FAITH SHARING SERIES                        #9 

And you will know the truth,

and the very truth will make you free. (Jn 8:32) 

“Love your Church by Knowing your Church”(Card. Eugene Tisserant) 

Chapter 1 (contd)

Liturgy of Mar Thoma Nazranis of India

The great Suppression and painful Rebirth 

Historical Background (contd) 

Aftermath of Udayamperoor: Period of Decline 

We discussed and found the events that led to the “Synod” of Udayamperoor, and the enormous changes that were made to the Nazrani Church and community as a result of that invasion. The Nazrani delegates went back to their parish communities, thoroughly disillusioned about any possible good motives or feelings that they thought that the colonial missionaries might have had towards the Nazranis. They were convinced that nothing good would come out of the Latin rule over the Nazranis, and were eager to escape from the grips of the Portuguese colonists. The Nazranis were very proud of their East Syriac heritage and their communion with the Chaldean Patriarch and the communion that the Patriarch had with the Bishop of Rome. They did not like the nefarious way in which the Firangees cut off the ties that the Malabar Nazranis had with their Patriarch. They started sending out messages and secret envoys to the Chaldean Patriarch to intervene and to appoint East Syriac bishops to once again take their spiritual leadership. They also sent letters to Rome, to the Mar Papa, informing him of the dire straits that they were in. But the highly influential western missionaries did their best to intervene and interrupt all efforts of the Nazranis at getting justice.   

In the meanwhile, the Chaldean Catholicos-Patriarch kept sending envoys and bishops, in the hope that they would make contact with the Malabar Nazranis and would be able to re-establish communion. But none of them could make any effective contact or assume the episcopacy of the Malabar Church, due to the blockage by the Westerners. Some efforts by Rome to intervene to rectify the Malabar fiasco, created by the Portuguese and subsequently by the Italian Carmelites also did not bear much fruit. Let us briefly examine the important happenings starting after the “Synod” of Udayamperoor (1599) until the Suriyani Nazrani hierarchy came into existence in 1896. 

1. The so called “Synod” of Udayamperoor was held in1599. We have dealt with the “Synod” in our last two discussions. (FSS #7 and #8).
2. The Angamally Autonomous Arch eparchy of the Nazranis was suppressed. In its lieu, Kodungallore diocese was erected, as a suffragan to Goa Archdiocese. Portuguese Padroado was imposed on the Nazranis effective August 4^th 1600. Due to persistent representation by the Nazranis, Rome (Mar Papa Paul V) reinstated the Metropolitan status to the diocese and moved it back to Angamally, (but still kept it under Goa). But, bishop Roze prevailed on Rome and moved again to Kodungallore (1609). Roze made many further changes to the Nazrani liturgy and sacramental regime.
3. Chaldean Patriarch sent a bishop to Malabar, (1609), who was ceremoniously received by the Archdeacon. But, as serious concerns about his safety and security arose, he went back to Iraq just after 8 months, under protection of the Archdeacon.
4. Roze died in 1624. He was succeeded by Stephen Britto S.J., who was quite antagonistic towards the Archdeacon and all the Nazrani traditions. On Britto’s passing in 1641, Francis Garcia S.J. became bishop of Kodungallore. Garcia, though was well versed in Suriyani language, also maintained a high-handed and prejudicial approach towards the Nazranis. Nazranis knew that they could not expect to get any fair treatment from the Jesuits or their bishops. (In the meanwhile, in 1628, Dominican Missionaries had landed in Malabar. With the help of the Archdeacon, the Dominicans opened a seminary in Kaduthuruthy. But, before long, the Jesuits managed to evict the Dominicans and send them packing, to ensure monopoly of Jesuits in Malabar.)
5. The Nazranis kept sending petitions to the Chaldian Patriarch, praying to send a Suriyani bishop and save the Nazrani Church from the misrule of the Portuguese. The Patriarch asked Mar Ahthalla, the East Syrian bishop taking spiritual care of the Suriyani Nazranis in Cairo, Egypt, to immediately proceed to Malabar to take care of the Nazranis there. In August 1652, Ahthalla landed in Madras on a Dutch ship. Learning that Ahthalla was the Suriani bishop, the Portuguese managed to get hold of him and kept him in a Jesuit monastery there. Coming to know of his arrival at Madras, some representatives of the Nazranis reached there and managed to meet him. Ahthalla asked the Nazranis to await his arrival in Malabar. News of arrival of the Suriani bishop Ahthallah was received by the Nazranis with great jubilation. They exerted great pressure on the Latin bishop Garcia, to release Ahthalla and permit him to travel to Malabar. The Portuguese finally agreed that bishop Ahthalla would be arriving on a ship from Madras bound for Goa arriving at Kochi port on January 3^rd 1653. Thousands of Nazranis gathered at Mattancherry, near the Port, to receive their bishop. The ship arrived, but Ahthallah was not on board. Rumor soon spread that the Suriani Bishop Ahthalla was thrown overboard by the firangee Jesuits, and that he was drowned in the Arabian Sea. (Nothing has been heard of Mar Ahthallah since). The much enraged Nazranis gathered in great strength, under the leadership of the Archdeacon, (some accounts say 25000 Nazranis had assembled), at Mattancherry. They tied a long rope on the great granite cross at the Mattancherry Bazaar, and by holding onto the rope, the Nazranis took an oath: “We take a solemn oath that we or our progeny, would never again be subject of or ruled by the “Sanpaulur Padres”” (“priests of St. Paul Seminary”, a name by which the Jesuits were known among the Nazranis). This “Oath” is known in history as the “Coonen Cross Oath”. (The Cross is said to have developed a stoop to one side, following the tying of the rope and holding of it by the multitude of people, hence the name “Coonen Cross”.) Further developments following the “Coonen Cross Oath” led to the greatest blow and wound to the body of the Malabar Nazrani Church and community: the great split of the Church into two groups. This brought forth the new group which came to be called “Puthen Coottu”. We will discuss this schism, in detail, in a separate chapter dealing with “Schisms in the Church”.  

Coonen Cross Oath (an old drawing) 

6. We see that a major part of the Nazrani history, from this point on, was influenced by this schism in the community. The part played by the Western missionaries to perpetuate this division was significant, which we will see in detail, later. (“Divide and rule” is an important principle in Western political science.)
7. Seeing that things were going out of hand, Archbishop Garcia sought the help of Portuguese civil authorities. But, the Viceroy was supportive of the stand of the Archdeacon. Not satisfied with this, Garcia sought help of Portuguese king. In the meanwhile the Archdeacon wrote to Mar Papa in Rome to intervene, and also sought the help of the Carmelites, to save the Nazranis from the Jesuits.
8.  Mar Papa appointed two Italian Carmelite priests; Fr. Joseph Maria Sebastiani and Fr. Vincent Hyacinth, as Commissaries to inquire into the happenings in Malabar and submit a report to Rome. As the Carmelites were apprehensive of their safety for travel thru the routes mostly controlled by the Portuguese, they traveled separately by two different routes, to ensure that at least one of them would be able to make the journey. Sebastiani reached Malabar on February 22^nd 1657 Along with another Carmelite, Fr Matteo; he visited most of the Nazrani parishes and wrote detailed reports, periodically, to Rome. We see that the reports that Sebastiani sent to Rome were generally very supportive of the Nazranis. (Please read “The Grave Tragedy of the Church of St Thomas Christians and the Apostolic Mission of Sebastiani” by Paul Pallath. This book throws much light on the “heartbreaking, cruel and tragic story of the Nazranis” thru the writings of a Roman Commissary and thru other Roman Documents). After appointing Matteo for follow up, Sebastiani returned to Rome on January 7^th, 1658.
9. Hyacinth arrived in Malabar on January 7^th, 1658. He tried to make some compromises with the Puthen Coottu Nazranis, but his efforts were not much fruitful.
10.  Archbishop Garcia died on September 3^rd, 1659. (The Carmelite) Sebastiani was appointed as bishop of the Nazranis by Rome (Propaganda Fide Congregation), and he arrived in Malabar on May 14^th, 1661 and assumed charge of the diocese of Varappuzha, which was erected for the Nazranis. Sabastiani was also the administrator of Kodungallore diocese of the Nazranis. In the meanwhile, Hyacinth had died in Kochi on February 10^th 1661.
11. In September 1662, the Dutch army defeated the Portuguese and the Dutch annexed Kochi. (Note that the Dutch were Protestant Christians.) They ordered all European Catholic clergy to immediately leave Malabar. Before he left Malabar, Mar Sebastiani, as authorized by Rome, ordained a Nazrani priest, Parampil Chandy of Kuravilangadu as the bishop of Varappuzha. Before the Episcopal ordination, Sebastiani had obtained an undertaking upon oath from Mar Chandy, that he would not appoint another Nazrani to succeed him unless specifically authorized by Rome.  
12. Bishop Chandy was based at Kuravilangad. He requested permission from Rome to install a Nazrani Kathnar, Fr. Mathai, as his auxiliary bishop. But, Rome, gave him a Latin Euro-Indian Carmelite, Raphael de Figueredo, instead, to be his auxiliary. This was not much liked by the Nazranis. Figueredo and other Carmelites in the area were not helpful to Mar Chandy.  Bishop Chandy died on January 2^nd, 1687 and Bishop Figueredo took over.
13. In the meanwhile, restriction on European priests to work in Malabar was eased. The Nazranis were divided between two dioceses; Varappuzha of the Carmelites and Kodungallore of the Jesuits. The title and position of “Archdeacon” became extinct. The Nazranis soon found that their hope of any relief thru the Italian Carmelites were quite in vain. The Carmelites were equally prejudicial and racial in their dealings with the Indian Nazranis. The Europeans considered the Indian Nazranis as less than their equals. No Nazranis, even senior Kathnars, were permitted to take a seat in the presence of even junior European priests. There are many instances of Nazrani Kathnars being beaten by the Europeans for venturing to sit in their presence. There is a record of at least one Kathnar (Ikkakka Kathnar of Edapppally), beaten to death by the Phirangees, on trumped up charges. The perpetrators of this murder got away by paying some monetary penalty to the Kingdom of Kochi.
14. As was mentioned earlier, the Nazrani community had split into two factions: the “Puthencoottu” and the “Pazhayacoottu”. This was a very painful division which split even many families. The differences between these factions were not of any matter concerning faith or of their communion with the Bishop of Rome. A great Majority of the Nazranis had supported the “Coonen Cross Oath”, to express deep anguish towards the “Cruel” Jesuit rule. Due to the effort of Sebastiani, Hyacinth and Parambil Chandi, most of the dissidents returned to the obedience of “Latin” law. A large section along with a powerful leadership still remained separate. There was deep and strong desire amongst both the “Pazhaya Coottu” and “Puthen Coottu” factions to reunite into one unified Church and community as they had always been, for over 1600 years. All the efforts of Nazrani leadership for unity were thwarted and foiled by the foreign missionaries; both Jesuits and the Carmelites, who were more influential with Rome. Nazrani community produced many powerful leaders who played prominent roles in this effort at reunification. Some outstanding names are: Archbishop Mar Yawsep Kariatti, Paremmakkal Thoma Kathnar (Governodor), Thachil Mathu Tharakan, Mar Abraham Pandari, Nidhirikkal Mani Kathnar, (now Bl.) Chavara Kuriakose Elias Kathnar and Placid Podipara Kathnar are the most prominent among them. (We will discuss in detail, the re-unification efforts leading to the formation of Syro-Malankara Church, later, in a different chapter).  
15. There was another split among the Nazranis that occurred with the arrivals; first of Bishop Roccos, followed by Bishop Elia Mellus and Bishop Yakkov, (1860-1882), all sent by the Chaldean Catholic Patriarch. (The Nazrani quasi-bishop Abdeeso Thondanatt from Palai also played a part) These visits, created quite some stir amongst the Nazranis and many Nazrani churches declared their allegiance to the Chaldean East Syriac bishops. Faced with this new development, Mar Papa Pius IX, overruling the recommendations of the Carmelite Archbishop of Varapuzha, appointed Bishop of Bombay Leon Meurin S.J., a German Jesuit, as Apostolic Visitator (on March 24, 1876) to Malabar. Meurin was given a directive “to enquire into the grievances of the Syrians, to do everything to end the schism, and to establish permanent peace in the State.” With much help from the great Nazrani priest, Nidhirikkal Mani Cathnar, Meurin visited most of the Nazrani parishes and made detailed reports every fortnight to Rome. He took great pains and effort to study the predicament of the Nazranis and reported to the Holy See, that Nazranis ought to be served with better justice and compassion and also that they deserved to have Bishops of their own “rite”. Meurin was also very critical of the Carmelite way of handling the affairs in Malabar. Bishop Meurin, with the help of Mani Kathnar and other prominent Nazranis, could stop the Roccos/Mellus schism. Under pressure from Rome, the Patriarch recalled the Chaldean bishops, thus practically ending the schism.   Meurin traveleld thru  Malabar for over 16 months (May 5, 1876 to Sep 28, 1877) and visited most of the Nazrani parishes, and sent 50 fortnightly, detailed, reports to Rome. The Italian Carmelites of Varappuzha, who were very influential in Rome, were very unhappy with Meurin and made sure that the reports of Meurin, never received due attention in Rome and were just kept aside. Under pressure, Rome (Propaganda Fide) sent Bishop Ignatius Persico, an Italian Capuchin, as an additional (unofficial) Visitor to Malabar. He arrived in Malabar on February 23^rd, 1877 and returned on 26^th March 1877. His entire one month stay was spent with the Carmelites and he never met any Nazrani representatives to learn about their grievances. The report that Persico sent to Rome at the end of his visit seemed to have received much attention there. As desired by the Carmelites, Rome recalled Meurin. He was promoted as Archbishop, and transferred to the Indian Ocean island of Mauritius.  (Please read: “Kerala Church in 19^th century; (i) Letters of Meurin and (ii) Report of Persico”: both by Charles Pyngott. Meurin took pains to know the Malabar Church, hence came to love it. There was another great Frenchman, Cardinal Eugene Tisserant who famously said “I love your Church, because I know your Church” We will study about Tisserant later.)  
16. The Nazranis kept sending letters to Mar papa for a bishop of their own “rite” to take care of them. On May 20^th, 1887, Mar Leo XIII Papa, thru his Papal Bull “Quom Jam Pridem” erected two Vicariates (provisional dioceses), exclusively for the Nazranis of Mar Thoma, based at Kottayam and Trichur. Kodungallore Diocese was suppressed. All the Nazranis under Varappuzha and Kodungallore dioceses were transferred to the two new Vicariates. Two Latin priests, French Jesuit, Charles Lavigne S.J. and Anglo-Indian Adolph. Medlycott were appointed as the new titular Bishops for Kottayam and Trichur Vicariates. 
17. Later, in February 1908, Mar Abimalek, an Archbishop of the “Church of East” (not in communion with Rome) visited Trichur. A small group of Nazranis joined him and formed the “Church of the East”. They are, now known as “Surayis” and are found mainly in Trichur.

(Please read “Church of Mar Thoma Christians thru centuries” by Kurian Mathoth and Sebastian Nadakkal and “Mar Thoma Nazrani Church through Crises” by Joseph Perumthottam)

 

 (Ch 1  Liturgy-Historical Background: to continue: Faith Sharing Series #10)