The malankara orthodox syrian church

His Holiness Moran Mar Baselios Marthoma Paulos II

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CATHOLICOS OF THE EAST


Young Paul was born in a small village called Mangad near Kunnamkulam August 30, 1946 to the ancient Syrian Christian family of Kollannur to K. I. Ipe and Kunjeetty. Paul was baptized at his home parish, St. Mary ‘s Orthodox Church, Pazhanj.


From his early childhood Paul showed keen interest in spiritual matters. His home parish, played an important role in his spiritual growth. At the age of 13, he was selected by his parish priest to be one among the twelve in the Washing of Feet Service ‘ by His Grace Paulose Mar Severios, Metropolitan. This marked a turning point in the life of young Paul when Metropolitan Mar Severios saw the making of a priest in his character.


The influence of his parents especially that of his mother who hails from the famous Pulikkottil family, played a great role in the molding of his spiritual life. Even from his childhood, he took great interest in Syriac chants and prayers and was very keen in attending all liturgical services in the Church. Following his interests and his leaning towards the Orthodox Faith, young Paul joined the Orthodox Theological Seminary from where he secured GST and Bachelor of Divinity from the Serampore University.


His Grace Yuhanon Mar Severios of Blessed Memory ordained him to the Subdiaconate at the Holy Pilgrimage Center of the Church, St. Peter & St. Paul Church, Parumala on April 8, 1972 and to the full Diaconate at Sion Seminary, Koratty on May 31, 1973. He was ordained to priesthood priest by his spiritual father, Yuhanon Mar Severios Metropolitan, at Sion Seminary, Koratty on June 2, 1973.


Fr. Paul served as a model shepherd of St. Marys Orthodox Church Ernakulam, Moolepat Orthodox Church Pazhanji, St. Mary ‘s Magdalene Convent Adappotty, Kummanmkulam and Medical College Chapel Kottayam.


The Malankara Syrian Christian Association held at MGM Thiruvalla on December 28, 1982 elected Fr. Paul as Metropolitan. His Grace Mathews Mar Coorilos, (later His Holiness Moran Mar Baselius Mar Thoma Mathews II) of Blessed Memory, professed Fr. Paul to Monastic Orders (Ramban) May 14, 1983 and was later consecrated as Metropolitan Paulose Mar Milithios by His Holiness Moran Mar Baselios Marthoma Mathews I, of Blessed Memory.


His Grace, had the blessing of being appointed to the Episcopal Throne of the newly formed Kunnumkulam Diocese on August 1, 1985. The Holy Episcopal Synod and the Managing Committee nominated His Grace to be the Successor to the Catholicos of the East and Malankara Metropolitan on September 27, 2006.


His Holiness was enthroned as the Catholicos of the East on November 1, 2010.

The Catholicate

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The word ‘Catholicos’ means “the general head” or “general bishop”. It can be considered as equivalent to “universal Bishop”. This title and rank is much more ancient than the title Patriarch in the church.In the ministry of the early church there were only three ranks namely; Episcopos (Bishop), Priest and Deacon. By the end of the third century or by the beginning of the  fourth century certain bishops of certain important cities or provincial capitals in the Roman empire gained pre- eminence than other bishops and they came to be known as Metropolitans. The Ecumenical councils of the fourth century recognized the authority of these Metropolitans.By the fifth century the Bishops in major cities like Rome, Constantinople, Alexandria, Antioch etc. gained control over the churches in the surrounding cities. Gradually they became the heads of each independent regional church and were called Patriarch which means ‘common father’. The same rank in the Churches outside the Roman Empire was called Catholicos. There were three ancient Catholicates in the Church before the fifth century. They were the  Catholicate of the East (Persia), the Catholicate of Armenia and the Catholicate of Georgia. None of these ranks and titles are the monopoly of any church. Any Apostolic and national church has the authority to declare and call its head, Catholicose, Pope, or Patriarch.Even though the title Catholicose had not existed in India before the 20th century, the idea behind the Catholicate or Patriarchate  as the head of  a national independent Church  was there from the early centuries and there was similar native position or authority in the Indian Church.  As we say that St. Peter was the first Pope of Rome, St. Thomas was the first  Head or the Catholicos of India. As all other Apostles did, he also established Church in India and made a set up to continue its administration in India.That was the Apostolic authority existed in India throughout the centuries.In India the position and authority of the catholicose is development in the history of the Church throughout the past centuries. The first stage of the apostolic ministry in the Malankara Church is from the time of St.Thomas till the middle of the fourth century when the authority of the Church was vested in the hands of the Archdeacon.The second stage is the period of the reign of the Arcdeacons which started from the middle of the fourth century and lasted till the sixteenth century.The third stage started when the archdeacon was elevated to the position of a Bishop by the community  with the name Marthoma I in  1653.Since then the head of the community was the Marthoma Metrans and later  the position was developed to Malankara Metropolitan with more recognition.When in a religious turmoil the Patriarch of Antioch interfered and suspended the Malankara Metropolitan demanding complete surrender, in 1912 the Church consecrated the senior Metropolitan as the Catholicose and head of the Church.In 1934,through the meeting of the Malankara Association  the authority  and powers of the Malankara Metropolitan was entrusted  to the Catholicose. Thus both the spiritual and temporal authorities of the Church was vested in one person who is the Catholicose cum Malankara Metropolitan  and the development of authority in that direction was completed in the Church.


Historical Development of Catholicate in India


Archdeacons - In India St.Thomas founded the church and appointed prelates to continue apostolic ministry in the church. It is believed that the prelates were appointed from for ancient families namely, Pakalomattom, Sankarapuri, Kalli, and Kaliankal. Gradually the Pakalomattom family gained prominence in the ministry and chief prelates of the community where hailed from that family.During the reign of Marthoma VIII, the metropolitan of the community in the early 19th century, the Madras government once asked him a review of the history of the Malankara church and gave him seventeen questions to answer. On the 20th of April 1812 he gave written answer to all the questions. The last question was about the position and authority of the Malankara Metropolitan in the church. In his answer, he said, that from 335 AD for 1308 years ie. Till the coonan cross oath, the church was ruled by the  Archdeacons of  Pakalomattom family. He also said that after the coming of the Portuguese the church had, besides him six Metrans and one metropolitan. The Metran or Malankara Metropolitan of the community was the continuation of the apostolic authority in the Malankara Church. Our historical evidences say that in the early time, the title of the head of the community was Arch deacon. Sometimes the title was known as the Arch deacon of whole Indian. The native language it was usually called Jathikku Karthavyan. The Arch deacon of the community was the unquestioned social and political leader and he got even local soldiers under his command to protect himself and protect the interest of the community. The Arch deacon was the unquestioned leader of the community when the Portuguese arrived Malabar in the 16th century.The Portuguese tried to bring the Archdeacon under their control. Through the Synod of Udayamperur (1599) they tried their level best to control the Archdeacon  and for a short period they brought him under the authority of the Roman Arch bishop. The community revolted against this through the coonan cross oath of 1653.


The Archdeacon as Bishop


After the coonan cross oath the Church ordained the Arch deacon as a bishop with the name  Mar Thoma I. This ordination of the archdeacon as a bishop was a very important turning point in the history of the development of authority in the Malankara Church. All the powers of the century old arch deacon with some more spiritual authority was given to the  Archdeacon when he was elevated to the position of a bishop.The Marthoma Metrans continued in succession till the early 19th century with the names Mar Thoma I,II,etc. till Mar Thoma VIII. and they ruled the church  from 1653 to 1816. The spiritual as well as the administrative authority of the community were vested on the Mar Thoma Metrans during this period.


Malankara Metropolitan


In 1816 Pulikottil Joseph Mar Dioysius became a bishop and he got an approval letter known as the Royal Proclamation  from the Travancore government to function as the Metropolitan of the community. Now on wards the head of the  Church came to be known as Malankara Metropolitan.   The position of the Malanakara Metropolitan in the 19th century is a growth from the position of the Marthoma Metrans.  The power and authority of the Malanakara Metropolitan got more recognition than the power and authority of the Archdeacons and Marthoma Metrans because of some political changes in the country through the establishment of British rule.From 1816, DionysiusII, DionysiusIII, DionysiusIV, Mar Athanasios and  DionysiusV  were the Malanakara Metropolitans in the 19th century. Among these Mar Athanasios and Mar Dionysius V exercised enormous spiritual as well as temporal powers inside and outside  the community. Mar Dionysius V was the Malankara Metropolitan at  the time of the Synod of Mulanthuruthy (1876).  During the later half of the 19th century there occurred a split in the community because of the works of the CMS missionaries and the reformation supported by them.  This invited a closer interference of the Patriarch of Antioch.To get over the difficulties caused by the reformation and to support Mar Dionysius V against the reformers the Church invited the Patriarch to come over to India. The Patriarch Peter III of Antioch  came here in  1875. Instead of healing the division in the community the Patriarch tried to make use of the situation to establish his authority in the church by suppressing the authority of the Malanakra Metropolitan. He strongly stood with Mar Dionysius and  called the Synod of Mulanthuruthy. The Patriarch presided over  the synod and directed its proceedings and took some decisions justifying the actions of the Patriarch in the Malankara Church. After the Synod he divided the church into seven dioceses and consecrated six new bishops to rule each diocese. By these actions the Patriarch was trying to reduce the authorities of the Malankara Metropolitan.


The way to Catholicate


After the synod of Mulanthuruthy  the Church became more  conscious about establishing a Catholicate (Maphrianate)  in the Malanakra Church mainly to avoid unnecessary interference of the Patriarch of Antioch in the internal affairs of the Church.The patriarch himself  directed the Synod of Mulanthuruthy and attained more powers through its decisions. He claimed as the spiritual and temporal head of the Church. The Malankara Church which was in dare need of the Patriarch  to fight against the reformers yielded to all  the demands of the Patriarch. The legal fights against the reformers ended up in the final judgment of the Travancore Royal court in 1889.The Royal Court judgment was a success to both the Patriarch and Mar Dionysius V in various  aspects. The court declared that the Patriarch got spiritual supervisory powers over the Malankara Church. But it also declared that the Patriarch does not have any temporal authority in the Church.  The Patriarch was not satisfied about this decision.The Patriarch used all his ways and means to establish his spiritual and temporal authority in the Church. Mar Dionysius V died in 1909 and Mar Dionysius VI became the Malankara Metropolitan.When Mar Dionysius VI became the Malankara  Metropolitan, the Patriarch demanded a registered deed from Mar Dionysius declaring perfect allegiance to the patriarch. Mar Dionysius strongly refused to yield to the demands of the Patriarch. The Patriarch excommunicated Mar DionysiusVI on 31st May 1911.The excommunication of Mar Dionysius created lots of confusions and divisions in the Malankara Church. Most of the influential lay leaders and many clergy in the Church supported Mar Dionysius and stood firm with him. The Malankara Metropolitan was the supreme authority in the Church throughout the past years and the Patriarchs were always trying with all their means to exterminate that position from the Church. The Church clearly understood the intention of the Patriarch when he excommunicated Mar DionysisVI.


The consecration of the Catholicose

   

When the Patriarch excommunicated mar Dionysius VI,  there were two Patriarchs of Antioch; one was Abdulla who had powers according to the legal documents knows as Firman of the Turkish government and the other was Abdedmassiah who was senior and at the same time inactive at Turkey since the government withdrew his firman.Abdulla was the one who excommunicated the Malankara Metropolitan  Mar Dionysius. The Malankara Church contacted Abdedmassiah and invited him to Malankara. The patriarch came and presided over the meetings of the Episcopal Synod of the Malankara church that decided to consecrate a Catholicose for the Malankara Church. Mar Ivanios Metropolitan of the Kandanadu Diocese was unanimously proposed to the post of Catholicose.On 15th September 1912, at  St. Marys  Church founded by St.Thomas in  Niranam,  Mar Ivanios Metropolitan was consecrated with the name Mar Baselios Paulose First as the first Catholicose of  Malankara Church. The chief celebrant of the consecration ceremony was the Patriarch Mar Abdedmassiah himself.  After the consecration the Patriarch issued two Kalpanas declaring the importance, privileges, powers and functions of the Catholicose.All the authorities and privileges enjoyed by the Patriarch in the Church as its head was given to the Catholicose also.By the consecration of the Catholicose the Indian Church asserted and declared its full autonomy and became a full autocephalous (having its own head) Church.After the demise of the Catholicose Baselius Paulose I, the Bishops in Malankara together with Mar Dionysius VI consecrated Mar Philoxenos of Vakathanam as the second Catholicos with the name Baselius Geevarghese I. When he died in 1928, Mar Gregorios was elected as his successor. He was consecrated by the Indian Bishops in February 13, 1929 with the title Baselius Geevarghese II .The Patriarchal group questioned the validity of the Catholicate in law courts and the litigation went on up to the Supreme court. In September 12, 1958, the constitutional bench of the supreme court of India recognized the validity of the Catholicate and unanimously declared that the Patriarch of  Antioch does not have any authority over the Malankara church and that the Indian church is completely free under the Catholicos of the East. Without doubt the judgment stated that all the parishes and properties of the Malankara church are under the authority of the Catholicos.Moved by the final judgment of the Supreme Court of India, the Patriarch's group unanimously recommended to the Patriarch Ignatius Yacob III to accept the Catholicos as the head of the Indian church. In December 1958, the Patriarch and the Catholicos subjected to the constitution of the Malankara church and accepted each other by exchanging letters.The peace in the Indian Orthodox church which started with the mutual acceptance of the Catholicos and the Patriarch continued without much problem till the demise of the Catholicose Geevarghese II in 1964. The Malankara Association (representative body for the church) elected Mar Augen Thimothios as the next Catholicose, According to the constitution  of the church, the Syrian Patriarch who was on friendly terms with the Malankara church, was also invited officially to participate in the consecration of the Catholicose. The Patriarch accepted the invitation of the Malankara church and came down to India and co-operated with the Malankara synod  to consecrate the Catholicose.


Conclusion


In all the Churches the position of the Patriarch or the Catholicose was a development of authority  in their  history. In Rome, Alexandria, Antioch and Constantinople and in  the Persian Church  it achieved almost full development and recognition in the 4th century  itself. Jerusalem became a Patriarchate at the council of Chalcedone in 451. The Georgian and Armenian Catholicose were also developed in the same period.The Patriarchate was developed in Russian Orthodox Church between 1448 and 1589. In Rumenia it was established in 1885.  The Serbian Patriarchate was established in 1879 and the Bulgarian patriarchate was established in 1883. The patriarchate of Ethiopia  was established in 1958 only. It happened in the Malankara Orthodox Church in 1912.The Catholicate in India was a growth and development through centuries within the Malankara Church. Of course the developments in other churches like Persia, Antioch Rome and external interferences  has influenced the growth in different stages.It should  always be considered as a symbol of Apostolic origin, authority and heritage as well as nationality and  independence of the Malankara Orthodox Church. Throughout centuries the Metropolitan heads of the Thomas Christians were known as the apostolic successors of St.Thomas, the founder of the Indian church. The Vatican Syriac codex 22 written in 1301 at Kodungalloor refers to the Metropolitan of the church as “The Metropolitan Bishop of the See of St. Thomas, and of the whole church of Christians in India”. The church always asserted that St. Thomas had his apostolic throne in India as St. Peter had it in Rome or Antioch. When the Catholicate was established the catholicose as the head of the Malankara church, took the title “The successor of the Apostolic throne of St. Thomas”.  

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His Holiness Baselios Paulos I,The First Catholicos of the East in Malankara

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His Holiness Baselios Geevarghese I, The second Catholicos of the East in Malankara

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His Holiness Baselios Geevarghese II, The Third Catholicos of the East in Malankara

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His Holiness Baselios Augen I, The Fourth Catholicos of the East in Malankara

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His Holiness Baselios Marthoma Mathews I, The fifth Catholicos of the East in Malankara

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His Holiness Baselios Marthoma Mathews II, The sixth Catholicos of the East in Malankara

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His Holiness Baselios Marthoma Didymos I, The seventh Catholicos of the East in Malankara

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H.H. Baselios Marthoma Paulose II, The Eighth Catholicos of the East in Malankara

Holy Synod

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DEVALOKAM CATHOLICATE PALACE

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Devalokam Aramana is the official residence of the Catholicos of the East and Malankara Metropolitan. The administrative head quarters of the Church  also functions within the same premises. The holy relics of the Apostle St. Thomas is kept in the Devalokam Aramana chapel. The mortal remains of holy fathers – H.H. Baselius Geevarghese II, H.H. Baselius Augen I, H.H. Baselius Mar Thoma Mathews I and Metropolitan Thomas Mar Macarios are entombed here.


Ph: 0481 2578500 2578499 (Fax) 2570569, 2573850

Malankara Orthodox Church
Catholicate Palace,
Devalokam,
Kottayam – 686 038
Tel no  0481 2570569 2578500 2574323

Theological Seminaries

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THE ORTHODOX THEOLOGICAL SEMINARY (OLD SEMINARY )

The first Orthodox Christian school of theology in Asia, the Orthodox Seminary, was founded in 1815 at Kottayam, in the state of Kerala (ancient Malabar) by Ramban Ittoop, a priest-monk of the Malankara Orthodox Syrian Church. The learned monk from Kunnamkulam was carrying out with singular courage a major decision of the church made at Kandanadu in 1809 to start two schools of theology (Padithaveedu), one in the North and the other in the South of Kerala.


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ST.THOMAS ORTHODOX THEOLOGICAL SEMINARY, NAGPUR (STOTS )

The St.Thomas Seminary is gradually growing as a centre of the Orthodox Church in Central and North India. Not only does it cater the needs of the diaspora population meaningfully but also does it create a new vision about the mission of the Church in a multi-lingual and multi-religious context. Moreover, the Seminary offers a stage for fruitful dialogues of Christian theologians with people of other faith affirmations. In future, women of the Orthodox Church, who wish to study theology and to reflect to the challenges of the world will find it as a place, where their ideas will be influencing the theology of the Church.

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