrian party. The Church Missionaries supported by the British colonial force, assisted the Puthecoor fraction as far as they could in this matter.Later the Pazhayakoor Syrian Catholic fraction were expelled from Piravom and Kottayam valiyapalli. However unprecedented protests that followed soon under the leadership of the Vicar General of the Syrian Catholic diocese and thousands of faithful which included a large number of men as well as women,children of both the parishes marched ahead without fearing the cruel atrocities of the British as well as the local government authorities, and very soon it became a serious law & order problem.Finally the British and the local government authorities had to yield to the will of the majority and stop all the atrocities against the parishioners. Later the Changanassery & Aleppy churh reverted back to Pazhayakoor Syrian Catholic control after the separation of Jacobite and Catholic factions during early 1800s. This was One of the most unfortunate events happened in the history of Syrian Christians.
“The Puthenkoor Syraians were very anxious to gain control over of four of those venerable
churches ( Kottayam Valiyapalli, Pravom
Holy Magi church, Syrian church at Changanacherry, Mar Sleeva church
Aleppy , all these churches were under
the Pazhayakoor Syrian catholics) and an effort was made with the help of Col. Munro, at that time the british
resident of travancoor to expel the Pazhayakoor Syrian Catholics from these
parishes, but so strongly was their resumption opposed by the Pazhayakoor
Syrian catholic party, that the affair ended in a “Compromise” ( The Pazhayakoor Fraction were forced accept a compromise
because the British authorities even
took control of theses churches with the help of the their army and appointed
priests from the Puthenkoor fraction.
The Faithfull’s of these Pazhayakoor syrian catholic churches which included a
large number of women as well as children who protested against this injustice
were suppressed with the help of British army, even the Syrian catholic
Vicar general who arrived to help his flock was put in prison), by which it was
agreed that the Pazhayakoor Syrians should handover two of their churches to
the Puthenkoor Syrians (Valiapally or Great Church at Cottayam and Piravom Holy
Magi Church )
Takeover of Piravom Church
& Anglican Protestant iconoclasm
[Iconoclasm of is the deliberate destruction of religious icons and
other symbols or monuments, usually with religious or political
motives.]
By the dawn of the 19th century the
British had established themselves in India and Kerala had come under their
sway. The Kerala of today included then the 3 regions of Travancore, Cochin and
Malabar. The first two of them were native states each ruled by its own King,
and the third included the territories of Samuthiri of Kozhikode which the
British had annexed to the Madras province of British India. The two native
states had accepted the political Legemony of the British. A resident on them
was appointed to preserve the interest of British East India Company and later
on of the British Crown. It was while Col. Macaulay was in office a Trust Fund
of Puthenkoor Syrians(Jacobites) was instituted with the East India Company to
yield 8% annual interest. Col. Munro who succeeded Macaulay in 1810 desired
that it would be possible in course of time to work out a way for the Puthenkoor
Jacobite fraction to cooperate with the Anglican Church. He helped the Puthenkoor
Jacobite fraction in various ways. Accounts of Piravom including the expulsion
of Pazhayakoor catholic fraction can be found in the book, “Lingerings of Light
in a Dark Land”, by Rev Thomas Whitehouse, published in 1873. The author
clearly made considerable effort to visit the Piravom church during the early
1860s for the purpose of historical researches. His account provides
interesting details of the church, its prominent location, struggle for control
between Catholic and Antiochean factions, iconoclasm imposed by CMS
missionaries’ among the Puthenkoor Jacobite fraction etc.
 |
Piravom Valiyapally popularly
known as Rajakkalude Pally ("Church of the Kings") രാജാക്കന്മാരുടെ പള്ളി,
മർത്തമറിയം പള്ളി, പിറവം പുത്തൻകൂർ പള്ളി ]
|
"The church at Puruwum or Purom, also in the “Pepper Kingdom” belongs
to the Southerns; and is most pleasantly situated, occupying an elevated
position on the banks of a river, which is the chief way into the interior of
this ancient principality. [Rev. Whitehouse states that the Piravom church
was controlled by the Southists. As far as we know majority of the
Southists in Piravom are Syro Malabar Catholics. It is possible that they had control
of the church prior to separation of Jacobite and Catholic factions in early
1800s.] When, however, the healthy influence of British rule began to be felt
in Travancore, some of the Syrian Christians made a formal complaint to the
native court that the Romanists retained forcible possession of certain
churches against the wishes of the people. Upon this the British Resident,
Colonel Munro, issued an order that the church at Purom, the Valiapally of
Kottayam, and the church of Changanashery, should be given over to the Syrian
party. Their friends, the Church Missionaries, assisted them as far as they
could in this matter.
Across the river, crowning a rocky eminence, and embosomed in rich
tropical verdure. In 1863 there were six Cattanars con- nected with it, and not
quite 200 houses.When the Pazhayakoor Syrian Catholics vacated the place,
nearly half a century ago (i.e 1810 AD), there being a division of property,
they took with them only half their images. Those left behind being likely to
prove a snare to the Syrians, were wisely removed, under the sanction of their
Metran.
 |
| Iconoclasm |
The late excellent senior Missionary has again and again narrated the
story of their removal to the writer. These images had been made at Goa, were
well executed, and of considerable value; and therefore it went sorely against
the grain with some of the people to part with them. Like Laban, when he lost
his gods, they were for rallying their forces and going after the mission boat
in which they have been stowed; but by an extra effort the boatmen escaped
them; and conveyed them to Cottayam, where they were safely housed in a lumber
room on top of the old Syrian college. For years they rested there in peace,
neglected and forgotten, till some repairs of the structure brought them to
light. The missionary recommended their destruction, since they might lead
to evil; but the Metran then running, a man of vacillating character, was for
compromise, and suggested that they should be sold to the Romanists! This, of
course, in principle, was decidedly objected to. At last the Metran and his
staff were induced to visit them; it being thought that sight of them might
alter his opinion, and bring him to the right decision. The
Missionary(CMS) presently called for a chopper, and with the tacit, but very
reluctant consent of the Metran, began to hew them in pieces – the younger
students looking on with a kind of horror, as if they expected divine judgment
to paralyze the arm of the unsparing iconoclast. Had it not been for the
decided action taken by the truest friends of the Syrian church, it is to be
feared the people of Purom would, through their images, again have come under
the power of Rome. This simple fact serves to show how thoroughly Romanized
many of the image-hating Syrians were when our mission was first established
among them.
 |
| Visit of the Magi-Murals in Piravom church |
[Interesting to note that here white house states that the veneration of
images or Icons (Not statues) among the Jacobites Christians as a Roman
influence. This single incident shows the influence of Anglican missionaries
among the non catholic fraction of Syrian Christians at that time. ] What the
imagery of the church may have been, can be easily inferred from elaborate
reredos (wall behind the altar) still standing behind the chief altar, which is
wood, though two modern side altars are of stone. The lower part of the reredos
is adorned with bold alto-relievo carving; the upper has three principal
compartments, representing the birth of Christ, the visit of the Magi, and the
presentation in the Temple. In 1863 they had been fresh painted – about four
years previously – and therefore presented a bright and showy aspect, which
contrasted strangely with the otherwise dirty and poverty-stricken look of the
edifice.
A heathen temple of considerable antiquity, called Chairycum Umbalam,
stands near the church, but on lower ground. A local tradition for this is as
follows:- When the Christians and Heathen were contemplating building, each
wanted the high site; upon which a trial of the power of their sacred images
was proposed, and accordingly one of Virgin, and another of some Hindoo swamy
were thrown into the river; the later sank, the former swam and had the
priority of choice! There is, however, this insuperable difficulty in the way –
the Syrians abhorred images prior to the coming of the Romish Missionaries; and
therefore we can regard this story as nothing else than a legendary mode of
accounting for the singular fact that, in an essentially heathen state, the
Christian church occupies a better position than the Hindoo pagoda. May it not
indicate that, old as the Pagoda is, the Christians built their place of
worship before the heathen did theirs?"
Changanacherry Pazhaya Suriyani Palli & Allepy Holy Cross Church
 |
St. mary's
Church, Changanacherry (ചങ്ങനാശേര്രി ചെറിയ പള്ളി )
|
Account taken from the book “Lingerings of Light in a Dark Land”, by Rev
Thomas Whitehouse, published in 1873.
Entering into the open Backwater between Cottayam and Alleppy now a broad
lake nine miles across — and entering the mouth of one of the many streams
which flow into it, the traveller will pass Kav§ilum, another little Protestant
church, connected formerly with the Pallum Mission ; and if there be abundance
of water, as in the monsoon season, he
may cross the country, by some of the
numerous water channels, to the old Syrian town of Changanashery — busy,
bustling, money-loving ; and if it be market day he will be surprised at the
little fleet of canoes moored at its landing place.
When the Church Missionary Society Mission was established Changanashery was
represented to them and to the British Resident as one of the churches with Pazhayakoor
Syrian Catholic, and which the Puthenkoor Jacobite Syrians wished to recover
for themselves. Accordingly efforts were made (as stated below) to take over the church to the
jurisdiction of the Puthenkoor Syrian Metran, but these proved abortive.
When, however, the healthy influence of British rule began to be felt in
Travancore, some of the Syrian Christians made a formal complaint to the native
court that the Pazhayakoor Syrian Catholics retained forcible possession of
certain churches against the wishes of the people. Upon this the British
Resident, Colonel Munro, issued an order that the church at Purom, the
Valiapally of Kottayam, and the church of Changanashery, Aleppy should be given
over to the Puthenkoor Syrian party. Their friends, the Church Missionaries,
assisted them as far as they could in this matter. But two of the churches the
last named a great crowd of Pazhayakoor Catholic Syrians assembled to prevent
access to the church door. One of the Missionaries, however, cleverly threw a
handful of chuckrams — the small silver coin of the country — among the people,
and this had the effect of clearing a way to the main entrance, which a native
blacksmith soon forced open, whereupon a Cattanar of Niranam church, entering the
building, read an official document, declaring it henceforth to be used as
formerly, for Puthenkoor Jacobite Syrian worship.
The takeover of catholic majority parishes in changanachery and Aleppy
lead to great protests and mass revolt. The British man Mr. Fenn tried to
capture these parishes and hand it over to the Church at Niranam in the pretext
that these churches were once the chapels of the Church at Niranam. The then
British rulers even took control of the churches with the help of the local
government and appointed priests from the Niranam Church. However unprecedented
protests that followed soon under the leadership of the Vicar General of the
Catholic diocese and thousands of faithful which included a large number of men as well as women, of both the parishes marched ahead without
fearing the cruel atrocities of the British as well as the local government
authorities, and very soon it became a serious law & order problem. 'The
Syrian catholic Vicar general who arrived to help his flock was put in prison.
Notwithstanding threats and punishments, the Pazhayakoor Syrian Catholic party,
which included women and children, could not be driven out. They were so
determined, that nothing short of death could make them move from the church.
They lay in the street to prevent others from entering the Church'. This was
one of the greatest revolts by any Christian group against the Government here
after the forced latinization made by the Portuguese. Finally the British and
the local government authorities had to yield to the will of the majority and
stop all the atrocities against the parishioners and accept the reality that
the majority cannot be overruled by a small minority even-though the later are
enriched with money or other means.
.jpg)
