BIOGRAPHY

(Source: Photo published by St. Thomas Church, N. Paravur )

St.Gregorios Abdul’ Galeel, the Syrian Orthodox Metropolitan of Jerusalem who came to India in AD.1665 on the request of the Malankara Church to reinstate the Holy Apostolic faith here, is remembered by the local Syrian Christian community with great veneration. It was his untiring efforts that helped to revive the ancient faith and traditions of the Malankara Syrian Christian Church.

His Holiness was born in the city of Mosul in Iraq. In AD.1654 he was ordained Metropolitan by name ‘Thimotheos’ for the Omid diocese (Ameed/Diyarbaker) in Turkey by the Patriarch of Antioch Mor Ignatius She’mun. After ten years, the Patriarch elevated him as the Archbishop for the Syrian Orthodox Archdiocese of Jerusalem. In view of the historical importance of the city of Jerusalem in the Christian Church, the Metropolitan residing here was often referred as the 5th Patriarch in the Syrian Orthodox Church. ‘Mor Gregorios’ was the honorable title entrusted to this Jerusalem Patriarch who was within the spiritual supremacy of the Holy Patriarchal See of Antioch. Thus from his assumption as the Metropolitan of Jerusalem diocese, Mor Timotheos came to be known as ‘Mor Gregorios’.

During the 16th and 17th Centuries, Malankara Jacobite Syrian Church was subjected to different kinds of religious persecution and suppression from external forces. In that period, first the Nestorians through their emissaries, and later the Catholic Church with the help of Portuguese, established their foothold in Malankara. In 1653, Patriarch Mor Ahatullah who was on his way to Malankara was murdered by the Portuguese navy and drowned in the Arabian Sea. The desperate Malankara church leadership appealed to the Patriarchate for immediate help. To discuss about the serious situation, the Patriarch of Antioch summoned an Episcopal Synod and decided to send his delegate to protect the interests of the Syrian church in Malankara. The mission was boldly undertaken by Archbishop Mor Gregorios Abdul’ Jaleel Bava. During his journey he had to encounter many hardships, ultimately he landed near Ponnani, then an important port in north Kerala, in 1665. Bava was fully conscious of the situations prevailing in Malankara and was prepared to face any untoward instances. He stayed there in disguise until some parishioners of the St.Thomas Church, North Paravur visited the place to whom he revealed his identity. They took him to their church and informed others. Thomas Arkadiyokan (the one who was giving leadership to the Malankara church) and others rushed to place, all were very happy to see the delegate from the Apostolic See. Soon after, Mor Gregorios Bava ordained Thomas Arkadiyokan as bishop in the name ‘Marthoma I’. With this single act, the holy father reestablished the Malankara-Antioch relationship which was cut off during some time. Later both these bishops jointly travelled the length and breath of Kerala, visiting various Churches and preached to the people and revived the spiritual traditions and faith of the Syriac Christians. In 1670 Mor Gregorios and Marthoma the first, together ordained Marthoma the second. But for His Holiness timely action, the Malankara Church in its present form should not have been in existence. As he was responsible for the re-establishment of Jacobite (Orthodox) faith, Mor Gregorios is known as “Yakoob Burdana” of Malankara. Due to the abound love and respect showered on Him by the faithful’s of the St.Thomas Jacobite Syrian Church, N Paravur, the holy father stayed on for about 7 years there. On 27th April, 1681 A.D. (M.E. 857 Medom 14th, Friday), His Holiness was called to eternal rest and entombed in the North Paravur Church. The tomb of the saintly father has subsequently became a Holy Place for the Syrian Christians.

Thousands of Pilgrims visit the tomb every year seeking his intercession. On April 9, 2000, the supreme head of the Syriac Orthodox Church of Antioch & all the East, H.H the Patriarch Ignatius Zakka I, through an historical bull, permitted to recite the Quqalya hymns and prayers of the Zadeeqo (saints) at the tomb of Mor Gregorios Abdel`Galeel Bava and beseech his intercession. 12

For a proper understanding of the events that led to the arrival of Mor Gregorios in Malankara, a brief history of the Malankara Church of the 17th century is included in this page. Also a special emphasize is given on the life histories of ‘MarThoma I’ (the first known native Metropolitan of the Syrian Church) & Anjilimottil Itty Thommen Kathanar who led the Malankara church in that difficult era of religious persecutions, and the historic ‘Koonan Kurishu Oath’ of AD 1653.

I. History of the Malankara Church prior to the arrival of Mor Gregorios Bava

II. Arrival of Mor Gregorios Bava in Malankara & the revival of the Orthodox faith

III. St.Thomas church at North Paravur

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{I}. History of the Malankara Church in the 17th century

& the historic ‘Koonen Kurissu Oath’

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From the days of the Synod of Diamper (Udayamperoor), which was convened by a Roman Catholic Archbishop Alexis De Menezes in AD 1599, the Jesuits with the support of Portuguese military power were forcefully transforming the Christians of Malankara into their (Roman Catholic) fold. As the situation became intolerable, the MarThoma Christians (Syrian Christians of Malankara) send several representations to the prelates of their mother Church in the Middle East.

Hearing about the severe persecutions suffered by the Church in India, Mor Ignatius Ahatulla, the Jacobite Patriarch1 of Antioch, set out to reach his flock in Malankara. But as soon as Mor Ahattula Bava reached Surat in North India, the Portuguese imprisoned His Holiness and was taken to Madras. Later on their way to Goa, reached the Portuguese fort at Cochin. Receiving the information about their arrival at Mattancherry, Anjilimoottil Itty Thommen Kathanar, a Priest from the Knanaya community who was one of the leading figures in the Malankara Church, went to the Raja of Cochin and requested his help for the release of their Prelate. Though the King initially appealed for the Syrian Christians, he later turned back at their request under pressure from the Portuguese. When the Syrian Christians found it impossible to convince either the Raja of Cochin or the Portuguese, they gathered together under the leadership of Itty Thommen Kathanar and went directly to the Portuguese Military headquarters at Cochin Fort to release their Patriarch by any means. Several of those who rushed to Mattancherry were the parishioners of the St.George Jacobite Syrian Church at Karingachira and nearby areas.

1. Though most of the historical records proves that Mor Ignatius Ahattulla (Hidayatulla) was a Jacobite Patriarch of Antioch, some modern-day writers who defected from the Syrian Orthodox Church in the last century, claims that the holy father was either a Nestorian or a Coptic Church representative. But for many centuries, the Malankara Church & historians other than the Roman Catholics, firmly believed him to be the Patriarch of Antioch. The circumstantial evidences also points to the fact that he was a Patriarch of the Jacobite Syrian Christian Church. All the available ancient records support this belief. Niranam Grandhaveri, the earliest recorded historical work of Malankara Church, written just a century after the arrival of Mor Ahathulla Bava, also confirm this. There is a great possibility for him being a Archbishop of Tur’Abdin (present Turkey) under the Syrian Orthodox Patriarchate of Antioch, who in the middle ages were referred as Patriarch because of the prominence of that diocese. This is considered as the most acceptable notion as there was a Metropolitan by that name who lived in Tur’Abdin around this period.

Also in p.695 of the Travancore State Manual (the Government directory of historical records), it is mentioned that “in AD 1652 there came to Malankara a Bishop sent by the Patriarch of Antioch”.

Prof. Sreedhara Menon, a renowned historian in his book, ‘A Survey of Kerala History’ explains, “In 1653 the Jacobite Patriarch of Babylon sent to Kerala, in response to a request by the Syrians, a Bishop named Ahatalla”. These views are contradicted only by a very few like Agar who said that Mor Ignatius Ahatulla was an emissary of the Egyptian (Coptic) Patriarch. Some Catholic supporters say that Mor Ahatulla was a Nestorian, but this theory is believed to have been build up to safeguard their vested interests. However most other historians including McAnzee, Hough, Ittop writer, and E M Philip emphasizes the fact that Mor Ignatius Ahattulla Bava came from the Syrian Orthodox Patriarchate of Antioch and this is what believed by most of the historians, and the Church. Back to top

The Historic ‘KOONAN KURISHU PLEDGE’

Seeing the agitated crowd, the Portuguese initially tried to hide the imprisoned Patriarch, but as they found it difficult, they drowned him in the Arabian sea with a millstone tied to his neck. [another version says that he was burnt alive in Goa]. As the news of this cruelty spread, the Syrian Christians were on the verge of an emotional outburst. But realizing the superiority of the Portuguese military power, Thomas Arkadiyokan and Itty Thommen Kathanar prevented the huge gathering assembled there from a direct clash which would have resulted in great bloodshed.

In the mean time, more faithful rushed to the spot. They under the advice of Itty Thommen Kathanar, tied a huge rope around the ancient Stone Cross in the Churchyard at Mattancherry (Cochin) and everyone of the large gathering, numbering about 25000 held on to it, and pledged that they, or their future generations, will never accept the Roman Catholic faith that the Portuguese tried to forcibly introduce and also vowed to ever remain loyal to the Holy Apostolic See of Antioch, maintaining the ancient rites and traditions. This great incident that happened in the month of January AD 1653 (Friday, 3rd Makaram) is recorded in the history as ‘KOONAN KURUSHU SATHYAM’ — “the PLEDGE before the KOONAN (leaning) CROSS” .

After this historic event, a vast majority of the Syrian Christians in Malankara who were being suppressed for more than century by the mighty Portuguese invaders, came forward to safeguard their ancient faith and traditions ignoring the strong opposition they had to face.

Leadership of Marthoma I (Thomas Arkadiyokon) & Anjilimoottil Itty Thommen Kathanar

Those assembled at Mattancherry on that historic day, also had decided to ordain Thomas ‘Arkadiyokan’2 of Pakalommattom family as their Episcopo (Bishop) in accordance with the special permission3 given earlier by the martyred Patriarch Mor Ignatius Ahatulla, when he was in Portuguese prison at Mylapore. Accordingly, after the historic Oath at ‘Koonan Kurishu’, the Syrian Christians under the leadership of Itty Thommen Kathanar proceeded to ‘Alangad’ and elevated (?)3 Thomas Arkadiyokan of Pakalomattom family (Angamaly) as their Prelate. A four member advisory council was also chosen to assist the Arkadiyokan. The newly elected committee members were (1) Kallisserril Anjilimottil Itty Thommen Kathanar, (2) Kaduthuruthy Kadavil Chandy Kathanar, (3) Angamali Vendoor Geevarghese Kathanar and (4) Kuravilingad Palliveettil Chandi Kathanar.

Later they returned to Mattancherry and once again renewing their Oath in front of the Cross (Koonan Kurishu), vowed to continue forever as part of the Syrian Orthodox Patriarchate of Antioch and all the East, from where they received the faith taught by their forefathers. Malankara Syriac Christians thus once again expressed their gratitude towards the Syrian fathers who sacrificed for them.

2. ‘Arkadiyokan’ or ‘Arch-deacon’ was the title conferred to the Chief administrator of the then Malankara Church – he was not a bishop, but was given special powers to administer the Malankara Church in the absence of proper episcopacy. The title was supposed to be introduced as a consequence of increased Nestorian influence of 16th centaury. Thomas Kathanar became the ‘Arkadiyokan’ at the age of 30 immediately after the demise of his predecessor Geevarghese Arkadiyokan in AD 1637. Back to top

3. When Mor Ignatius Ahatulla was under Portuguese custody in Mylapore, two deacons by name Itty & Kurien, who were on a pilgrimage to the tomb of St.Thomas at Mylapore, came to accidentally meet the imprisoned Patriarch in prison. On knowing the grave situation, His Holiness is said to have given special permission in writing (‘Stathikon’) to the Malankara Church, appointing their chief (Thomas Arkadiyokan) as the ‘Episcopa’ of Malankara with the condition that proper ordination would be obtained as soon as the situation permitted. Only after proper consecration was he permitted to execute all the canonical rights such as ordination of Metropolitans and other important sacraments. Accordingly twelve priests of Syrian community under the leadership of Itty Thommen Kathanar ordained Thomas Arkadiyokan of Pakalomattom family as the Episcopa with the name ‘Mar Thoma’, the first known native Bishop. There is also a view that such an ordination never had happened. Unfortunately there is no clear evidence to prove the exact nature of this ordination. Anyhow it is a recorded fact that, Thomas Arkadiyokan alias MarThoma I, continued as the Chief Prelate of the local Church and received ordination from Mor Gregorios Abdul’ Galeel in 1665. Back to top

Malankara Church after the ‘Koonan Kurishu Pledge’

The aftermath of the Koonan Kurishu Oath astonished the Jesuits. As they lost the confidence of the entire Christian community, Jesuits were forced to flee from Malankara. It was then the Carmalite fathers (another missionary group under the Roman Catholic heresy) began to establish their foothold in Malankara under instruction from Pope Alexander VII. They, wanting to exploit the fluid situation, initially acted as an adversary of the Jesuits and supported the Malankara Syrian Christians.

Thus, at least for a very brief period, the Malankara Syrian Christians remained in a peaceful atmosphere. Meanwhile the Malankara Syrian Church under the leadership of MarThoma (Thomas Arkadiyokan) was trying hard to rebuild the Church. But the lack of proper Episcopacy, which he was conscience of, prevented him from executing full authority as a Bishop. Carmalite priests tactfully exploited this weakness of the Malankara Syrian Church. As per the traditions of an Episcopal Church like the Orthodox Church or the Roman Catholic Church, a Metropolitan can be ordained only by the active participation of either the Chief Prelate (Patriarch) of the Church or by a Metropolitan authorized by the Chief Prelate. A Metropolitan receives full authority only by such ordinations. Therefore Malankara Church tried to contact their supreme head, the Patriarch of Antioch, to come in person or to send Metropolitans for the proper ordination of their chief as Metropolitan.

The Carmelite missionaries in the mean time pretending to help the Syrian Christians, tried to influence the Malankara Church leadership. First they acted as friends, but very soon began to spread confusion among the faithful alleging that the Malankara Church lacked proper episcopacy. This propaganda war by the Carmalite fathers compelled many of the innocent Syrian Christians to join the Roman Catholic Church. As these foreign missionaries had the support of the local rulers, these conversion were much easier for them.

The church was hurt the most when the Carmelites succeeded in persuading two of the newly formed council members (Fr Kadavil Chandy and Fr Parambil Chandy) who were with the Arkadiyokan until then. They deserted the Holy Church in search of better positions in the Catholic Church and one among them even attained bishoprics in that church. But regardless of such tempting offers, Thomas Arkadiyokan and Itty Thommen Kathanar remained in the pledge taken at Mattancherry and propagated the true Orthodox faith. This prompted Joseph Sebastian (the new Archbishop appointee of the Carmalite fathers) to target Arkadiyokan and his supporters. Freedom of Arkadiyokan was again curtailed with the support of Portuguese. While Bishop Joseph administered the Roman Catholic followers with their headquarters at Udayamperoor church, Thomas Arakadiyokan and Itty Thommen Kathanar led the Malankara Syrian Church staying at the Mulanthuruthy MarThoman church. As the conflicts increased, the King of Cochin convened a special court at Thripunithra near Cochin. After hearing the arguments of both groups, the Court took a decision in favour of the Carmelites. From this period onwards, Joseph Sebastian, with increased vigour, tried to enforce the Roman Catholic faith among the Syrian Christians.

Since the law of the land was in favour of Joseph Sebastian, the two prelates of the Syrian Church, Arkadiyokan and Itty Thommen Kathanar, had to function in secret. Both had narrowly escaped the attempt on their life many a times, the Mulanthuruthy incident being the closest. They were able to escape from the church only because of the self-sacrifice of two unidentified parishioners of the Mulanthuruthy church. In Oct 1661, on the instruction of Bishop Joseph, the Raja of Cochin issued orders to capture Thomas Arkadiyokan and Itty Thommen Kathanar who were staying at Mulanthuruthy church. On knowing this, two of the parishioners of Mulanthuruthy church (their identity is not known), who were so much concerned about the safety of their spiritual leaders secretly went inside the church premises and upon mutual consent, the faithful disguised themselves in bishop’s and priest’s attire and in turn Arkadiyokan and Itty Thommen Kathanar took layman’s dress and escaped. The Hindu guards of the King failed to recognize them and thus both Arkadiyokan and Itty Thommen Kathanar miraculously escaped unhurt. Had they not escaped, they would have had the same fate of Mor Ignatius Ahattula. After a while the King handed over the two to the Portuguese. Only then Bishop Joseph, who came with men to kill Arkadiyokan and Itty Thommen Kathanar, found that they were cheated. The two who disguised themselves as clergies were severely tortured. Realizing the fact that both Arkadiyokan and Itty Thommen Kathanar had escaped, out of anger & desperation, Bishop Joseph immediately went to the Mulunthuruthy church and burned the vestments, ancient Syriac liturgical books, and other important belongings including the palanquine used by Arkadiyokan. He at the moment is reported to have said that he wished to burn Arakadiyokan and Itty Thommen Kathanar alive, just as he burned the vestments and other belongings of Arkadiyokan. About this, Hough in his book has explained — “The fire of the sacrament was lighted to burn the spoils, but he could not get the Archdeacon’s body to burn”.

Without the self sacrifice of these two unknown parishioners of Mulanthuruthy Church, the leadership of the Malankara Syrian Church would have been wiped out by then. The Mulanthuruthy Church always remained as a safe haven for Thomas Arkadiyokan (MarThoma I) and Itty Thommen Kathanar.

Mulunthuruthy MarThoman Church

Demise of Anjilimoottil Itty Thommen Kathanar (Kallissery)

On 10th May (M.E- Medam 27) AD.1659, Anjilimoottil Itty Thommen Kathanar died and was buried at the Kallissery Knanaya Syrian Church. He was a rare personality who withstood all the trials and hardships of the time, and had remained as the closest and most trusted aide of Arkadiyokan (MarThoma I). Portuguese at many times tried to influence or torture him, but unlike the two (Fr. Kadvil Chandy & Fr.Parambil Chandy) who defected the Syrian Church for personal gains, Anjilimoottil Itty Thommen Kathanar stood with the Malankara Syrian Christians, ignoring even the most adverse situations. His efficient leadership helped to maintain the true faith of the Malankara Church. At the event of the murder of Patriarch Mor Ignatius Ahattulla, popular resistance was organized by him. He brought the scattered Malankara Syrian Christians together at ‘Koonan Kurishu’. There is no other leader of this period who dedicated his wealth, efforts and life for the progress of the Syrian Christians.

Meanwhile the Portuguese military power started to decline in Kerala following the Dutch occupation of Cochin Fort in 1663. As they (Dutch) were against the Portuguese, the Syrian Christians got some relief in matters concerning their faith. But still the Roman Catholics had the upper hand. Just before Bishop Joseph Sebastian left for Goa under instruction from the Dutch, in 1663 Paramabil Chandy Kathanar was ordained as Bishop Alexander De’Cambo for the section of Syrian Christians who adorned the Roman Catholic faith. Though by now the Portuguese lost its military power in Kerala, the new native Archbishop of the Roman Catholic faction had an upperhand because of foreign support. Bishop Alexander continued to ill-treat Thomas Arkadiyokan and the Malankara Church. Lack of Episcopacy for Thomas Arkadiyokan was the main propaganda used by Bishop Alexander to attract Syrian Christians into his fold. So Thomas Arkadiyokan continued to contact the mother Church at Antioch. But the Portuguese influence that continued in the Arabian Sea and other parts of India, made the communication difficult. Finally a detailed letter written in Syriac, explaining the events that took place (from the brutal killing of the Patriarch of Antioch Mor Ignatius) and about the continuing Roman influence, reached the Patriarchal Monastery at Tur’Abdin. It was send through a merchant ‘Sthephanous’ of Omid (a Turkish town) who came to Malankara from the middle east. When the news reached the Church headquarters at Turabdin, the Patriarch of Antioch in AD.1665 summoned the Holy Synod and decided to depute a Metropolitan for the Malankara Church.

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{II}. Metropolitan of Jerusalem, ‘Mor Gregorios Abdul’Galeel’

in Malankara & the revival of Orthodox faith

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In the Holy Synod convened at the Patriarchal Monastery of Tur’Abdin (Turkey), Metropolitan of the Jerusalem Mor Gregorios Abdul’ Galeel volunteered to come to Malankara, ignoring the difficulties he may have to overcome. Only a year back (in AD 1664) was he elevated as the Archbishop of Jerusalem. (Syrian Orthodox Metropolitan of Jerusalem was also known as the 5th Patriarch which is the most prestigious order in the church after the Patriarch of Antioch and the Mafriyono).

With the permission of the Patriarch Moran Mor Ignatius Abdul Mesiha the first (Ignatius 23rd, 1662-86), Mor Gregorios Abdul’ Galeel Bava travelled to India and reached Ponnani (Northern coast of Kerala) after a tedious journey in AD 1665. There he stayed for a while hiding his identity as the Portuguese military presence continued to be present in most parts of India and also in the sea routes. The Portuguese were also very alert to prevent any Syrian prelate reaching Malabar following the instructions from the Catholic Bishops based at Goa. Hence it took many months for Mor Gregorios Bava to reach the Kerala coast.

In the ‘Travancore State Manual’ Vol II Page 187, the arrival of Mor Gregorios is recorded as following. “Two years afterwards, in 1665, the position of the Archdeacon Thomas altered by the arrival on this coast of a Bishop named Gregory, Patriarch of Jerusalem sent by the Jacobite Patriarch of Antioch Ignatius XXIII the quarter whence had come Ahathalla, thirteen years previously”.

Even after reaching the destination, His Grace remained in nearby places in disguise for some more months to escape from the possible wrath of the Roman Catholics. Only when he came across some Syrian Christians, did he reveal his identity. He showed them the ‘Sthathikon’4 from the Patriarch declaring his appointment as delegate of the Holy See. They immediately took him to their Church at North Paravur and informed Arkadiyokan, the administrator of the Malankara Church. Arkadiyokan who earlier send many representations to the mother Church in the Middle East, was very happy on the arrival of a Metropolitan from the Holy See.

4. Sthathikon is the statement of empowerment given in writing by the Supreme head of the Church the Patriarch, to a Metropolitan on his appointment on a particular mission. The ‘Sthathikon’ given to Mor Gregorios Bava is now kept in the library of the Thozhiyoor Syrian Church of Kunnamkulam; an exact copy acknowledged by the Metropolitan of Thozhiyoor is kept inside the North Paravur Church. Back to top

STHATHIKON of St. Gregorios Bava

Ordination of ‘MarThoma I’ & the Missionary activities of Mor Gregorios Bava

The very first mission of Mor Gregorios Abdul’Galeel after he reached Malankara, was to confirm the Episcopal consecration of ‘MarThoma’. Thus in AD 1665, Thomas Arkadiyokan with the title ‘MarThoma’, became the first canonically5 ordained Metropolitan (Archbishop) of the Malankara Syrian Church. Together they visited most of the churches in Malankara and reaffirmed the ancient faith and traditions of the Syrian Christians.

5. Earlier records regarding the history of the Malankara Church is obscure; Roman Catholic Archbishop Menazis, at the Udayamperoor Synod, destroyed almost all the historical records, so there is no clear evidence of any native bishops prior to this ordination. Back to top

The Roman Catholics now started to create more trouble for the rejuvenated Syrian Church. Earlier they were criticizing the Holy Church for its lack of Episcopacy, but the arrival of Mor Gregorios and the subsequent Episcopal consecration of MarThoma made their arguments weaker and hence they became much more aggressive. But Mor Gregorios Bava along with Marthoma I, unmindful of all the threats to their life, travelled throughout Malankara. Meanwhile the weakening of Portuguese military power in Malabar prevented the Catholic Church from getting support from the local rulers. However the Roman Catholics still received external support and a great deal of money. Anyhow in the next few years, Mor Gregorios Bava was able to convince a vast majority of Syrian Christians thus helping to retrace their ancient faith and traditions. Though he was from a foreign country, Bava’s commitment to the Malankara Church was so immense. Unlike the Roman Catholic missionaries who had political and money power, he had nothing except his faith in God. Hence he had to suffer a greater hardship, more particularly in an age in which transport and communication facilities were minimal. Mor Gregorios was doing a great missionary work very similar to the Holy Fathers of early centuries.

Mor Gregorios changed many of the undesirable practices that was forcibly introduced by the Portuguese. He broke the idols which the missionaries had established inside the churches and advised to change the other practices such as the decrees of the Roman Catholics which did not allowed marriage of Priests etc.. (The Syrian Church insisted for the marriage of parish priests to avoid adulterous practices as they always interact with the laity. Those priests who wish to lead a monastic life were not given charge of parishes). The proposed changes were extremely difficult to implement as the Malankara Church was under Nestorian and Roman Catholic influence for more than a century. However the sincere co-operation of the senior Priests helped Mor Gregorios a great deal. If the Malankara Christians were not Jacobites earlier, ie; prior to arrival of Portuguese & Nestorians, it would have been nearly impossible to reaffirm them in the Syrian Orthodox faith in such a short period. In other words, Mor Gregorios preached a faith which was familiar to all or at least the elderly people. But above all, the Godly gift of Mor Gregorios Bava to convince even his detractors was a major factor, which attracted many to the Jacobite faith.

One of the famous Encyclicals of Mor Gregorios Abdul’Galeel dated 5th Kumbam (February-March) AD.1668, addressed to the Priests of some of the prominent Churches in Malankara, namely N. Paravur, Mulunthuruthy and Kandanad, gives us an idea of the early Malankara Church and is an authentic record. (Extracts from the Encyclical was later published in the book “Indian Church of St.Thomas”, the original was available at the Kottayam Valiyapally. These encyclicals of the 17th century gives a clear indication of the faith followed by the Syrian Christians of Malankara before the Portuguese & Nestorians periods. It is considered to be one of the few authoritative records available6 on the earlier connections that the Malankara Church had with the Holy Patriarchal See of Antioch. Extracts from this Encyclical can be accessed from Here)

6. Most of the early records on the faith and history of the Malankara Church prior to the arrival of Portuguese were destroyed in the aftermaths of the Synod of Diamper (the Synod convened by the Roman Catholic Archbishop Menezis in AD 1599). They did this in order to establish a new chapter in Malankara. The ultimate aim of the Synod was to transform the Syrian Christians into the Roman Catholic fold by use of force and in this process, they managed to destroy all the earlier records. The support of Portuguese military and the local Kings made their task much easier. Back to top

Ordination of MarThoma II and the demise of Mar Thoma I

In 1670, ‘Mor Gregorios’ together with ‘MarThoma I’, ordained ‘MarThoma II’ as the second Metropolitan of the Malankara Jacobite Syrian Christians.

‘MarThoma I’ died [25th April AD.1670-M.E, Medam 12], soon after the ordination of his successor and his mortal remains were interred at the southern side of the ‘Hykala’ of the Angamali Jacobite Syrian Church. It was in 1637, at the age of 30, Thomas Kathanar (MarThoma I) succeeded Geevarghese Arkadiyokan as the administrator of the Malankara Church. Since then he had to overcome the trials and pressures of the Portuguese. Anjilimoottil Itty Thommen Kathanar always remained as the closest aide of MarThoma. Together they provided a great leadership for ousting the Portuguese from Malankara and reaffirmed the bond of Syrian Christians with Antioch. Their leadership to the desperate Syrian Christians during the turmoil in the Church was so great and courageous.

With the consecration of Thomas Arkadiyokan as Metropolitan by Mor Gregorios Bava in 1665, the Malankara church got its first native Archbishop. (There is no evidence to show that there were any previous bishops from Malankara for the Malankara Syrian Orthodox Church). Together they led the Church in Malankara for six years. Their close association was the main reason for the revival of the Syrian Orthodox (Jacobite) faith in Malankara. MarThoma I dedicated his whole life to protect the faith and ancient traditions of the Syrian Church. He always remained loyal to the Holy Patriarchate at Antioch for the wholehearted support the Malankara Church received from the Apostolic Throne.

Tombs of ‘Geevarghese Arkadiyokan’ & ‘Mar Thoma I’,
in the Jacobite Syrian Church of Angamali

Mortal remains are interred inside the wall of Madboho

Tomb Stone

Heavenly Abode of Mor Gregorios Abdul’Galeel Bava

With the demise of MarThoma I in 1670, his successor MarThoma II administered the Malankara Syrian Church along with our Holy father for another decade. After successfully accomplishing his mission in Malankara, Mor Gregorios Bava entered eternal rest on Friday the 27th April AD 16817. His mortal remains were interred in the ‘Hykala’ of the St.Thomas Church at North Paravur as per his last wishes.

More than an administrator, Mor Gregorios is considered to be a man of prayer which helped him to overcome the grave situation that existed in Malankara. His missionary activities were similar to the services of the Holy fathers of the earlier centuries which was an era of Christian persecutions. Syrian Christians of Malankara respected him very much, they considered him to be a person with extraordinary Godly influence.

It is said that the holy father was well aware of the exact hour of his demise. As the time of his heavenly departure approached, as instructed by him, he was dressed in the pontifical habits and with sleeba and staff in hands taken to the church seated in a chair. At the time when he breathed last, the weeping people witnessed a bright glow inside and outside the church and several other mysterious signs. Historians like Whitehouse Padiri had recorded the miraculous powers of Mor Gregorios Bava. There is a never ending stream of pilgrims from all religious faiths around the year, as they make their way to His Holy Tomb. Believers seek his intercession for the miraculous recovery from chronic diseases, child birth, dispossession from evil spirits etc.

7. There is a controversy based on the exact year of demise of Mor Gregorios Bava. According to some, he died just two days after the demise of MarThoma I, ie; on 14th Medam 1670. Others have recorded the year of demise as 1671, 1685 and 1690. But an old Syriac Manuscript which is available even now, mentions the date as 14th Medam 1681. The most reliable among all these is the year 1681. Circumstantial evidences also support this. Anyhow the date of demise of Mor Gregorios in all these records is the same ie; 14th Medam {April 27th, Friday}. Controversy exists regarding the year of demise only. Back to top

Tomb of Mor Gregorios Abdul’Galeel

{Click the above image for the enlarged view of the Tomb}

Mor Gregorios Bava being the descendant of a rich family, had brought his belongings to Malankara and donated it to the Church. Among the valuables still preserved at the North Paravur St.Thomas church includes a golden Cross and a silver ‘Kasa & Pilasa’ (Chalice & Platen, this is still used in the Holy Qurbono celebrated during Bava’s annual feast). In addition to all these, he had a large collection of gold coins, with which he bought land at ‘thorakkal’ for the Church and until recently it was in the possession of this church.

On the festival days, viz. 27th April, his Vestments, Holy Kasa (Chalice) and the Golden Cross which is kept in ‘Arulikka’ worn by Mor Gregorios, which contains 12 Holy relics in separate compartments, are ceremoniously taken out and exhibited for public veneration. The holy ‘Arulikka’ has 12 partitions of which 11 contains the holy mortal remains of Saints.

The middle partition of this ‘Arulikka’ contains the HOLY PART OF THE CROSS IN WHICH JESUS CHRIST WAS CRUCIFIED.

Holy ‘Kappa’

Holy ‘Arulikka’

A large number of pilgrims, irrespective of their caste & creed, visits the Holy tomb of Mor Gregorios Abdul’ Galeel Bava, seeking his intercession. Special intercessory prayers held on 27th (date of his demise) of every month, attracts many faithful. Many participate in these prayers by taking “Ohari” (shares) and is already reserved up to 2012. The ‘Dhukrono’ (annual feast) of Mor Gregorios Bava is normally celebrated for 3 days starting from 25th April every year. During these days, the place is declared as a festival area by the Kerala government considering the large flow of pilgrims. Over a lakh of devotees from all religious faiths visits the Holy shrine on this day and participate in this ‘perunnal’ (feast) to receive blessings from the miraculous Holy tomb of the Saint. In addition, thousands of pilgrims from different parts of Kerala, mostly from the northern part of Malankara, tread on foot covering many miles to reach the Holy tomb every year. There are also some churches in the south dedicated to the Saint, the church at Niranam owned by the Elanjikkal family being one among them.

Proclamation

On 9th April 2000, the spiritual supreme of the Universal Syriac Orthodox Church, Patriarch of Antioch & all the East ‘His Holiness Mor Ignatius Zakka I Iywas’, through an historic bull, permitted to recite the Quqalya hymns and prayers of the Zadeeqo (saints) at the tombs of Mor Gregorios Abdel`Galeel Bava and Mor Osthatheos Sleeba (Arthat Simhasana Church, Kunnamkulam) and beseech their intercession.

Patriarchal Bull being read in the St.Thomas church by Catholicos-designate (2000) A Scene of the Holy Procession during the annual feast of St. Gregorios

The Patriarch in his encyclical, proclaiming Mor Gregorios Abdul’Galeel & Mor Osthatheos Sleebo (Kunnamkulam) as ‘Saints’, said “With love and patience and through peaceful means Mor Gregorios taught the people the true Apostolic Faith. He had to face many threats, even to his own life. But placing his trust in God Almighty, he braved all odds. By his prayers and piety he gained souls for our Lord Jesus Christ……. He fought the good fight, finished the race, and kept the faith……. in accordance with the Apostolic authority vested in us, hereby declare Mor Gregorios Abdul Galeel and Mor Osthatheos Saliba SAINTS, and permit you to recite the Quqalyon for the Saints (Zadeeko) at their holy tombs and whenever you remember them and beseech their intercession……. On this solemn occasion, we exhort you to imitate their faith and rededicate yourselves to God. May their intercession be a blessing to all…….. ” (courtesy:- Patriarchal Encyclical dt. 9th April 2000).

From the year 2006 onwards, the name of ‘St. Gregorios Abdul Jaleel’ is remembered in the fifth Tubden of the Malankara Church. The holy father’s name is being recited immediately after the name of St. Gregorios of Parumala. The concerned Apostolic bull from the supreme head of the Church, the Patriarch Ignatius Zakka I Iwas was issued on February 7, 2006. St. Gregorios Abdul Jaleel Bava is one among the four fathers of the Church whose name has been added in the fifth Tubden after the 7th century.

Apostolic Bull of H.H. Ignatius Zakka I Iwas, permitting the Malankara Church to recite

the name St. Gregorios Abdul Jaleel Bava in the fifth Tubden

Remarks of the renowned Church historian Very Rev. (Dr) Kurien Corepiscopus Kaniamparambil

The contribution of Mor Gregorios, for the revival of the Holy Apostolic faith and the establishment of Episcopacy in Malankara, is remembered with gratitude by the Malankara Church. Without his sacrifice, the Orthodox faith in Malankara would have been diminished. It’s appears to be very relevant to mention the remarks by Very Rev. (Dr.) Kurien Corepiscopus Kaniamparambil on the contribution of Mor Gregorios Abdul ‘Galeel Bava, the emissary of the Holy See of Antioch.

In an article published in the ‘VISION’ in 1995 he wrote— “The first, ever to be remembered with gratitude is that- “Had not throne of Antioch sent it’s delegate Mor Gregorios of Jerusalem in 1665, there would not have been a Jacobite (orthodox) Syrian Church in Kerala”. All might have been Roman Catholics as they were from 1599 to 1653: and the history of the Malankara Church would have been something different. The faith, liturgy and practices – above all the priesthood of the Jacobite (Orthodox) Church in Kerala are nothing but the contribution of the throne of St.Peter in Antioch. It is really a precious privilege to be loyal to the Throne of St.Peter, the Head of the Apostle.”

METROPOLITAN

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To have a clear idea about the events that led to the ordination of the six Metropolitans for the Syrian Church in 1876, a brief history of the Church in the early 19th century is explained in the first part.

Part I – History of the Church in the first three quarters of the 19th century

Part II – Ordination of Ramban Geevarghese as METROPOLITAN

Part I

History of the Church in the first 3 quarters of the 19th century

The 19th century is a period in which the Syrian Church in Malankara faced a different type of persecution compared to the Portuguese aggressions of the 16th and the 17th centuries.

The European missionaries who came in large numbers to Malankara from the very beginning of the 19th century initially acted as the well wishers of the Syrian Church. But in the next few years these missionaries tried to bring everything under their control which resulted in friction between the Syrian Christians and the reformists. These missionaries found that it is the continued association of Malankara Syrian Christians with the mother Church at Antioch which make them difficult to penetrate much. So they tried to prevent the Syrian fathers from visiting Malankara.

Mor Dioscorus who came to Malankara in 1806 as the representative of the Patriarch of Antioch had to return soon following a directive from Carnal Makloin, the British Governor. In 1825 another Patriarchal representative by name Mor Athanasius Abdul ‘Mesiha was sent to Malankara on the request of Mor Dionysius III, but he was arrested by the British and later sacked from India. Meanwhile the governmental authorities came in full support of the deposed Metropolitan Palakunnath Mathews Mor Athanasius who was trying to impose Europe’s anti-orthodox belief in the Malankara Jacobite Syrian Church. With the British support these missionaries were even able to manipulate the court orders. The Syrian Christians became frustrated due to the continuous harassing by the judiciary under the British rule.

After the demise of Mor Dionysius III in 1825, Pallipatt Philipose Malpan of Cheppaud became Metropolitan for the Malankara Jacobite Syrian Church by name Mor Dionysius IV. Initially, like his predecessors, he too tried his best to have a good relationship with the British missionaries. But the hostile attitude of these missionaries towards the Syrian Christians forced the Malankara Church to have a rethinking. In 1836 the Church representatives from all over Malankara assembled at Mavelikara Puthiakavu St.Mary’s church under the leadership of Cheppaud Mor Dionysius and reaffirmed their faith in the Holy See of Antioch. The declaration of faith documented at this important Synod is known in the history as MAVELIKARA PADIYOLA. This resulted in the end of the cordial relationship the Malankara Church had with the British missionaries, if any. Meanwhile, through a Panchayath judgment, Church Missionary Society (C.M.S) got most of the properties of the Malankara Jacobite Syrian Church. (Click Here to access the full text of the ‘Mavelikara Padiyola’)

In 1846 Metropolitan Mor Kurillos Yuyakkim from Tur-Abdin was send to Malankara by the Patriarch Mor Ignatius Yakoob II to enquire about the anti-church activities of Palakunnath Metran and to take necessary actions if found necessary. Palakunnath Mor Athanasius Metran was found guilty and was excommunicated from the Holy Church through a decree of the Patriarch. But the deposed metropolitan, influenced the Travancore Courts through his friend, the British Resident. In 1848, the two officers of the panchayat appointed by the Travancore Government made a declaration in favour of the Palakunnath Metran. In 1849 another Metropolitan Mor Athanasius Stephanos was send by the Patriarch to hold discussions with the British government. But the British Resident disallowed even the stay of delegates in either the Travancore or Cochin States. Mor Athanasius Stephanos left for England and briefed the directors of ‘East India Company’ about the difficulties faced by the Malankara Church under British rule. Finally the Metropolitan received a favourable decision which resulted in the cancellation of the previous orders issued by the Resident Governor of British India. This was the only moral victory for the Church at that time. In 1855, Mor Dionysius IV (Cheppatt Thirumeni) died and the Patriarchal delegate Mor Kurillos Yuyakkim was left alone to lead the Malankara Syrian Church. The local British authorities meanwhile raised new objections against the delegate which made it difficult to perform his administrative responsibilities.

The Patriarch then requested the Malankara Church to select a bishop candidate from among themselves as he wanted to call back the delegates who were facing many difficulties. Moreover the increasing number of court cases, the unawareness of local language, climatic variations etc. made the life of the delegates in Malankara very hazardous. So the Patriarch may have thought it better to appoint a native as Bishop to manage the temporal affairs of Malankara Church. (Ref:- page 26 of Biography of Mor Dionysius V published in 1901). But the Malankara Church wished to had the presence of a Patriarchal delegate in Malankara and they unanimously submitted this request before their spiritual supreme. Finally the Patriarch decided to retain Metropolitan Mor Kurillos Yuyakkim here in Malankara; he stayed here giving spiritual guidance to the local Church (Biography of Mor Dionysius V).

In 1865, Rev.Fr. Joseph Pulikottil of Kunnamkulam, who was elected as the Metropolitan-delegate, left for Mardin for his ordination. After a long journey Fr.Joseph reached Patriarchal Head quarters at the Dayro of Mardin in Turkey. There he was ordained as Metropolitan by name Mor Dionysius on 26th Medam (Sunday), 1865. On his return the new Metropolitan together with Mor Kurillos Yuyakkim worked hard for the reestablishment of the Apostolic faith here, particularly in southern Travancore, where the missionary activities was in its heights. A decade later on September 2, 1874, Mor Kurillos Yuyakkim died and was entombed at the Mulunthuruthy Church. Metropolitan Joseph Mor Dionysius found it very difficult to stand against the influential ‘reformists’ group led by Palakunnath Methran. The Malankara Syrian Christians then was facing a loosing battle. Hence the Malankara Church again send requests to the Patriarch for urgent help.

The seriousness of the situation and the consideration for his faithful prompted the Patriarch Mor Ignatius Pathros IV (III) to travel all the way to Malankara ignoring his old age (74) and health. For a man of his age, this long journey that continued for many months was extremely difficult. H.H. the Patriarch started from Mardin in 1874. He first went to London and pleaded before the India Secretary residing there. Impressed by His Holiness, the British authorities at London advised the Madras government to avoid any unnecessary interference in the internal affairs of the Malankara Jacobite Syrian Church. Until then the Metropolitans ordained for the Malankara Church had to first get the concurrence of the British India authorities for their functioning. The European missionaries who came here with the support of the British East India Company neatly exploited this situation. Consequent to the discussions with the Patriarch, British government agreed to revoke this very clause. After successfully completing his mission at London, the Patriarch continued his journey to India.

The holy Patriarch reached Malankara in June 1875. The local governmental authorities reversed its earlier decisions which were against the interests of the Church. The Patriarchal bull to excommunicate the rebellious Metropolitan Palakunnath Mathews Mor Athanasius was endorsed by the government. All the cases regarding the Church properties were left to independent Judicial authorities. Thus the first part of the Patriarchal mission ended successfully and the Malankara Syrian Church was able to recoup its lost confidence.

The Patriarch, then wanted to reorganize the administration of the Malankara Church. Important decisions were taken after several rounds of talks with the local Church members. On 29th June 1876, His Holiness convened a Synod at the Mulunthuruthy MarThoman Church which lasted for 3 days; the Metropolitans participated were Mor Gregorios Abdulla of Jerusalem (later Patriarch of Antioch (1906-15) Mor Ignatius Abded’Aloho) and Mor Dionysius Joseph of Malankara. The chief organizer of this historic Synod was Chathuruthy Geevarghese Ramban. The Ramban who was the most trusted aide of the Patriarch, was also His Holiness’s private secretary.

Representatives from 103 Churches signed the agreement at the end of the 3 day session. It was at this Synod the title of Malankara Metropolitan was created. Pulikottil Joseph Mor Dionysius became the first Malankara Metropolitan and was since then known as ‘Mor Dionysius V’. It was as per the decision of this Synod, the Church register was introduced for the first time. Under advise of the Patriarch, a general body by name “Syrian Christian Association” was formed for the effective administration of the Church. A core committee (Managing committee), compromising of 24 members from various parishes were also appointed by His Holiness at this Synod. (CLICK HERE for the list of 24 member committee)

The committee president was Pulikottil Mor Dionysius Thirumeni (Mor Dionysius V Joseph). On the last day of the historic Synod (on 1st July 1876) the participants of the Holy Synod adopted a resolution, popularly known as the “Mulunthuruthy Padiyola”. It was Chathuruthy Geevarghese Ramaban who drafted this historic resolution which says that the Patriarch of Antioch is the supreme head of the Malankara Church, confirming the faith of the Universal Syrian Orthodox Church. A decision was also taken at the Holy Synod to form six new dioceses namely, Angamali, Kandanad, Kochi, Kollam, Niranam, and Thumpamon and Metropolitans (as suffurgans to the Malankara Metropolitan) to be ordained for each dioceses.

Holy Fathers who convened the historic Synod at the Mulunthuruthy MarThoman church in AD 1876

MORAN MOR IGNATIUS PETER IV

Patriarch of Antioch & all the East

(1872-’94)

– Presided the Holy Synod of Malankara Church in 1876 –

— Ordained six metropolitans for the Malankara Church including Parumala Thirumeni –

– Consecrated the Holy MURON in 1876 at the MarThoman Church, Mulunthuruthy –

Mor Dionysius V
Malankara Metropolitan

[Pulikottil Joseph Mor Dionysius]

Mor Gregorios Abded’Aloho
Metropolitan of Jerusalem

[Later Patriarch Mor Ignatius Abded'Aloho {Abdulla II}]

Born in Pulikottil family of Kunnamkulam on 12 Nov, 1833.

Ordained as Metropolitan by Patriarch Mor Ignatius Yakoob II in 1865 at Mardin.

Laid the foundation for the Parumala Seminary in 1872.

Patriarch appoints him Malankara Metropolitan (Chief of the Local church) in 1876.

One of the Chief Organizers of the Holy Synod held at Mulunthuruthy in 1876.

Assisted the Patriarch during Consecration of the Holy MOORON.

Established many schools and institutions. One of the pioneers in the revival of Syriac Christian faith in Malankara

Participated in the historic Holy Synod at Mulunthuruthy in 1876 when he was the Metropolitan of Jerusalem

Assisted the Patriarch during the Consecration of Holy MURON & the Ordination of 6 Metropolitans for the Malankara Church.

Consecrated as the Patriarch of Antioch & all the East on 15th September 1906.

Ordained Metropolitans, Paulose Mor Kurilose & Wattasseril Mor Dionysius for Malankara in 1908 at “SEHION MALIKA”, Jerusalem.

Ordained St. Paulose Mor Athanasius & Mor Sevarious as Metropolitans during his Apostolic visit to Malankara in 1910.

Consecrated the Holy MOORON in 1911 at the Mulunthuruthy MarThoman Church.

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Part II

Ordination of Ramban Geevarghese as

Metropolitan ‘Mor Gregorios’

(ordained by Moran Mor Ignatius Peter IV, the Patriarch of Antioch & All the East)

The Patriarch on reaching Malankara (1875), initially spend most of his time at the MarThoman church, Mulunthuruthy. Ramban Geevarghese (Chathuruthy) was then serving as one of the Priests of that church. Mor Dionysius V (Pulikottil Mor Dionysius Joseph), being well aware of Ramban’s knowledge in Syriac, appointed him as the translator to the Patriarch. Within a few days, His Holiness impressed by Chathuruthy Ramban’s dedication and integrity, appointed him as his private secretary. From then onwards till the Patriarch’s departure in 1877,he continued in this privileged position. It was during this period, the Patriarch elevated ‘Vettikkal KurisuPalli’ as a ‘Dayro’ (Monastery) on the request of Chathuruthy Ramban. It happens to be the first monastery of the Malankara Syrian Church.

Ramban Geevarghese also had the rare privilege to assist His Holiness the Patriarch Peter IV (III) during the consecration of “HOLY MOORON” (Holy Chrism) for the first time in Malankara, at the Mulunthuruthy MarThoman Church on 31st August AD.1876 (M.E. 15th Chingam 1052). He assisted the Patriarch together with Mor Dionysius Joseph of Malankara and Mor Gregorios Abdulla of Jerusalem. (As per the Canon of the Syrian Church, only the supreme head of the Holy Church, the Patriarch, can consecrate the ‘Holy MOORON’ – Ref: Page 128, Biography of Pulikottil Mor Divanasios V, published by Malayala Manorama in 1901)

The Ramban as secretary and as the closest aide of the Patriarch, was in the forefront helping His Holiness to organise the historical Mulunthuruthy Synod (1876) and for the drafting of its various religious and administrative documents. The ‘Mulunthuruthy Padiyola’ in which the history of the Malankara Syrian Church and its Apostolic faith is recorded, was drafted by Chathuruthy Ramban and was later approved by the entire Malankara Church. (Click here for the English translation of the Padiyola).

Finally when the Malankara Syrian Church decided to consecrate six new Metropolitans for the proposed dioceses, the Patriarch impressed by the simplicity, humility and spiritual fervor of Ramban Geevarghese, nominated him to the order of Metropolitan. Initially the Ramban who wanted to remain as a Monk, requested the Patriarch to relieve him from being ordained as Metropolitan, but he finally had to oblige to the wishes of the Holy Father. {Another Metropolitan nominee of the Patriarch, Fr. Geevarghese of Mookencheril had also requested to exempt him and this was accepted by the Patriarch considering his old age.}

On 3rd December 1876 Kadavil Ramban and Konatt Ramban were ordained as Metropolitans by names ‘Mor Athanasius Paulose’ (Kadavil) and ‘Mor Julius Geevarghese’ (Konatt) respectively by the supreme head of the Malankara Church the Patriarch of Antioch, at the ancient St.Thomas church of North Paravur.

Seven days after, on Sunday the 10th of December 1876 (M.E.1052, Vrischikam 27), the Patriarch His Holiness Mor Ignatius Peter III (IV) ordained two more Metropolitans at the North Paravur St.Thomas church; Chathuruthy Geevarghese Ramban was ordained by name ‘MOR GREGORIOS GREGORIOS’ and Ambatt Geevarghese Ramban was ordained by name ‘Mor Kurillos Geevarghese’. Mor Gregorios who was only 29 then, was the youngest of all the newly ordained Metropolitans.

Considering his young age people called him, ‘Kochu Thirumeni’. Later when he assumed charge of Niranam diocese the diocesan headquarters was at Parumala, hence Mor Gregorios also came to be known as ‘Parumala Thirumeni’.

The name ‘Mor Gregorios’ entrusted for Chathuruthy Ramban by the Patriarch during Metropolitan consecration, was the honorable titular of the Metropolitan of Jerusalem diocese under the Holy See of Antioch. It is said that the Patriarch wished to install Chathuruthy Mor Gregorios Kochu Thirumeni as the bishop of Jerusalem, but later the idea has to be dropped on the appeal of the local community leaders.

1. As per traditions of the Syrian Church, the naming of a new Metropolitan is the sole discretion of the supreme head of the Holy Church, the Patriarch. It will not be disclosed even to the Metropolitan-designates till their enthronement.

2. It was the title ‘Mor Gregorios’ of the Jerusalem Archbishoprics, that was earlier recited in the 1st TUBDEN (diptych) after the names of the prevailing Patriarch ‘Mor Ignatius’ and Maphriyono ‘Mor Baselios’ in the Holy Qurbono of the Syrian Orthodox Church. Jerusalem being the most important City in the Christendom, the Metropolitan residing there, had a special privilege. St. Gregorios Abdul’Galeel who re-established the Jacobite faith in Malankara after a period of Portuguese aggression – entombed at North Paravur Church (AD 1681) – was a Metropolitan of the Jerusalem diocese.

Metropolitans ordained by the Patriarch Moran Mor Ignatius Peter IV

in 1876 and 1877

Besides Mor Gregorios, Metropolitans ordained at the North Paravur St.Thomas Church, were Kadavil Paulose Mor Athanasius (on 3rd Dec) for the ‘Kollam diocese’, ‘Konattu Geevarghese Mor Julius’ (3rd Dec) for ‘Thumpamon diocese’ and Ambattu Geevarghese Mor Kurillos (10th Dec) for ‘Angamali diocese’. Two other Metropolitans, ‘Murimattom Paulose Mor Ivanios’ for ‘Kandanad diocese’ and ‘Karoottuveettil Shemavun Mor Dionysius’ for ‘Kochi diocese’ were also ordained by the Patriarch on 17th May 1877 at the Kunnamkulam Chiralayam St. Lazarus Church.

St.Thomas Church at Vadakkan (North) Paravur

(It was here St. Gregorios was ordained Metropolitan

by the Patriarch Moran Mor Ignatius Peter IV on 10th Dec, 1876)

(Click Here to access the church page)

Metropolitans ordained in 1876 & 1877 by His Holiness the Patriarch:-

Ordained date Venue of Ordination Diocese Date of Demise Entombed at :-
1 Kadavil Paulose Mor Athanasius 3rd December 1876 St. Thomas church, Vadakken Paravur Kollam 2 Nov 1907 Aluva Thrikkunnathu St. Mary’s church
2 Konattu Geevarghese Mor Julius 3rd December 1876 St. Thomas church, Vadakken Paravur Thumpamon 21 March 1884 Pampakuda St. John’s church
3 Ambattu Geevarghese Mor Koorilose 10th December 1876 St. Thomas church, Vadakken Paravur Angamaly 9 March 1891 Angamali St. Mary’s Cheriapally
4 Chathuruthy Geevarghese Mor Gregorios 10th December 1876 St. Thomas church, Vadakken Paravur Niranam 2 Nov 1902 Parumala St.Peter’s church
5 Karoottuveettil Shemavun Mor Dionysius 17th May 1877 St. Lazarus church, Chiralayam (Kunnamkulam) Kochi 2 Oct 1886 Kadugamangalam St.Peter’s & St.Paul’s church
6 Murimattom Paulose Mor Ivanios 17th May 1877 St. Lazaruschurch, Chiralayam (Kunnamkulam) Kandanadu 2 May 1913 Pampakuda St.Thomas Cheriyapalli

‘SALMUSA’

At the time of his ordination as Metropolitan, a declaration (Udambadi – ‘SALMUSA’) containing 11 statements was voluntarily submitted by St. Gregorios before his Supreme Spiritual head H.H. Ignatius Peter III (IV), the Patriarch of Antioch & all the East and was later registered at the Govt. Sub-Registrar office.

Excerpts from translated version of the 6th Para says:- “Like all Syrian Christians in Antioch, Malankara, India and the far East, I accept that it is meet and right that I should always be obedient and loyal to the Apostolic creeds, and be subject to the ecclesiastical authority of the exalted Patriarch Moran Mor Ignatius Peter the IIIrd, firmly seated on the ancient Apostolic throne of Antioch and All the East………….. I will never add or subtract, nor deviate to the left or to the right from Your Holiness’s commandments, canonical injunctions, or established rules and procedures………….”. For full Malayalam text of the Salmusa, Click HERE .

Patriarch returns

On 16th May 1877, the Patriarch left for Jerusalem from Bombay, after successfully completing his historical Apostolic visit. It is a well known fact that, it was only the Patriarch’s sincere efforts that helped the Malankara Church to overcome one of its most turbulent times. Before coming to India, he had to travel to, as far as England to persuade the British authorities. Later His Holiness stayed at Malankara for almost two years and helped to reorganize the administration of Malankara Church in a democratic way. These facts are emphatically recorded in many of the books and articles of the time, including the biography of Pulikottil Mor Dionysius written by M P Varkey and published by K I Varghese Mapillai, the then Chief Editor of Malayala Manorama Co. Ltd. in 1901.

In the entire period of the Patriarch’s visit to Malankara, Kochu Thirumeni was His Holiness’s constant companion. When the Holy Synod of the Malankara Church was convened at Mulunthuruthy in 1876, Mor Gregorios functioned as the right hand person of the Patriarch Ignatius Peter IV and all the documents presented there was originally drafted by Parumala Bawa on behalf of his supreme spiritual head, the Patriarch of Antioch. As mentioned earlier, Kochu Thirumeni agreed to be a Metropolitan only because of the Patriarch’s strong request. Their relationship was so unique and incomparable. {The Patriarch Mor Ignatius Peter IV died 17 years later at the age of 94, on 10th Oct 1894 (M.E. 1070 ‘Kanni’ 25) and was entombed at the famous KURKKUMA Dayro in Turkey.} (In some books the date of demise of the Patriarch is mentioned as Sep 24th).

After the departure of the Patriarch, at the behest of Kochu Thirumeni, all the newly ordained Metropolitans observed a 40 day lent at the ‘Vettikkal Dayro’ before their assumption as diocesan Metropolitans. The event was comparable to, Christ’s disciples waiting in prayer for the arrival of Holy Ghost at “Sehiyon Malika” prior to their de

“Our Church was better for having him on earth. Our Church will be better for having him in heaven. He measured up splendidly to a sanctity beyond the ordinary”

. Introduction
. A Brief biography of Mor Gregorios Bava
. The sacred tomb of Mor Gregorios Bava at Parumala
. The ‘SALMUSA’ & ‘STHATHIKON’ of Mor Gregorios
. The famous Portrait by Raja Ravi Varma

Biography of St. Gregorios

. Genealogy
. Child-hood
. As a Young Priest
. Ordination as Ramban (Monk Priest)
. Consecration as Metropolitan
. Establishment of Parumala Seminary; The Gospel Missions
. To the Holy Land
. Last few years
. His Grace’s Heavenly abode

‘Parumala Thirumeni’, a legend

. Contributions in the field of Education
. A lovable Holy Father
. Remembering ‘MOR GREGORIOS’ in the 5th “TUBDEN”
. Close aides
. Some of the Encyclicals & Personal Letters
. Famous Quotes

Sacred Tomb & the marble inscription in the tomb of Saint Gregorios

at St. Peter’s church, Parumala

Holy Relics of the Saint Gregorios at the Malecuriz dayro & Perumpilly church
Click the photos for enlarged view

. Click Here for news on the beginning of Centenary Celebrations

of the Memorial Feast of Mor Gregorios Bava

Inauguration of the centenary celebrations
(Click on the Photo for enlarged view)

Holy Qurbono celebrated by the Prelates of the Jacobite Syrian Church at the Home Parish of Saint Gregorios, the Mulunthuruthy MarThoman church, on Nov 3rd 2001
(Click the photo for enlarged view)

. 125th ANNIVERSARY OF THE METROPOLITAN-CONSECRATION OF SAINT GREGORIOS

Mor Gregorios Retreat Centre at the Mulunthuruthy MarThoman Church
(Click the below image for enlarged view)

100th Memorial Feast of ‘Saint Gregorios’

The Church commemorated the blessed memory of the Saintly Father with the offering of ‘Noottonninmmel Qurbono’ (Holy Mass by hundred and one priests) at the temporary chapel in the Puthencuriz Patriarchate Centre, Kochi
Click here for details

Brief History of Malankara Church as recorded in the MULUNTHURUTHY PADIYOLA (AD.1876)

For the Complete History of the Malankara Syrian Church, visit –> MalankaraChurch

History of the CATHOLICATE OF THE EAST and the chronological list of Catholicoses/Maphrynos

Biography of Late lamented Aboon Mor Baselios Paulose II
Catholicos of the East

of Mor Gregorios Geevarghese

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[i]. ‘SALMUSA’ of Mor Gregorios Bawa

‘SALMUSA’ shown here, is the declaration, voluntarily submitted by Parumala Mor Gregorios Bawa, to his Supreme spiritual head the Patriarch of Antioch, before consecration as the Metropolitan of the Jacobite Syrian Orthodox Church.

1. “SALMUSA” of Parumala Mor Gregorious Bava {Malayalam}

2. English Translation of the “SALMUSA” from the Syriac Orthodox Resources Web Site:- http://sor.cua.edu/Personage/MGregoriusGChathuruthil/18761216shalmootho.html

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[ii]. ‘Sthathikon’ of Mor Gregorios Bawa

‘STHATHIKON’ reproduced here is the statement of empowerment in writing given to Parumala Mor Gregorios Bawa, after his ordination as a Metropolitan of the Jacobite Syrian Church by the Supreme spiritual head, the Patriarch of Antioch & all the East ‘Moran Mor Ignatius Peter IV’.

Link : – ‘Sthathikon’ of Mor Gregorios Geevarghese

(AD 1836)

{Source:- ‘Syrian Church History’ by Very Rev.(Dr.) Kurien Corepiscopa Kaniamparambil}

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Enclosed here is the reproduction of the resolution (Padiyola), unanimously accepted at the Mavelikara Synod held in 1836 at the Mavelikara Puthiyakavu St.Mary’s church.

MAVELIKARA PADIYOLA

In the name of Father, Son and Holy Ghost the one true God, Padiyola (agreement) drawn up in the year of our Lord 1836 corresponding 5th Makarom 1011 at the church dedicated to the Virgin Mother of Lord at Mavelikara, between Mar Dionyosious Metropolitan of the Jacobite Syrian Church of Malankarai subject to the supremacy of Mar Ignatius Patriarch, the Father of Fathers, and the Chief of Chiefs ruling the throne of St. Peter of Antioch, the mother of all Churches and his successor Mar Kurilos, and the vicars, priests and parishioners of Ankamali and other churches under the charge of the said Metropolitan.

That whereas an interview held at Kottayam between the Rt.Rev. Daniel, Lord Bishop of Calcutta and the Metropolitan, in Vrischikam last, it was proposed by the former that certain changes should be introduced in the Liturgies and ordinances of our Syrian Church and whereas it was stated in reply that a conference of all the churches would be held on the subject and its determination made known, we the Jacobite Syrians being subject to the supremacy of the Patriarch of Antioch and observing as we do the Liturgies and ordinance instituted by the prelates sent under his command, cannot deviate from such Liturgies and ordinances and maintain a discipline contrary thereto, and a man of one persuasion being not authorized to preach and admonish in the church of another following a different persuasion without the permission of the respective Patriarachs, we cannot permit the same to be done against us, and our churches being built by the aid of the pre-lates sent under the order of the Patriarch and on the wishes of the people of each parish and ornamented by their money, and as the accounts of the annual income according to our churches under the head of voluntary contributions offerings etc, are as required by the rules furnished to our bishops, as is the custom in the churches of Antioch as well as in the churches of this and other countries following different persuasions we are without the power, and feel disinclined, to follow and cause to be followed a different procedure from the above.

That the Honourable Colonel Macaulay having taken a loan of 3000 star pagodas from (Valia) great Mar Dionysius who died in 983, gave him a bond for the same. The interest on the amount having fallen in arrears, Mar Dionysius Metropolitan who died in 992 made a representation to Col. Munro and received the interest with which he (Dionysius) built the Seminary at Kottayam. Having also collected at the Seminary the money brought by the prelates that had come here from Antioch and the property left by the late Bishops of the Pakalomattom family, Mar Dionysius laid out a portion of this together with the donation made by HIS HIGHNESS THE MAHARAJA on behalf of the Syrian Christian Youths, on Kanom and therewith met the expense of their education. The Reverend the missionaries who have come down to Kottayam, in their profuse benevolence taught the youth at the Seminary, English and other languages, protected our children like loving fathers, caused books to be printed for the benefit of all classes, rendered all necessary help in maintaining the prevailing discipline of the Syrian Church caused the annual interest due, to be drawn on the receipt of the Metropolitan, had superintendence over the affairs of the Seminary and caused ordination to be made agreeable to the request of the people and the power of the prelates. While affairs were being thus conducted the Missionaries took to managing the Seminary without consulting the Metropolitan, themselves expended the interest money drawn annually on the receipt of the Metropolitan, dispersed the deacons instructed in the Seminary, conducted affairs in opposition to the discipline of the church and created dissensions amongst us, all of which have occasioned much sorrow and vexation. For this reason we do (would) not follow any faith or teaching other than the Orthodox faith of the Jacobite Syrian Christians, to the end, that we may obtain salvation through the prayers of ever happy, holy, and ever-blessed Mother of God, the redresser of all complaints and through the prayers of all Saints. Witness, Father, Son and Holy Ghost.

Amen

(AD 1876)

{Source:- ‘Syrian Church History’ by Very. Rev. Dr.Kurien Corepiscopa Kaniamparambil}

Enclosed here is the resolution (Padiyola), unanimously accepted by the historical Mulunthuruthy Synod

(Click Here for the Malayalam Text and the list of Persons who signed the Agreement)

Venue MarThoman (St.Thomas) Church, Mulunthuruthy where the holy remains of Mor Gregorios, Mor Ivanios and Mor Kurillos repose.
Date 15, 16, 17 of Midunam 1051 M.E. (28th, 29th & 30th June, 1876)
Convened by Moran Mor Ignatius Pathros IV (III), H.H Patriarch of Antioch & all the East
Prelates participated {1} Mor Gregorios Abdulla (later Patriarch Abded’Aloho) who accompanied His Holiness
{2} Mor Dionysius Joseph (Pulikottil) of Malankara

Organiser and Secretary cum Translator to His Holiness Chathuruthil Geevarghese Ramban (St.Gregorios of Parumala)
No. of Priests signed 130
No. of Laymen 144

MULANTHURUTHY PADIYOLA

(Agreement signed and submitted to Moran Ignatius Peter III, H.H Patriarch of Antioch by the Malankara Jacobite Syrian Church in 1876)

The Original was written in Malayalam, a free translation is given below.

Obeying your Holiness’ Kalpana, dated 19th Edavom 1051 (1876) to all Churches, we have assembled on the 15th Midunam in this Church at Mulunthuruthy, built in the name of Mor Thoma Sleeha (Apostle) and we heard of our Holiness” Circular Kalpana, read publicly on the occasion of the inauguration of the Synod, asking us to codify measures to the effect that we may be firm in the Orthodox faith and in the obedience to the commands from the Throne of Antioch.

As it is essentially necessary to show that our Church in Malayalam (Malankara), had been continually watered and nurtured by the presence of Antioch, we submit a brief history of this Church, from the time it was guided by St.Thomas and we submit also measures to be taken, so that this Church, may not hereafter, be robbed by the enemies and it might always remain firm in the faith and obedience. And we do most humbly request, that our prayers may be read and measures confirmed by Your Holiness.

In the 52nd year of our Lord, St.Thomas arrived in Malayalam and preached the faith to our forefathers, established the Church and founded churches and appointed priests and they adhered to the true faith and in course of time, when the Church was in distress owing to the scarcity of priests, the honourable Knai Thoma came to Malayalam in 345 and learning the pitiable condition of the Church and the possibility of its total extinction if immediate help is not rendered, he again came with Metran, priests and deacons and laymen from the Land of Syria under the jurisdiction of the Patriarch of Antioch, with a big amount of money – and for the progress of our community, he obtained privileges and caused to consecrate Metrans from this land and the Church was thriving in high honour, upto 825 when the merchant Iyob and Syrian Prelates arrived in Malyalam and the Church progressed in honour and esteem. And at that period, ‘Paramkikal’ (Portuguese Roman Catholics) came and proselytised our forefathers by force into their slavery and again in 1600, a Synod was convened at Udayaperror by Allesu (Alexis) Paranki Metran who burnt all our Syriac books and made changes in the true faith. And when prelates from the traditional Pakalomattom family were ruling over us the Moran Patriarchis Bava arrived in Malayalam in 1653 and he was done away with, brutally and we assembled at Cochin Mattancherry and took the Oath, that we would never have any relation with the Parankies: and they gradually succeeded in taking by deceit a portion of our people. In 1665 came Mor Gregorios Bava of Jerusalem at the order of the Holy Throne and he consecrated the Archdeacon who had been administering the Church at that period. And in 1686 Baselios Bava and Ivanious Episcopa reached Malabar and since it was a period of decline of the Paranki power, Ivanious Episcopa expelled all the Paranki practices, and everything in accordance with the Jacobite Syrian practise was re-established during his life here for 30 years. Then in 1751 came Baselios Maphrian and Metrans Gregorious and Ivanious and others and regularised the consecration of Mor Thoma Episcopa, giving him the title ‘Mor Divanyasious’ and giving him Staticon and other privileges. And in 1815 Pulikottil Youseph Divanyasious Metropolitan of the line of Kattumangatt Metran, founded the Kottayam Seminary and earned properties for the same and made arrangements for instruction – in a laudable manner. Then came English Missionaries and stayed with us deceitfully influenced some to feel that their ancient practices were not desirable. Consequently, the Church, through the then ruling Metropolitan Mor Divanyasious (III) appealed to the Throne of Antioch; as a result of which, Mor Athanasius Abdul Masih and Sabor Remban came in 1825 and the missionaries, influencing the ruling Kidangan (Philoxenous) metropolitan, succeeded in sending them back and since we could not concede to the behests of the missionaries, that we should follow practices contrary to our faith and canons the representatives of all churches assembled at Mavelikara Church on 5th Makarom 1011 and drew up a Padiyola, which convinced them that they could never overturn us or our faith through deceit and hence they caused a split and as a consequence they sold out much of our properties and in addition, they sent Deacon Mathai of Palakunnath, of the parish of Maramon, who had been expelled from our Church, to Madras for education and Protestant orders and from there too he was expelled by the authorities for misconduct. And he, fabricating letters as those of certain churches, belied before the Holy Throne that he was a ‘Kasseeso’ (Priest) and through such crooked means got himself consecrated Metran, and returned to Malayalam where-upon all the churches were called together at Kandanad by Philipose Mor Divanyasious Metropolitan, and as a result of scrutiny of his ‘Sthathikon’, his crookedness and deceit came to light and he with some members from the South went to Kallumkathra church and there a Padiyola with his signature and seal was drawn up, in which he promised that he would never deviate from the Orthodox faith and from the submission to the Holy see of Antioch and from the Canons promulgated by the 3 General Councils; and those few church members promised that so long as he follows that path, they would accept him as Metran. The records brought by Mor Yooyakim Kurillos Metropolitan, who had been deputed by the Patriarch as a result of the report of the Kandanadu Yogam (assembly) were found by the Quilon committee, as fabricated, and the Royal Proclamation was obtained by the Metran, who with government support unjustly ruled us and over churches and ruined all our resources – this man called ‘Beliar’ with crookedness together with power tried to overturn our faith and thus embrace Anglican faith has brought about schism and heresy; and repudiated the excommunication orders, firstly of our Holy Father, Patriarch Elias and secondly of Patriarch Yakub and now lastly of Your Holiness and despotically continues in his wicked actions, siding with the missionaries. Our oft-repeated grievances to the Holy See, describing his efforts to mar our faith, we had been preserving from the times of our forefathers were not redressed. Your Holiness, after your installation felt compassion on us and for solving our grievances, left your Throne and travelled to Constantinople, and London and met the authorities there and in Madras in Nilgiri, Trivandrum and Cochin and succeeded in revoking the Royal proclamation, which he had obtained on the plea that he was having the Patriarchal Bull with him. We have assembled here to confirm the aforesaid faith, submission and Church administration. Holy Father, from the Origin of this Church, we are under the jurisdiction of the Holy See of Antioch, which, in order to help and deliver us, on every occasion of our depression had offered us much riches and the Holy Anointing Oil – ‘Mooron’ through the prelates and confirmed us in faith and built many churches – and now the hardships Your Holiness suffered during the crisis – all these facts would never depart from our minds and from our posterity’s minds. From the earliest ages, the Syrians in Malankara and their churches are under the spiritual authority of the Patriarch of Antioch. Nobody else has any kind of authority. Since our Metrans and Priests receive Holy “laying on of hands” from the Holy See, the power to appoint and remove them rests with the Holy See. The spiritual administration over the Syrian Community and of their churches and the authority to appoint and remove metrans rest with Your Holiness. Now Your Holiness has come to Malankara, aware of our deplorable situation, to administer spiritually, our community and churches and by the grace of God suppress the enemies of the faith.

We, hereby declare before the High priesthood of Your Holiness that from the Faith of the three Holy Synods handed over to the Holy Church, and from commandments of your Holiness, the Head of our religion and Faith, neither we nor our children would depart either to the right or to the left – up to our death. And we, take this Solemn Oath, holding Sleeba (Cross) and Evangelion (the Gospels) before God and in the presence of your Holiness, that there would be no departing from this until the last moment of our death.

List of churches participated in the Synod – 103

1. Angamali – Akapparambu 27. Nadamel 53. Kodasanad 79. Veliyanadu

2. Arthat 28. Marady 54. Thumpamon 80. Thuruthipally

3. Niranam 29. Chathannoor 55. Chandanapally 81. Parumala

4. Pallikara 30. Rakkad 56. Puthupally 82. Vakathanam

5. Manjapa 31. Pandalam 57. Kottayam (Valia) 83. Puthussery

6. Mammalasery 32. Pampakuda 58. Chelakara 84. Pallom

7. Piravom 33. Pazhanji 59. Thuruthikad 85. Kottayam (Cheriya)

8. Chiralayam 34. Kandanad 60. Peechanikad 86. Manarcad

9. Kunnamkulam Puthen Pally 35. Manthuruthel 61. Mazhuvannoor 87. Kothamagalam (Cheria)

10. Makkamkunnu 36. Fort Cochin 62. Chempil 88. Mavelikara Puthiacavu

11. Kizhavalloor 37. Kunnakurudy 63. Neelamperoor 89. Cherai

12. Vengoor 38. Ramangalom 64. Kuruppumpady 90. Mulunthuruthy

13. Kundra 39. Ranni 65. Puthencavu 91. Kottayam (Puthen)

14. –do– Puthen Pally 40. Thiruvalla (Valia) 66. Chennithala 92. Karkal

15. Onakur 41. –do– Kattapuram 67. Chengannoor 93. Thalavady East

16. Mulakulam 42. Kurichy 68. Kumarakom 94. –do– Kuzhipally

17. Pothanicad 43. Nellikal 69. Kothamangalam (Valia) 95. Kattanam

18. Paravur 44. Ayroor 70. Kallumkathra 96. Veeyapuram

19. Puthumanoor 45. Kattoor 71. Kottapady 97. Karuvatta

20. Vadakara 46. Mallappally 72. Kalloopara 98. Anaprampal

21. Kurinji 47. Kallissery 73. Mavelikara Thazhakara 99. Vechoor

22. Kottoor 48. Pampady 74. Palakuzha 100.Chalissery

23. Kolenchery 49. Nalunnakal 75. Cheppad 101.Chengalam

24. Cherai 50. Omallur 76. Pallipad 102.Kayamkulam

25. Kanniattunirappu 51. Kaipattor 77. Karichal 103.Kunnamcode

26. Pariaram 52. Kadamattom 78. Karingachira

Click Here for the Malayalam Text and the list of Persons who signed the Agreement

ST. THOMAS CHURCH, NORTH PARAVUR

(Link changed)

Click here to access the page …..

http://www.saintgregorios.org/Paravur/Paravur_Church.htm

www.saintgregorios.org

Biography of

ST. GREGORIOS ABDUL JALEEL BAVA

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http://www.saintgregorios.org/Paravur/StGregorios.htm

www.saintgregorios.org

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atholicos Aboon Mor Baselios Thomas I, the spiritual head of the Syrian Christians of India, was born in the Cheruvillil family of Vadayambadi, Puthenkuriz to Mathai and Kunjamma on 22nd July 1929. Early part of his life was full of sufferings. Though he belonged to an aristocratic family, by the time he was born the family had seen bad days. As a child he had frequent bouts of illness which affected his education. His mother used to take the young boy frequently to the nearby Malecuriz Dayro where the relics of late Patriarch St. Ignatius Elias III and Saint Gregorios Geevarghese (Parumala Thirumeni) had been interred. One night, as his mother prayed with the young boy on her lap, she had a vision which prompted her to dedicate the boy to the service of the church. Within days, the boy’s illness was entirely cured. God was with him, guiding him and shaping him.

His priestly formation was under the guidance of Mor Philoxenos Paulose (late Catholicos Mor Baselios Paulose II) who ordained him ‘Korooyo’ in 1952 and ‘Shamshono’ at Kadamattom Church in 1957. In August 1958, C M Thomas was ordained ‘Kassisso’ (full priest) by Mor Yulius Elias at the Majanikkara Dayro. In 1959 he was appointed as the vicar of St.Peter’s church, Puthencuriz. Later he served the churches at Vellathooval, Keezhumuri, Fort Cochin, Valamboor, Calcutta and Thrissur. For a period of seven years from 1967, he was the organizing secretary of Kolenchery Medical Mission Hospital. He also served as the Chief organizer of the North Indian mission at Bhilai in 1970′s and as the secretary of the ‘Pourasthaya Suvishesha Samajam’ in 1974. He was well known as a great revivalist preacher and was also recognized as an excellent organizer.

In January 1974, Fr. C M Thomas was elected to the episcopate by the Malankara Jacobite Syrian Christian Association convened at the Karingachira St. George Church and was consecrated Metropolitan with the title ‘Mor Dionysius’ by H.H. Mor Ignatius Ya`qub III on 24th February 1974 at Damascus, Syria. He was entrusted with the charge of Angamali diocese, the largest of all the Syrian Orthodox dioceses which has a membership of more than half a million.

Photos from the Metropolitan Consecration ceremony of Mor Dionysius Thomas (Catholicos Baselios Thomas I) and Mor Gregorios Geevarghese Perumpillil

by His Holiness the Patriarch Mor Ignatius Yakub III of the Apostolic See of Antioch & all the East

The untiring efforts of Mor Dionysius in those days had helped a lot to revive the confidence of not merely the faithful of the diocese, but the entire Malankara Church. Metropolitans Mor Dionysius, Mor Gregorios Geevarghese (late) and Mor Koorilos Kuriakose (late) together were a great support to the (late) Catholicos Aboon Mor Baselios Paulose II, the then Chief of the Malankara Jacobite Syrian Orthodox Church. As the Metropolitan of Angamali Mor Dionysius had successfully initiated many welfare programs and also reorganized the diocesan administration. In 1978 Mor Baselios Medical Mission Hospital at Kothamangalam was started under his patron-ship.

Catholicos-designate

Following the demise of Mor Baselios Paulose II in 1996, Mor Gregorios Geevarghese (Perumpally Thirumeni) become the President of the Episcopal Synod of the Church in India. After the passing away of Mor Gregorios Geevarghese in February 1999, Mor Dionysius assumed the Presidency of the Malankara Church Synod. On 27th December 2000, His Excellency was chosen as the Catholicos-designate by the Holy Episcopal Synod. The Church delegates meeting held at Puthencuriz on the same day, unanimously approved this decision. H.H the Patriarch, however, waited for two more years in expectation of a peaceful settlement to the longstanding dispute between the two factions of Malankara Church. But as it became clearer that the chances for reconciliation is remote because of the insincerity on the part of the opposite faction; a crucial convention was convened at Puthencuriz, Kerala on 6th July 2002 in which delegates from all the parishes participated and they approved a new constitution for the effective administration of the Indian Church, with the consent of the supreme head, the Patriarch of Antioch & all the East. H.E. Mor Dionysius Thomas was elected as the Catholicos and the Metropolitan Trustee of the Jacobite Syrian Christian Church at this historic Church Association. The election was later ratified by the Holy Episcopal Synod of the Universal Syrian Orthodox Church on 22nd July 2002.

Catholicos Enthronement

On Friday the 26th July 2002, His Holiness Moran Mor Ignatius Zakka I Iwas the Patriarch of Antioch & all the East, consecrated the 73-year old Mor Dionysius Thomas as the CATHOLICOS with the title ‘BASELIOS THOMAS I’ at a solemn function held at the St. Peter & St. Paul Cathedral in Mor Ephrem Monastery, Ma`arat Sayyidnaya, near Damascus. Thus, fulfilling the wishes of multitude of faithful, the Malankara Church received a Catholicos after a gap of six years (Catholicos Mor Baselios Paulose II died in 1996). In the Syrian Orthodox Church hierarchy, the Catholicos is second in rank to the supreme spiritual head, the Patriarch of Antioch.

Fourteen Syrian Orthodox Bishops, from India, Syria, Sweden, Netherlands, Germany, Lebanon, Jerusalem, Turkey and Australia attended the enthronement ceremony as the co-celebrants. Thirty five Rambans, many Nuns of the Church and lay people were also present on the occasion to participate in the historical ceremony. Representatives from Government of Syria & India attended the consecration ceremony as special guests. Besides the three Metropolitans who were the co-celebrants, the Church in India was represented by Very Rev Eraalil Geevarghese Ramban (Kerala), Rev. Fr. Prince Mookkanottil (Vicar Mor Ignatius Syrian Orthodox Church Dubai), Rev. Fr. Eldho Valiya Parambil (Vicar-St.George Abu Dhabi), Rev. Fr. Kurian Maliyil (Vicar Sharjah), Rev.Fr. Mathews (Muscat) and Rev. Fr. Varghese Maikkulangara (Kerala). The consecration ceremony started with the celebration of Holy Qurbono at 8 AM by His Holiness the Patriarch, followed by enthronement ceremony, signing of ‘SUSTHATHIKON’ (Agreement) and ‘OKSIOS’ (Rising and Declaration). The ceremonial Services ended with the completion of the Holy Qurbono by the newly consecrated Catholicos.

His Beatitude The Catholicos Aboon Mor Baselios Thomas I submitting the ‘SALMUSA’ to the supreme head of the

Holy Church, His Holiness Ignatius Zakka I Iwas, the Patriarch of Antioch & all the East

Metropolitans who were the co-celebrants during the Catholicos enthronement

H.G Julius Yeshu`Çiçek ( Central Europe)

H.G Philoxenos Matta Semavun

H.G.Theophelos George Saliba (Lebanon)

H.G Timotheos Samuel Aktas (Tur’abdin)

H.G. Philoxenos Yusuf Cetin (Istanbul)

H.G Osthatheos Matta Rohum (Jezirah & Euphrates)

H.G Gregorios Joseph (Kochi)

H.G. Dioscoros Benyamin Atas (Sweden)

H.G. Severios Malke Mourad (Jerusalem & Jordan)

H.G. Dionysius Isa Gurbuz (Germany)

H.G. Julius Kuriakose (1st Secretary to the Patriarch and the Patriarchal Vicar for Indian affairs)

H.G. Silwanos Petrus al-Ni’meh (Homs and Hama)

H.G. Ivanios Mathews (Kandanadu and USA)

H.G. Ivanios Paulos Al-Souky (Damascus)

After the enthronement ceremony a reception was given to the Catholicos His Beatitude Mor Baselios Thomas the First. During the speech delivered on the occasion, His Holiness emphasized the commitment of the Holy See to the Church in India. Replying to the congratulatory messages, His Beatitude the Catholicos Aboon Mor Baselios Thomas I reiterated that he like his predecessors, will always take great care in the continuance of the faith and traditions of the Syrian Church.

His Holiness Mor Ignatius Zakka I Iwas, the Patriarch of Antioch and all the East consecrating

His Beatitude the Catholicos Aboon Mor Baselios Thomas I

Catholicos reaching India

On Saturday 27th July at 10.50 am, His Beatitude arrived at Cochin International Airport where he was given a rousing reception by thousands of people from all walks of life. The representatives of the State government including Cabinet Ministers were present at the Airport to welcome the new Catholicos. Soon after his arrival His Beatitude went to the nearby Akaparambu Mor Sabor Mor Aphroth Church and offered prayers.

The Catholicos then proceeded to the Kothamangalam MarThoma Church where the mortal remains of Maphriyono St. Baselios Yeldho (1685) is entombed. Later His Beatitude visited Malecuriz Dayro and offered prayers at the tomb of his immediate predecessor Aboon Mor Baselios Paulose II. By around 7.00 PM the Catholicos reached St. Joseph’s Cathedral, the headquarters of Kottayam diocese and then visited the Manarcaud MarthMariam Church, a major Syrian Orthodox pilgrim centre in Kerala. All through the way, huge gathering of faithful assembled at various places to have a glimpse of their beloved Catholicos and chanted, ‘long live Patriarch Mor Ignatius Zakka I Iwas’, ‘long live Catholicos Mor Baselios Thomas I’, ‘long live Antioch-Malankara relationship’. On Sunday the 28th, H.B. the Catholicos celebrated the Holy Qurbono at the Kyomtho Seminary chapel to commemorate the second dhukrono of Mor Osthatheos Thomas, the former Metropolitan of Kochi diocese.

On 31st July 2002, the Sunthroniso of Aboon Mor Baselios Thomas I Bava was held at the Kothamangalam Marthoma Cheriapally. H.E. Mor Julius Kuriakose, the first secretary to the Patriarch of Antioch read the Susthathicon, the Patriarchal Bull, proclaiming the enthronement of the new Catholicos for the Church in India. The function was attended by all the Metropolitans of the Malankara Church, hundreds of priests and very large number of laymen who came from all parts of Malankara.

As the head of the Church in India the Catholicos presides over the Holy Episcopal Synod of Malankara Church which includes all the Metropolitans of the Syrian Orthodox Church in India. His Beatitude is also the Metropolitan Trustee of the Jacobite Syrian Christian Association.

Catholicate Office

The Catholicate office of His Beatitude Baselios Thomas I functions at the Patriarchal centre in Puthencuriz near Kochi, which is also the headquarters of the Syrian Orthodox Church in India.

Catholicate Office:

Patriarch Ignatius Zakka I Iwas Centre

(Patriarchal centre)

Puthencuriz – 682 308

Ernakulam, Kerala, INDIA.

Tel: 0484 – 2732804

Fax: 0484 – 2732804
Catholicate Residence:

Catholicate Aramana

Mount Sinai

College P.O., Kothamangalam – 686 691

Kerala, INDIA

Tel: 0485 – 2822485

Fax: 0485 – 2822101

Aboon Mor Baselios Thomas I – Important dates

Date of Birth

Ordained ‘Korooyo’ & ‘Shamshono’ by Catholicos Mor Baselios Paulose II

Ordained ‘Kassisso’ by Mor Yulius Elias (Patriarchal delegate)

Ordained Metropolitan by Patriarch Ignatius Yakoob III

Elected President of Holy Episcopal Synod of Malankara

Chosen as the Catholicos-designate

Malankara Church accepting the new constitution

Consecrated as CATHOLICOS
22nd July 1929

1957

21st September 1958

24th February 1974

23rd February 1999

27th December 2000

06th July 2002

26th July 2002

H.B. Catholicos Aboon Mor Baselios Thomas I Bava with the Metropolitans of the Syrian Church in India during

the consecration of five Metropolitans at the St. Thomas church, Paravur on 3 July 2006

“Our Church was better for having him on earth. Our Church will be better for having him in heaven. He measured up splendidly to a sanctity beyond the ordinary”

Introduction
. A Brief biography of Mor Gregorios Bava
. The sacred tomb of Mor Gregorios Bava at Parumala
. The ‘SALMUSA’ & ‘STHATHIKON’ of Mor Gregorios
. The famous Portrait by Raja Ravi Varma

Biography of St. Gregorios

. Genealogy
. Child-hood
. As a Young Priest
. Ordination as Ramban (Monk Priest)
. Consecration as Metropolitan
. Establishment of Parumala Seminary; The Gospel Missions
. To the Holy Land
. Last few years
. His Grace’s Heavenly abode

‘Parumala Thirumeni’, a legend

. Contributions in the field of Education
. A lovable Holy Father
. Remembering ‘MOR GREGORIOS’ in the 5th “TUBDEN”
. Close aides
. Some of the Encyclicals & Personal Letters
. Famous Quotes

Sacred Tomb & the marble inscription in the tomb of Saint Gregorios at St. Peter’s church, Parumala

Holy Relics of the Saint Gregorios at the Malecuriz dayro & Perumpilly church
News on the beginning of Centenary Celebrations of the Memorial Feast of Mor Gregorios Bava

Inauguration of the centenary celebrations
Holy Qurbono celebrated by the Prelates of the Jacobite Syrian Church at the Home Parish of Saint Gregorios, the Mulunthuruthy MarThoman church, on Nov 3rd 2001
125th ANNIVERSARY OF THE METROPOLITAN-CONSECRATION OF SAINT GREGORIOS

Mor Gregorios Retreat Centre at the Mulunthuruthy MarThoman Church
100th Memorial Feast of ‘Saint Gregorios’

The Church commemorated the blessed memory of the Saintly Father with the offering of ‘Noottonninmmel Qurbono’ (Holy Mass by hundred and one priests) at the temporary chapel in the Puthencuriz Patriarchate Centre, Kochi
Brief History of Malankara Church as recorded in the MULUNTHURUTHY PADIYOLA (AD.1876)

For the Complete History of the Malankara Syrian Church, visit –> MalankaraChurch

History of the CATHOLICATE OF THE EAST and the chronological list of Catholicoses/Maphrynos