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The
Early Church
1 . Introduction
During the period of AD 96-200
the Church had to face two serious threats. Those were heresies and
persecutions. In the last lesson we studied how the fathers preserved the
faith of the Church against heresies. Here we shall study how they
witnessed the faith at the face of persecutions. The Church during the
period underwent two major persecutions promulgated by emperors Trajan and
Marcus Aurelius. A large number of believers witnessed the Lord through
their martyrdom. Their life and death strengthened the faith of their
fellow brethren and made the Church grow. Of them the life and death of
four great Fathers of the period are important. They are Clement of Rome,
Ignatius of Antioch, Polycarp of Smyrna and Irenaeus of Lyons.
2 . Clement of Rome
Clement, the third bishop of
Rome flourished around 96 AD. He was a disciple of both Peter and Paul.
Paul refers to him in his letter to Philippians (4:3) as one of his fellow
workers. His first and second epistles to the Corinthians are included in
the Orthodox Canon of the Bible. The first was widely known and read in
the early Church One of the contributions of this book to the present day
Church is that it refers to the threefold hierarchy of the Church: the
bishop (Episcopos) the priest (Presbyteros) and the deacon (Diakonos).
Again, the book bears the same character and flavor of any other book of
the New Testament He was drowned in the waters of the Black Sea at the
time of emperor Trajan in about AD 100.
3 .
Ignatius of Antioch (Ca. 35-107 AD)
He was the third bishop of
Antioch and the first was St. Peter himself. He was a disciple of Peter,
Paul, John and other Apostles who were in Antioch. He had another name
Theophorus which has two meanings, "God-bearer" and "God-borne".
The second meaning is derived
from the tradition that Ignatius when he was a small child was carried in
the hands of Jesus (Mk. 9:36). He was martyred during the reign of emperor
Trajan. To carry out the execution, he was taken to Rome under a guard of
ten soldiers. On his way he passed through Laodicea, Philadelphia, Sardis
and Smyrna and, for him it was an opportunity to meet the believers in
those places and to strengthen them. At Smyrna ,the representatives of the
Churches of Tralles, Magnesia and Ephesus came out to meet him. He
encouraged them and their churches to be steadfast in their faith.
Ignatius himself did not fear death. The way he saw and faced his
martyrdom made the deepest impression on the believers. When he writes to
the Church Rome from Smyrna on his way to Rome, he says:
This favor only I beg of you: suffering to be a libation poured out
to God, while there is still an altar ready for me . Again, he
writes in the same Epistle:
Pray leave me to be a meal for the beasts for it is they who can
provide my way to God. I am His wheat, ground fine by the lion's teeth to
be made purest bread for Christ .
In Rome he was thrown to wild
beasts in 107 Al). And thus lgnatius won the crown of martyrdom.
4 .
Polycarp of Smyrna (Ca. 69-155 A.D.)
He was born to Christian
parents in Asia. As Irenaeus, his disciple records, the young Polycarp had
been instructed by Apostles and had familiar intercourse with many who had
seen Christ. In particular he was the disciple of John who spent his last
years in Ephesus. From John he received his appointment to the bishopric
of Smyrna. He was martyred at the age of 86 in AD 155 for his reluctance
to deny the faith. We have detailed account of his martyrdom by an
eyewitness called Marcian of the Church of Smyrna. When the policemen came
to his house to arrest him, though it was late in the night he arranged
for them food and drink. The Governor who was in charge of his execution
persuaded him to swear by the name of Caesar. But he did not yield, to
that. As the Governor went on pressing him, he replied
Eighty and six years have l served Him, and He has done me no
wrong. How then Can I blaspheme my King and my Savior ?
He was laid on the pyre to be
burnt alive. But a wind blew the fire into a great vault around his body.
Then they brought an executioner who stabbed and killed him with a dagger.
Then his body was burnt. The steadfastness of his faith and his love for
the Lord was a model for the martyrs and it deepened the faith of the
believers. A number of other believers too were martyred during this
period.
Marcus Aurelius became the
emperor of Rome in AD 161. He began persecuting Christians. It was
extended to all parts of his Empire, in Rome, in Asia Minor, in Gaul
(France) and in Africa. I[l Rome Justin, known as 3ustin Martyr together
with his companions was put to death in AD 165.
5 . The Martyrs of
Lyons
Another notable group of
martyrdom took place at Lyons in AD 177. Marcus Aurelius the Emperor of
Rome launched a fierce persecution. The Christians were sought and
tortured. of the many stories of persecution the martyrdom of Blandina, a
slave girl was of the severest kind. She was constantly subjected to
unspeakable tortures. Then she was hung on a cross for wild beasts to
tear, but they did not touch her. She was enclosed in a net and exposed to
a bull, and tossed till she was dead. The body was not allowed to be
buried, but was exhibited to the mockery of the crowd for six days and
then burnt and flung into the river.
6 .
Irenaeus of Lyons (AD 13O-2OO)
Irenaeus was a native of Smyrna
and was a disciple of the great martyr - bishop Polycarp. He left Asia for
Rome and Lyons. He evangelized Gaul (i.e. modern France) and later became
the bishop of Lyons. Irenaeus stood as a link between the fathers who were
associated with the Apostles and the believers of the later generation.
The church of the second century found a great theologian in Irenaeus.
During his time there were several heretics who laid down new doctrines
and claimed Apostolic succession. Irenaeus refuted the heresies by
explaining what the Apostolic tradition was. He said that Every tradition
should be checked with what had been handed down from generation to
generation in the churches which the Apostles themselves established.
There were so many Churches founded by the Apostles They kept an unbroken
line of succession from the Apostles through the bishops. So every
teaching should conform to the tradition found in those churches. Again
tradition should also agree with the four Gospels. All the early heretics
used the Bible in one form or other to suit their opinions. The tradition
of Christian truth can be found in its fullness only in the church. No one
can simply take the Bible and sit down and construct a faith from it.
Irenaeus died in Ca. 200 AD
We have looked into the life
and death of the four great Fathers of the period and of some other
martyrs of the time. These all offered themselves as sacrifice for the
Lord. Neither tortures nor death did separate them from the love of Christ
Their steadfastness and fearlessness even at the face of death made their
fellow brethren confirmed in their faith and moved many others to
conversion.
7 .
For Memorization:
Seeing then that we have this hope, let us knit fast our souls to
Him who is ever true to His word and lefteous in his judgments. (Clement
of Rome, First Epistle to Corinthians, Para27) Questions and Activities:
1. Read 2 Tim. 4, Note down how the Apostles and Apostolic Fathers faced
death, and how they perceived death. 2. Martyrdom is a sacrifice offered
to the Father; Prove this statement in the light of this lesson.
1 . Persecutions
During the period from AD 200-323 the
Church underwent three major persecutions in three decades. The first
decade of persecution began by the dawn of the third century and ended
in 210 AD The second decade of persecution was from AD 250-260. And
the third decade of persecution was brought to a close in AD 313.
By the beginning of the third century the
Christian church was a reality to be reckoned with the Roman Empire.
The Roman authorities began to persecute Christians due to their
increasing prominence. They became prominent in three ways: (1) Many
people were converted into Christianity and they increased in number.
(2) The conversions took place in different parts of Roman Empire and
thus the Christians were present in almost every part of the Empire.
(3) Though comparatively small in number they were a group of people
zealous for their faith and the Church was a close-knit organization.
The Roman authorities feared the Christian Church that its power would
be a source of danger to the State.
Septimius Severus ruled Rome from AD 193
to21 1.He wanted to check the progress of the Christians ~He issued an
edict and it was the first official persecution by edic~ It aimed
exclusively at converts. It made conversions illegal. The persecution
was sharpest in Egypt and Africa. In Alexandria in Egypt, Leonides,
Origen's father was beheaded and several of Origen's pupils were
destroyed. In Carthage of Africa many Christians especially the newly
baptized died under tortures. Many were burned at stake and many
others were thrown to wild animals. After the death of Severus in 211,
till the accession of Decius in 249 the Christian church was in peace.
The second decade of persecution began with the edict of Emperor
Decius in AD.250. It was ordered that all might make their profession
of faith within a fixed date. All who failed to declare paganism were
liable to persecution. People were asked to make offering in the
temple and partake in the sacrificial meal. Those who made the
offering were given a certificate. If anyone denied he was to be
induced in every way to change his mind and if he remained obstinate
was to be tortured and imprisoned until he apostatized. Decius did not
want to make martyrs but apostates because he knew the martyrdom
strengthened the Church whereas apostasy weakened it. Even then there
were martyrs. In Rome Bishop Fabian had been martyred. Decius died in
AD 251.
After Decius, Gallus became the Emperor
(251-253). He resumed the persecution in milder form. Emperor Valerian
who was next to occupy the throne (253-260) revived the Decian
persecution. In the first half of his reign, he favored Christians.
But in 257 he started persecuting the Church. He did not try to
destroy Christian religion. But he planned to deprive the Church of
all its strength. For that he aimed at its hierarchy, worship and
property. He issued an edict in 257 which deposed bishops from their
sees, forbade assemblies for worship and all access to cemeteries and
confiscated properties. In Africa St. Cyprian, bishop of Carthage was
beheaded. Many great leaders lost their lives during his reign.
The Church had peace for another forty
years. Then the last an greatest of persecutions broke out in the
region of Emperor Diocletian in AD 303. It continued under Galerius
and Maximian for a decade till it finally ended in AD 313. Diocletian
forbade meetings of worship commanded Churches to be leveled to the
ground and Scriptures to be destroyed in fire, and ordered the Church
officials to be deprived of their rank. More than his predecessors he
succeeded in abstaining from bloodshed. He forced Christians to hand
over the Scriptures an apostatize their faith through long
imprisonment and torture. In 30 Diocletian resigned Galerius and
Maximian who occupied the throne successively continued the
persecution. Galerius died in AD 311 and Maximian in AD 313. By the
initiative of Constantine the Christians were declared free through
the Edict in AD 313. There ended the era of persecution.
2 . The Teachers
of Antioch and Alexandria
3 . Formation of
the Bible
Another important development during the
period from AD 21 to 325 was the formation of the Bible. The Bible is
a collection of many books. The collection as we have today, tells us
along story of selection and limitation. The Church in the early years
after the Apostles was aware of three authorities: the Scriptures, the
spoken word of Christ and the oral testimony of the Apostles. For them
any reference to scriptures meant only the Old Testament. In course of
time the works and words of Christ recorded by the Apostles i.e. the
Gospels were circulated among them. Gradually they began to assume
prominence and were put on the same level with the Scriptures of the
Old Testament. There were a good number of books circulated among the
Christians which claimed Apostolic authority. So the church had to
cautiously select and make a Canon of books (body of writings which
are accepted as genuine, authoritative, and inspired by God) of the
New Testament. This process of collection and canonization of the
books of the New Testament was speeded up by several factors.
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First among the factors that speeded up the
formation of the New Testament Bible, was the Christian worship. In
the Christian services it was customary, after the lessons from the
Old Testament, to read any Apostolic letter. For example l
Thessalonians was to be
read to all the brethren (1 Thess. 5:27). After the
Epistle to the Colossian had been read among them they were to hand
over it to the Church of Laodicea and in turn receive another letter
from Laodicea (Col.4: 16) The Epistles of Paul were widely
circulated among the early Christian Churches. The first Epistle to
Corinthians written by Clement of Rome (AD 100) was read in the
Corinthian Church and was widely known in early church especially in
the east. This book is included in the Orthodox Canon of the New
Testament. But it is not found in the version of the Bible we
commonly use today.
Another cause that led to the formation of a
Canon of the Christian Scriptures was the growth of Christian
literature. Christian writers used familiar words and phrases of the
Apostolic writers and in some cases quoted them. This enhanced the
canonization and made the process easier.
Thirdly, in the middle of the second century a
Gnostic heretic called Marcion drew up his own list of sacred books.
In the list he excluded the whole of Old Testament and accepted only
a mutilated version of Luke and then of the Pauline epistles. The
Church soon found it necessary to make a Canon of the New Testament.
In the second century different versions of the
New Testament books were made in different languages. Syriac version
was circulated in Syria, and Latin version in Africa. In the end of
the third century and the beginning of the fourth century there
produced a version in Sahidic dialect in upper Egypt. Those books so
published formed the Canon of the New Testament in those regions.
The effort to fix the Canon was not
coordinated. It differed from place to place. A Canon of the New
Testament called the Muratorian Canon (l80-190) compiled in Italy was
the earliest ecclesiastical list of the New Testament books. It listed
22 books. Irenaeus accepted 21 books as Canonical. Hippolytus of Rome
(AD 235), a disciple of Irenaeus had 21 books of the New Testament in
his list excluding Hebrews. The Syrian Canon had only 22 books
excluding Revelations, 2 Peter, 2 John and Jude. Tertullian (200 AD),
a Father of the African Church was the first one to use the, phrase
"New Testament". In Alexandria, Athanasius (367) gave a list of 27
books, the same as we see in the common version of the Bible.
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Thus the Canon of the New Testament came to
be fixed by the different churches.
The
Church During Nicea
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1 . Emperor
Constantine
The Edict of Milan issued in A.D. 313 freed the
Church from persecution. It was the work of two Emperors, Constantine and
Licinius who were then ruling the two parts of the vast Roman Empire, and the
main influence behind it was that of Constantine. They met at Milan (North
Italy) and promulgated the famous Edict. Constantine was sympathetic towards
Christians. According to Eusebius, the fourth century Church historian,
Constantine was aware of the fact that all the Kings who persecuted Christians
met with tragic end. But he had been successful in his career as a King. In
this state of mind, as Eusebius tells us, he prayed God to enlighten his mind
by some marvelous sign. His prayer was granted and he saw a Cross of light in
the sky with the words "by this conquer".
Constantine did all that he could to strengthen the
Church. When divisions arose he tried to unify the Church. He brought many
reforms by means of legislation, which were favorable for the Christians. He
declared Sunday as a holiday and a day of rest. Christian clergy were exempted
from civil burdens and taxes. Constantine professed himself as a follower of
Christ, but he refrained from Baptism for fear that he might sin after
Baptism. He desired Christianity to be the one religion of his Empire.
The freedom the Church thus gained was both a boon
and a bane. It was a boon that the Church had remarkable growth in many ways.
It was a bane that the Church had to face two dangers. First of all freedom
gave rise to heresies which made internal conflicts and ultimately to a
certain extent lost its authority to be a witness of Christ. Secondly it
degraded the quality of Christian living. But the Fathers safeguarded the
Church in two ways, the Councils and monasticism. The Fathers came together in
Councils and pronounced the faith of the Church. The great monks kept up the
standard of Christian living by discipline and prayer.
2 . Athanasius, Arius,
and the Council of Nicea
Athanasius was born in Ca. A.D. 296 of Greek
parents in Alexandria. He was probably educated at the Catechetical School in
his native city. When he was a boy bishop Alexander of Alexandria brought him
to his house. Later the Archbishop ordained him deacon and young deacon
attended the Council of Nicea (325) as Bishop Alexander's secretary. In 328
when Alexander died he became the Archbishop of Alexandria. He showed his
ability and clear grasp of Christian principles by writing at the age of
twenty one, his celebrated work "The Incarnation". He throughout his life
fought relentlessly against the Arian heresy. Because of his opposition to
Arianism he was exiled at least four times from Alexandria. His "Life of St.
Antony" is one of the classics of monastic literature. He died at Alexandria
in 373 A.D.
Arius was the presbyter of an important church in
Alexandria. He was an ascetic and a good speaker. In 319 Alexander, Archbishop
Alexandria came to know of his erroneous teaching about the Son God. He taught
that God alone is eternal, therefore the Son cannot be eternal. God alone is
uncreated: so the Son is created. The essence God is God's alone, the Son
cannot be of God's essence. Since the Son is created, there was a time when
the Son was not. Bishop Alexander summoned him and discussed these views in
private. But that was not fruitful. So he summoned a Synod of the bishops of
Egypt and Libya. About a hundred bishops met at Alexandria. They
excommunicated Arius and his followers. Gradually the conflict spread to a
wider circle. The controversy became a subject matter of conversation even in
the streets.
Emperor Constantine was grieved to hear the new
division in the Church. He sent Bishop Hosius of Cordova (in Spain) his
counselor, Bishop Alexander and Arius to get them reconciled. But his embassy
failed. Constantine summoned the great Council of Nicea, the first Ecumenical
or Universal Council of the Church to settle the matter.
318 bishops came together at the Council. Only the
bishops had the left to vote. But the presbyters and deacons who came with
the bishops, could be present and speak in the Council. Deacon Athanasius with
his bishop Alexander took the most prominent part in the discussion. The
Council of Nicea was notable for its representative character. Bishops from
the Churches in the East were far greater in number than those from the West.
Among the participants there was John from Persia who bore the title
Metropolitan of India . Bishop Hosius of Cordova presided over
the Council.
The Fathers of the Council formed a Creed which
explains well the Person of Christ. The Creed begins with "I believe in one
God, the Father Almighty...". It contains the famous phrase 'homoousios' which
means 'of the same substance'. The Son is of the same substance
(consubstantial) with the Father.
The Arian controversy was on the scene for a few
decades with all its miserable intrigues, conflicts and quarrels. What
Athanasius and the Fathers fought for was not for a philosophical phrase,
though it is correct to say so,'but to safeguard the mystery of Incarnation:
God became man and the God incarnate is the second person of the Holy Trinity:
He is true God of true God. This mystery of faith cannot be understood through
sheer logic. But faith in its simplicity and devotion can discern the truth of
the Incarnation.
For the devout Christians of the first centuries
the persecutions were opportunities for sacrificing themselves holy and
acceptable to Lord. But in the changed circumstances of freedom, the earnest
Christians embraced a new way of life, Monasticism. There were two factors
that influenced them to adopt this new way. First, at the time of persecution
many Christians fled to the deserts of Egypt and many of them remained there
as hermits even after the restoration of peace. Next due to freedom
worldliness increased in the Church. The earnest Christians found the way of
the hermits appropriate to keep up quality of Christian life and as a good
substitute to gain the glory martyrdom.
2 . St. Antony (A.D.
251-356)
St. Antony was the first important Christian hermit
mentioned in history. He was born in A.D. 251. At the age of twenty he lost
parents. On one Sunday when he was participating in the Holy Eucharist as
usual, the day's Gospel lesson attracted him. The words of Jesus to the rich
man "If you would be perfect, go, sell what you possess and g to the poor, and
you will have treasure in heaven; and come, follow me (Mt. 19:21), inspired
him. He gave away his possessions and became a monk. We may sum up here the
important stages in his life.
Antony shifted his residence to a humble cottage. He earned money for
himself and for the needy, by making ropes, mats, baskets and sandals. This
job suited his life to practice unceasing prayer. He attended Church worship
persistently and heard the readings of Scriptures carefully. Though he was
illiterate he learned the principles of Christian living through participation
in the full cycle of Church worship.
He visited the older Christian devotees. He gathered from those many
examples the diverse ingredients of Christian perfection.
The earnest prayer of young Antony was for purity of heart. He found the
evil and its temptations powerful in his thoughts and imaginations. Through
constant prayer and discipline he could cast out the temptations from his
heart.
The demons thus cast out from within began to attack from outside. The next
stage of his life was fighting against the demons. He went to the tombs of his
village, entered into one of them and shut himself in and started praying. At
last he emerged victorious over the demons.
At the age of thirty five he crossed Nile and reached the desert. He shut
himself there in a deserted fort and lived in solitude for twenty years. Twice
a year he was supplied with bread. After twenty years when his friends broke
down the gate of the fort he came out
on from some inmost shrine, initiate into the mysteries and God-borne
(Life of Antony chapter 14). Despite his combat with demons and severe
fasting, physically and indisposition of soul he was "all balanced, as
governed by reason and standing in his natural condition" Life of Antony Ch.
14).
Antony then entered into another stage possessing spiritual powers. He began
to heal the sick, cast out demons and to comfort the sorrowful. At the time of
persecution of Diocletian and Maximian he came out of the monastery and
visited Alexandria several times to strengthen the suffering Church. He
exposed himself for arrest but authorities feared to touch him.
As the persecution was ended he lost his quietness due to visitors and
disciples. So he withdrew to an inaccessible place called
InnerMountain where he lived for the rest of his life. During
this period too he came to Alexandria to comfort Athanasius and the Church
when they suffered at the hands of the Arians. He died at the age of 105.
3 . St.
Basil
St. Basil was born in Caesarea, the capital of
Cappadocia in Asia (present day Turkey). His was a remarkable family. His
father the elder Basil had five sons and five daughters. Three of the sons
became bishops, Mar Baselius in Caesarea, Mar Gregorios in Nyssa and Mar
Pathrose in Sebaste. The eldest sister of Mar Baselius, St. Makrina was a
saint and scholar, the founder of monastic communities for women. She was also
the teacher of her brothers. Mar Baselius had his education in his native
Caesarea, then in Constantinople and finally in Athens. In Athens he renewed
his companionship with Mar Gregorios of Nazianzus who was also a native of
Cappadocia. On his return from Athens he was found vane and proud. But Makrina
taught him wisdom and turned him to Christian piety. He then traveled in
Egypt, Syria, Palestine Mesopotamia to learn from the many monks who lived in
those parts. When he returned, he distributed his wealth among the poor and
went to solitude for prayer and fasting. The community grew and it became a
great spiritual center of Christianity in Asia. In a short time he founded
other monasteries. His sister Makrina started a convent for women. They
established hospitals for the sick, nursing homes for lepers, homes for the
poor, hostels for travelers and strangers. The monasteries became spiritual
centers where the poor and the destitute praised God for His wonderful ways.
In AD 368 there was a great famine. He organized relief work, raised large
subscriptions, fed the poor himself and washed their feet. And his services
during the period can never be forgotten.
St. Basil was a great monk. Pachomius, another
great monk of fourth century had already introduced community life for monks
in Egypt. But St. Basil could integrate monastic community life into Church
life. He laid down the basic principles of community monasticism, a balance
between prayer, study and work and the need to serve ones fellow men by
working with one's own hands. He lived in simplicity and poverty. He died at
the age of fifty on Jan 1, 379.
4 . St. Ephrem the
Syrian (Ca. 306-378)
He was born to Gentile parents in Nisibis in
Mesopotamia and his father was a heathen priest. His father expelled the boy
Ephrem from home for talking to a Christian. The boy met Bishop Jacob of
Nisibis. The Bishop took him and admitted him as a Catechumen. Ephrem proved
himself a diligent disciple, in fasting and prayer and in daily attendance at
the teaching of the Scriptures. Ephrem got an opportunity to attend the Holy
Synod of Nicea (325) with bishop Jacob of Nisibis.
At the time of persecution he moved to Edessa.
There he lived solitary in one of the caves of the Mount of Edessa, a rocky
range of hills. There he spent his time in prayer, fasting and study of the
Scriptures. During this time he wrote a commentary of the book of Genesis
which showed his exegetical power. Impressed by the book the teachers and
priests of the city invited him to join the School of Edessa as a teacher. But
he fled from their access. Then directed by a divine vision he returned and
joined the School. He again had to withdraw to the Mount. There many joined
him as disciples and he taught them.
Ephrem decided to visit the famous teacher and monk
Mar Baselius. He made his way to Caesarea through Egypt. He stayed with Basil
for a fortnight Basil, during the time ordained him deacon. After that he
returned to Edessa.
St. Ephrem became famous for the austerity and
sanctity of his life as well as for his learning. He was a voluminous writer
and he wrote most of his works in verse. His literary works include the cycles
of hymns of the great feasts of the Church and about Mary, the Mother of God.
The Syrian Liturgy uses his poems to a considerable extent.
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Early
Church and Heresies
1 .
Introduction
All the Apostles except John died as Martyrs.
John died a natural death in AD 96. The word "martyr" comes from the
Greek word, 'martyres' which means one who bears witness. The Apostles
as well as many believers bore witness to Jesus Christ, through
persecutions and martyrdom. The first three centuries of the Christian
era were ages of persecution and martyrdom for the Christian Church. The
more it was persecuted the more it flourished The steadfastness and
integrity of a martyr moved several others to conversion and
confirmation in faith. In AD 313 when the Roman Emperor Constantine
issued an edict, the persecution was stopped and Christianity was
accepted as a state religion.
In the beginning of the Christian Church all
the opposition it met with was from the Jews. Judaism was a lawful
religion in the Roman Empire and the Romans did not distinguish the
Christians from the Jews (Read Acts. 18:12-17,25:6-12). At times they
interfered either to protect the Christians from the Jews or to
persecute them being instigated by the Jews. With the spread of the
Church among the Gentiles and with the enmity of the Jews, the identity
of the Church as a new group, distinct from Judaism, became more and
more manifest The Roman authorities began to treat Christianity as an
unlawful religion.
During the Apostolic period (AD 60-96) the
Church faced two major persecutions at the hands of the Roman Emperors,
Nero (AD 54-68) and Domitian (AD 81-96). In AD 64 a great fire
devastated Rome. It was said that the Emperor Nero himself had set the
city on fire. He tried to escape the accusation by putting the blame on
Christians. Nero persecuted and killed many believers. It was in this
persecution that St. Paul was murdered by sword and St. Peter was
crucified.
Emperor Domitian who ruled Roman Empire from
AD 81 to 96 considered himself divine. He demanded that people should
worship him. Those who refused were persecuted and killed Many
Christians received martyrdom at the hands of Domitian. It was during
the end of his reign that Domitian exiled St. John to Patmos. From there
John wrote the Book of Revelation to strengthen the seven Churches of
Asia.
The Church after the death of the Apostles
continued to be persecuted by the Roman rulers. At the same time it had
to face a more serious danger, heresies. The major heresies of the
period were Docetism and Gnosticism. Even at the time of the Apostles
these heresies were operative.
The Fathers always safe-guarded the faith of
the Church. They refuted the false teachings and kept the purity of the
Gospel of Christ. There were four distinguished Fathers during the
period AD 96-200 They were Clement of Rome, Ignatius of Antioch,
Polycarp of Smyrna and Irenaeus of Lyons. The first three Fathers were
called the Apostolic Fathers. They were the contemporaries and the
disciples of the Apostles. Polycarp, the last of the Apostolic Fathers,
died in AD 155. After the Apostolic Fathers, Irenaeus of Lyons, who
flourished during the latter half of the second century, was a
distinguished Father of the period. Of these four Fathers, Ignatius
wrote much against Docetism and Irenaeus against Gnosticism.
2 . Docetism
The word 'Docetism' comes from the Greek
word 'dekeo' which means to seem. 'The adherents of 'Docetism'
argued that Jesus did not have a natural flesh during His life on
earth. It only 'seemed' to others that He was born, lived and died
in the flesh of a man. They admitted that Jesus Christ is God, but
denied His flesh.
Ignatius writes about them in his epistle
to the Smyrnaeans:
They (the Docetists) hold aloof from the Eucharist and the
common prayer, because they do not acknowledge that the Eucharist is
the flesh of our Savior Jesus Christ, who suffered for our sins, and
whom the Father in His loving kindness raised from the dead .
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3 . Gnosticism
The word 'Gnosticism' is derived from the
Greek word 'Gnosis' which means 'knowledge'. The Gnostics formed
themselves as a group of spiritual men and claimed to have a secret
'knowledge'. According to them those who initiate into this group
and had the knowledge, were saved. During the second century
Gnosticism was a threat to the Church. Marcian who died in Ca. 160
AD was the chief exponent of Gnostic Christianity in the second
century. Against Gnostic teaching, Irenaeus declared that there was
no secret teaching or knowledge handed down in the church apart from
what the Apostles had taught. The teachings of the Apostles could be
found in the various Churches established by them. The authority of
the Church traditions were the bishops appointed by the Apostles and
their successors. He says:
Those who wish to see the truth can observe in every Church
the tradition of the Apostles made manifest in the whole world. We
can enumerate those who were appointed bishops in the Churches by
the Apostles and their successors down to our own day. (Irenaeus,
Against Heresies, 3:3)
The Fathers after the Apostles lived out
the very life of the Apostles. When we study their lives they
impress us by the fact that they kept the vision of the life in
Jesus undistorted either by persecution or by false teachings. It
was not their intellect but their clearness of conviction that
helped them to sort out erroneous teachings. The Holy Spirit guided
the Fathers' to lead the believers in the left teaching of the
Church.
-
4 . For
Memorization:
"To deny that Jesus Christ has come in the flesh is to be
Antichrist. To contradict the evidence of the Cross is to be of the
devil."
1. PRIESTHOOD IN THE EARLY CHURCH
The Acts of the Apostles and the Epistles document the fact that priestly
ministry in the early Christian Church consisted of Apostles, Prophets,
Presbyters, Evangelists, Deacons etc. Chief among these hierarchs were the
Apostles themselves. They were "called" to the ministry by the Lord (Mark
3:13) and they were the foundations of the Church. (Eph. 4:11, Rev. 21:14)
Their major commission was to proclaim the gospel of salvation of Jesus
Christ to all people. Along with this they were given the authority to heal
the sick, to raise the dead and the authority to bind and loose (Matt. 10:2,
9; 16, 19, 18:8). The Apostles respected each other and held consultation
together in running the administration of the Church. (Acts 1:15-25; 6:1-6;
15:20-24). Peter, or for that matter, any apostle, did not have any
authority over other apostles. There is no evidence to show that Jesus gave
any special authority to any one apostle which was not given to others.
The Prophets in the early Church possessed special gifts of the Holy
Spirit. (Eph. 20; 3:5; 1 Cor. 12:25, 29; 2:Pet 1:21). However with the
passage of time, false prophets appeared in large numbers and ultimately,
there were no more prophets in the Church. (This development was very much
in agreement with what St. Paul had warned against prophecy in 1 Cor. 13:8).
Deacons were elected and given special duties to perform (Acts 6:1-6).
The terms 'pastor', 'presbyter' and 'bishop' (Episcopos) have been used
interchangeably to refer to priests and bishops (Acts 15:6; 20:17, Titus
1:5; 1 Tim 4:14; James 5:14; 1 Pet. 5:1) which indicates that there existed
no strict demarcation in the very early Church. When the apostles
established Churches in various places, they chose suitable individuals and
appointed them as priests and bishops. Anyway, the three-fold ministry of
bishop, priest and deacon is clearly seen by the end of the first century.
The Epistles of Clement of Rome (80 A.D), St. Ignatius of Antioch (110 A.D)
and the early book,
"Teaching of the apostles" (Didache) 140 A.D., mention about the three
hierarchial positions. The three-fold ministry became widely prevalent in
the universal church by the 3rd century. The duties and powers of these
three positions were also specified in course of time.
1 . DIOCESAN BISHOPS
During very early days, the Gospel was preached
in important cities. Slowly Churches were established in cities; and from
cities the evangelists went to nearby places to spread the Gospel. Thus
communities of believers were formed in places around cities. These
smaller congregations were administered by the bishop of the city. Later
on, as the number of parish churches increased, all the parishes in each
region came under the supervision and administration of the bishop. Before
long, these conglomeration of parish churches formed a diocese and the
bishop became a "diocesan bishop". It was very difficult to organize and
administer dioceses before the time of Emperor Constantine, when there
were large scale persecutions. In the political sphere, it was Diocletian
who for the first time introduced the idea of dioceses as administrative
units under the empire. At about 5th century A.D, the Church in the Roman
Empire also used the 'Diocese' type of administrative units. In a way, one
can say that this was an instance of liberal copying by the Church from
the administrative set up of the state.
2 . METROPOLITAN
The general status and authority of the bishops
increased during the reign of Emperor Constantine. The bishops of the
cities with their improved status and importance received the title of
'Metropolitan'. To begin with, this appellation was given
the bishops of the metropolitan cities in the
Roman Empire. Their power and authority were similar to those of the
administrators of the empire. By the 5th century, the Church had many
bishops and also metropolitans in all major cities in the Roman Empire. In
later times these ecclesiastical hierarchs exercised civil authority as
well.
3 . PATRIARCHATES
For the sake of administrative convenience, the
empire was divided into civil provinces. The Metropolitan of the
Provincial Capital became the leader and overseer of all other
Metropolitans of the province. Thus the Metropolitans of the major cities
of the Roman Empire, ie. Rome, Alexandria, and Antioch got greater powers
than all other Metropolitans. The churches and Metropolitans in these
major cities assumed greater authority than others, due to factors like
historical significance, political importance, social status and Christian
antiquity. In earlier days, these hierarchs of the major cities were
called "Metropolitans" or "Chief Metropolitans". During the course of
time, these hierarchs were endowed with religious and secular authority
over the regions around their headquarters. The Council of Nicea (325 A.D)
approved these positions and accepted them as primates of the respective
regions. The sixth canon (decree) of the Council of Nicea reads:
let the ancient custom in Egypt, Libya and Peutapolis prevail;
that the bishop of Alexandria have jurisdiction in all these, since the
like is customary for the bishop of Rome also. Likewise in Antioch and
other provinces the Church can retain these privileges .
There is a misunderstanding in some quarters
that the Council of Nicea had established four patriarchal sees or
thrones in 325 A.D. It must be noted that the Nicene Council assembled
not to deliberate on thrones or Patriarchates, but to analyse and
condemn the Arian heresy. After deciding on the Arian controversy, there
was deliberation and resolution on the general administrative structure
that the Church should have. The sixth decree of the Council was the
result of these deliberations. There is absolutely no mention of terms
like 'Patriarch or Catholicos' for that matter in the Council decrees.
The same Council also confirmed the arrangement made in the Eastern
Church (Catholicate).
The Council of Constantinople (381 AD)
delegated the same position and authority to the bishop of
Constantinople and raised it to Metropolitanate. The third canon of this
Council says: "the bishop of Constantinople shall have precedence after
the bishop of Rome, for, his seat is the 'New Rome'".
Thus, by the end of the 4th century, there
evolved four primates within the Roman Empire. They came to be known as
Patriarchates during the fifth century.
4 . THE HISTORICAL
DEVELOPMENT OF THE PATRIARCHATES
The Council of Nicea confirmed the positions
of Primates in Rome, Alexandria and Antioch. The Council of
Constantinople (381 AD) attributed the same position to the bishop of
Constantinople ('The New Rome'). The Council of Chalcedon (451 AD)
conferred the same little to the bishop of Jerusalem. In this way, there
were five 'patriarchates' in the 5th century. During the early days of
this arrangement, Alexandria pnd Rome were considered equals. Of these,
it was the Patriarchate of Alexandria which evolved first. By the second
half of the fifth century, the bishop of Rome assumed the title "Pope".
The see of Alexandria could not develop further due to the theological
controversies and internal dissensions which raged in the 5th century.
However the See of Constantinople became more powerful with state
support; and situation led to unnecessary rivalry and tension between
Alexandria and Constantinople. The Council of Chalcedon (451 AD) was the
result of these rivalries. An immediate fallout of this Council was the
division in the Church. The Eastern Churches themselves were divided
into two - one accepting the Council and the other rejecting it.
Corresponding to these opposite positions, there were rival primates in
different Christian centres like Alexandria, Antioch, Jerusalem etc.
The Patriarchates are not seen standing
united since the 5th century. Just as Patriarchates evolved in the Roman
Empire, Patriarchates arose outside the Empire supported by political
and religious compulsions. patriarchates in Bulgaria (917 AD); in Serbia
(1346 A.D); the Russia (1589 AD), in Romania ((1925 AD) and Ethiopia
(1959 A.D) are important cases in point.
The term 'Patriarch' is of Greek origin and
it means 'Chief father'. It signifies the person who is the head of a
family, race or clan or a national church. Church hierarchs came to be
called by this title from the 5th century. They also assumed special
powers and responsibilities. These Patriarchs claimed that they had
authority over the bishops of their neighbourhood; and these claims were
backed by the political situations. From the sixth century onwards,
centralization of ecclesiastical authority was being stabilized. During
the middle ages, this process reached its peak. The patriarchs started
claiming that their authority extended beyond their immediate
neighbourhood, in the context of the divisions in the Church; and this
led to quarrels and dissensions. After the middle ages the vast
authority of the Patriarchs began to dwindle, mostly due to political
reasons.
5 . REASONS FOR
CENTRALIZATION OF POWERS IN PATRIARCHS
The supporters and sponsors of the
Patriarchates identify four reasons why the Patriarchates became
significant.
(a) There was a realization in the "Patriarchal regions" that the
Church there was established by the Apostles themselves or some evangelist
close to the apostles. Eg:- the claim by the Roman Church that it was
founded by apostles Peter and Paul - the claim by the Coptic Church that
the founder of their Church is St. Mark, who was the disciple of Peter and
Paul.
(b) Churches in major cities were established by the Apostles or by
their disciples. As the Church spread to the neighbouring places,
naturally, the city Churches claimed that they had authority over the
local or regional Churches in matters of faith and administration. This
claim was consciously developed with the passage of time. Besides, the
"Mother" churches in the cities claimed that the "daughter" churches came
into being as a result of the evangelistic work of city churches.
(c) In the Churches founded by Apostles, the successor - bishops had
an importance as having "Apostolic succession" and this increased their
historical significance too.
(d) The cities where these metropolitans had their headquarters had
political, geographical and cultural significance. For instance, Rome was
the capital of the Empire and the bishop of Rome assumed more powers and
status. Later he also claimed the succession of St. Peter and St. Paul and
thus more power than others. Others in some way had to acknowledge it.
Similar reasons could be identified behind the development of the
Patriarchates of Alexandria and Antioch. The Council of Constantinople
conferred the Patriarchal position to the bishop of Constantinople, mainly
due to the political importance of the city. The third canon of the
Council of Constantinople stipulates that the bishop of Constantinople
must have precedence, since the city is the 'New Rome', ie, the capital of
the Empire.
6 . CATHOLICOS
The term 'Catholicos' comes from two Greek
words 'Kath' and 'Holicos', meaning 'general primate', or 'general vicar'.
In the Roman Empire this was the title of an officer who held independent
charge of a large geographical region. The officer in charge of the
treasury was also given this title. Within the Roman Empire, Church
primates were known as 'Patriarchs' and not 'Catholicos', may be because
it was felt that the title of a secular officer did not fit a Church
leader. But this title was widely used in Churches outside the Empire.
Thus primates of Churches in Armenia, Persia and Georgia came to be known
as 'Catholicos'. Also it may be to show that these Churches were totally
independent, just as the government official with the same title in the
Empire exercised independent charge over a large area.
7 . MAPHRIANATE
The title and position of 'Maphrian' is
available only in the West Syrian tradition. This term is derived from the
root word pharoh which means 'to bear fruit' or 'to increase'. Thus 'Maphrian'
is 'one who gives out fruit' or 'one who causes to increase'.
In the Persian Empire, there lived a group of
Christians who accepted the authority of the Patriarch of Antioch, who was
the leader of the West Syrian Church community. The Patriarch appointed a
senior Metropolitan in the 7th century as the religious head of these 'Antiochenes',
and he came to be known as 'Maphrian'. This was not an independent
ecclesiastical position, but existed under the authority of the Patriarch
of Antioch. However as different from the Maphrianate, Patriarchate and
Catholicate were independent institutions. Never did the Patriarch come
under the authority of another Patriarch, similarly never was the
Catholicos under the authority of another Catholicos or Patriarch. Thus
the Maphrianate always remained under the jurisdiction of the Patriarch of
Antioch.
2. PERSIAN CATHOLICATE
From the 4th century through the 16th, the Malankara Church remained in
close relationship with the Persian Church. For a few centuries at least,
the spiritual oversight of the Persian Catholicos had spread to Malankara.
Moreover, a number of semblances could be seen between the Persian
Catholicate and the Catholicate in Malankara, and even the Primate of
Malankara Church prior to the establishment of the Catholicate. Therefore it
is useful and essential for a student of Church history to study the origin
and development of the Persian Catholicate.
1 . Bar Hebraeus
account
Bar Hebraeus (d.1286), who was the Maphrian of
Tigris in the 13th century gives an account of the origin of the Persian
Catholicate in his "Ecclesiastical History".
Bar Hebraeus has his place in the frontline of
the outstanding theologians of the Eastern Church. His scholarship spread
to different areas and his prolific writings include domains such as the
Bible, Theology, Church History, World History, Astronomy and Literature.
He is also credited with deep proficiency in Greek, Latin, Syriac and
Arabic languages. He was elevated as Maphrian in 1264. He has compiled the
history of the Persian Catholicate, Maphrianate and the Antiochian
patriarchate. The history of the Catholicate of the East constitutes Part
II of his Ecclesiastical History. As per this account., St. Thomas, the
Apostle, is the first Metropolitan of the East. According to Bar Hebraeus,
the immediate successors of St. Thomas were Adai, Agai, Mari, Ambrosius,
Abraham and Jacob.
Bar Hebraeus states that Jacob was ordained at
Jerusalem. He also gives the following account; towards the fag end of
life, Jacob sent two of his disciples - Ahodabooi and Kom Yesu - to
Antioch, with a request that one of them may be selected and ordained as
bishop by the Patriarch of Antioch.
However, Kom-Yesu was murdered by the Romans,
as the Roman authorities suspected that the two Persians were spies.
Ahodabooi escaped to Jerusalem and he was ordained as bishop by the
Metropolitans of Jerusalem on an instruction from the Patriarch of
Antioch, and sent him back to Persia. Moreover, the council of the bishops
of Jerusalem decided that from then on the bishop of Persia can elect and
instal a Catholicos as the head of the Persian Church. Bar Hebraeus adds
that this decision of the Jerusalem council of Bishops was not to the
liking of the Patriarch of Antioch. This incident took place in 231 A.D.
Ahodabooi returned to Persia and ruled over the
Persian Church. After his demise, the bishops of the Eastern Church
elected Shahaluppa and installed him as the Catholicos. Bar Hebraeus notes
that Shahaluppa was the first Catholicos Installed by the Persian bishops
themselves. He also states that the origin of the Catholicate of the East
is the installation of Ahodabooi in 231 In Jerusalem. Many books of Church
history has been compiled in Malankara on the basis of this account of Bar
Hebraeus. All these accounts state that the establishment of the
Catholicate of the East was in 231 A.D.
However, it must be noted that modern
historians are of the view that there are no historical documents to
substantiate the account given by Bar Hebraeus.
2 . Origin and
Development
The Gospel reached Persia during the first
century itself. St. Thomas the Apostle, Adai and Mari are reckoned as the
Apostles of Persia . The Gospel spread throughout Persia by
the second Century; and Churches were established in almost all important
centres in the third century. At about 290 A.D. Papa, who was a scholarly
church leader became the bishop of Cylesia which was the capital of
Persia. There is a view that Papa tried to become the sole leader of the
Persian Church, and that their move may be historically seen as having
laid the foundation for the Catholicate. It may be noted that the
political situation of the day was such as to be helpful to this move by
Papa. The Persian rulers of the day were Kings belonging to the Royal
House of Sassanians. The Sassanians recognized Christianity as the second
religion of the Empire, the first place being given to the ancient pagan
religion of Persia. Under these circumstances, the government needed to
have contact with a representative of the Christian Church, and naturally
enough, Papa claimed that position for himself.
In this endeavor of his, Papa was also
encouraged by the developments in the neighbouring centres of
Christianity. Bishops of Persia, Alexandria and other major cities were
trying to establish their authority over the nearby Churches. Very much in
the same vein, Papa tried to become the head of the Persian Church. Some
bishops of Perisa, and Papa's own Archdeacon Simon Bar Saba were against
this move. At their initiative, a general Council of the Persian Church
met in 315 A.D, and the council held that Papa was in the wrong, and
degraded his position in the Persian Church hierarchy. The Council
appointed Simon as the bishop of Persia in the place of papa. However Papa
did not give up without giving a fight. He took on his opponents with the
help of Mar Ephrem of Edessa and Mar Jacob Nissibin. Talks were held with
the new bishop Simon, with the promise of making him Papa's successor.
Before long, the two patched up and Papa became the sole ruler of the
Persian Church. Though Papa did not assume the title 'Catholicos' at that
timne, he may as well be considered as the first Catholicos of the Persian
Church.
Simon became the Catholicos of Cylesia after
the death of Papa in 328 A.D. By around 337 A.D, Emperor Saphor of Persia
started persecuting the Christian Community, and this persecution
continued for more than 40 years. During this period three Catholicoses,
many bishops, and thousands of faithful were massacred. At this time wars
took place between the Persian and Roman Empires, in which the Persian
soldiers Attacked and plundered the eastern provinces of the Roman Empire
like Syria and Antioch, and many people were captured as slaves or
prisoners of war. A greater portion of these prisoners were Antiochan
Christians. These Antiochan Christians did not like to identify themselves
with the Persian Church, instead they kept their identity in Persia, of
course under the ecclesiastical jurisdiction of the Patriarch of Antioch.
Emperor Saphor died in 379 A.D, and his son
Varaphran became the Emperor. He too continued to persecute Christians.
Following his death in 399 A.D, Isdagard I assumed power in Persia. This
peace loving Emperor stopped the persecution of Christians and extended
his hand of friendship towards the Roman Empire. Roman emperors like
Arcadian and Theodosius had a very good working relationship with Isdagard
I. Besides, an incident which took place at that time helped to cement
their relationship. Isdagard was afflicted by an ailment of severe
headache. Morutho, the bishop of the city of Miafarkath, on the eastern
border of the Roman Empire, was a renowned physician. As per the desire of
Emperor Theodosius, Morutho travelled to Persia and cured the illness of
Isdagard. Thus Morutho won the goodwill of the Emperor. He came to know
that certain administrative arrangements were needed in the Persian Church
and with the permission and support of the Emperor he took the initiative
and called a synod of the Church in 410 A.D. Forty bishops participated in
this Council which was presided over by Catholicos Isaac. It was at this
Council that the Persian Church officially adopted the Nicene Creed. The
Council also adopted certain significant resolutions relating to the
administration of the Church and passed 21 decrees in that regard. The
Emperor of Persia was given the authority to nominate the Catholicos of
Persia. Thus the Council of 410 A.D. unequivocally declared the
autocephalous and independent status of the Persian Church.
However, it must be noted that the bishops of
the Roman. Empire were not happy about the independent growth of the
Persian Church. They insisted that the Persian Church should accept the
canons and traditions available in churches in the Roman Empire. An
attempt was also made to compel Persian Christians accept all the Council
resolutions adopted by Churches in the Roman Empire. With this intention,
Akkakius, bishop of Omid which belonged to the eastern province of the
Roman Empire visited Persia. At his behest, a council was convened in
Persia, in which only ten bishops of Persia participated.
As per the desire of Akkakius, the Council
decided to adopt many rituals, decrees and regulations of the western
churches (ie, the churches in the Roman Empire including Antioch). But the
majority of the hierarchs and laity of the Persian Church were against it.
So subsequently another Council met at Markabda in 424 A.D, which was
attended by 36 bishops. Akkakius, who was in Persia at that time, was
neither invited, nor did he attend this Council. This Council
unequivocally declared the total independence and autocephalous status of
the Persian Church. The decisions of this Council only confirmed the
supreme authority of the Persian Catholicos. It was also decided that any
controversy which may arise in the Persian Church, may be resolved under
the supervision of the Catholicos. In another significant resolution, the
Council declared that if there be a complaint against the Catholicos, no
one on earth shall try it, but it shall only be resolved in the Court of
Christ. The same Council also gave the appellation "Patriarch" to the
Catholicos.
3 . Persian Church
accepts the theology of Antioch
In the Roman Empire during the 5th Century,
there were two distinct theological schools - the Antiochan and the
Alexandrian. The Council of Ephesus (431 A.D), the Council of Chalcedon
(451) and the other major Councils of their period and the theological
debates associated with these were marked by the ideological clash of
these two schools. Both the parties cursed and excommunicated each other,
and this led to a division in the Church.
It is interesting to note that the theological
position of the Church of Antioch follows not the Antiochian schools, but
the Alexandrian tradition. Nestorios was a product of the Antiochian
school of theology. He was installed as the Patriarch of Constantinople in
428 A.D. At that time a controversy arose in Constantinople as to whether
Holy Virgin Mary could be called "Mother of God" (Theotokos). The real
cause of the debate was the diverging theological standpoints of Antiochan
and Alexandrian traditions. In this debate, Nestorios held that it is not
necessary to call virgin Mary as "Mother of God". But Cyril the Patriarch
of Alexandria insisted that it is indispensable to call the Virgin as "Theotokos".
Moreover, he also insisted that Nestorios should accept this position. In
this move Cyril was supported by Celestian, the bishop of Rome.
Actually, Nestorios was not introducing a novel
theological or Christological teaching. He only wanted to remain loyal and
committed to the Antiochan Theological tradition in which he was trained.
However Cyril and the stalwarts of the Alexandrian school were not
prepared to appreciate the position of Nestorios. Of course, there were
non-theological and circumstantial reasons behind this division.
As the issue was almost slipping out off hand,
Emperor Theodosius called the Council of Ephesus in 431 A.D. The Council
condemned Nestorios as a heretic, excommunicated him from the Church and
dethroned him as patriarch of Constantinople. This resulted in a great
schism in the Church. Many who belonged to the Antiochan school were
sympathetic towards Nestorios and declared that his excommunication was
wrong. But these sympathisers of Nestorios were persecuted by the Emperor.
To escape persecution, those who approved of the Antiochan school fled to
the Persian Empire. They were welcomed and were granted asylum in Persia;
since Persia was the sworn enemy of the Roman Empire. In course of time,
the Alexandrian theological position spread to the eastern provinces of
the Roman empire. The Antiochans belonging to the Antiochan school who
were now in Persia, greatly influenced the Persian Church. Persians became
more interested in the Antiochan theological position than the
Alexandrian.
Uraha (Edessa) was a major city on the border
of the two empires. At certain times in history, Uraha was in the Persian
Empire and at other time it was a city in the Roman Empire. It was a
famous centre of theological learning. From the very beginning, the major
theologians of Edessa were firmly based in the Antiochan school. These
theologians nurtured the school at Edessa and from 436 A.D. onwards.
Edessa became a well-known centre of Antiochan theology. At that time, the
Persian Church had no theological school of its own. The clergy of the
Persian Church got their training at the Uraha School. Thus from 436 A.D.
onwards the clergy of Persia were slowly getting based in the Antiochan
theology.
Subsequently Nestorian religious leaders Like
Bar Sauma and Narsai who came to Persia took the initiative to establish a
big theological school at Nisibin in Persia. This became instrumental in
disseminating Antiochan theology in Persia and it spread vastly in the
Persian Church during the first half of the 5th century. With the result,
the Church venerated Nestorios who was a leading figure in that
generation. In 486 A.D. when Akakios was the Catholicos, the Bishops'
Council of the Persian Church officially accepted the Antiochan theology
as well as Nestorios and other Church leaders. From then on, the Persian,
Church came to be known as 'Nestorian'.
It was a period of tremendous development for
the Persian Church following its acceptance of the Antiochan School of
theology. During the Middle Ages, there existed under the Persian
Catholicos a Large Church, which of course included the Churches in India
and China. However, the weakening of the Persian Church began, following
the acceptance of Islam by the Arab countries. Besides there was a schism
in the Persian Church by the middle of the 16th century, due to the
intrusion of the Roman Church. However the majority of the people stood
firmly behind the Catholicos. Some more divisions took place in the
Persian Church in the 20th century so much so that at present there are
two Catholicoses (Patriarchs) in the Persian Church, who claim the
succession of the ancient Catholicate.
4 . The Maphrian
It has been pointed out already that during the
wars between the Persian and the Roman empires, many prisoners of war and
slaves were brought to Persia from Antioch. These people were in communion
with, and under the Patriarch of Antioch. It was during the reign of
Saphor II (309 - 379), Kosrau I (531 - 579) and Kosrau II (590 - 627) that
the majority of these people reached Persia. They settled in Persia as a
separate group of people. Emperor Kosrau I had even built for these
settlers a city with the name, 'Antioch'. Subsequently, a small minority
of people in the Persian Church, who did not conform to the traditions of
the Persian Church also joined these settlers.
These people stayed in Persia and were under
the direct control of the Antiochan Patriarch. By then, two divisions came
up in the Antiochan Church - those who accepted the council of Chalcedon,
and those who did not. However those who rejected the Chalcedonian
Council, who formed the majority, were persecuted by the Roman emperors
and also by those who had accepted the Council. All this time a great man
arose gave heroic leadership to those people who had rejected the Council
of Chalcedon - that was Jacob Hebraeus. He travelled far and wide and
ordained many to the ministry and confirmed the people in the true faith (ie.
in the tradition of the Alexandrian theology). By about 559 A.D., Jacob
Hebraeus arrived in Persia. He ordained Aahudamme as Metropolitan for the
members of the Antiochan Church, in 559 A.D. Aahudamme was given the title
"The great Metropolitan of the East" (It is notable that Aahudamme was not
ordained as Catholicos but was only given a new title)
Among a large number of Arabs who were nomads,
Aahudamme did evangelistic work and appointed priests and monks for them.
It was he who founded the Inkena Monastry and the monastery called "Gadani"
near Tigris. He baptised a member of the Royal family, and when the
emperor learned about this, he ordered the execution of Aahudamme. After
the time of Aahudamme, Kom-yesu (578-609) and Samuel (614- 624) became
bishops. None of these had seats (Dioceses) of their own. Later in 629,
Athanasius Gamolo, the then Patriarch of Antioch, sent one Deacon John to
Persia. John spoke to the emperor and the Antiochan people in Persia
regarding the installation of 'the Great Metropolitan of the East'. The
five bishops available in Persia, with the permission of the Patriarch
ordained 'Morootho' as the Great Metropolitan. Since then, the Great
Metropolitan came to be known as "Maphrian". The Maphrian organized an
arch-diocese with Tigris as its headquarters. During this period, two
Councils were held in this see (Diocese) which made some significant
decisions regarditig the authority and privileges of the Maphrian. The
Patriarch of Antioch, Athanasius Gamolo, issued an order recognizing the
election and installation of "Morootho" and appointing him as the chief
shepherd of the Antiochan people in Persia. Morootho ruled for 20 years
and it was a period of steady development for the Church. Morootho divided
the Church into 10 dioceses for the sake of administrative convenience.
After the death of 'Morootho', the Maphrians were ordained from time to
time by the Persian bishops; and all these Maphrians had obtained the
permission and acceptance of the Patriarch. However, there were also
occasions when there was power struggle and differences of opinion between
the Patriarch and the Maphrian.
5 . Council of
Capharthutha
When the differences between the Patriarch and
the Maphrian snowballed, a council of the bishops under the jurisdiction
of the Patriarch and the Maphrian assembled in Capharthutha in February
869. This assembly codified 8 canons dealing with the Patriarch and the
Maphrian of Tigris. The canons are given below:
-
The bishops and the monks in the Mar Mathai's
Monastery, should submit to and obey the Maphrian whose seat is in
Tigris.
-
The Patriarch should not interfere in the
administration of the Church in Tigris, unless when invited. In the same
way the maphrian should not interfere in the Patriarchal See.
-
When the Maphrian is present along with the
Patriarch of Antioch he should be seated immediately at the left hand
side of the Patriarch. The name of the Maphrian shall be mentioned
immediately after that of the Patriarch, in the liturgy; and he should
receive the Holy Qurbana after, the Patriarch.
-
When a Maphrian is alive, a Patriarch should not be
installed without his concurrence, otherwise, the orientals shall have
the left to install the Maphrian by themselves. The question of who
should perform the laying on of hands on the new Patriarch - ie, the
Maphrian or the President of the Synod, shall be decided by four
bishops, two each elected by the orientals and the westerners (Antiochan)
respectively.
-
The Archdiocese of Kurdu, Beth-Sabdaya and also
Najran, provided, the Arabs agree to it, shall vest with Tigris
administration.
-
The mutual excommunications between the orientals
and the Antiochans shall be withdrawn.
-
A final decision was taken about the three bishops
consecrated by the Patriarch in the see of the Maphrian.
-
A bishop excommunicated by the Maphrian shall also
be considered as excommunicated by the Patriarch.
Thereafter, the relation between maphrian and
Patriarch was governed by these canons. The See of the Maphrian progressed
well and developed. There were also spells when there was no Maphrian in
the history of the Maphrianate. In 1264, Gregorios Bar Hebraeus, the
renowned scholar became the Maphrian. He was the greatest among all the
Maphrians. He wrote a history of the Persian Catholicate and also of the
Maphrianate starting from their very inception. He calls the Nestorian
Heads of Churches as "Catholicos" and those under the Antiochan Patriarch
as "Maphrians". He never creates a confusion among these two
functionaries. After the time of Bar Hebraeus, the Maphrians were also
sometimes called as the 'Catholicos of the East'
After Bar Hebraeus, the glory of the
Maphrianate dwindled. Those were days of decadence for the 'Maphrian' and
the 'Jacobite' community under him. Many a time the Maphrianate lay
vacant. The maphrians came to be known as 'Baselios', since the 16th
Century.
By the 17th century Malankara Church came into
contact with the Antiochan Church (1665) for the first time. It was in
this context that two Maphrians came to Malankara.
(i) Baselios Yaldo (died in 1685 at Kothamangalam)
(ii) Baselios Sakkrallah (died in 1764 as Kandanad)
In 1850 Baselios Behanam became the maphrian,
and it was during his time that the Jacobite community literally became
extinct in Persia. Though he ruled till 1860, the Maphrianate came to an
end with him. Subsequently in 1863, the Episcopal Synod of the Antiochan
Syrian Church, consisting of 17 bishops under Patriarch Yakoob II resolved
to discontinue the Maphrianate.
3. THE RELATIONSHIP BETWEEN MALANKARA AND PERSIAN CHURCHES
Church historians agree that the Malankara Church was founded by St.
Thomas, the Apostle. The tradition in the Persian Church also holds that
Church too was founded by St.Thomas. Therefore it may be legitimately
assumed that these two churches had cordial and strong relationship and
intercommunion. Christians were persecuted in the Persian Empire during the
4th century. To escape the persecution the Persian Christians fled to
different countries. One such contingent of Christians under the leadership
of Thomas of Cana, who was a leading trader, reached the Kerala coast in 345
AD. It is only reasonable to presume that such migrants have helped to bring
the Malankara and Persian Churches closer. And the Kerala Christians had
very good and close relationship With the Persian Church till the arrival of
the Portuguese in the 16th Century. Given below are some of the 'evidences'
to establish the relation between the Malankara and Persian Churches.
-
'The Chronicle of Seert' records that during the days
of bishop Shahaluppa and bishop Pope, by about 300 A.D, bishop David of
Bassra left his diocese, went to India and converted many people into
Christianity.
-
In A D 345, a group of 400 people from 72 families
along with a Bishop named Joseph came from Persia under the leadership of
a famous merchant 'Knayi Thoma' (Thomas of Cana) and settled in Kerala.
This helped to maintain good relationship between the Persian church and
the Malankara Church.
But the happenings which are told in connection with this event may not
be true. There are some stories in connection with Knayi Thoma's arrival
in Kerala.
One is that the Catholicos of Persia had sent a group of people to help
the church in Malankara. When Knayi Thoma left Peria, the Persian church
was under severe torment. At this time, about 20,000 believers, many
priests, Bishops and three Catholicoses were killed. So we cannot believe
that in this very hour of crisis, they had sent a group of people to help
the Malankara Church.
Second is that the group of people under the leadership of Knayi Thoma
was sent to Kerala by King Abgar of Uraha. But there is no historical
evidence which could prove that King Abgar ruled over Uraha at that time.
Hence it is also unbelievable.
Third is that the group of people under the leadership of Knayi Thoma
was sent to Malankara by Ignatius Patriarch of Antioch. But there was no
such Patriarch named Ignatius in Antioch at that time. The designation
'Ignatius' was given to the Patriarch of Antioch only after the 13th
century. All the incidents which are said in connection with Knayi Thoma's
arrival are only legends and cannot be taken in to account as historical
evidences.
Actually Knayi Thoma and his group came to Malankara as refugees from
Persia, when the Persian Church was under severe persecution. But it is
true that when they came to Kerala, they were treated very cordially and
were given good positions.
-
By around 430 A.D, 'Isodas', (Servant of Jesus) a
biblical scholar in the Persian Church prepared an interpretation for the
Epistle to Romans. It is written in the margin of this book that
this epistle has been translated into Syriac from the Greek
language with the help of Daniel, an Indian priest .
-
It is recorded that the theological books written by
Mar Mana, bishop of Rivard Sheer in Persia near 470 A.D, were sent to the
Church in India.
-
During the beginning of the 6th Century, Cosmus
Indicoploitus, the Alexandrian voyager reached the Malabar coast. In his
book
Christian Topography it is said that there are Christians
in Malabar where pepper is in plenty and that he saw in Kalyan bishops who
were sent from Persia.
-
At about this time, Christians in India were bought
under the 'Fars' Archdiocese of Persia. This information is documented in
the letters of Patriarch Ishoyaab who lived in the 7th century However
Ibn-at-Thayib, a canon scholar says that after a short spell of time,
India was moved out of Fars Archdiocese and was given the status of an
independent Diocese.
-
The letters of Patriarch Timothy who lived in the 8th
century throw light on the relationship between India and Persia. Timothy
consecrated bishops from among the monks in Persian Monasteries and sent
some of them to India. One of these monks who pointed to the financial
burden involved in travelling to the distant India was told by Timothy
that many monks used to
go to India and China, by the sea with a walking stick and the
begging bowl in their hands ,
-
After the reign of this Patriarch, two bishops - Prod
and Saphor and a group of people along with them, migrated to Kerala. They
stayed at Kollam and received the
Tharissapalli Cheppeds (Documents on Copper Plates for the
Holy Church) in 849 A.D.
-
The bishops under the Catholicos of Persia (Patriarch)
were required to present annual reports of their activities to the
Catholicos. However, since India and China were far off places, bishops in
these two countries were required to give their reports only once in six
years, on orders of Catholicos Theodosius in the 9th Century.
-
There are no documents to show whether any Persian
bishop came to India between 9th and 12th centuries. Historians note that
in 1129 A.D. one bishop John was sent to Malankara by the Catholicos of
Persia.
-
Marco Polo, who visited Kerala in 1295 writes that he
saw Nestorian Christians in South India.
-
A Guidebook for the reading of Scriptures in the
Church prepared at Kodungalloor (Cranganore) in 1301 A.D, says that it was
prepared during the time of the Nestorian Patriarch Yabaloho V and Mar
Yakob who ruled the Indian Church, sitting on the Throne of St. Thomas.
-
In 1490, a three member delegation was sent from
Malankara to Simon, the Nestorian Patriarch of the time with the request
that Malankara Church had the need of a bishop. One of three died on the
way, the remaining two reached the Patriarch and submitted the memorandum
from Malankara. The Patriarch consecrated both of them as bishops and sent
them back to India along with two other bishops.
-
Mar Elias, the successor to Patriarch Simon, sent
three bishops - Yabalaha, Yakob and Danaha - to India. They wrote back to
the Patriarch regarding the warm welcome they received in India. A copy of
their letter is available now, which also says that there are 30,000
Christian families in Kerala who follow the faith of the Persian Church.
-
The 'Persian Crosses' in South India are the memorials
of the relationship betweern Indian and Persian Churches. These crosses
engraved on granite stones are available in Kottayam Valiya Palli,
Kadamattom Church, Muttuchfra Church and at Mylapore. Scholars are of the
opinion that these crosses were engraved during the 8th or 9th century and
are of the same type as the crosses available in Persia. The Persian Cross
bears an inscription in the Pahlavi language. The generally accepted
translation of this inscription is this:
My Lord Christ, be merciful to Aphras, son of Khaharbath the
Syrian, who engraved this . This Aphras is supposed to be the
Nestorian bishop Phrod who came to India in he 9th century.
The Portuguese reached the Indian shore in 1498. Along with them came the
Roman Catholic missionaries and they stalled the visit of Persians to this
country. Then the Portuguese and the Roman missionaries attempted to bring
under the Roman fold the Malankara Church which was in communion with the
Nestorian Church of Persia. The synod of Diamper of 1599 was the culmination
of this attempt. The canons (decisions) of this synod throw light into the
conditions of the Malankara Christian community of those days.
The 8th Decree of session 3 of the synod says that Malankara Nazrani
community remembers the name of the Nestorian Patriarch of Babylon in the
liturgy and that it is Wrong. 'Henceforth the name of the Babylonian
Patriarch should never be remembered in the Holy liturgy or any other
occasion of worship - the name of the Pope of Rome should is used in that
place .... whoever acts against this shall be thrown out of the Church'
Thus it is very clear that in Malankara churches, the name of the
Nestorian Patriarch was remembered during the divine liturgy till that time.
Session 3, Decree No. 9 says: The decision taken by the Malankara
Nazranis that they will not accept bishops other than those coming from
Nestorian Patriarch shall not stand. (This decree was made because Malankara
Nazranis had decided not to accept Roman bishops, but only the Persian
bishops)
Decree 20 - condemned Nestorios and his followers and the heresy of
Nestorios and accepted the council of Ephesus (431 A.D)
One major fallout of the Synod of Diamper was that Malankara Church had
to sever its Persian connection and become part of the Roman Church. This
situation continued till 1653. In 1653 Malankara Nazranis made the "vow of
Coonan (leaning) Cross", and freed themselves from the Roman yoke and then
attempted to reestablish their old connection with Eastern Churches. As a
result bishop Gregorios of Jerusalem who belonged to the Antiochan Church
came to Malankara and the Church received him.
4. ESTABLISHMENT OF THE CATHOLICATE IN MALANKARA
The establishment of the Catholicate in Malankara had its historical and
local reasons. Though the establishment of the Catholicate took place only
in 1912, a situation conducive to it existed here for a long time before.
The Catholicate was established here in a historical background special to
the Malankara Church. An attempt is made here to analyse this background and
its remote and immediate causes.
1 . Remote Causes
Archdeacon and
Malankara Metropolitan
The Catholicate in the Malankara Church is
the result of the indigenous growth and development of the native
positions of Church leadership here - viz. "Archdeacon Metropolitan" and
"Malankara Metropolitan".
a. Archdeacon
The position of "Archdeacon" with elaborate
powers and authority is unique in the administrative structure in the
Eastern Syrian church. This position reached the Indian Church through
its connection with the Persian Church. This position grew and
developed and remained in its indigenous form and stature till the
19th century in the Malankara Church. Mar Thoma VIII (1809 - 16) while
answering some questions of the Madras government said that the
Malankara church was ruled by Archdeacons of the Pakalomattom family
from 345 to 1308 A.D, and that there were seven bishops and one
Metropolitan (Archbishop) in that family. Thus the position of the
Archdeacon was very important and valuable in the history of the
Malankara Church.
The administration of the Malankara Church
had been done for centuries by the Archdeacons. The Persian bishops
who came to Malankara had only oversight over spiritual matters like
ordination of the clergy. Even such things were done as per the
direction of the Archdeacon.
The Archdeacon was the nucleus of an
administrative set up in which the Malankara Church had full internal
administrative freedom. They were uncrowned kings of Nazranis and were
members of families of high economic and social status. They even had
a small militia of their own. The oversight and rule of the political,
religious and cultural life of the Malankara Nazranis were vested with
the Archdeacon. He was known as the "Ruler of the people" and "The
door of India".
After the synod of Diamper ((1599), there
was a conscious attempt to neutralise and nullify, the position of the
Archdeacon and the system of Church administration. Subsequently Roman
system of administration with the Latin Archbishop at the centre was
established. The status and authority of the Archdeacon was thrown to
the winds. The Coonan Cross (leaning cross) Oath of 1653 was a
reaction against such extreme provocative actions. Through this the
Malankara Church threw away the Roman yoke and re-established the
time-old system of church administration with the Archdeacon as its
nucleus. However, the relationship with the Eastern Syrian Church was
virtually cut off at this time, and a situation arose where the
Archdeacon was almost helpless, being without the support of the
Persian connection. Undaunted, the Malankara Nazrani's, made the
Archdeacon a bishop and went ahead with their destiny.
Not long after the Coonen Cross Oath of
1653, as per the decision of the Malankara Church, the Archdeacon was
raised as bishop Mar Thoma I by twelve priests. During this period the
Portuguese power in India declined and the Dutch began to establish
their authority. This situation was favourable to Bishop Mar Thoma I
with the help of the Dutch, bishop Gregorios of the Antiochan Church
reached Malankara in 1665, on an invitations from Mar Thoma I. Mar
Gregorios regularised the position of bishop Mar Thoma I and helped
him in his battle against the Romans. From 1665 to 1816, 'Mar Thoma'
Metropolitans from the Pakalomattom family ruled over the Malankara
Church.
The Mar Thoma Metropolitan had more status
and elaborate authority than the Archdeacon. The Archdeacons who were
the leaders in the political and community matters of the Nazranis
could not ordain the necessary clerics for the church. But this
inability was removed once Archdeacon Thoma was consecrated bishop. It
marked the beginning of a new era in the Malankara Church history and
a giant leap in the growth and development of the Church. During the
time of the Mar Thorna Metropolitans, the Antiochan bishops who came
here had tried to establish spiritual and temporal authority in this
church. But the Mar Thoma Metropolitans strongly resisted such
unwanted moves of the Antiochans. They protected the Malankara Church
from the intervention of outside powers in its internal
administration. However, it must also be noted that even though they
could guard the freedom of internal administration they could not keep
safe the Eastern Syriac traditions. As a result, the West Syrian
traditions could intrude into the faith and worship-scheme of the
Church. This influence later on became even a threat to the freedom of
administration of the Church itself. Any way, by abouf 1816, the
position of Mar Thoma Metropolitan who grew into the stature of the
highest authority of the Church, was recognized by the native rulers
by issuing royal edicts in his favour. Mar Dionysius II was the first
to receive such a royal edict.
c. Malankara
Metropolitan
We cannot say that the status of Mar Thoma
Metropolitan and Malankara Metropolitan were entirely different.
However we can see the position of Malankara Metropolitan as a new
stage in the growth and development of the status of the head of the
Church. Even though Mar Thoma Metropolitans were not known as
Malankara Metropolitans, they were actually so. While Mar Thoma VIII
was still alive, Pulikkottil Ittoop Ramban got consecrated as bishop
by Mar Dionysius of Thozhiyoor and got the tittle "Mar Dionysius", in
1815. He got the support of the C.M.S. Missionaries who were working
here and also the British authorities. Thus there were two bishops in
the Church in the same time, and there was controversy regarding their
authority. Therefore the Travancore and Cochin governments issued a
royal proclamation that Malankara Nazranis must accept Mar Dionysius
II as their Metropolitan and obey him. This was in 1816. Before long,
the rule of Mar Thoma Metropolitans came to an end the administration
of the Church came in to the hands of Mar Dionysius II and Mar
Dionysius III. They ruled the Church as Malankara Metropolitans. They
had the support of the royalty and acceptance of the people. By the
time of the synod (Council) Mulanthuruthy (1876), the Malankara
Metropolitan had vast authority and was the nucleus of a strong
administrative set up. Mar Dionysius V (who was known as Pulikkottil
Mar Dionysius) was the Malankara Metropolitan in 1876. Peter III,
Patriarch of Antioch, who visited Malankara during his time only tried
to diminish the status of the Malankara Metropolitan and bring it
under his foot. Mar Dionysius V resisted it with all his might. The
people of Malankara even wanted Mar Dionysius to be raised to the
position of "Maphrian", in a popular recognition of the heroic and
valiant fight that he put against those who were out to destroy this
Church.
2 . Immediate Reasons
The historical background of 1912 was conducive
in everyway to the establishment of the Catholicate in Malankara. The
Mulanthuruthy Council and the Royal Court judgement (litigation with the
reformers - ie; Mar Thoma Church) gave the Patriarch spiritual authority
over Malankara Church which was simply not there at any time before. The
attempt to free the church from such external authorities culminated in
the establishment of the Catholicate in Malankara. This is an important
point to be noted while listing the factors which led to the establishment
of the Malankara Catholicate.
Mulanthuruthy
Council (Synod) and the Establishment of the Patriarch's authority
Subsequent to the establishment of the
authority of the British in India, CMS Missionaries started their work
here by the end of the 19th century. To begin with, Malankara Church and
the missionaries worked together, especially because the missions gave
much importance to educating the masses. Thus it was a period of
co-operation from 1815 to 1836, from which, the Malankara Church
benefitted in many ways. The missionaries helped in the establishment of
the Theological seminary, and also in programmes aimed at the uplift of
the clergy and the laity. However what began as a mutual co operation
between the Malankara Church and the missionaries took a bad turn when
the latter tried to infiltrate protestant teachings into the Church. The
Malankara Church started suspecting the motives behind the missionaries
trying to
help this ancient church. By about 1836, the relationship
with the missionaries almost went out of gear, when the missionaries
openly attempted to bring in the protestant faith and worship scheme to
the Malankara Church.
Under these circumstances, a council of the
Church assembled at Mavelikara in 1836, and officially severed all
connections with the CMS. But, as usual there was a section of people
and clergy here who agreed to the Protestant way of thinking and
worship. This group was later nursed by Palakkunnath Abraham Malpan and
the result was the birth of a new 'reformed' church here. The official
church, under Mar Dionysius could not agree to their movement. Further,
Mar Dionysius excommunicated Abraham Malpan and his parishioners at
Maramon, who accepted and implemented the reformist ideas in this
parish. Following these developments, in order to lead them, Abraham
Malpan sent his nephew - Deacon Mathews - to the Patriarch of Antioch to
get him consecrated as a bishop. The Patriarch, without enquiring about
the whereabout of the candidate, consecrated Deacon Mathews as bishop
Athanasios and sent him back to Malankara. This unprincipled action of
the Patriarch was not only a historical blunder, but proved too costly
for the unity and integrity of the Malankara Church. Mar Athanasios who
reached Malankara in 1843, tried to grab the position of
Malankara Metropolitan . Consequently in 1852, a royal
proclamation was issued recognizing Mathews Mar Athanasios as "Malankara
Metropolitan". The official faction of the Church, realizing that they
needed a Metropolitan who was strong enough to resist Mar Athanasios,
sent Pulikkottil Joseph Kathanar* to the patriarch. The Patriarch
consecrated him as bishop with the title Joseph Mar Dionysius and sent
him to Malankara in 1865. Mar Dionysius tried to retain authority over
the churches and properties; but his attempts were foiled, since Mar
Athanasios had the backing of the British. When everyone of his attempts
failed, Mar Dianysius appealed to the Patriarch to come to Malankara and
resolve the crisis.
Accordingly Patriarch Ignatius Peter Ill came
to Malankara in 1875, and he made the authorities repeal the royal
proclamation that was earlier issued in favour of Mar Athanasios. The
Patriarch excommunicated Mar Athanasios. The Patriarch who won the day
called a Council (Synod) of the Malankara Church at Mulanthuruthy in
1876.
On the whole, the Council took two
significant steps, which had far reaching consequences.
-
Malankara Association and Malankara Managing
Committee were formed to assist the malankara Metropolitan, Mar
Dionysius in administration and also in the litigation with the
Reformist group.
-
It was declared that the Malankara Church accepts
the supremacy of the patriarch and that it keeps the
Jacobite faith (of the Antiochans).
The Patriarch demanded that each parish
church should give a registered document accepting these decisions to
the Patriarch, and the council accepted it. Besides, it was also agreed
that a fixed amount would be collected from every grown up man and woman
and forwarded to the Patriarch every year. (Resheesa)
However the greatest damage done to the
Malankara Church by this Council was that it declared that "The
Malankara Church had accepted the Supremacy of the Patriarch from very
ancient times" which, to say the least, was untrue and had no historical
basis. Such a resolution may be placed in the context of those difficult
times, but it was going to prove disastrous for this church, as the
subsequent developments in the Malankara Church history bear witness.
The Patriarch who stayed in Malankara for
almost a year Attempted to establish his authority here by hook or by
crook. But he could not succeed in it; and he believed that Mar
Dionysius was standing in his away in achieving this aim.
Then the Patriarch devised certain schemes to
curtail the authority and influence of Mar Dianysius. He arbitrarily
divided Malankara Church into seven dioceses and consecrated six
Metropolitans to look after them. Before consecrating them the patriarch
obtained registered agreements from them declaring the acceptance of the
authority of the Patriarch.
This unauthorised, unlawful and arbitrary
action of the Patriarch was aimed at making it appear that the churches
and assets in Malankara Church were under the authority of the
Patriarch. This action was also against the historical status of the
Malankara Church. He made it impossible to have a synod of all bishops
of Malankara, and a Malankara Metropolitan function as their head. By
consecrating six more bishops and by dividing Malankara Church into
seven dioceses, the Patriarch wanted to reduce the Malankara
Metropolitan as only one among the bishops, with no special
significance.
Mar Dionysius V, who brought the Patriarch to
Malankara to fight and achieve victory over the Reformist group could
achieve that aim to some extent, but had to silently agree to the
establishment of the overlordship of the Patriarch. The later history of
the Malankara church is an account of its attempt free itself from this
foreign authority and the establishment of the Catholicate is an
important milestone in this endeavour
Royal Court
Judgement
When the churches, institutions and
properties owned by the Malankara Church came under the rule of the
Reformists, Metropolitan Joseph Mar Dionysius of Pulikkottil filed a
case the Alappuzha District Court in 1879 to redeem them from the
Reformers' possession and administration. This litigation known as
"Seminary Case" was decided in favour of Mar Dionysius. An appeal
preferred in the High Court by the Reformists Group was dismissed.
However the Reformists petitioned the Maharaja of Travancore against the
High Court judgment, and an appeal court consisting of three judges was
constituted by the Maharajah to hear the appeal. One of the judges of
this "Royal Court" was an Englishman, and the other two natives. The two
native judges upheld the judgement of the lower court, while the
foreigner dismissed the appeal. This was in 1889. The majority judgement
said that the Patriarch never had any temporal authority in Malankara
and has only general oversight in spiritual matters. But the British
judge wrote that the Patriarch has neither temporal nor spiritual
jurisdiction over Malankara. The Court also ruled that Mar Dionysius who
had accepted the authority of the Patriarch was the real Malankara
Metropolitan. The Maharaja accepted the majority judgment and sealed it
and thus it came to effect. This judgement is significant for two
reasons.
-
Contrary to the ancient history of the Malankara
Church, the Court ruled that the Patriarch has got spiritual authority
over Malankara Church. Consequently, those who did not accept the
Patriarch could not have an independent entity.
-
The Court ruled that the Patriarch had only
spiritual oversight, and no temporal authority which he tried to
establish through the Mulanthuruthy Synod.
The Patriarch was not satisfied with the
Royal Court judgement. He held that spiritual and temporal authority
were indivisible, and even a judgment by all the judges in this world
questioning or denying this God-given authority will have no effect.
Ignoring this judgment, the Patriarch continued to exercise temporal
authority, and the Malankara Church resisted his move. From 1909 onwards
both the Patriarch's attempt towards this end and opposition to it were
intensified.
Move to Establish
Maphrianate
The Malankara Church was well pleased with
Mar Dionysius who defeated the Reformists (Mar Thoma Church) through the
Royal Court Judgement and brought victory to the Church and the Church
wanted to recognize his great services and increase his ecclesiastical
status. But it was thought that such an elevation should be with the
knowledge and blessings of the Patriarch. The Church leaders wanted to
establish the maphrianate in Malankara and elevate Mar Dionysius to that
position. Maphrianate was an ecclesiastical position in Persia under the
Patriarch. In those days, people here had no clear idea about the
difference between Catholicate and Maphrianate and the origins of these
hierarchial positions.
The Malankara Church desired to have a native
hierarch (Metropolitan) who will look after the temporal and spiritual
affairs of the Malankara Church under the Patriarch. Konattu Mathen
Malpan and Vattasseril Geevarghese Malpan wrote to the Patriarch,
raising this issue. But the Patriarch flatly refused the request and
replied: "No one should ask for this, he who defies will be cursed in
the name of the Father, Son and the Holy Spirit". The Patriarch said, if
necessary, a native syrian may be elevated as Maphrian and sent to
Malankara.
The Patriarch thought that in the instance of
his authority being reduced to spiritual oversight, even that would be
lost if a maphrianate was established here. Since the Malankara Church
was not in a position to compel the Patriarch, the attempt to gain
Maphrianate was shelved for the time being.
The Catholicate in
Malankara
Before Mar Dionysius V passed away, the
Malankara Association elected Vatasseril Geevarghese Malpan as the
successor to the Malankara Metropolitan. On the basis of the Royal Court
judgement, he was sent to the patriarch to be consecrated as
metropolitan. Also he was given strict instructions that he should not
on any account enter into any agreement submitting to the overlordship
of the Patriarch. The Patriarch consecrated him as Geevarghese Mar
Dionysius VI.
On 11th July 1909 Mar Dionysius V passed away
and Vattasseril Mar Dionysius (VI) succeeded as Malankara Metropolitan.
Before long, Patriarch Abdulla II reached Malankara.
Patriarch Abdulla II
Abdulla II had usurped the Patriarchal seat
in an uncanonical manner in 1906. In 1895 when Abdul Messiah was elected
and elevated as Patriarch, Mar Abdulla too was a candidate but he was
defeated. Thereafter in 1896, Mar Abdulla left his mother church and
joined the Roman church, where he remained for almost 10 years and also
as the Roman Catholic bishop of Holmes for sometime. Meanwhile, Mar
Ivanios, the bishop of Jerusalem was chastised by Patriarch
Abdul-Messiah for some irregularities in the administration of his
diocese. But the bishop did not budge; and he was transferred out of
Jerusalem by the Patriarch. Mar Ivanios, enraged by the action of the
Patriarch joined Mar Abdulla to take revenge on Mar Abdul-Messiah. Both
of them plotted to oust Mar Abdul Messiah from the Patriarch's throne.
Adrian Fortesque, the historian says that the plotters bribed the Sultan
of Turkey heavily and made him withdraw the authorization
Farman , issued in favor of Abdul-Messiah by the Sultan.
At this point Mar Abdulla returned to his mother church and with the
support of Mar Ivanios. became the rival Patriarch of Antioch. (Later,
Abdulla himself excommunicated mar Ivanios, that is another story).
Since the Sultan had withdrawn the
Farman in his favour, Mar Abdul Messiah could not
exercise his patriarchal authority in Turkey, and remained there
quietly. The authority of the Farman was applicable only within Turkey;
and Patriarch Abdul-Messiah could exercise his Patriarchal authority
elsewhere. And this was not the first instance in the Syrian Church when
more than one Patriarch assumed title and quarrelled for authority. A
repetition of this unhealthy practice was being staged at the beginning
of 20th century, during Abdul-Messiah's tenure.
Church historians are almost unanimous in
stating that Mar Abdulla was unreliable, greedy and had no reluctance to
throw the faith of his Church to the winds. The first thing that he did
after reaching Malankara in 1908 was a nefarious attempt to extract
registered agreements from the Malankara Metropolitan and the important
churches stating that the Patriarch had temporal authority over the
Malankara Church properties: Majority of the people and the Churches
resisted this unwarranted move of the Patriarch. Mar Abdulla directly
asked Mar Dionysius to give a registered document, but he refused
However those who had animosity towards the Malankara Metropolitan sided
with the Patriarch and this caused a tussle between those who stood by
the Malankara Metropolitan and the lefts of the Church, and others who
aided with the Patriarch. However, except the two trustees all the
members in the Church Managing Committee and the large majority of the
people endorsed and supported the stand taken by the Malankara
Metropolitan.
Mar Abdulla was at Parumala during the Annual
Day celebration of Parumala Mar Gregorios. The Patriarch demanded that
all the offerings at the tomb be handed over to him (There was about
3,000 rupees as offering). The Metropolitan politely replied that it was
not left to do so without the concurrence of the members of the
Managing Committee. When the Patriarch came to Malankara, among the four
Metropolitans here, only Mar Coorilos took a stand in favour of the
moves of the patriarch. In December 1910, the Patriarch called a meeting
of the Church representatives at Kottayam and tried his best to make
them give registered documents accepting Patriarch's authority over the
temporal assets of the Malankara Church. But the Patriarch failed
miserably in this attempt. Next he devised another plan to consecrate a
few new Metropolitans and get registered agreements from them. Some
prelates who were desirous of becoming bishops got consecrated, upon
producing such documents.
Then the Patriarch tried to visit the major
parish churches and obtain registered documents. He was successful in
two or three churches but had to abandon this plan hastily following the
clashes and a police case at Karingachira Church.
Now, matters came to a head and the Patriarch
thought that if Geevarghese Mar Dionysius, who refused to give
registered document accepting the temporal supremacy of the Patriarch,
was excommunicated, then he would be without any authority in the
Malankara Church. This was done also due to the wrong advice given to
him by some people who had some axe to grind against the Malankara
Metropolitan. The Patriarch issued a letter on 31st May 1911
excommunicating Geevarghese Mar Dionysius (Mar Dionysius VI). The
Patriarch also planned to get this letter read in the Old Seminary
Chapel, which was the headquarters of the Malankara Metropolitan, the
next Sunday. This was clearly aimed at snubbing the Metropolitan in
public. But the letter could not be read in the Seminary Church, since a
huge throng of people who were supporters of the Metropolitan was
present in the chapel. The Metropolitan who was also present in the
seminary church was escorted back to his room, amidst jubilant cheers
from the large crowd of people present there.
The visit and actions of Patriarch Mar
Abdulla was so damaging as to wound the whole Church and cause a serious
division in it. These unfortunate events were reported to Mar Abdul
Messiah, the senior Patriarch of Antioch, by the Malankara Church
leadership. Mar Abdul Messiah was the canonical and leftful Patriarch
of Antioch.
The excommunication of Vattasseril Mar
Dionysius caused much turmoil in the whole Malankara Church. This
excommunication which was uncanonical and against the principle of
natural justice was neglected by the large majority of Malankara parish
churches, people and leaders of the community and all of them stood
firmly and solidly behind Mar Dionysius. They unanimously resolved that
problem should be solved and adequate measures be taken so that there
shall never again be such unnecessary interventions in the Malankara
Church affairs by the patriarch of Antioch.
Accordingly the Church Managing Committee met
at the M. D. Seminary with Mar Dionysius in the chair and held elaborate
discussions on this and decided that canonical measures shall be taken
as to conduct the consecration of bishops in the Malankara Church
without depending on the Patriarch. It was decided at this meeting to
call a session of the Malankara Association consisting of
representatives from every parish to chalk out the future programme.
Meanwhile the senior Patriarch Abdul Messiah
was informed of the misdeeds of Mar Abdulla, and he sent a telegram to
Mar Dionysius stating that the excommunication of Mar Abdulla was
invalid and that Mar Dionysius and those with him are blessed. The
Malankara Association decided to invite the canonical Patriarch Mar
Abdul-Messiah to Malankara and with his help install the first
Catholicos of the Malankara Church. The meeting also resolved to
maintain a healthy relationship with the Antiochan Patriarch. It was on
the basis this envisaged relationship that Patriarch Abdul-Messiah was
invited to help Malankara Church to establish the Catholicate of the
East in Malankara, by shifting it from the Middle East. Accordingly, as
per the request of the Malankara Church Patriarch Abdul Messiah arrived
here on June 13, 1912.
As an aside, it may be mentioned that Mar
Abdulla, after staying in Malankara for about 2 years, causing the
maximum possible damage to the Church, left Malankara, only to die on
the way in 1915, without being able to reach the Patriarchal abode.
The Malankara Association Managing Committee
which met at Parumala under the Presidentship of Mar Dionysius VI
resolved to install Mar Ivanios, Metropolitan of Kandanad Diocese as the
Catholicos of the East. The Holy Episcopal Synod requested Patriarch Mar
Abdul Messiah to help in the installation ceremony by being the Chief
Celebrant.
As per the request of the Malankara Church,
Patriarch Abdul Messiah, with the assistance of the members of the
Malankara Episcopal Synod installed Mar Ivanios of Kandanad Diocese as
the first Catholicos of Malankara Church and give him the title Mar
Baselios. The installation was on 15 Sept. 1912 at the Niranam Church,
founded by St. Thomas.
Five months after the installation of the
Catholicos, the Episcopal Synod consisting of the Patriarch, the
Catholicos and other bishops of the Church consisted two new bishops at
Vallyapalli, Chengannur, Punnoose Ramban of Vakathanam was given the
title Philoxenos and Yuyakim Ramban of Kandanad was given the title
Ivanios. After staying in Malankara for about nine months Mar Abdul
Messiah returned to
Kurkuma Dayara which was the headquarters of Syrian
Patriarchs, in 1913. He passed away there on 15th August 1915 and was
interred at Kurkuma Dayara.
After the installation of the Catholicos,
Patriarch Abdul Messiah issued two kalpanas (Patriarchal letters) one on
17th September 1912 and the other on 8th February 1913. The two kalpanas
clearly state that, as per the request of the Malankara Church, Mar
Ivanios has been installed as Catholicos of the East, ie., to the throne
of St. Thomas in India and around.
The following are the major points made by
the Patriarch regarding the authority of the Catholicos in the two
Kalpanas; and which have been extensively quoted and confirmed by the
Supreme Court of India in its judgement on the Church Case in June
1995:-
-
The new hierarchial installation has been that of
Catholicos or Maphrian of the Malankara Church.
-
Henceforth, the Episcopal Synod of the Malankara
Church will have authority and left to install the Catholicos
independently here. No one can deny this left to the Malankara
Church.
-
The Catholicos has authority to consecrate
Metropolitans for the Church when necessary and also to consecrate
Holy Mooron (Chrism).
-
The relationship between the Malankara Church and
Antiochan Church is not one pertaining to administration, but of love.
Thus, self-rule within the Church which was
desired for and which was in practice was consummated with the
establishment of the institution of the Catholicate in 1912. One may be
tempted to say that the establishment of the Catholicate was hastened by
the unlawful excommunication of Vattasseril Mar Dionysius. But while
acknowledging that it was one of the factors, we should not close our
eyes to the fact the desire for such a supreme hierarchial head was here
for centuries
During early days the 'Archdeacon' was the
head. That position grew to the status of a Metropolitan which developed
Malankara Metropolitan. The status of Malankara Metropolitan
subsequently developed further and reached the status of Catholicos. The
position of "Malankara Metropolitan" formally amalgamated with the
position of Catholicos in 1934.
It has bqen observed that the hierarchical
position of
Catholicate of the East which had its headquarters in
Persia or Tigris, which had dominion over the St. Thomas Christians of
India, was shifted and re-established in Malankara, after its
disappearance in the middle east. While noting the historical
significance of such a point of view, it should also be seen as the
natural consummation of the aspirations of a National Church. As per the
Universal Orthodox tradition, every national Church has its own
independent and supreme hierarchial head. It was only natural and
necessary for the Malankara Church to opt for and establish its own
hierarchial supremacy.
Thus the different ecclesiastical
administrative positions which existed in Malankara, from time to time
as a symbol of its independent status grew and developed stage by stage
and finally reached the, status of the Catholicate. And the Church had
every left to reach this ecclesiastical position. The progressive
nature of this development should be understood and appreciated in the
background of the ancient history of the Malankara Church and the
significant events which are the milestones in its history. With the
establishment of the Catholicate, it was not merely the left to
internal administration that the Church achieved, but it was the symbol
of its all-round and perfect growth. The church had come of age.
-
Kathanar = priest
20TH
CENTURY LEADERS OF THE MALANKARA CHURCH
1 . Vattasseril
Geevarghese Mar Dionysius
Mar Dionysius VI was the architect of the
independent status and freedom of the Malankara Church. Though he
did not accept the status of Catholicos, he was the greatest Church
dignitary that the Malankara church ever produced in its chequered
history. He is known as "Sabaha Bhasuran" or the
Illuminator of the Church . He led the Church as its
chief pastor for many years, without sacrificing principles, and
even faced situations where his very life was at risk. Mar Dionysius
is mainly responsible for the establishment of the Catholicate in
Malankara.
The Assembly of parish representatives
meeting at the Old Seminary on 27th February 1908, elected
Vattasseril Geevarghese Malpan as the successor to Mar Dionysius V,
as Malankara Metropolitan. He was sent to the Patriarch, and was
consecrated as Mar Dionysius Metropolitan by Patriarch Abdulla on
31st of May 1908. In 1909, following the demise of Joseph Mar
Dionysius, Vattasseril Mar Dionysius was installed as Malankara
Metropolitan. His life and work - a constant struggle deserve to be
inscribed in golden letters in the annals of Malankara Church. He
was not ready to surrender the freedom the Church, which was its
birthleft, before anybody. He was unreasonably and unlawfully
excommunicated by Patriarch Abdulla in 1911, as he refused to
support the Patriarch whose greed had overtaken his good sense. But
it must be noted to the credit of Mar Dionysius that the large
majority of priests and the laity in the Malankara Church stood
firmly behind him; who decided that never again should Patriarchs be
given an opportunity to interfere unnecessarily in the affairs of
the Malankara Church. He did everything possible at that time to
achieve this end; and the result was the establishment of
Catholicate in Malankara in 1912. Malankara Church is indebted to
this gem of a high priest for undertaking this herculean task.
Further, Mar Dionysius himself took the initiative to install the
second and third incumbents to the throne of the Catholicate.
The second great achievement of Mar
Dionysius for which he shall be ever remembered is his leading and
primary role in framing the constitution and a system of
administration for the church. Mar Dionycius who was convinced that
a systematic constitution and a system of administration was
necessary for the church constituted a committee of experts to frame
a constitution for the Church. He himself framed a draft for the
said constitution. At a time when there were some divisions in the
Church Mar Dionysius was ready to make any sacrifice on his part for
the sake of peace in the Church. At the same time he was not ready
to surrender the inborn freedom of the Church to anybody.
The unusual courage, rare vision,
sincerity, and glittering personality of Mar Dionysius shall be well
remembered by Malankara Church with gratitude, as long as the Church
shall be. The momentous and eventful life of Mar Dionysius came to
an end on 23rd February 1934. His mortal remains were interred the
next day at the Old Seminary Chapel.
2 . Baselios
Paulose I (1912 - 1913)
He was the first Catholicos in Malankara,
and was born at Kolenchery in Ernakulam District in 1836. After his
secular and priestly education, he was servicing as a priest at
Kolenchery Church, when he was consecrated by Patriarch Peter as
Metropolitan Mar Ivanios on May 17, 1877. He was posted as
Metropolitan of Kandanad Diocese.
When Malankara Metropolitan Mar Dionysius
and the Church leaders requested Mar Ivanios to accept the position
as the first Catholicos in Malankara, he bowed to it. Accordingly he
was installed as the Catholicos of the East by the Episcopal Synod
with the co-operation of Patriarch Abdul Messiah on 15th September,
1912.
Five months after (1913 Feb. 9th) the
installation of the Catholicos, the Catholicos, Patriarch and
bishops in Malankara joined together and consecrated two
metropolitans:-
Geevarghese Mar Philoxenos and Yuyakim
Mar Ivanios.
The first Catholicos died at Pampakuda
Cheriapalli on 2nd May 1913 and was buried in the same Church the
next day.
3 . Baselios
Geevarghese I (1925 - 1928)
Following the demise of the first
Catholicos, a successor was not immediately installed. This delay
was due to many circumstantial reasons. Litigations were going on,
there was also a thinking that the Patriarch Party need not be
provoked too soon again. Besides there were apprehensions as to the
repercussions if a Catholicos is installed without the presence of
the Patriarch. This tense situation was resolutely faced by
Vatasseril Mar Dionysius. In 1925, he with the assistance of the
episcopal synod installed the second Catholicos. Through this daring
act, he proclaimed the independence or individuality and
autocephalous status of the Malankara Church.
On 30th April 1925, the Metropolitan of
Kottayam Diocese, Geevarghese Mar Philoxenos was elevated as
Catholicos at the Niranam Church. The following day the new
Catholicos consecrated Fr. P.T. Geevarghese as bishop Mar Ivanios at
Niranam Church.
Catholicos Geevarghese I passed away
following a surgery on 17th December 1928 and was interred at
Vallikattu Dayara Vakathanam, near Kottayam.
4 . Baselios
Geevarghese II (1931-1964)
The Malankara Church Synod, consisting of
Vattasseril Mar Dionysius and Mar Ivanios of Bethany installed
Kallasseril Mar Gregorios (the then Metropolitan of Kollam,
Thumpamon and Niranom) as the third Catholicos of the East with the
title Baselios Geevarghese II. On the day following the
installation, new Catholicos consecrated two metropolitans:-
Kuriakose Mar Gregorios (Pampady) for the Kottayam Diocese and Mar
Theophilos (who later on joined the Roman Church) in 1931. The
Malankara Metropolitan, Vattasseril Mar Dionysius passed on February
23, 1934.
Catholicos Geevarghese II had a great
desire to establish peace in the Church by bringing a rapproachment
with the Patriarch. With this intent, the Catholicos, along with a
delegation went over to Holmes in Syria and held discussions with
the Patriarch. But the Patriarch was desirous of having authority
over the Malankara Church. The Catholicos on his part was not ready
to sacrifice the independence of his Church. Thus this trip to Syria
undertaken by the Catholicos did not yield the desired results.
After his return to Kerala, preparations were made for a meeting of
the Malankara Association which is the parliament of the Church. In
the absence of the Malankara Metropolitan, notice for the meeting
was issued by the other Metropolitans and the members of the
Managing Committee. The notice was sent to all the parish Churches
in Malankara. The Association meeting at MD Seminary Kottayam in
1934 accepted the constitution of the Church. Till then there was no
clear and definite constitution for the Church. The need for a
constitution was long felt and preparations were on to codify it.
Vattasseril Mar Dionysius had appointed a Committee to go into it.
The Church constitution passed in 1934 was prepared by this
Committee. It was a landmark in the history of the Malankara Church.
The 1934 Malankara Association elected Catholicos Geevarghese II as
Malankara Metropolitan also. Thus the two ecclesiastical positions -
Catholicos and Malankara Metropolitan, wielding the spiritual,
temporal and ecclesiastical authority in Malankara synchronised in
the same parson.
In order to replenish the financial
position of the Church, a Church Welfare Fund called "Catholicate
Fund" was inaugurated. Every year the 6th Sunday in the Great Lent
was declared as the Catholicate Day and the collections from parish
churches towards this fund was to be made on that day every year.
The Catholicos led the Malankara Church
delegation to the Faith and Order Commission at Edinburgh in 1937.
The Catholicos was given the place of honour among all the Church
leaders, both of the East and the West and the western media gave
adequate coverage to this visit of the Head of the Malankara Church
to the West.
Catholicate
Palace, Devalokam
It was during the reign of Catholicos
Geevarghese II that the new head quarters of the Catholicate was
acquired at Devalokam, Kottayam. Mr. K.C. Mammen Mappillai and
other church leaders took the initiative for purchasing the 7-acre
Devalokam property. Before long, the Catholicos shifted his
residence to Devalokam and a chapel was constructed there, which
was dedicated to St. Mary.
On 15th May 1953, the Catholicos
consecrated five Metropolitans at Mar Elia Cathedral, Kottayam.
The new Metropolitans were Mathews Mar Ivanios, Pathrose Mar
Osthathios, Mathews Mar Athanasios, Daniel Mar Philoxenos and
Mathews Mar Coorilos.
Church Case
The Church case which was there from
the turn of the 20th century continued through the years in
different forms. Patriarch was not willing to recognize the
institution of Catholicate, the Catholicos and Malankara
Metropolitan. He argued that the Patriarch was the sole spiritual
and temporal authority over the Malankara Church. The Patriarch
party filed a case against the Catholicate and the Church Trustees
in 1938 in the Kottayam District court. Considering the special
nature of the case known as the Church Case, the government
appointed a special court to hear it.
The following points were considered by
the court:
Is the Malankara Association meeting
held at M.D. Seminary, Kottayam in 1934, which elected the
Catholicos as Malankara Metropolitan valid?
Is the election of the Catholicos as
Malankara Metropolitan valid?
Is the constitution passed by this
Association valid?
Is the Malankara Association meeting
convened by the party of Karingachira in 1935 and its proceedings
valid?
Examining the witnesses and relevant
documents the court gave its judgement in 1943 in favour
Catholicos. On this judgement the Patriarch faction filed in the
High Court and the High Court verdict which was pronounced in 1946
was in favour of the Patriarch group. Catholicos group appealed
for a review of this judgement. But the review of petition was
dismissed in 1951. However permission was granted to submit
special leave petition (SLP) in the Supreme Court. The Supreme
Court in 1954 stayed the High Court judgement after admitting the
special leave petition.
The case came before a 5 member
constitution bench. After hearing the arguments of the plaintiffs
and respondents, the Supreme Court, on September 12, 1958
pronounced its verdict in favour of the Catholicos. The court
accepting the arguments of the Catholicos declared that the 1934
M.D. Seminary Association and its decisions were valid and the
Patriarch party was directed to bear the costs of the litigation
borne by the Catholicos (plaintiff). This landmark judgment put an
end to the long and dragging litigation in the church and firmly
established the authority of the Catholicate. It was the final
victory of the Catholicate.
Following the Supreme Court verdict,
the Catholicos sent Kalpanas to all the parish churches in
Malankara pointing out that the judgement shall be seen
as a means for the unification of the two factions in the
church, and that everybody should strive for peace. On the
basis of this, moves were on for establishing peace in the
Church. The bishops in the Patriarch faction who had lost
all power, authority and legitimacy came forward to accept
the authority of the Catholicos and establish peace
unconditionally.
Finally on 16th of December 1958,
the Catholicos and the representatives of the Patriarch
exchanged documents accepting each other at the old seminary
chapel and thus the church once again became in unity.
The letter of the Patriarch read
like this:
For the purpose of establishing peace in The
Malankara we accept Mar Baselios Geevarghese II as
Catholicos . The Patriarch thus accepted the
Catholicos unconditionally. The letter of the Catholicos
which was handed over to Metropolitan Mar Julius was a
carefully prepared one:
For the sake of peace in the Church, we are pleased
to accept Moran Mar Ignatius Yakoob III as Patriarch of
Antioch, subject to the constitution of the Church, passed
by the Malankara Syrian Christian Association and which is
in force we are also happy to accept the Metropolitans under
him in Malankara, subject to the provisions of the said
constitution.
After the exchange of Kalpanas,
the bishops of both sides, Mar Julius and the Catholicos
accepted each other through a prayer of peace, in the
presence of a large crowd of people.
An Association meeting of the
united Church assembled Puthancavu Church on 26th December
1958. People from erstwhile rival factions assembled there
and confirmed the peace established in the church. However a
few people who not happy with peace in the Church started
planning undermine the unity in the Church. Within a few
weeks an called the "Antiochan Movement" was floated by one
of the erstwhile bishop in the Patriarch faction Paulose Mar
Philoxenos, who had documented his allegiance to Catholicos
along with others, but later became restive about submitting
to the Catholicos. Before long he started supporting
Antiochan Movement and the restlessness soon spread to the
dioceses in North Kerala.
As the Catholicos was pretty old
and ailing, notice was issued for a meeting of the Malankara
Association on 4th April 1961 at the M.D. Seminary. 'The
Antiochan Movement' moved the court and the court passed a
stay order against the of the Association. The Catholicos
appealed against this in the High Court, which cancelled the
order of the lower court. Thus the Association assembled at
Niranam Church on 17th May 1962 and elected Metropolitan
Augen Mar Thimotheos as the successor to the Catholicos and
Malankara Metropolitan.
After leading the Church for 35
years as its supreme head, Catholicos Geevarghese II passed
away on Friday, 3rd January 1964, and was interred at the
Catholicate Aramana Chapel at Devalokam.
5 .
Baselios Augen I (1964-1975)
He was born at Vengola near
Perumbavur in Ernakulam District. In 1905, as Deacon Mathai,
he visited Syria and Turkey and became a Ramban (Monk) even
while being a deacon and accepted the name Augen. In the
Syrian Church a Ramban need not be a priest; even a deacon may
be professed as Ramban.
After a few years Ramban Augen
returned to India and he stood firmly with the Patriarch
faction. In October 1926 Kandanad Diocesan Assembly of the
Patriarch group elected him to be a bishop and sent them to
the Patriarch to get him consecrated. Patriarch Elias Ill
consecrated him as bishop on 15th May 1927 and gave him the
title Mar Thimotheos. After his return to India Mar Thimotheos
became the Metropolitan of Kandanad Diocese of the Patriarch
faction. However Mar Thimotheos increasingly got convinced
about the independence of the Malankara Church and the genuine
claims of the Catholicate; and in 1942 along with the majority
of priests and laity in the Kandanad Diocese, he left the
Patriarch fold and declared his allegiance to the Catholicos.
In 1958, after the unification in the Church, Mar Thimotheos
was given charge of the united Kandanad Diocese. He was
elected as successor to the Catholicos in 1962 at the Niranam
Association. The Episcopal synod decided to invite the
Patriarch for the installation of the Catholicos, as per the
Church Constitution, in the light of the unification in 1958.
Accordingly the Patriarch came to India and co-operated with
the Malankara Synod in installing Baselios Augen I as
Catholicos. This took place on 22nd May 1964. In the general
atmosphere of peace all the Dioceses and Metropolitans
accepted Catholicos Augen I.
On an invitation from Pope Paul VI,
Catholicos Augen visited the Pope at Bombay in 1964. The Pope
was there in connection with the Eucharistic Congress. This
was the first meeting between a Roman Pope and the Catholicos
of the East.
An Assembly of the Oriental
Orthodox Churches was at Addis Abbaba in Ethiopia in January
1965. Coptic, Ethiopean, Armenian, Syrian and Indian
(Malankara) Orthodox churches constitute the oriental orthodox
family. The Malankara delegation to this Assembly was led by
the Catholicos. On 24th August 1966 Catholicos consecrated
three metropolitans Philipose Mar Theophilos, Yuhanon Mar
Severios and Thomas Mar Thimotheos. (The 1965 Malankara
Association had elected five priests to the bishopric, but the
Episcopal had confirmed only three)
The new blocks in the Theological
Seminary were dedicated in 1967 by the Catholicos. The
Romanian Patriarch along with a delegation was present at the
function. Catholicos Augen I consecrated Holy Mooron on 21
December 1967 at the Old Seminary, Kottayarn.
On December 31, 1970, the Malankara
Association meeting M. D. Seminary elected Metropolitan
Mathews Mar Athanasios successor to the Catholicos and
Malankara Metropolitan. The former Patriarch faction
enthusiasts tried to stall the Association through a petition
in the Court. However the court did not interfere in the
matter.
Once again there were signs of the
dark clouds of factionalism appearing in the church. Matters
took a bad turn with an unfortunate letter written by the
Patriarch to the Catholicos in 1970. Among other things the
letter said:
A long time before your letter I saw another letter
heading 'Throne of St. Thomas' and was really surprised at
that. Since the establishment of the Catholicate in the 4th
century none of the Catholicoses or Maphrians have used this
title. Secondly St. Thomas has not founded any throne which
may be termed as 'Throne of St. Thomas'. As is evident from
St. John's Gospel (20:21-24) he was not a priest. How can he
be a high priest without being a priest? How can he establish
a throne without being a high priest? Therefore no ancient
historian ever says that he ever ordained anybody as bishop or
founded a throne of Catholicos .
Copies of this letter was sent to
many others in Malankara. The Malankara Church received this
letter with much sorrow, since the letter denied the
highpriesthood of St. Thomas and the existence of the
Catholicate. The Malankara Synod considered and discussed this
letter in detail and the Catholicos replied to it. The reply
contained the following points:- received Your Holiness'
letter of 27-6-70 The contents of this letter were disclosed
to our Metropolitans and some important priests. All of them
were surprised and sorry for its contents. Your Holiness'
letter relating to the priesthood of St. Thomas, apostolic
Throne, the authority of the Catholicate is seen as against
truth, history and the faith of the Church, by everybody here.
Therefore everybody here is of the opinion that these are
never acceptable and that thy should be opposed
The relatively peaceful atmosphere
in the Church was rudely and violently disturbed by the letter
of the Patriarch. At this time Ramban Aphrem Abudi - A Syrian
national - was staying at Manjinikkara. The Patriarch decided
to consecrate this Ramban as bishop and appoint him as his
delegate to Malankara. The Malankara Synod took a serious view
of this and protested against this wrong move of the
Patriarch. But, disregarding the Synod's decision, the
Patriarch sent bishop Abudi Themotheos as his 'delegate' to
Malankara and requested the Catholicos to accept him as such.
The Catholicos disapproved of this, and the Synod's directive
that the
delegate should not be received in any parish
in Malankara was sent to all the parish churches. However some
parishes people against the Catholicos and the institution of
the Catholicate. This led to unrest and mutiny. Therefore some
members of Malankara Church petitioned the Union Government to
cancel the visa of bishop Abudi and deport him. On the basis
of this, the Govt. of India cancelled his visa and he had to
leave the country in July 1973. He tried to move the court
against the deportation order, but the court did not come his
rescue.
The old Patriarch party was much
disillusioned by the deportation of bishop Abudi. The
Patriarch planned to manipulate the disappointment of the
faction to his advantage. He came forward to ordain a few
priests of Malankara as bishops, throwing to the winds the
constitution of the Malankara Church, the Catholicate as the
authority of the Church Management Committee and Association.
First, Kadavil Paul Ramban was
called to Damascus and ordained as bishop Athanasios. This
unauthorised bishop was barred by the Court from entering
Malankara churches, on a petition from the Catholicos and the
Catholicos designate. Soon two other priests - Fr. Geevarghese
and Fr. Thomas - secretly went to the Patriarch and got
themselves ordained as bishops
Mar Gregorios and Mar Dionysius. These two also were
barred by the court.
situation looked like that of a
proxy war being fought in Malankara by the Patriarch. His
supporters seemed organize a parallel church within the
Church. Hence the Malankara Church once again dicided to seek
refuge in the cour. The Catholicos and the Catholicos
designate filed a case in the Kottayam District Court in 1974
with prayers to declare the following:-
The bishops ordained by the
Patriarch should not be allowed to enter the parish churches
and interfere in the administration that the 1064 parish
churches and their assets belong to the Catholicate and their
administration is vested in the lawfully installed Catholicos
cum Malankara Metropolitan and the Episcopal Synod of which
the Catholicos is the president.
The court admitted the petition and
gave an interim order preventing the bishops ordained by the
Patriarch from entering the parish churches in Malankara.
The case passed through the
District Court, Special Court and the High Court and reached
the Supreme court. On 20th June 1995, the Supreme Court gave
its judgement, mostly adhering to the 1958 judgement. Thus the
authority of the Catholicate and the Church constitution was
confirmed once again.
By 1974, the division in thc Church
had become a reality. The Catholicose and the Patriarch
excommunicated each other and expelled each other from the
Church. The Malankara Synod expelled Abraham Mar Clemis and
Paulose Mar Phelexinos from the Church on 22nd May 1975. The
expelled Mar Philoxenos was called to Damascus by the
Patriarch and was installed as Catholicos on 7th September
1975, with this uncanonical step by the Patriarch the split in
the Church became complete.
The Malankara Association meeting
af Niranam Church on 2nd October 1974 condemned the
unauthorized interferences of the Patriarch. The meeting
elected five priests of the Church to be bishops and also
elected the members of the Managing Committee. The
bishop-elects were consecrated at Niranam on 16th February
1975. They were Mar Osthathios, Mar Gregorios, Mar Makarios,
Mar Thodosius and Mar Pachomios.
Catholicos Augen I retired from his
position as he was getting too old, and the successor -
Baselios Mar Thoma Mathews I was installed as Catholicos by
the Episcopal synod on 27th October 1975 at the Old Seminary,
Kottayam. Augen Catholicos passed away at the age of 91 on 8th
December 1975 and was interred at the Catholicate Chapel
Devalokam.
6 .
Baselios Mar Thoma Mathews I (1975-1991)
The Malankara Association held at
M.D. Seminary Kottayam on 31st December 1970 had elected
metropolitan Mathews Mar Athanasios as the successor to the
Catholicos and Malankara Metropolitan. The Malankara Synod
installed new Catholicos on 27th October 1975 at Old Seminary
Kottayam with the title Baselios Mar Thoma Mathews I.
During the reign of this Catholicos,
there was phenomenal development of the Church as a whole as
well as the dioceses. He travelled extensively and visited the
Pope in Rome. When the Pope visited Kerala, he visited the
Catholicos at Kottayam.
It is notable that the title 'Mar
Thoma' traditionally used the head of the Malankara Church and
which was continued for a while was again added to the titie
of the Catholicos of the East by this Catholicos.
Catholicos consecrated Holy Mooron
on April 1, 1977 Old Seminary Chapel. The Malankara
Association meeting at Mavelikkara (May 16, 1977) had elected
5 priests to be bishops. They were consecrated on 5 May 1978
at They were Mar Dionysius, Mar Dioscoros, Mar Polycarpos, Mar
Barnabas and Mar Athanasios. The metropolitan of Kollam,
Mathews Mar Coorilos was elected as successor to the
Catholicos and Malankara Metropolitan on May 1, 1980 at the
M.D. Seminary Association.
The 70th Anniversary of the
Installation of Catholicate in Malankara was celebrated in
September 1982. The Valedictory function presided over by H.
H. Catholicos Patriarch Elia of the Georgian Orthodox Church,
was inaugurated by Mr. Zail Singh, the then President of
India.
Five priests elected by the
Malankara Association on December 28, 1982 at Tiruvalla were
consecrated as bishops on May 15, 1985 at Mavelikara Church.
The new bishops were Mathews Mar Epiphanios, Philipose Mar
Eusebios, Thomas Mar Athanasios, Geevarghese mar Ivanios and
Paulose Mar Milithios. Catholicos Mar Thoma Mathews I
consecrated Holy Mooron on 25 March 1988 at Devalokam Aramana
Chapel.
In his old age Catholicos Mar Thoma
Mathews I abdicated and entrusted everything to his successor.
The new Catholicos was installed on April 29, 1991 at Parumala
by the Episcopal Synod.
Catholicos Mar Thoma Mathews I, who
was leading a retired life, passed away on 8th November 1996,
and was interred at the Devalokam Aramana Chapel.
7 .
Baselios Mar Thoma Mathews II (1991-)
The Malankara Association elected
Metropolitan Mathews Mar Coorios as successor to the
Catholicos cum Malankara Metropolitan, in May 1980. The
installed new Catholicos was by the Malankara Synod on 29th
April 1991 at Parumala. The five priests elected by the
Association on December 28, 1989 (at Pathanamthitta) to the
bishopric were consecrated as bishops by the new Catholicos on
30th April 1991. They were Kuriakose Mar Clemis, Job Mar
Phioxenos, Zachariah Mar Anthonios, Mathews Mar Severios and
Geevarghese Mar Coorilose.
The Malankara Association at
Parumala on Sept 10, 1992 elected Thomas Mar Thimothios of
Malabar Diocese as successor to the Catholicos cum Malankara
Metropolitan, and also elected two priests to be bishops. They
were consecrated on 16th August 1993 at Parumala as Poulose
Mar Pachomios and Yakob Mar Iraneus respectively.
The new Church Case which began in
1974, reached the Court and the final judgement was pronounced
on June 1995. This judgement reconfirmed the authority of
Catholicos and the Church Constitution. This could be
considered as a major victory for the Malankara Church with
the Catholicos as its constitutional and Supreme Authority.
Thus the institution of the
Catholicate may be seen as the symbol of the singular
identity, independence and historical status of the Malankara
Church. True to the tradition in the Orthodox Churches, the
Malankara church has its own constitutional supreme hierarch
of the Church, and it need not depend on any other church or
hierarch to fulfill its ecclesiastical or ministerial
requirements. The establishment of the Catholicate in
Malankara is a historical declaration to the entire Christian
world that this is an independent Church founded by St.
Thomas, and that the Nazranis are proud of their institution
and they will jealously guard it from any possible internal
subversions or external onslaughts. Now this Oriental Orthodox
Church can hold its head high among the comity of churches as
the oldest apostolic church in the east.
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