Likeness of His Grace the Most Reverend Matropolitan Augustine W. Kandathil, D. D.
His early life
He was born at Chempu, in Vaikom, Kerala, on the 25th of August 1874, and was brought up in the spirit of a Christian family that taught him to love God more and more as he grew older. He completed his priestly studies in theLeonianum Papal seminary, Kandy, and was ordained priest on the 21st of December 1901 at Kandy byRt. Rev. Bp. Clemente Pagnani, O. S. B. Silv., the then Bishop of Kandy. Afterwards, he returned to his Vicariate of Ernakulam and was made the first Rector of the Petit seminary there. He carried out his duty to the great satisfaction of his Bishop up to 1911. In between he had beenvicar in two places (Vadayar and Kulasekharamangalam), and within a short time, by his ardent zeal and holiness, he proved himself an excellent parish priest after theSacred Heart of Jesus.
He was consecrated Bishop on the 3rd of December 1911 at Kandy byMost Rev. Abp. Ladislaus Michael Zaleski {Władysław Michał}, the then Delegate-Apostolic to India, and was appointed Coädjutor (on the 29th of August 1911) to the then Vicar-Apostolic,Rt. Rev. Bp. Louis M. Pareparambil, of the Vicariate of Ernakulam. At the death of Bishop Louis on the 9th of December 1919, he became the Vicar-Apostolic of the Vicariate. When theApostolic Hierarchy was established and the Vicariate was raised to the status of an Archdiocese on the 21st of December 1923, he was made the Archbishop. And it was his privilege to be the first IndianArchbishop in power and administration.
In theJubilee Year 1925 he visited the Holy fatherPope Pius XI and the eternal city for the first and only time. In 1926 he celebrated his sacerdotal silver jubilee. Then in the year 1936 he celebrated the silver jubilee as a Bishop. On that jubilee day the title of the OfficialAssistant at the Pontifical Throne was conferred on him [30 Nov. 1936,AAS, annus 39, series II, vol. IV (2), 20 Feb. 1937, p. 40]. He was the first to receive this honour in India. Again he had the privilege to celebrate the golden jubilee of his ordination, and it was celebrated in a splendid way. The crowning function of it was the Eucharistic procession conducted with all grandeur and solemnity at Ernakulam.
Extension of the Hierarchy
29 Apr. 1955 was a red letter day in the history of the Apostolic Church in Kerala, because it was on that day that the decree of theextension of the Apostolic Hierarchy was published and granted by the Holy See mainly due to the ceaseless efforts of Abp. Augustine W. Kandathil. He refers to it in his episcopal letter / epistle thus: `Personally speaking I tried my level best for it with the help of my suffragan bishops. I am glad to see that our efforts proved fruitful and I thank God Almighty for it in a special manner. I believe that it will help the Church in India both spiritually and materially to grow and flourish more and more in her achievements.'
His mortified life of virtues
He was known for his solid piety.Love for thepoor and purity of life were the twovirtues shining in him most. His personal capacity was the moving force for all the achievements. His motto `In te speravi' {I trust in Thee} was the guiding principle of his life. Every action of his was a reflection of his well chosen motto for life. He was convinced that all his endeavours had to be stamped with the divine help to bring forth fruits. He firmly believed that all his strength was from God, and lived the life of a faithful soldier of Christ accordingly. The hand of God was manifest in all his undertakings throughout his life. He was a man ofprayer. He found consolation and hope in prayer. Every day he drew strength for his hard work from the power-house of grace through prayer and penance. The external activities of his pastoral life were the signs of his union withthe Good Shepherd Jesus Christ.
Shepherd of souls
He served the Apostolic Church in Kerala at large and the Archdiocese of Ernakulam in particular for 44 long years with the generous heart ofJesus the Good Shepherd. His service will be remembered by the future generations of Kerala with feelings of gratitude and reverence. The Archdiocese of Ernakulam is indebted to him much.
He was a man of principle, and he regulated his works of administration accordingly. He established order everywhere, whether in the accounts of the parish or of any pious institution. He had a well thought-out plan for everything. For the ruling of the diocese, he adapted a proper and accurate form of administration according to the needs of the times. Laws were laid down regarding the administration of the parish property and things connected with it. He was attentive to every detail of administration. In the beginning, he had to face a lot of difficulties in bringing order in all these matters. But with a strong and resolute mind he overcame all these difficulties. To safeguard the rights of the Church in Kerala he worked hard and achieved success. He had the happiness of seeing the fruits of his labour before his death. To a great extent the Apostolic Hierarchy owes to Abp. Augustine W. Kandathil, its head, for its success then and after.
For the good of his children entrusted to him, and others too, he was ready to do everything he could. He could overcome any obstacle on the way to his end in view, by his undying motive force which was the love of God. It was as it were in his nature to go ahead amidst troubles either from within or without in order to do good to the people. Though he was strict and exacting in his dealings, he was broad-minded and far-sighted. First and foremost he was strict to himself, and that was the sign of the sincerity of his purpose.
The poor and the down-trodden had a special place in the corner of his magnanimous heart which was aglow with the love of God. He left no stone unturned for doing good to them. They could see in him Christ going about doing good. All the hospitals in the Archdiocese, meant for the different kinds of people suffering from all sorts of diseases including leprosy, bear witness to his love of God and love of the poor. Orphanages for the young and old were dear to his heart and they had their origin from him. He was not satisfied with merely founding theseinstitutions for the poor but also saw to it that they really proved helpful to the poor. To look after the sick and poor of different walks of life, he founded differentCœnobite monastic orders {religious orders} for men and women. Well-trained sisters were mainly given the charge of the sick and old, and especially thelepers. As often as he could, he visited the hospitals and the other institutions and examined their working, giving necessary corrections and directions so that they might serve their purpose well. Thus he is rightly called the lover of the poor and the needy.
The protector of Christian schools
To have a lively faith in God it is necessary that children be given Christianeducation. He understood this fundamental principle very well and lived for it. He fought for it boldly and unceasingly against the opposing forces. He vindicated the right of the Church to give them proper education. When others were wavering about it, he proved a sure guide and powerful leader to bring them to the proper channels and make them also fight with him for the cause. To show how much he worked for Christian education, it will be helpful to know the number of colleges, schools, and other institutions meant for the cause, he had in his Archdiocese. TheNirmala College at Muvattupuzha will be a standing monument to his thirst for having a new Christian college in his Archdiocese for the better formation of the modern youth. When he died, there were 2 colleges, 31 high schools, 42 middle schools, 138 primary schools, 2 teachers' training schools, 5 industrial schools, and 25 boarding houses, in his Archdiocese for the purpose of imparting Christian education.
Again, with a view to safeguard the faith of the people, he spread Christian literature on all topics, especially on matters of importance as the time demanded. The most widely circulated and appreciated Christian weekly`Sathyadeepam' {സത്യദീപം} bore witness to his love of Christian literature. He began it and maintained it as the apple of his eye. There was a daily,`The Malabar mail' {മലബാര് മെയില്}, the souvenir of his episcopal silver jubilee. This is an outstanding success of his strenuous efforts in this matter.
Reünion of the separated
To bring the separated brethren back to the true fold of Christ, hehelpedGeevarghese T. Mar Ivanios Panicker, O. I. C. and his followers. He could see only with great sorrow the separated churches of disorder and confusion leading the sheep astray. He did, therefore, everything possible for their long expected reünion with the true Church of Christ. He prayed for it with the heart of a good shepherd. His last episcopal letter / epistle treated of the reünion of his separated brethren. He says: `My earnest prayer and desire is that the separated brethren may come to the true fold soon. I am longing for it and I invite them all with a fatherly heart.'
The spiritual renovation of the faithful
For the spiritual nourishment and growth of the people entrusted to him, he introduced many useful and timely ways and means by which they could grow in sanctity. The spreading of thedevotion to the Sacred Heart was the first and best among the many.
He exhorted the faithful that they should dedicate their homes to the Sacred Heart and make Him the Ruler of their homes. Each and every action of theirs must be governed by that Ruler. He made compulsory that there should be an annual retreat in every parish. All the parishioners were expected to take part in it deriving spiritual strength for the whole year.Devotion to the Sacred Passion of Our Lord was spread in many parishes; it produced wonderful effects on the people and they began to understand more the dignity of suffering in their lives. Feasts were celebrated with more spirit of prayer and interior reform of the participants. Sacraments were administered in more regulated and unified forms according to the importance and sanctity of each one. Children were taught catechism in the Christian schools and parishes and encouraged with prizes for distinction in it. The grown-ups were also given lessons of catechism according to their ability of understanding the sublime truths about Christ and His Church on earth. All his attempts both for the spiritual and temporal welfare of the Archdiocese of Ernakulam met with grand and unqualified success and it is noticeable in priests, parishes, religious, faithful, and in institutions of various kinds. The secret of his success lies in his well-chosen motto of life: `In te speravi'. It did not remain a dead letter. It was the lodestar of his life till he breathed his last.
The end of his life
Let us hear about his happy and peaceful death [AAS, annus 48, series II, vol. XXIII (2), 25 Feb. 1956, p. 112]: `He had the privilege to die a peaceful and happy death because his life was such. He lived in faith and prayer. He received all the last sacraments in perfect serenity and in his senses. Together with the Extreme unction, he himself asked forViaticum. Before receiving the Holy Communion, he said the `confiteor' distinctly. While he was given Extreme unction after the anointing of every member, he answered clearly `Amen'. Then he breathed his last with the last words `Sacred Heart of Jesus, I trust in Thee'. Thus he sealed his life of faith and confidence; with these words he commended his soul to the Father. As he lived, so he died, fulfilling the will of God on earth. His long life of dedication to the Church and to his country gloriously came to an end here on earth.'
`Blessed is the rich man that is found without spot: and that hath not gone after gold, nor hoped in money and treasures. Who is this, & we will praise him, for he hath done marvelous things in his life. Who is proved therein, & perfect, shall have eternal Glory. He that could transgress, and hath not transgressed: and do evils, and hath not done: therefore are his good things stablished in our Lord, & all the church of saints shall declare his alms.'(Eccles. 31:8-11.) What beautiful words! He was a man to whom the Lord gave five talents, and he gained another five. What is his reward? Entrance into the joy of the Lord.(Matt. 25:21.)
I believe that Abp. Augustine W. Kandathil of happy memory is now in heaven interceding for the Church in India, especially in Kerala, and for his country at large. By Divine Providence, the example of his life is a lesson delivered to the present age, of self-sacrifice and over-flowing generosity towards God and man.
Preface to the first edition*
This is not a biography, much less a history, of the illustrious and esteemed late Archbishop of ErnakulamMost Rev. Metropolitan Augustine W. Kandathil, D. D. But this is only a faint echo of the feelings of affection and admiration that well up in my heart for the incandescent personality of the Archbishop who has inspired my life, enkindled my spirits, and who still fills my mind with memories never to fade. In the fond hope that these pages will constitute a humble acknowledgement of the deep debt of gratitude I owe him, I publish this on the fifth anniversary of his departure from this world.
George J. Thalian.
Tiruchirappalli,
10 Jan. 1961.
* The first edition was published under the title `The First Indian Archbishop, His Grace Most Rev. Metropolitan Augustine W. Kandathil, D. D.'
Preface to the second edition
I published this book first on the 10th of January 1961, when I was a student in the Seminary,Trichy. Years passed, times changed, the numbers of the Bishops and the Archbishops including the Cardinals increased in the Christian Church of India, and in Kerala in particular. Still the Metropolitan Augustine W. Kandathil stands out as the Great Archbishop, especially in Kerala, even now in my mind. He was a man of strong decision and action, with strong mind and heart looking ahead of the times. Moreover he was a leader in the Christian Church, concerned more about the people of God and priests in the Church, with discipline, more than anything else.
With the memories of all these of the past, I think that at present a Patriarch must be the Great one with all these qualities of mind and heart of action for the unity in the Apostolic Church, especially in theliturgy, and the discipline among the priests and the religious more than anything else. The high title with authority and power is not enough. It has to be exercised for the good of the whole Church at large in the way acceptable to all as far as possible.
This is the reason why I publish this very short life history of that great man, the Archbishop, Metropolitan Augustine W. Kandathil, as an outstanding model to the people and priests, and even to the Bishops and Archbishops of Kerala Christian Church at present.
Let me thank all those who have helped me to publish this booklet and read this with a spirit of sharing.
George J. Thalian, D. D.
Assisi Mount, Neerpara,
30-6-1993.
Foreword
This booklet is the outline of a biography of the illustrious ecclesiastical dignitary, Metropolitan Augustine W. Kandathil, the first Archbishop of the Apostolic Church. It is a reprint of what the author had published in 1961 as a humble token of his appreciation, love, and gratitude, to his Archbishop.
At this juncture of the history of the Apostolic Church, it is relevant to recall the memory of this great Archbishop. One wishes he were alive today. He would have provided the much needed strong and enlightened leadership during these troubled times. While he was alive he fearlessly and tirelessly fought for defending the rights and privileges of the Church he loved, of which he was the undisputed leader. It was he who laid the foundations for the progress the Apostolic Church has made in recent times, against great odds. As early as in 1955, Archbishop Kandathil had the vision and courage to declare that we should have aliturgy that is progressive and dynamic and suited to the culture of our great nation and changing times. He would surely have been the obvious choice to be the firstPatriarch of the Apostolic Church. His death leaves a void that may take long to fill adequately.
Let us hope that his unique qualities of leadership will inspire future generations to emulate him to restore unity and prosperity in the Apostolic Church.
Fr. Thomas Mulavarickal, B. A., L. Ph., L. D. (* 1922 - 1952 - † 29 Jul. 2000)
Professor of Latin, Thrikkakara, 1967-1976.
Poor Institutions, Green Gardens, Shertallay,
13-12-1992.
An essay on Archbishop Kandathil, written in the form of notes on Fr. Thalian's writing
David C. Kandathil ([email protected]), 10 Jan. 2006. All rights reserved.
Family
He was the second son of Mr. Kandathil Thommen Warkey {ശ്രീ കണ്ടത്തില് തൊമ്മന് വര്ക്കി} (* 1844 - † 1920) of the Church ofthe Apostle Thomas {St. Thomas}, Chempu [Founded: 1307; pulled down/devastated/destroyed in 1975; was the oldest Church in the Archdiocese of Ernakulam with the Apostle Thomas as patron; carved out from the Forane Church of St. Mary, Kaduthuruthy {കടുത്തുരുത്തി / Carturte} [Founded: (c. 400 [Valiyapally] / 15 Aug. 1009 [Thazhathupally])]], and Mrs. Thresia Warkey {ശ്രീമതി ത്രേസ്യാ വര്ക്കി} née Noorokkary of Thaverparambil {തേവര്പറമ്പിലായ നൂറോക്കരി} (* 1846 - † 1939) of the Church of St. George, Manvettom {മാന്വെട്ടം} [Founder: Chavara Kuriakose Kathanar (3 Oct. 1843)]; carved out from the Forane Church of the Holy Ghost, Muttuchira {മുട്ടുചിറ} [Founded: 25 May 550 (Pentecost)]; which in turn had been carved out from Kaduthuruthy]. During his childhood, he grew up under the tutelage of his paternal uncle Kandathil Thoma Achen {കണ്ടത്തില് തോമ്മാ അച്ചന്} (* 1855 - 1878 - † 1912), Vicar of Chempu (without accepting salary) for three decades. His parents lay buried within the vaults of the Church at Chempu, and his uncle at the main altar (these tombs together with the Church were pulled down/devastated/destroyed in 1975).
He was named in honour of the patron of the Church of St. Augustine, Ramapuram {രാമപുരം} [Founder:Dom Abp. Aleixo de Menezes, O. S. A. (1599)], to whom his mother most solemnly dedicated him. He was baptised in the Church at Manvettom. Inscriptions at Ramapuram and Manvettom commemorated these events.
The house of Kandathil adopted its name when it settled in Chempu coïncident to the founding of the Church at Chempu in 1307; prior to this, it was part of the Kanjirathumkal {കാഞ്ഞിരത്തുങ്കല്} house of the Church of St. George, Karingachira {കരിങ്ങാച്ചിറ}, Tripunithura {തൃപ്പൂണിത്തുറ} [Founded: 13th മകരം 722; carved out from the Forane Church of St. George, Edapally {ഇടപ്പള്ളി} [Founded: 593; carved out fromKottakkavu/Kottakkayal / കോട്ടയ്ക്കാവു്/കോട്ടക്കായല് {North Parur/North Paravoor / വടക്കന് പറവൂര്}]]; those who remained there seceded to the Syrian Jacobite {Oriental heterodox} sect. The tradition of the house of Kandathil (common to Kanjirathumkal as well) states that, prior to Karingachira, they had settled at Pallikkara {പള്ളിക്കര} (part of Edapally), Mattakkara {മറ്റക്കര}, andPalayoor/Palur/Palayur {പാലയൂര്/പാലൂര്}.Formation: Kandathil Thoma Achen; Leonianum, Kandy
His formation began under the direction of his paternal uncleKandathil Thoma Achen. He attended Village school {പ്രവൃത്തി പള്ളിക്കൂടം / Proverthy school}, Kulasekharamangalam {കുലശേഖരമംഗലം / Collegeyra {Colligeira} Mangalão}, Chempu, and Government English school, Vaikom.
He joined Carmel seminary, Vazhakulam, Muvattupuzha [Founder:Jacob Kanatt of St. Mary, T. O. C. D. (* 12 Feb. 1826 [Konthuruthy] - 21 Sep. 1850 - 1 Nov. 1858 - † 10 Jun. 1885 [Vazhakulam]) (1866); Closed: Jan. 1890] on 4 Nov. 1887; the professor of Latin there wasJacob Callarackal (then a seminarian).Bp. Charles L. Lavigne, S. J.[b] ordered that the seminarians at Vazhakulam join St. Joseph's seminary, Mannanam [Founder:Palackal Thoma Malpan Achen (1833); Rectors:Geevarghese Parappuram of St. John the Baptist, T. O. C. D. (1889-1894), Peter Andumalil of St. Thomas, T. O. C. D. (1885-1889); Closed: 1894], which he did on 24 Jul. 1888; during this period, he attended the newly foundedHigh school ofSt. John Berchmans, S. J.,Changanacherry (then located at the Rectory of the Church of Changanacherry) [Founder:Bp. Charles L. Lavigne [Louis], S. J. (* 6 Nov. 1840 [Marvejols] - 17 Dec. 1864 - 27 Dec. 1866 - † 11 Jul. 1913 [Marvejols]) (3 Feb. 1891); Principal: Louis Ricard, S. J. (Secretary to Bishop Lavigne, S. J.) (1891-1895)] to read more English.
He then left in Jul. 1893 according to the direction ofBp. Charles L. Lavigne, S. J. to join the newly foundedLeonianum Papal seminary, Ampitiya,Kandy,Ceylon [Founder:Pope Leo XIII,Abp. Ladislaus Michael Zaleski {Władysław Michał} (18 May 1893); Rector: Sylvain Grosjean, S. J. (* 1846 - † 1915)[Leo PP. XIII 1893]] run theSociety of Jesus {S. J.} [Belgium]; one of the professors there was the historianHenri Hosten, S. J.
Rector of Petit seminary, Bp. Aloysius M. Pareparambil, Coädjutor
Fr. Augustine W. Kandathil {കണ്ടത്തില് ആഗുസ്തീനോസ് അച്ചന്} was ordained priest on21 Dec. 1901 and appointed the first rector (1902-1911) of the Sacred Heart Petit seminary at Ernakulam, withJacob V. Naduvathucherry as the first student; he continued to take an important part inthe spiritual formation of priests and professed brothers and nuns throughout his life. He also served as the private secretary to the Vicar-Apostolic.
During this time he was a parish priest at Church of the Infant Jesus, Vadayar {വടയാര്}, Vaikom [Founded: 1360] (1905-1907) (founding the school of St. Louis (1905) under the church) and at the filial Church of St. Joseph, Kulasekharamangalam {കുലശേഖരമംഗലം / Collegeyra {Colligeira} Mangalão} (later called Udayanapuram {ഉദയനാപുരം}) [Founder: Fr. Matthachen Palackal (1877)] (1903) underKandathil Thoma Achen in Chempu.
After being appointed Coädjutor {പിന്തുടര്ച്ചാവകാശമുള്ള സഹായ മെത്രാനച്ചന്} on 29 Aug. 1911 to the Vicar-Apostolic of Ernakulam, Bp. Aloysius M. Pareparambil {Louis M. Pazheparambil} [Mammen] {പഴേപറമ്പില് അലോയ്ഷ്യസ് മെത്രാനച്ചന് / പഴേപറമ്പില് ളൂയീസ് മെത്രാനച്ചന്} (11 Aug. 1896 - 9 Dec. 1919 †)[b], he was consecrated Bishop on 3 Dec. 1911 (cf.AAS, III(16), 30 Nov. 1911, p. 610, [Kattakayam 1911]).
During his tenure as Coädjutor, Bishop Kandathil {കണ്ടത്തില് ആഗുസ്തീനോസ് മെത്രാനച്ചന്} diverged from Bishop Pareparambil on the question of certain expenditures of money, and consequently, he, on his own volition, left Ernakulam in 1915 and moved to the Forane Church of St. Mary, Koratty {കൊരട്ടി മുത്തി} [Founded: 1381]; in solidarity, a priest of the Vicariate,Fr. Jacob V. Naduvathucherry {ജേക്കബ് നടുവത്തുശ്ശേരി അച്ചന്}, went with him. Later in 1919, the Bishop and the Coädjutor reconciled, and the latter resumed residence at Ernakulam.
Bishop Kandathil succeeded Bishop Pareparambil as Vicar-Apostolic at the latter's death on † 9 Dec. 1919. The epitaph which he composed of his predecessor has been widely admired:`A Prelate specially devoted tothe Blessed Virgin, simple in ways, frugal in habits, ever devoted to the interests of his Rite and Nation, steadfast of purpose, yet tactful in action, a scholar, a linguist, a historian, and a diplomat, he was a great Indian.'cf. also [Pareparambil Kandathil 1982].
The Apostolic Hierarchy
The Hierarchy of the Apostolic Christians was founded byPope Pius XI on21 Dec. 1923 [Pius PP. XI 1924] with the Archdiocese of Ernakulam {എറണാകുളം അതിരൂപത} as its capital See and Archbishop Augustine W. Kandathil as its first Metropolitan and Head, with suffragan dioceses ofChanganacherry,Kottayam division (Mesopotamian Southist / East-Syriac), andTrichur, respectively underBp. Thomas C. Kurialacherry [Chacko] [S. A. B. S.;S. B. {S. J. B. S. J.} (19 Jun. 1922)] (1911-1925), Mar Alexander J. Chulaparambil [Joseph] [O. S. H.;B. C. M.; Kottayam Pathrika,Apna Des] (1914-1951), andBp. Francis Vazhapilly [S. T.; Navajeevika] (1921-1942); this was the culmination of the centuries-old struggle for sovereignty in the Apostolic Church[b].
The designated Metropolitan Augustine W. Kandathil was installed Archbishop and invested with thesacred pallium on 16 Nov. 1924 (by theVisitor-Apostolic Abp. Alexis-Henri-Marie Lépicier, O. S. M. [AAS, XVI (10), 15 Oct. 1924, p. 409], [Kattakayam 1924]) and led the Church from its helm as Metropolitan for three and a half decades, until his demise at the age of 81. Other suffragan bishops who served under him include BishopsJames C. Kalacherry [Chacko] [M. O. B. S.;A.] (Changanacherry, 1927-1949),George C. Alapatt [Chackoru] [H.] (Trichur, 1944-1970), Thomas J. Tharayil [Jacob] [B. C. M.;C.] (Kottayam division (Mesopotamian Southist / East-Syriac), 1945-1974),Matthew C. Kavukatt [Chummar] [S. T.;S. A.] (Changanacherry,1950-1969),Sebastian {Mani} D. Vayalilkalapura {Vayalil} [Devassia] [Hospital of the Holy Ghost, Muttuchira (1954);M. S. T.;S. T. [Plans];A.; S. M. C.] (Palai,1950-1981), Joseph Parecattil (Ernakulam (auxiliary), 1953-1956), andSebastian Valloppilly [N.] (Tellicherry, 1955-1989).
Mgr. Jacob Kallarackal {Callarackal} (* 23 Jun. 1863 [Kanjirapally] - † 4 Mar. 1956) served as Administrator-Apostolic of the diocese of Changanacherry during two interregna (1925-1927, 1949-1950) following the untimely deaths of Bishops Thomas C. Kurialacherry [Chacko] (* 14 Jan. 1873 [Kalloorkad, Champakulam] - 27 May 1899 -† 2 Jun. 1925) and James C. Kalacherry [Chacko] (* 20 Apr. 1892 [Kainakary] - 19 Apr. 1919 -† 27 Oct. 1949) [AAS, a. XXXXI, s. II, XVI (13), 21 Nov. 1949, p. 576]; Mgr. Matthew Edakkolathur (* 1887 - 1915 - † 20 May 1947), respectively, of the diocese of Trichur (1942-1944), following the untimely death of Bp. Francis Vazhapilly (* 18 May 1878 [Puthenvelikara] - 22 Dec. 1906 - † 12 May 1942) [AAS, a. XXXIV, s. II, IX (9), 20 Oct. 1942, p. 312]. At the death of Mar Alexander J. Chulaparambil [Joseph] (* 14 Oct. 1877 [Kumarakom] - 22 Dec. 1906 - † 8 Jan. 1951) [AAS, a. XXXXIII, s. II, XVIII (4), 31 Mar. 1951, p. 192], his Coädjutor succeeded him.Fr. Sebastian Valloppilly served as Administrator-Apostolic of the fledgeling diocese of Tellicherry (1953-1955) prior to being appointed Bishop.
Administration and Accountancy
As an administrator, Archbishop Kandathil was noted for his eye for detail; he established systematic methods and practices of administration,accountancy, and surveying in the Church. TheMaharaja {High King} of Cochin adopted his innovations in accountancy to the administration of the Kingdom of Cochin. In the tasks of administration, he was assisted successively by the Vicars-General: Mgr. Bernard Madambhagath {മോണ്. ബര്ണാര്ഡ് മാടംഭാഗത്തു് അച്ചന്} (* 10 Oct. 1865 [Valamangalam] - 11 Dec. 1892 [Panavally] - 1912 - † 23 Aug. 1923 [Muttom]), Mgr. Thomas Nedumkallel, Sr. {മോണ്. തോമസ് നെടുംകല്ലേല് അച്ചന്} [V. O.] (1923 - 1936), Mgr. George Valliarumpeth {മോണ്. ജോര്ജ്ജ് വല്ല്യാറമ്പത്തു് അച്ചന്} [S. D.] (1936-1945), and Mgr. Matthew Pothanamoozhy {മോണ്. മാത്യൂ പോത്തനാമൂഴി അച്ചന്} [N.] (1945-1954).
Rome, Ireland, St. Thérèse de Lisieux
During theHoly Year 1925, Archbishop Kandathil, together with Bishop Kurialacherry, went on pilgrimage toRome, the only time he left the Indian subcontinent, to thank the Pope for establishing the Apostolic Hierarchy; they also participated in thecanonisation ofSt. Marie-Françoise-Thérèse Martin of the Infant Jesus and the Holy Face, O. C. D. {St. Thérèse de Lisieux / The little flower} on 17 May 1925[Pius PP. XI 1925]; while at Rome, both prelates fell gravely ill, and Bishop Kurialacherry died on † 2 Jun. 1925 [AAS, XVII (9), 1 Jul. 1925, p. 336] and was buried there (his remains were transferred to Changanacherry later and reïnterred on 25 Jul. 1935).
During his return, Archbishop Kandathil, together withFr. Joseph C. Panjikaran {ജോസഫ് സി. പഞ്ഞിക്കാരന് അച്ചന്}, visited the newly independent Republic ofIreland and was received by the Irish President and freedom fighterthe Rt. Hon'ble Mr. William T. Cosgrave {Liam Tomás Mac Cosgair}.
Archbishop Kandathil took an important part in spreading the devotion toSt. Thérèse de Lisieux; this devotion has taken root in India and continues to flourish (cf. e. g., `Kaathodu kaathoram' [Bharathan 1985]).Sr. Alphonsa Anna Muttathupadam of the Immaculate Conception, F. C. O. {നിര്മ്മലോത്ഭവത്തിന്റെ വിശുദ്ധ അല്ഫോണ്സാ അന്ന മുട്ടത്തുപാടം, എഫ്. സി. ഒ.}, an ardent devotee ofthe Most Sacred Heart of Jesus wrote: `In my early days I made more progress in my spiritual life than at present. I loved God more ardently. I took great care to avoid all faults. I had nothing special to mention in my first confession. I zealously aspired to become a saint. I felt that desire while I was reading the biography[Martin 1898] ofSt. Thérèse de Lisieux.' [Mampuzhackal, Jun. 1947].
Sathyadeepam {സത്യദീപം}
Archbishop Kandathil began the Christian weekly in Malayalam, the `Sathyadeepam' {സത്യദീപം / Lamp of truth}, on 3 Jul. 1927, with his disciple, the eminenttheologian and man of lettersFr. Jacob V. Naduvathucherry {ജേക്കബ് നടുവത്തുശ്ശേരി അച്ചന്} as the editor, to disseminate the tenets of Christianity and itssocialteaching; the erudition of Fr. Naduvathucherry in the theology ofOrigen Adamantius,St. Augustinus Aurelius {St. Augustine of Hippo},St. Anselm Candiae Genavae of Aosta, O. S. B., andSt. Thomas Aquinas, O. P., was harnessed in defence of Christianity againstatheism,(strong) rationalism,empiricism,materialism,positivism,Judaeo-Marxism {Judaeo-Bolshevism / communism},anarchism,syndicalism,nihilism,liberalism,freemasonry,usury,scientism, andmoral relativism / subjectivism. The weekly had since flourished as the organ of the Christian Church in Kerala until his death.
The Malabar mail {മലബാര് മെയില്}, `Utharavada bharanam' {ഉത്തരവാദ ഭരണം} , Travancore Education bill
The daily newspaper in Malayalam, `The Malabar mail' {മലബാര് മെയില്}, which hebegan on9 Dec. 1936 with the journalistFr. Thomas Veluthedath {തോമസ് വെളുത്തേടത്തു് അച്ചന്} (1936-1956) as the editor proved decisive in fostering various political struggles in the Kingdom of Travancore during the rule of Dewan C. P. Ramaswami Aiyar, Chetput, in the decade prior to Indian independence, such as the `Utharavada bharanam' {ഉത്തരവാദ ഭരണം / Responsible government} struggle under theTravancore State congress {തിരുവിതാംകൂര് സ്റ്റേറ്റ് കോണ്ഗ്രസ്സ്} and the struggles against the Education bills onnationalising of primary schoolspiloted byDewan Aiyar {വിദ്യാഭ്യാസ പ്രക്ഷോഭണം} (12 Sep. 1945) and later by the Minister for Education of Travancore-Cochin, Mr. Panampilly Govinda Menon {പനമ്പിള്ളി വിദ്യാഭ്യാസ പദ്ധതി} (1950). The paper wasbanned in Travancore (22 Dec. 1945), but continued to be published from Cochin and to be read in Travancore, and remained the principal daily of Ernakulam until his death. The first daily in the Kingdom of Cochin, a chief aim of the daily was the unification of Kerala from the three regions of English Malabar, Cochin, and Travancore.
Bp. Louis M. Pareparambil memorial press, Ernakulam missam, Ernakulam Archdiocesan library
TheBp. Louis M. Pareparambil memorial press was begun in 1921 withFr. Matthai Payapilly, V. O. (* 18 Sep. 1883 - 21 Dec. 1909 - † 6 Nov. 1939 [Thottakom]) as the first director, to support these and other publications, such as the `Ernakulam missam', the official organ of the Archdiocese of Ernakulam, begun on 1 Oct. 1921, and the`Amma' {അമ്മ} magazine (1950). He also founded the Ernakulam Archdiocesan library in 1924 (no longer extant).
Archbishop Kandathil encouraged the expansion of the AKCC (fully under civilian/lay leaders during 1905-1918 and again from 1929 till the end of his life). He ordered the clergy to extend all help and support to its organisers for recruiting civilian/lay members.
Maharaja {High King} [Sree Moolam Thirunal] Rama Varma, High King of Travancore (1885-1924), founded the Sree Moolam Popular Assembly {ശ്രീ മൂലം പ്രജാ സഭ / Sree Moolam Praja sabha / SMPA / SMPS / Chamber of deputies} on 1 Oct. 1904. This gave the impulse for the genesis of the AKCC in 1905.
The All Kerala Catholic congress {അഖില കേരള കത്തോലിക്കാ കോണ്ഗ്രസ്സ് / AKCC}, the tribunate of the Christians of Kerala (Catholic action / Christian political (non-party) movement / സമുദായ സംഘടന in Kerala), was founded on 30 Nov. 1905 at Ernakulam under the Presidency (1905-1906) ofEzhupunna Parayil Avira Varkey Tharakan, Esq. {എഴുപുന്ന പാറായില് അവിരാ വര്ക്കി തരകന് അവര്കള്} (* 1836 - † 1 May 1906; MP (Chamber of deputies SMPA/SMPS), Shertallay, 1904), with the patronage and approval ofBp. Louis M. Pareparambil and the participation of theLatin Christians (notably, Mr. Mayyanatt Joseph {ശ്രീ മയ്യനാട്ടു് ജോസഫ്}).Ezhupunna Parayil Varkey Avira Tharakan, Esq. {Kunjavira} {എഴുപുന്ന പാറായില് വര്ക്കി അവിരാ തരകന് അവര്കള്} (* 1880 - † 1937) and Mr. K. W. John, Kandathil {ശ്രീ കെ. ഡബ്ല്യു. ജോണ്, കണ്ടത്തില്} (* 1880 - † 1920), the future Archbishop's brother, were the General Secretaries; and Mr. Perumalil Varkey Korah {ശ്രീ പെരുമാലില് വര്ക്കി കോര} (* 1850) was the Vice-President (1905 - c. 1918). Mr. Avira Tharakan, the only son of Mr. Varkey Tharakan, was the President (1906-1918) after his father's death, with Mr. K. W. John, Kandathil, as General Secretary (1905-1918); other prominent leaders were Messrs. {സര്വ്വശ്രീ} Thaliyath Ouseph Matthai {തളിയത്തു് ഔസേപ്പ് മത്തായി / Thaliath} (Treasurer, 1905 - c. 1918), Kochikunnel Ittyavira {കൊച്ചീക്കുന്നേല് ഇട്ടിയവിരാ} (Vice-President), Kurien Panjikaran {കുര്യ്യന് പഞ്ഞിക്കാരന്} (General Secretary), etc.; there were c. 400 members, and a working committee of 12.
Bishop Pareparambil, Patron of the AKCC, 1905-1918, took over as the President (1918-1919) of the AKCC from Mr. Avira Tharakan in 1918; after his death the following year, Bishop (from 1923, Archbishop) Kandathil (who hadno part in the decision of Bp. Pareparambil to take over the AKCC) succeeded him and was the President (1919-1929) of the AKCC for a decade; Archbishop Kandathil desired that civilians/laymen stand on their own feet, and, while providing advice and guidance, never presided over any conferences of the AKCC; he relinquished the Presidency in 1929. cf. also [Kattakayam 1927].
Archbishop Kandathil granted an office in 1936 (as part of theMalabar mail building in Broadway, Ernakulam) to serve as its head-quarters. Until 1918, the head-quarters had been a portion of the Rectory of the Church of St. Raphael, Ezhupunna, Shertallay [Founded: 1859].
The growth of the AKCC, to which the Archbishop was ever solicitous and attentive from its earliest years, helped the Christians to play a principal part in the popular struggles in Travancore and Cochin (under the leadership of Messrs. {സര്വ്വശ്രീ} Elengikal Thariath Kunjithomman {ഇലഞ്ഞിക്കല് തരിയതു് കുഞ്ഞിത്തൊമ്മന്} (* 28 Jul. 1882 - † 8 Oct. 1955; President, 1945-1947 (resigned)), leader of the struggle for equal civic rights {പൌരസമത്വവാദ പ്രക്ഷോഭണം} and Revenue-Devaswam separation {റെവന്യൂ-ദേവസ്വം വിഭജനം} (1918-1922), MLC for Muvattupuzha (1911-1951), and Chevalier of the Order of St. Gregory the Great, Civil class, 26 Jan. 1952 {AAS, XXXXV [ser. II, vol. XIX] (17), 23 Dec. 1952, p. 895}; Prof. Joseph Pettah {പ്രൊഫസര് ജോസഫ് പെട്ട} (President, 1932-1943); Thomas Chandy Mukkadan {തോമസ് ചാണ്ടി മുക്കാടന്} (General Secretary, 1932-1943); K. V. Matthew, Kollamkulam {കെ. വി. മാത്യൂ, കൊല്ലംകുളം} (Treasurer, 1945-1948); C. J. Varghese, Cunnil (General Secretary, 1925-1929; President, 1944-1945); P. C. Varkey, Palackal {പി. സി. വര്ക്കി, പാലയ്ക്കല്} (helped in organising of AKCC in 1930s; Vice-President, 1948-1949; Chief editor for half a century of Sathyanadakahalam {സത്യനാദകാഹളം / Kerala Times}; Latin); and K. T. Cyriac, Kandathil {കെ. റ്റി. സിറിയക്ക്, കണ്ടത്തില്} (Organising Secretary, 1929-1945; General Secretary, 1945-1948 (resigned))) beginning with the `Nivarthanam' {നിവര്ത്തനം / Abstention} struggle for proportionate representation in 1932 (under the All Travancore joint political congress {ATJPC / അഖില തിരുവിതാംകൂര് സംയുക്ത രാഷ്ട്രീയ സമ്മേളനം}), and at length, for the rise, under the aegis of theTravancore State congress {TSC} / Indian national congress {INC} (in the sense of the vanguard of the Indian movement for freedom), of Christians like Messrs.Professor C. J. Varkey, Chunkath [Joseph] {പ്രൊഫസര് സി. ജെ. വര്ക്കി, ചുങ്കത്തു് [ജോസഫ്]};A. J. John, Anaparambil [Joseph] {എ. ജെ. ജോണ്, ആനാപ്പറമ്പില് [ജോസഫ്]};N. V. Joseph, Naduvathucherry {എന്. വി. ജോസഫ്, നടുവത്തുശ്ശേരി};K. M. Kora, Karivelithara {കെ. എം. കോര, കരിവേലിത്തറ};C. A. Ouseph, Chalakkal [Anthony] {സി. എ. ഔസേപ്പ്, ചാലയ്ക്കല്} (* 5 Mar. 1890 - † 2 Jul. 1970; President, 1943-1944, 1947-1948) [S. I. B.]; E. P. Varghese, Eracheril {Eresseril} [Pathros] {ഇ. പി. വര്ഗീസ്, ഈരേശ്ശേരില്} (President, 1949-1951; Latin);Joseph Chazhicatt {ജോസഫ് ചാഴികാട്ടു്} (General Secretary, 1943-1945; Vice-President, 1945-1947 (was requested to resign); Mesopotamian Southist); Matthew C. Maniyangadan [Chandy] (Moozhoor); M. M. Varkey, Mookkenchery (Reünited Syrian Jacobite); P. J. Sebastian, Pullamkalam; R. V. Thomas, Ramapuram; Cherian J. Kappen; P. T. Chacko, Pullolil {Puthiyaparambil}; and K. M. Chandy, Kizhakkayil; to eminence in public life; the last six proved to be apostates from Christianity.
Notable leaders who strongly supported and appreciated the AKCC despite not being its members and/or holding offices include Miss Annie Mascarene {ശ്രീമതി ആനി മസ്കറീന് / മസ്ക്രീന്} (Latin).
Maharani {High Queen} [Pooradam Thirunal] Setu Lakshmi Bayi {മഹാറാണി [പൂരാടം തിരുനാള്] സേതു ലക്ഷ്മി ബായി} (1924-1931) appointed Barrister Mr. Joseph V. Thaliyath {Thaliath} [Varkey] (* 30 Jun. 1883 - † 13 Jan. 1959; President, 1948-1949) (later,Chief justice of the High court of Travancore (1933-1936, 1943)) as Judge of the High court of Travancore in 1926 (for which the Archbishop wrote her a letter of appreciation [Lakshmi Raghunandan 1995, p. 247]).
Two leaders of the AKCC were pivotal in the founding of the two principal colleges of the Apostolic Christians: Prof. Joseph Pettah (cf. above), of theCollege of St. Thomas, Trichur, Aug. 1919; and Pallithanam Luca Matthai, Esq. (MP (Chamber of deputies SMPA/SMPS), Changanacherry, 1921; cf. below), of theCollege of St. John Berchmans, S. J., Changanacherry, Jun. 1922.
Of the three granaries / rice-bowls {നെല്ലറ} of Kerala: Kuttanad {കുട്ടനാടു്} (N. Travancore), Palghat {പാലക്കാടു്} (in N. Malabar), and Nanchinad {നാഞ്ചിനാടു് / land of the ploughs} (Padmanabhapuram division {പത്മനാഭപുരം ഖണ്ഡം}, Travancore); the region of Kuttanad (the lowest land in the Indian subcontinent, slightly below sea-level) had substantial number of Christians. The tenancy rights proclamation of Maharaja Sree Ayilyam Thirunal Rama Varma, Travancore, 1865, led to greater efforts by the farmers, encouraged by the Royal house of Travancore, during 1861-1923, to reclaim land {കായല് കുത്തു്} from the Lake Vembanad {വേമ്പനാട്ടു് കായല്} in the floodplains and estuaries of the R. Pampa {Rani}, a landmark in the history of agronomy in Kerala. Pallithanam Luca Matthai, Esq. {പള്ളിത്താനം ലൂക്കാ മത്തായി അവര്കള്} (* 1 May 1880 - † 25 Dec. 1962), Kynadi {കൈനടി}, an early member of the AKCC and trusted follower of his maternal uncle Mr. Perumalil Varkey Korah (cf. above), together with his father before him Pallithanam Matthai Luca, Esq. {പള്ളിത്താനം മത്തായി ലൂക്കാ അവര്കള്} († 1898), were the prime movers of this great agronomical and civil engineering endeavour, reclaiming vast tracts of land {കായല് നിലങ്ങള് / kayal nilangal} from the lake, either singly or jointly with other houses in the region: Venad kayal & Madathil kayal, 1861-1868; Cherukara kayal, 400 acres, 1898-1903; Pallithanam 3,000 kayal {പള്ളിത്താനം മൂവായിരം കായല്}, 300 acres, 1898-1903; E-block kayal {24,000 kayal / ഇരുപത്തിനാലായിരം കായല്}, 2,400 acres, 1914; H-block kayal, 1,400 acres, 1917; R-block kayal, 1,400 acres, 1922-1923. The Great flood / Great deluge of 1924 {1099 M. E. / 1099-ലെ വെള്ളപ്പൊക്കം / മഹാപ്രളയം} ended this epoch and devastated Kerala, together with the Great war, 1914-1918; the epistle of Abp. Augustine W. Kandathil, 24 Jul. 1924, records his observations of and thoughts on the Great deluge. Mr. Pallithanam Matthai subsequently led the struggles against the usury and bondage to interest that ensued; founding the Kuttanad karshaka sangham {കുട്ടനാടു് കര്ഷക സംഘം / Kuttanad agrarian society}, 1931, with Mr. Thomas Chandy Mukkadan (cf. above) and others. A further attainment in the region was the Alleppey-Changanacherry road, 1951, principally due to Mr. K. M. Kora, Karivelithara (cf. above); Minister, food & agriculture, Travancore, 1948; finance & food, Travancore-Cochin, 1950-1951; MLA (provincial chamber of deputies), Changanacherry, 1948-1952-1954.
Propagation of Christianity, Social justice
Archbishop Kandathil founded a missionary congregation of priests and civilians/laymen, the `Vedapracharasabha' {വേദപ്രചാരസഭ / Congregation for the propagation of Christianity} [Founded: 15 Oct. 1921], with himself as President andFr. Joseph C. Panjikaran {ജോസഫ് സി. പഞ്ഞിക്കാരന് അച്ചന്} as Vice-President and director, to work for bringing people outside the fold to Christianity; the works were aimed at pagans as well as heretics, and led to considerable increase in numbers for the Apostolic Church. According to Fr. Panjikaran: "Alone perhaps among theChristians {Catholics} with national churches, the Apostolic Christians are doing mission work among non-Christians on a large scale. In theVatican Exhibition the pavilion marked `Riti Orientali' contains the exhibits of these Christians only, and gives a good account of the work done. The system of caste so prevalent in India made its influence felt among them as well. The high-caste Hindus were hard to convert, and as for the lower, the Christians, as descendants of the high caste, thought that by admitting the low caste converts to their community their social position and the esteem in which they were held by the high caste Hindus would suffer. But these ideas are fast changing. ... It was only within the last few years that a new impetus has been given to the propaganda and work on an organised scale carried on. The credit of this is due to the Most Rev. Metropolitan Augustine W. Kandathil, Archbishop of Ernakulam. His famous epistle on the subject has been a trumpet-call to the Christians to march to the conquest of their non-Christian {non-Catholic} neighbours. A `Society for the Conversion ofPagans' has been started and its branches are established in nearly all the parishes. The problem of caste too has, in a way, been solved. The only church in the Archdiocese meant exclusively for the new converts was pulled down, and they were admitted to the parish churches. In some places there was opposition from the old Christians, but the Archbishop was adamant. Priests and educated civilian/lay opinion rallied to the help of the Archbishop, and the battle was won. Civilians/Laymen too are showing great interest in the work, the members of the noblehouse of Parayil being specially worthy of mention. The result of all this has been that in 1923, the Archdiocese alone had 4089 conversions ofpagans and took second rank in the list of adult conversions among all the dioceses of India, Burmah, and Ceylon. In four years over ten thousand have been fed, instructed, clothed, and baptised." [Panjikaran 1926, pp. 121-122].
One consequence of the Vaikom struggle of 1924 was the founding of the Church ofSt. Thérèse de Lisieux, at Nadel {നടേല്}, Vaikom [Founder: Abp. Augustine W. Kandathil, Fr. Thomas Palackal (1 Jan. 1930)].
Consequent to the malefic and discriminatory Presidential order (10 Aug. 1950) of Rajendra Prasad wherein the weaker sections of Christians were excluded from the benefits granted to weaker sections of Hindus, an organisation for them was begun by the Archbishop in 1952 with Fr. George Kochuparambil (* 1906 [Thottakom] - 1933 - † 24 Apr. 1982) [O. P. S., Kalady, 1964] as director. The Catholic congress for Weaker sections of Catholics {അവശ കത്തോലിക്കാ മഹാജന സഭ} was founded on 16 Jul. 1955 at Vijayapuram, Kottayam, with P. M. Markose (1955-1959, who had earlier led a struggle in 1937 against C. P. Ramaswami Aiyar, Chetput, when he issued a similar order and been a member of the working committee of theAll Kerala Catholic congress {AKCC} and MLA of Vijayapuram (1954-1956)) as its first President, P. C. Paul (d. 7 May 1977; of Vechur in the Archdiocese of Ernakulam) as General Secretary, and Fr. Joseph Kochuparambil (1955-1988, of diocese of Vijayapuram (Latin)) as the spiritual adviser.
Foundations of Cœnobite monastic orders for men (priests and brothers) and women (nuns)
Duringhis visit to Ireland, Archbishop Kandathil perceived the works of theOrder of Christian brothers and was thus animated to found a Cœnobite monastic order for men (brothers), the Order of Saint Thérèse of Lisieux {OST Brothers / CST}, at Mookkannur {മൂക്കന്നൂര്} on 19 Mar. 1931; Mr. Kulangara Gervasis Ittirah {ശ്രീ കുളങ്ങര ഗര്വാസീസ് ഇട്ടിര} (* 1848 - † 1935) of Mookkannur endowed the order with extensive lands; the Sacred Heart orphanage for boys {Balanagaram}, Mookkannur [Founder: Bp. Louis M. Pareparambil (13 Jun. 1913; feast of the Sacred Heart)], was the first duty entrusted to the order; Benedict Joseph Kachira, O. S. T. (* 4 Apr. 1910 - † 14 Oct. 2002) of Meenkunnam, Arakuzha, and Arsenius Joseph Nedumpuram, O. S. T. (* 11 Jan. 1909 - † 3 Nov. 1990) of Nellimattam, Kothamangalam, were the charter members (vestition: 23 Jun. 1933, first vows: 2 Feb. 1938, final vows: 18 May 1955). A constitution for the order was promulgated by Archbishop Kandathil on 8 Oct. 1947, and a Petit seminary was opened at Mookkannur on 1 Jun. 1948. The Archbishop decided (27 Dec. 1945) that the order would also admit candidates to priesthood for better realising its aims as an order for brothers [Ernakulam missam, Jan. 1946], thus founding the priestly wing/arm of the order {OST Fathers / CST}, a Cœnobite monastic order for men (priests); Christopher Joseph Puthumana, O. S. T. (* 1924) of Tabore, Angamaly, was the first priest member (first vows: 17 May 1950, final vows: 21 Nov. 1952); Basilius Thomas Panat, O. S. T. (15 Feb. 1891 - 4 Oct. 1976) of Chalil, the then vicar of Mookkannur, was appointed spiritual director of the order in 1931, and later became a priest member (ordination: 26 Dec. 1918, request for admission to O. S. T.: 1946, novitiate: 17 May 1949, first vows: 17 May 1950, final vows: 21 Nov. 1952); Bp. Dominic Joseph Kokkat, O. S. T. [L. S. T.] (* 23 Feb. 1932) of Vaikom was the first bishop (diocese of Gorakhpur (1984), suffragan of Agra, first vows: 17 May 1953, final vows: 4 Oct. 1960, consecrated bishop: 4 Oct. 1984).
Archbishop Kandathil also founded the Cœnobite monastic order for women (nuns), the Order of the Sisters ofNazareth {OSN / CSN}, at Paduapuram {പാദുവാപുരം}, near Edakkunnu {എടക്കുന്നു്}, Karukutty {കറുകുറ്റി}, on 19 Mar. 1948. Sisu Bhavanam and St. Antony's Home of Refuge {Magdalenes's home}, Paduapuram, founded the same day, were the first duties entrusted to them. The charter members were SS. Magdalene Menachery of Njarackal, Baptist Alukkal of Kanjoor, Margaret Anna Elamkuttuchira of Vaikom, Euphrasia Thaliyath of Kottamam, Grace Puthenparambil of Kainady, Celine Valothil of Neyyacherry, Kochuthresia Tharayil of Chunangamvely, and Josephina Ookken of Edakulam, who took their final vows on 20 Mar. 1950. Fr. Matthew J. Mankuzhikary {മാത്യൂ ജെ. മങ്കുഴിക്കരി അച്ചന്} (* 7 Mar. 1909 - 22 Dec. 1934 - † 2 Jan. 2003) was later appointed as spiritual director of the order, and Fr. John Pinakkatt (6 Oct. 1906 - 22 Dec. 1934 - 2 Oct. 2005) as director of the institutions.
Medical apostolate
Archbishop Kandathil founded the Little Flower hospital, Angamaly on 9 Feb. 1936 and appointedFr. Joseph C. Panjikaran as director.
The Archbishop also founded the hospital at Kaloor, Ernakulam, (initially at Ernakulam North), in 1954, and appointed Fr. Antony Parackal as director (1954-1994). Subsequent to his demise in 1956, it wasnamed in his memory. Other hospitals he founded were the hospital of St. Joseph, Vechur, Vaikom (1939), hospital of St. George, Vazhakulam (1954), and the hospital of the Apostle Thomas {St. Thomas}, Vadayar, Vaikom (1955); and alsothe three hospitals he founded at Edapally, Mookkannur, and Chempu in 1951 on the occasion of the Golden Jubilee of his ordination.
Important hospitals begun during his times include the hospital of St. Joseph, Dharmagiri [Founder:Fr. Joseph C. Panjikaran (19 Mar. 1930); the first Christian hospital in Malabar/Kerala, with the exception of the hospital of St. Joseph, Manjummel {Magnumel} [Founded: 1887 (Nicholas Veroven, O. C. D.)] of the Archdiocese of Verapoly (Latin)] and Poor Leprosy hospital [Founded: 2 Feb. 1942 / 20. 6. 1117], Sacred Heart General hospital [Founded: 1943], and other Poor Institutions, Green Gardens, Mathilakom, Shertallay [Founder: Fr. Joseph K. W. Thomas, Kandathil].
Christian education
The Archbishop founded theNirmala {നിര്മ്മല / Immaculate} College, Muvattupuzha, a Christian college for men and women, dedicated to theImmaculate Heart of the Blessed Virgin Mary, on 29 Jun. 1953 (affiliated to theUniversity of Travancore-Cochin [later, Kerala] (as requested by the Archbishop in writing on 1 Nov. 1949) until 1983 and to theUniversity at Athirampuzha, Kottayam, thenceforth) with Mgr. Matthew Pothanamoozhy {മോണ്. മാത്യൂ പോത്തനാമൂഴി അച്ചന്} [N.] as the first director (1953-1954) and Fr. Thomas Nedumkallel, Jr., as the first principal (1953-1970) [Minister for Education:Mr. A. J. John, Anaparambil]. The first college in the eastern marches of Ernakulam, it proved decisive to the history of the region, and nurtured a host of distinguishedalumni.
Seminary education
Fr. Augustine W. Kandathil wasthe first rector (1902-1911) of the Sacred Heart Petit seminary at Ernakulam.
In 1920s, the Archbishop, dissatisfied with the curriculum for Apostolic Christians of the Central seminary of St. Joseph, Puthenpally, ceased sending Apostolic Christian students there and ordered the formation of a Seminary at the Archbishop's house, to be continued until the seminary at Puthenpally complied with his demands (which they did).
When the Central seminary at Puthenpally {പുത്തന്പള്ളി / Puttenpally / Manampady / മാനമ്പാടി} (1866-1932), conducted for both the Apostolic and Latin Christians, on behalf of theDepartment/Dicastery of Propaganda Fide {Congregation}, by the Carmelites {O. C. D.} of Verapoly/Manjummel {Magnumel} and Vicariate of Malabar/Verapoly[b] (who had earlier conducted the Seminary at Verapoly {വരാപ്പുഴ / Verapolis / City of truth}, 1682-1766-1866), was translated in 1932 to Mangalapuzha, Alwaye, at the location of thePadroado real {Royal patronage} seminary (1867-1886) that had been conducted for the Apostolic Christians by the Archdiocese of Cranganore under the direction and care of the Administrators-Apostolic {Governadors} of Padroado Real (the archdiocese being a suffragan of the Archdiocese of Goa, from 1599); the rights of the Apostolic Christians were asserted with success by Archbishop Kandathil, invoking the truth that they had solely endowed the latter seminary, contributing the sum for the purchase of the campus/estate (Jul. 1866), with a principal portion of the sum coming from thehouse of Parayil. For mysterious reasons ranging from oversight to deliberation, the campus of the Padroado seminary at Mangalapuzha was not awarded to / invested upon the heirs of the archdiocese of Cranganore (suppressed in 1886), the Apostolic Christians who were brought under the newly created Vicariates in 1887; this was rectified due to the efforts of Abp. Kandathil in 1932.
The Academy of Theology was translated on 1 Jun. 1932, and the Academy of Philosophy followed suit at the end of the year; the Seminary of St. Joseph, Mangalapuzha {മംഗലപ്പുഴ}, Alwaye, was inaugurated, 28 Jan. 1933. A new edifice was raised at neighbouring Carmelgiri (a campus newly purchased), and theAcademy of Philosophy, Carmelgiri campus, begun 24 Nov. 1955; the older edifice then became theAcademy of Theology, Mangalapuzha campus.
The rectors of the Seminary of St. Joseph, Alwaye (and earlier of the Seminary at Puthenpally) during these times were: Marcelline Antony Berardi of St. Teresa, O. C. D. (1866-1877)[b]; Boniface Kurz of the Sacred Heart of Jesus, O. C. D. (1884-1912); Juan Jose Bilbao Imaz {John Joseph}, O. C. D. [Navarre] (1912-1944); and Aurelian Pedro Landeta y Azcueta of the Blessed Sacrament, O. C. D. [Navarre] (1944-1956); with Camillus, O. C. D. (1877-1879), Eliseus of the Sacred Heart of Jesus, O. C. D. (1880-1881), Polycarp of Jesus and Mary, O. C. D. (1880-1881), and Philip, O. C. D. (1881-1884), serving for brief periods.
The Metropolitan of the Apostolic Christians during these times was Archbishop Kandathil (1923-1956); and the Metropolitans of the Kerala Latin Christians (under the Archdiocese of Verapoly (Latin); Archdiocese from 1886) during these times were Archbishops Bernardine Joseph Baccinelli of St. Teresa, O. C. D. (1859-1868 †; Vicar-Apostolic and Bishop; founder of the Central seminary of St. Joseph, Puthenpally), Leonard Mellano of St. Louis, O. C. D. (1868-1897 †; Archbishop from 1886), Bernard Felipe Arguinzonis y Astorbiza of Jesus, O. C. D. (1897-1918), Ángel María Pérez y Cecilia, O. C. D. (1918-1934), and Joseph Attipetty (1934-1970 †).
Apostolic Christian professors at the Seminary of St. Joseph, Alwaye (and earlier at the Seminary at Puthenpally) during these times were: FF. Geevarghese Valiyaveettil (Syriac), Andreas Kalapura (Syriac), Thomas Kochayanganal (Sanskrit), Matthew Vadakel (Syriac), John Kunnapally (Malayalam and Sanskrit; cf. [Kunnapally]), and Geevarghese Puthenpura (Syriac).
ThePadroado Real {Royal patronage}[b] seminary (1867-1886) at Mangalapuzha, Alwaye, had been the successor to theSeminary of the Holy Cross, Vypicotta {വൈപ്പിക്കോട്ട}, Kottayil Kovilakom {കോട്ടയില് കോവിലകം}, Chennamangalam {ചേന്നമംഗലം / Chendamangalam}, N. Parur {വടക്കന് പറവൂര്} [Founded: 1584; devastated/destroyed by the Protestant Dutch East India company {Vereenigde Oost-Indische compagnie / VOC / DEIC} (whose interests in Kerala were later taken over by the English East India company {EEIC} [Founded: 31 Dec. 1600, London]) in 1662] run by the Society of Jesus {S. J.} for the Apostolic Christians; and continued under the Archbishops of Cranganore (with seat and Pro-Cathedral at Puthenchira {പുത്തന്ചിറ / Puttencherra} during 1701-1777) as theSeminary of St. Paul / Collegium Maximum of Sanctus Paulus/São Paulo/San Paolo, Sampalur {സമ്പാളൂര് / St. Paul Village}, Maramkuzhy {മാരാംകുഴി}, Ambazhacad {അമ്പഴക്കാടു് / Ambazhakkad / അമ്പലക്കാടു് / Ambalacad / Ambalakad / Ambalacat / Ambalacatae}, from 1662 untilthe suppression of the Society of Jesus in 1773 and the destruction and devastations byFateh Ali Khan Tipu Sultan, Mysore in 1790.
The Seminary of St. Joseph, Alwaye {ആലുവ}, is the successor of both the Central seminary of St. Joseph, Puthenpally {പുത്തന്പള്ളി / Puttenpally / Manampady / മാനമ്പാടി} (1866-1932), and thePadroado Real {Royal patronage} seminary, Mangalapuzha {മംഗലപ്പുഴ}, Alwaye (1867-1886).
Reünion movement
Archbishop Kandathil was anearnest supporter of the endeavours ofGeevarghese T. Mar Ivanios Panicker, O. I. C. [Thomas] {ഗീവര്ഗീസ് ഇവാനിയോസ് പണിക്കര്, ഒ. ഐ. സി.}, the head of the Bethany order, and his followers in theSyrian Jacobite {Oriental heterodox} sect to reünite with the Christian church[c]; this led, at length, to the creation of the Reünited Syrian Jacobite division in the Syrian Antiochene rite on 11 Jun. 1932[a] [Pius PP. XI 1932] with Trivandrum as its centre and Mar Ivanios Panicker (1932-1953) as the head of its clergy, with the suffragan division Tiruvalla under Jacob A. Mar Theophilos Kalapurackal, O. I. C. [Abraham] (1932-1950); others who reünited include Joseph Mar Severios Valakuzhiyil (1937; head of Niranam division, 1933-1937), Thomas Mar Dioscoros Ottathycal-Thervaladi {Ottathaickal} (1939; head of Mesopotamian Southist Jacobite division, 1926-1939), Pulikottil Ouseph Ramban (1930), Chepat Vanchiyil Philipose Ramban (1930), Barrister Mr. George Joseph Oorayil {ബാരിസ്റര് ശ്രീ ജോര്ജ്ജ് ജോസഫ് ഊരയില്} (* 5 Jun. 1887 [Chengannur] - † 5 Mar. 1938 [Madurai]) (1931) and Justice Mr. A. Philipose, Maret (1931). Mar Ivanios Panicker was installed as head on 12 Mar. 1933 in the presence of Archbishop Kandathil. After the death of Mar Ivanios Panicker, his auxiliary Benedict G. Mar Gregorios Thangalathil [Geevarghese], O. I. C. (1952-1994) became the head in 1955.
Jubilee of the Apostle Thomas
Archbishop Kandathil presided over the XIXth centennial celebrations of the arrival ofthe Apostle Thomas at Cranganore {കൊടുങ്ങല്ലൂര് / Kodungallur /Muziris, mouth of the River Periyar/Choorni {പെരിയാര്/ചൂര്ണ്ണി}} in 52. The Jubilee celebrations were held at Christ Nagaram, Ernakulam, 28-31 Dec. 1952, with about 100,000 people (including the Chief ministerMr. A. J. John, Anaparambil) attending. This was the first time that the St. Thomas Apostolic tradition became generally known throughout India and the world (cf. e. g., [Parekunnel 1952],`St. Thomas {Apostle Thomas} in India', Time, 12 Jan. 1953).
The Jubilee was, respecting chiefly the interests ofthe Latin Christians, conjoined with the four-hundredth anniversary of the death ofSt. Francis de Xavier, S. J. [Chunkath 1952]. When the Vatican issued thebull appointingAbp. Sir Norman T. Card. Gilroy as the Papal Legate to the celebrations, however, reference was made only to the anniversary of St. Francis de Xavier. Archbishop Kandathil, contrary to the counsel offered by some of the suffragan bishops, called off the planned celebrations and ordered the Spanish priest Zacharías Salterain Vizcarra of St. Teresa, O. C. D. [Navarre], Professor (1912-1956) and Vice-Rector at theSeminary of St. Joseph, Alwaye, to proceed to the Vatican and get the bull revised. [Pius PP. XII Nov. 1952].
`You come from Peter; and we are the sons of another Apostle Thomas', Archbishop Kandathil said addressing the Papal Legate. In a spontaneous Vatican radio broadcast on 31 Dec. 1952,Pope Pius XII said, `Not without reason are you proud of the fact that the Lord assigned to you that Apostle who was to place his finger in the wounds of the sacred hands and his hand in the side of Jesus, so that he might bring you the divine truth about God and the redemption and with it the whole treasury of His immeasurable love and grace. Nineteen hundred years have passed since the Apostle came to India and in word and deed and utter self-sacrifice bore witness to Christ in your land. Mighty was the power of God working in him. During the centuries that India was cut off from the West and despite many trying vicissitudes, the Christian communities formed by the Apostle conserved intact the legacy he left them, and as soon as the sea-passage-- at the close of the XVth century-- offered a link with their fellow Christians of the West, their union with them was spontaneous. This Apostolic lineage, beloved sons and daughters, is the proud privilege of many among you who glory in the name of St. Thomas Christians, and We are happy on this occasion to acknowledge and bear witness to it'[Pius PP. XII Dec. 1952]; this was the first acknowledgement by the Vatican of the apostolate of St. Thomas in South India among the Apostolic Christians.
A few days later, on 12 Jan. 1953, Abp. Valerian Gracias (Bombay (Latin), 1950-1978) was created the first Cardinal from India (cf. e. g.,`First Indian Cardinal', The Hindu, 13 Jan. 1953); the telegram arrived while he was camped at Ernakulam as a participant. In his address of gratitude, the Cardinal said, `This day is historic for the Church in India-- a privileged region sanctified by the labours of one of the chosen twelve,St. Thomas {Apostle Thomas}, and of another great apostle,St. Francis Xavier, watered by the blood ofmartyrs, fertilised by the zealous apostolate of religious men and women of every nationality, and byits own indigenous clergy.'
Later in the year, on 11 Nov. 1953,Abp. Eugène Card. Tisserant, the Dean of the College of Cardinals (1951-1972), arrived at Ernakulam fromOrtona with the remains of the right arm with which thedoubting Apostle had touched the wounds of Jesus Christ to clear his doubts. The relic, after being exposed at Ernakulam, was installed on 6 Dec. 1953 in theApostle Thomas Pontifical Shrine that was raised at Kodungallur; the shrine was conferred Pontifical status byPope Pius XII.
Extension of the territory of the Apostolic Church
Due chiefly to theendeavours of Archbishop Kandathil, the dominion of the Apostolic Church was extended beyond its traditional boundaries (River Bharathapuzha {Ponany} in the North and River Pampa {Rani} in the South) on 29 Apr. 1955 [Pius PP. XII 1955]. The Apostolic Church thus gained the territories of the dioceses ofChanganacherry south of the River Pampa (Pathanamthitta, Quilon, Trivandrum),Tellicherry (1953; Cannanore, Kasaragode),Mananthavady {Manantoddy} (1973; Wayanad, Nilgiris),Palghat (1974; Palghat),Thamaracherry (1986; Calicut, Malappuram),Thuckalay (1996; Kanyakumari {Cape Comorin}, Tirunelveli {Tinnevelly} [W. of Tuticorin, S. of Madura]),Belthangady (1999; Coorg, South Kanara {Mangalore} & Udupi {Tulunadu}),Bhadravathi (2007; Chikmagalur, Shimoga [S. of Gokarnam, N. Canara, Bellary]),Mandya (2010; Mysore, Hassan, Mandya, Chamarajanagaram [W. of Bangalore, S. of Tumkur]), andRamanathapuram {Ramnad} (2010; Coimbatore, Tirupur, Erode, Karur [W. of Madura, Trichinopoly, Salem]); the dioceses of Kothamangalam (1956),Kanjirapally (1977),Iringalakuda (1978), and Idukki (2003) were carved out later from theoriginal territory.
This immediately enabled the suffragan diocese of Tellicherry to minister to the substantial number of migrant {കുടിയേറ്റ} Christians in Northern Kerala (erstwhile EnglishMalabar). Thediocese of Tellicherry had been erected earlier on 31 Dec. 1953 [Pius PP. XII 1953] with initial territory the same as theLatin diocese of Calicut [S. J.], andBp. Sebastian Valloppilly (1955-1989) serving as Administrator-Apostolic (1953-1955).
The suffragandiocese of Palai was erected (from territory of the diocese of Changanacherry) underBp. Sebastian {Mani} D. Vayalilkalapura {Vayalil} [Devassia] (1950-1981) on 25 Jul. 1950 [Pius PP. XII Jul 1950].
Steps were begun to obtain missionary loci outside the dominions in 1952 following an overture by Bp. Oskar Sevrin, S. J., of Raigarh-Ambikapur (Latin); the first priests (Cassius Chamakalayil, T. O. C. D., Diego Kodankandath, T. O. C. D., and John Vianney Kadankavil, T. O. C. D.) were despatched on 27 Jan. 1955; the first locus, theOrdinariate of Chanda {Chandrapur}, was erected (from territory of the Archdiocese of Nagpur (Latin; Archbishop: Abp. Eugene L. D'Souza, M. S. F. S.)) under Bp. Januarius Palathuruthy, T. O. C. D. (1962-1990) on 15 Aug. 1962.
Concerning the Apostolic Christians
When some Vatican offices sought to establish a completely Mesopotamian Nestorian {Chaldaean / East-Syriac} liturgy for the Apostolic Church in 1955, Archbishop Kandathil declined his consent: `We are pure Indians, born and brought-up in India. We are racially Indians, a good part of our forefathers having been converted from high-caste Hindus of Malabar bySt. Thomas {Apostle Thomas}; hence we are known as Apostolic Christians. From the time of St. Thomas, our people were having their liturgy in their own national language, except perhaps some essential parts in Syriac, introduced by St. Thomas. When the Apostolic Christians had no priests to perform their liturgical functions due to persecution and such other adverse circumstances, our people were only participating in the liturgical functions, performed by the Mesopotamian priests who came to Malabar towards the middle of the IVth century. Still our people remained pure Indians saying their prayers in their own tongue. ... TheApostolic rite, as distinct from thepure Chaldaean rite, is about three and a half centuries old, and has been established and recognised by the Roman Pontiffs as an independent and unique rite. Through the letter to your Eminence on 6 Dec. 1938, all our bishops had expressed our idea that we do not wish to have recourse to pure Chaldaean rites. Therefore we want to keep up the independence and the specific character of our rite by all means. The Latin liturgy has not failed to make convenient adaptations and modifications throughout the centuries. We want a reformation in our liturgy that will help it to be living, dynamic, and progressive; that will help the conversion of Indians all over. They like Oriental songs. We who are in daily contact with our people and know their sentiments and aspirations know what would serve their spiritual progress and what would not.'
Archbishop Kandathil began the steps for establishing the use of the mother tongue Malayalam in the liturgy instead of theSyriac that was then in use (this was implemented in 1962, too late).[Kandathil 1955] (cf. also[Kandathil 1926], [Nedumkunnam 1975, p. 71],[Thaliyath 1952])
He also pointed out the dire need to shorten the prayers of themass, thecanonical hours, and other liturgical services.
The Apostolic rite lingered on for a while after the demise of Abp. Kandathil, and then ceased to exist, terminated in 1962.
Appearance, residence, and health
In appearance, he was of modest stature and slight build, and of a somewhat darker complexion. His voice was markedly deep, powerful, and resonant. A portrait in oil paint byArtist Mr. P. J. Cherian, Puthanangady {ആര്ട്ടിസ്റ്റു് ശ്രീ പി. ജെ. ചെറിയാന്, പുത്തനങ്ങാടി} is installed at Central hall, Archbishop's house, Ernakulam. A bust is installed at the charter house of theorder of Saint Thérèse of Lisieux {O. S. T.} in Mookkannur.
During his time as a prelate, he lived at the Archbishop's house, Ernakulam, for most of the year. He used to spend the summer at one of two archdiocesan bungalows at Chengal {ചെങ്ങല്} (near Kalady {കാലടി}, on the bank of the River Periyar/Choorni {പെരിയാര്/ചൂര്ണ്ണി}, raised in 1906) and Devicolam {ദേവികുളം}.
Mr. Kunjipylo Veliyath {V. K. Paul / ശ്രീ കുഞ്ഞിപ്പൈലോ വെളിയത്തു്} served as his valet for four decades (fromhis time in Koratty until his death).
He kept excellent health untilhis visit to Rome in 1925. The debilitating effects of the illness continued to be felt throughout his life. He continued, however, to be in full possession of his vigour until the day ofhis sudden illness and unforeseen death.
Commemoration
Archbishop Kandathillay buried at the main altar (funeral: 12 Jan. 1956) in the Metropolitan Cathedral of St. Mary, Ernakulam [Founded: 1112; pulled down/devastated/destroyed in 1974] (though he had wished to be buried at the steps). A portrait in oil paint byArtist Mr. P. J. Cherian, Puthanangady {ആര്ട്ടിസ്റ്റു് ശ്രീ പി. ജെ. ചെറിയാന്, പുത്തനങ്ങാടി} is installed at Central hall, Archbishop's house, Ernakulam. A bust is installed at the charter house of theorder of Saint Thérèse of Lisieux in Mookkannur. The Shrine ofApostle Thomas {St. Thomas} (in front of the Metropolitan Cathedral of St. Mary), the monument ofhis episcopal silver jubilee (1936), was pulled down/devastated/destroyed in 1995 after having stood for six decades.
Some institutions devoted to his memory are: Abp. Augustine W. Kandathil memorial High school,Koratty (1945); Abp. Augustine W. Kandathil Golden jubilee memorial hospital (Edapally, Mookkannur, Chempu; 1951); Abp. Augustine W. Kandathil High school, N. Thuravoor (1982);Abp. Augustine W. Kandathil Silver jubilee memorial Home for the destitute, Perumanoor (1936); andCollege of Mar Augusthinose,Ramapuram (1993).
Some important works on him are those byFr. Joseph Mavumkal {ജോസഫ് മാവുങ്കല് അച്ചന്} [Mavumkal 1936], Fr. George J. Thalian {ജോര്ജ്ജ് തളിയന് അച്ചന്} [Thalian 1961], and his own unpublished chronicle [Kandathil].
His patrimonial estate in Chempu was bequeathed by him in 1942 to theOrder of Saint Thérèse of Lisieux for endowing the Monastery {ആശ്രമം / Ashramam} (28 Sep. 1942) and Boys's orphanage {ബാലസദനം / Balasadanam} (26 Dec. 1956; closed: 2016) ofSt. Stephen the Protomartyr {വിശുദ്ധ എസ്തപ്പാനോസ് രക്തസാക്ഷി}, Mathumkal {മത്തുങ്കല്}, Chempu; Arsenius Joseph Nedumpuram, O. S. T., began the work. A Chapel in honour of the Protomartyr had been founded by him on 26 Dec. 1926 as desired by his fatherMr. Kandathil Thommen Warkey. A primary school named after the Protomartyr was begun in 1929, but had to be closed; A coir factory was begun in 1942 but had to be closed in 1952; distributing of free rations was then begun but fared likewise; a trade school for industrialcrafts was begun afterwards.
The Abp. Augustine W. Kandathil memorial Lisie hospital, Kaloor, Ernakulam, was begun in 1954 in accordance with his vision and plans. A fund amounting to the sum of Rs. 50,000/- was collected by the laity from amongst themselves and donated for this purpose on 8 Aug. 1958. The hospital was officially inaugurated in his memory on the first anniversary of his death, according to the wishes of clergy and laity, bore witness to his devotion toSt. Thérèse de Lisieux, and continued to provide succour to the destitute of Ernakulam.
The finances for the voyage were fromThachil Thariyath Matthoo Tharakan, Esq. {തച്ചില് തരിയതു് മാത്തു തരകന്} (* 1736 [Edakulam] - † 26 മേടം [Apr.] 1814) of Eastern Church, North Kuthiathode, near Alengad; collaborator ofGeneral Eustache Benoît de Lannoy {വലിയ കപ്പിത്താന് / Great Captain} (* 1715 - † 1 Jun. 1777) in erecting the Travancore lines {നെടുംകോട്ട}; maritime trader at the port of Purakkad {Barace / Porca / Poracad / Porakad / പുറക്കാടു്}; a founder (with Dewan Mr. Kesava Pillai (1789-1798)) of the town and port of Alleppey {ആലപ്പുഴ} (and aresident of Thathampally with his private chapel of St. John Nepomucene at Korthacherry {കോര്ത്തശ്ശേരി}); exporter of timber to theEnglish Admiralty during their wars againstEmperor Napoleon Bonaparte; the financier to the Kingdom of Travancore under Maharaja {High King} [Sree Karthika Thirunal] Rama Varma (1758-1798) (who erected for him the Forane Church of St. Anne, Pettah, Trivandrum (Latin)); the counsellor {ഉപദേഷ്ടാവു്} and commerce minister {മുളകുമടിശീല കാര്യക്കാര്} (26 Apr. - 20 Jun., 1799) of the Kingdom of Travancore under Maharaja {High King} [Sree Avittam Thirunal] Balarama Varma (18 Feb. 1798 - 7 Nov. 1810); the deviser of progressive taxation in Travancore (in contrast to the previous regressive one); and the founder of a Lazar house {Lazaretto} at North Pallipuram {Palliport / വടക്കന് പള്ളിപ്പുറം}, south of Cranganore harbour {കൊടുങ്ങല്ലൂര് അഴിമുഖം} (the remnants of a section of theHoly Cross Seminary for the Apostolic Christians, Vypicotta [Founded: 1584] run by the Society of Jesus, which the Dutch converted to a leprosarium in 1663 and later fell into disuse. cf. [Kottaparamban] [Ookken 1966] [Nedumkunnam 1961]. cf. also [Kattakayam 1924].
The death of Abp. Joseph P. Kariattil was to stall by more than a century both the achievement ofsovereignty for the Apostolic Christians (attained in 1923) and thereünion of Syrian Jacobite {Oriental heterodox} sect with the Christian Church (partially attained in 1932).
[b] Particulars of the early episcopal lineage of theApostolic Christians are lost to history. In later centuries, Mesopotamian Nestorians (from 345/431/496) {East-Syriac/Edessan {Carrhae {Haran} / Osroene}Chaldaean {Kasdim/Kaldu/Chaldaeaic/Chaldee/Bit-Yakin} {Babylon / Babylonia {Lower Mesopotamian}/Babel / Uraha / Ur of the Chaldees / Eyraca Arabica} {Assyrian {Upper Mesopotamian} {Assur / Ninive/Nineveh/Ninum /Mossul} / Akkadian {Akkad/Achad} / Mesopotamian /Persian {Persis / Fars / Susa & Anshan} /Elamite/Elamyt /Median {Ecbatana} / Achaemenid {Persepolis} /Seleucid {Seleucia-Ctesiphon} / Parthian / Sassanian}} from the Near East subjugated the Apostolic Christians and conducted their regime fromCranganore {കൊടുങ്ങല്ലൂര് / Kodungallur /Muziris}; Mar Yohannan moved his seat (1490) to Diamper {Udayamperoor / Udiamperur / ഉദയമ്പേരൂര് / ഉതിയന്പെരൂര്}; and the last such died in 1597 after appointingPakalomattam Geevarghese of the Cross, his Archdeacon (1593-1637), as Administrator-Apostolic of the Archdiocese (1597-1599).
The Council convoked (1599) at Diamper (cf. [de Gouvea 1606 a, b, c], [Ros 1587], [Ros 1599]) by the Archbishop of Goa,Dom Abp. Aleixo de Menezes, O. S. A. (1595-1612), subjugated the Archdiocese of Cranganore to thePadroado real Archdiocese ofGoa; thenceforth, European (mostlyPortuguese)Companions of Jesus, beginning withAbp. Francisco Ros, S. J. {Roz / Francesc Ros} (1599-1624) (a Catalonian, who governed fromKottakkavu/Kottakkayal / കോട്ടയ്ക്കാവു്/കോട്ടക്കായല് {North Parur/North Paravoor / വടക്കന് പറവൂര്}), were Archbishops of Cranganore (governing in later times (1701-1777) fromPuthenchira {പുത്തന്ചിറ / Puttencherra} / Pookkad {പൂക്കാടു്}, with jurisdiction limited to territories in English Malabar (Zamorin) and Travancore, outside the Dutch regime); the only exceptions wereAbp. Joseph P. Kariattil {കരിയാറ്റില് ഔസേപ്പ് മെത്രാപ്പോലീത്താ} (1783-1786) and Abp. Paul Almeida of Thomas of Aquinum, O. P. (1821-1823) before the See fell into disuse and was finallysuppressed in 1886; the Archdiocese of Ernakulam (1923) is the successor of the Archdiocese of Cranganore.
With the Coonan {കൂനന്} Cross Oath at Mattanchery {മട്ടാഞ്ചേരി} (1653), in the background of the struggle between the Protestant Dutch East India company {Vereenigde Oost-Indische compagnie / VOC / DEIC} (whose interests in Kerala were later taken over by the English East India company {EEIC} [Founded: 31 Dec. 1600, London]) and the Christian Portuguese for control of Kerala, theArchdeacon Thomas Parambil {Thomas de Campo} (1637-1670) and his followers rejected the authority of the Archbishops of Cranganore from the Society of Jesus (then, Abp. Francisco Garcia, S. J. (1641-1659)) and, at length, a minor portion of the dissenters (called the `Puthencoottukar' {പുത്തന്കൂറ്റുകാര് / people of the new allegiance {Puthencoor/പുത്തന്കൂര്}} in contrast to the `Pazhayacoottukaar' {പഴയകൂറ്റുകാര് / people of the old allegiance {Pazhayacoor/പഴയകൂര്}}) seceded to theWest-Syriac/AntiocheneAramaean {Oriental heterodox/Monophysite}Syrian Jacobite sect; in this extremity, theDepartment/Dicastery of Propaganda Fide {Congregation} in Rome erected theVicariate of Malabar in 1659 (later renamed as the Vicariate of Verapoly {വരാപ്പുഴ / Verapolis / City of truth} in 1709); thenceforth, EuropeanCarmelites, beginning with Bp. Joseph de Sebastiani of St. Mary, O. C. D. (1659-1663), were Vicars-Apostolic of Verapoly; the only exceptions were Bp. Raphael de Figueredo Salgado (1688-1695) andBp. Chandy K. Parambil {Palliveettil} {പറമ്പില് ചാണ്ടി മെത്രാന് / Alexander de Campo / പള്ളിവീട്ടില് ചാണ്ടി മെത്രാന്} (1663-1688), one of the four councillors to Archdeacon Thomas Parambil, who governed from Vechur {വെച്ചൂര്} and was so appointed when the Dutch expelled the European priests from Kerala; the latter appointedParambil Matthoo Kathanar {Matthew de Campo} as Archdeacon (1678-1706);Palackal Thoma Malpan Achen {പാലയ്ക്കല് തോമ്മാ മല്പാന് അച്ചന്} (1808-1816), Porukara Thoma Kathanar {പോരൂക്കര തോമ്മാ കത്തനാര്} (1828-1831), and Mangalath Chandy Kathanar {മംഗലത്തു് ചാണ്ടി കത്തനാര്} (1831-1844), served as Secretaries-in-charge of the Apostolic Christians to the Vicar-Apostolic of Verapoly; Chavara Kuriakose Kathanar {ചാവറ കുരിയാക്കോസ് കത്തനാര്} served as Vicar-General of Verapoly for the Apostolic Christians (1861-1871); Bp. Marcelline Antony Berardi of St. Teresa, O. C. D., served as Coädjutor of Verapoly for the Apostolic Christians (1877-1887).
After the times of the Apostle Thomas, the only period the Indian Christians (either Apostolic or otherwise) had sovereignty before 1896/1923 was under Bp. Chandy K. Parambil {പറമ്പില് ചാണ്ടി മെത്രാന്} (1663-1688); Abp. Joseph P. Kariattil died before being installed.
Separate Vicariates were erected for the Apostolic Christians on 20 May 1887 (underBp. Charles L. Lavigne [Louis], S. J. [F. C. O.;S. B.] andBp. Adolph E. Medlycott [S. T.] appointed on 13 Sep. 1887), and three Indian Vicars-Apostolic were appointed on 11 Aug. 1896; one of them,Bp. Louis M. Pareparambil, Vicar-Apostolic of Ernakulam (1896-1919), known in the cœnobite order as Aloysius Pareparambil of St. Matthew, T. O. C. D., had been among the monastic priests expelled (1875) from theCarmelite Order of the Apostolic Christians {T. O. C. D.} by the then Vicar-Apostolic of Verapoly, Bp. Leonard Mellano of St. Louis, O. C. D. (1868-1897 †), for writing to the Pope asking for an Indian bishop to rule their church[e]; later he repeatedly petitioned the Vatican for the founding of theApostolic Hierarchy.
Another division,Kottayam, was founded byPope St. Pius X for theMesopotamian Southists {തെക്കുംഭാഗര് / Suddist / endogamous Mesopotamian {Chaldaean / Lower Mesopotamian / East-Syriac / Eyracan} immigrant} on 29 Aug. 1911[St. Pius PP. X 1911] withMar Matthew T. Makil [Thommen] {മാക്കീല് മത്തായി മെത്രാന്} (1896-1914) as the first head. The Mesopotamian Southists are the endogamous descendants of the 400 people in 72 (LXX) families and 7 clans who immigrated under Kinayi Mar Thoma {Thommen / കിനായി മാര് തോമ്മാ {തൊമ്മന്} / Knai {Knayi} Mar Thoma {Thommen} / ക്നായി മാര് തോമ്മാ {തൊമ്മന്} / Mar Thommen Kinan / മാര് തൊമ്മന് കിനാന് / Thomas of Cana} and Uraha Mar Ouseph {ഉരഹ മാര് ഔസേപ്പ് / Mar Ouseph of Edessa} from the Near East (Chaldaea / Babylonia / Lower {Southern} Mesopotamia / Lower {Southern} Eyraca Arabica {Iraq}) to Cranganore in 345; this was likely to have been due to the persecutions begun by High King Shapur II of Persia [Panjikaran 1912]; this immigration is recorded in the copper plate {ചേപ്പേട്} (cf. [Ros 1604] [Medlycott 1913]) awarded to Kinayi Mar Thoma by the King Cocurangon, now lost. The Ancient Apostolic Christians, are known in contradistinction as Northists {വടക്കുംഭാഗര് / Nordists}. According to the testimony of Mar Alexander J. Chulaparambil toHenri Hosten, S. J., the 7 clans were named Baji {ബാജി}, Belkouth {ബെല്കൌത്ത്}, Hadai {ഹഡായ്}, Kujelic {കുജെലിക്}, Khoja {ഖോജ}, Majmouth {മജ്മൌത്ത്}, and Tejmouth {ടെജ്മൌത്ത്} [Joseph, T. K. 1927/1928]. The Mesopotamian Southists {endogamous Chaldaean {Lower Mesopotamian} immigrants} were accommodated within the Apostolic Christians {Northists}, while maintaining boundaries, from 345 to 1911.
[c] Shortly afterMar Ivanios Panicker, O. I. C. professed the Christian faith at Quilon on 20 Sep. 1930 [Panjikaran 1930] and visited him at Ernakulam, Archbishop Kandathil wrote toPaul Wattson, S. A., editor of `The Lamp': `The monks led a very regular life. They completely abstained from meat and fish and lived only on vegetables. They dressed in Hindu sanyasi (kavi) robes {the saffron garb of the Hindu holy man}. They were self-sacrificing, pious, and learned, and devoted themselves to infusing some spiritual life in theSyrian Jacobite sect, which for centuries has been torn by all sorts of dissension and litigations. They were greatly esteemed by the people. Mar Ivanios was telling me the other day that when he was a simple priest he sometimes spent the whole night hearing confessions. To raise the standard of female education, Mar Ivanios took some Syrian Jacobite girls to Barisol, Calcutta, and put them up with the High Church Protestant sisters. In due course they returned to Malabar and started the Order of Bethany sisters. Some of these are highly educated and hold university degrees. They conduct schools, maintain orphanages, and have a press of their own, the Bethany printing house at Tiruvalla. Mar Ivanios has been their chaplain all through.'
[d] Ten monastic priests were ordered to be expelled during Dec. 1875 - Jan. 1876 from theCarmelite Order of the Apostolic Christians {T. O. C. D.} by the then Vicar-Apostolic of Verapoly, Bp. Leonard Mellano of St. Louis, O. C. D. (1868-1897), for writing to the Pope asking for an Indian bishop to rule their church: FF. Jacob Mangalath of St. Joseph, T. O. C. D. {ക. നി. മൂ. സ. മംഗലത്തു് യാക്കോബ് ഔസേപ്പ് അച്ചന്} (* 1828 - c. 1850 - 1 Jul. 1859 - † 16 Jul. 1876; formerly Vicar at Vechur), Chavara-Thottamattath Ouseph of St. Teresa {ചാവറ-തോട്ടമറ്റത്തു് ഔസേപ്പ് ത്രേസ്യാ അച്ചന്} (c. 1835-1886),Geevarghese Parappuram of St. John the Baptist, T. O. C. D. {ക. നി. മൂ. സ. പാറപ്പുറം ഗീവര്ഗീസ് യോഹന്നാന് മാംദാനാ അച്ചന്} (* 18 Feb. 1835 - 18 Jun. 1858 - 1 Jul. 1859 - † 28 May 1908),Keeri Irimpen Geevarghese {കീരി ഇരിമ്പന് ഗീവര്ഗീസ് അച്ചന്} (1839 [Poovathucherry [Iringalakuda]] - 1917), Meenattur Mani {മീനാട്ടൂര് മാണി അച്ചന്} (1844/7-1897),Matheckal Matthai {മാതേയ്ക്കല് മത്തായി അച്ചന്} (1845-1921), Tharavattathil Hilarius {തറവട്ടത്തില് ഹിലാരിയോസ് അച്ചന്} (c. 1845 - 1870 - 1900),Pareparambil {Pazheparambil} Aloysius {Louis} Matthew {പഴേപറമ്പില് അലോയ്ഷ്യസ് മാത്തന് അച്ചന്} (* 25 Mar. 1847 [Pulincunnoo] - 4 Dec. 1870 - † 9 Dec. 1919),Sankoorikal Poulose {ശങ്കൂരിക്കല് പൌലോസ് അച്ചന്} (1848-1902), and Moonjely Thomas, T. O. C. D. {ക. നി. മൂ. സ. മൂഞ്ഞേലി തോമ്മാസ് അച്ചന്} (* 4 Sep. 1849 - 25 Jul. 1872 - † 18 Feb. 1893). Bp. J. G. Léon L. Meurin, S. J. [Johann Gabriel Louis], Vicar-Apostolic ofBombay, was appointed theVisitor-Apostolic to Malabar consequent to the letters to the Pope; Bp. Mellano was ordered by the Pope not to issue the order of expulsion, though this became known too late; the orders to expel FF. Parappuram and Moonjely were withdrawn by Bp. Mellano at the intervention of the Delegate to the Monasteries, Philip, O. C. D., citing the orders from the Pope; Bp. Meurin rescinded the order of expulsion of Fr. Jacob Mangalath and later referred to the remaining seven expelled monastic priests theseven dolours {ഏഴു് വ്യാകുലങ്ങള് / Ezhu vyakulangal}; their expulsions were withdrawn, but they decided to continue as secular priests. Jacob Mangalath of St. Joseph, T. O. C. D., a sufferer of diabetes, on being expelled and ordered to leave his monastery at Pulincunnoo and to proceed toVazhakulam, had had to be carried thither prostrate on his bed; he decided to return to Pulincunnoo, but exhaustion forced him to camp en route at his native church,South Pallipuram {തെക്കന് പള്ളിപ്പുറം / Palliporão} [Founded: c. 100 in the Apostolic age; pulled down/devastated/destroyed in 1979], where he died, † 16 Jul. 1876.
`The Holy Bible',Douay-Rheims version; translated faithfully into English out of the authentical Latin [Vulgata], according to the best corrected copies of the same, diligently conferred with the Hebrew, Greek, and other editions in diverse languages: with arguments of books and chapters, annotations, tables, and other necessary helps, for the better understanding of the text, and specially for the discovery of the corruptions of diverse late translations, and for clearing the controversies in religion, of these days: by Fr. Gregory Martin (1578-1582), with the assistance of Mgr. William Card. Allen, Thomas Worthington, C. O., S. J., Fr. Richard Bristow, and Fr. William Reynolds; the New testament first published by the English College of Rheims {Reims}, France, 1582; the Old testament first published by the English College of Douay, France, 1609 & 1610; reprinted with modern transliteration,William G. von Peters [Glen] (ed.), 715 C Signal Mountain Road, Chattanooga, Tennessee, USA, 2005. {Unless otherwise stated, all biblical quotations are from this version.}
Sir Lancelot C. L. Brenton:`The Septuagint version of the Old testament', 2 vols. Translated into English from Septuagint, Samuel Bagster and Sons, London, England, 1844.
Fr. John Lingard:`A new version of the four Gospels'; with notes, critical and explanatory; translated from the Koine Greek; Joseph Booker, London, England, 1836; second edition: 1851.
Gregory PP. XVI {Mauro Bartolomeo Cappellari, O. S. B.}:`Inter praecipuas' {Encyclical onBiblical societies}, 8 May 1844.
Leo PP. XIII {Gioacchino Pecci}:`Providentissimus deus' {Encyclical on the study of Holy Scripture}, 18 Nov. 1893.
St. Pius PP. X {Giuseppe Sarto}:`Praestantia scripturae' {On studying the Bible}, 18 Nov. 1907.
Benedict PP. XV (Giacomo della Chiesa):`Spiritus paraclitus' {Encyclical on St. Jerome of Stridon}, 15 Sep. 1920.
Pius PP. XII {Eugenio Pacelli}:`Divino afflante spiritu' {Encyclical on promoting biblical studies}, 30 Sep. 1943.
For the Bible in Malayalam cf. [Kattakayam 1926], [Naduvathucherry 1962], [Vyppicherry 1905], [Vadakel 1939], [Mayyanatt 1948]; in Hindi, cf. [Bulcke 1977].
`Although he suffered fromleprosy from childhood, yet he strenuously preserved the frontiers of theKingdom of Jerusalem [☩] and won a remarkable victory over Saladin at Mont Gisard [25 Nov. 1177], and as long as he lived, he was victorious.'
--Bp. Sicard of Cremona, Chronicon, P. L., 213, col. 512. (encomium on King Baudouin [Baldwin] IV.)
