Mathews Athanasius
Dionysius IV | |
---|---|
Successor |
|
Orders | |
Ordination | 1831 |
Consecration | February 1842 |
Personal details | |
Born | Mathen 25 April 1818 |
Died | 16 July 1877 Maramon | (aged 59)
Buried | Maramon church |
Mathews Mar Athanasius (Mar Thoma XIII) (25 April 1818 – 16 July 1877) was the Malankara Metropolitan of the Malankara Church from 1852 until 1865.[2][3] As a reformer, he spent most of his reign attempting to reform and heal rifts within the church. However in 1865, he was deposed by the traditionalist faction of the Malankara Church and Pulikkottil Joseph Dionysius became their leader.
Mathews started his career in the church in childhood, and was influenced by the
Early life
Pakalomattom Palakunnathu family
In the 17th century, a member of the Panamkuzhy family came and settled in Kozhencherry on the banks of river Pampa. Later they moved to Maramon, and lived at Chackkalyil, on the other side of the river. The second son in that family, Mathen moved to a nearby house at Palakunnathu. He had six sons and a daughter. The daughter was married to Pavoothikunnel family and the first four sons moved to Themoottil, Neduvelil, Periyilel, and Punamadom. The fifth son was a hermit priest (sanyasi achen). As was the custom, the youngest son Mathew lived at Palakunnathu family house (this house still exists). Being members of the ancient Malankara Church, many leaders were born in this family. Leader of the reformation in Malankara Church,
Parents
Mathen (മാത്തൻ), the eldest son of Palakunnathu Mathew and Maraimma, was born on 25 April 1818. After 90 days he was baptized at the Maramon palli (church).
Education
Early education was at
Future plan
At that time condition of Malankara Church was in disarray and at times deplorable.
Before leaving
Beginning of reformation
By this time, Deacon Mathen's uncle (father's brother) Abraham Malpan had already begun reformation in the church and made the following changes:
- On Sunday 27 August 1837, Qurbana (Holy Communion) was conducted in Malayalam, the language of the people.
- Every year on 5 October, there was a church festival at Eldho Mor Baselios) of the church. A wooden image of Muthappan(Muthappan meaning elder was a term that the Nasrani community used for Bishops, in this case the Maphrian, Saint Eldho Mar Baselios) was taken around in procession; people would offer prayers and offerings to it. In 1837, 22 years after his ordination of the parish, Abraham Malpan took the image and threw it into a well saying, "Why consult the dead on behalf of the living?". Thus the prayers to the saints and prayers for the dead were removed from the reformed liturgy
- Changes were made to certain prayers in the prayer books, incorporating reformation theologies and insights received through the study of the Holy Bible.[citation needed]
The use of the revised
Decision to go to Antioch
It was at this time Deacon Mathen returned from
The synod convened by the Dionysius at Mavelikkara on 16 January 1836 accepted the supremacy of the Syriac Orthodox Church of Antioch.[12] They also stated that only bishops permitted by the Patriarch had authority over the Church.[13] This led Deacon Mathen to the conviction that he must visit the Patriarch of the Bishopric without permission. Abraham Malpan was willing to sacrifice anything for a new order in the Church (in particular, the most profound sacrifice was hiding the truth of the intention for a reformation from the Patriarch - the shock of the Syriac Orthodox church at being deceived and cheated is apparent from the content of their subsequent appeals to the British crown for the preservation of the Orthodox faith of the Malankara church from Mar Athanasius' plans of Anglican modeled reform); he prepared letters, spurred on by his determination Because of the difficulties of traveling from Kerala to Antioch, no one from the Malankara Church had ever attempted to go to Antioch before. Deacon Mathen was the first one to attempt this tedious journey (and he was given assistance for this by British Anglicans in Madras).
Metropolitan
Deacon Mathen was ordained, by Moran Mor Elias II, Patriarch under the Episcopal title, Mathews Athanasius Metropolitan, at Mardin on 17 February 1842 only because he believed that he held the same Orthodox faith since it would be impossible to ordain him otherwise. He was appointed as the Metropolitan of Mosul and was given charge of the diocese. He continued on as Orthodox in practice.
Back in Kerala
Mathews Athanasius Metropolitan returned to
Reformation
The Malankara Church was following the teachings of Jesus as told to them by St. Thomas & St. Bartholomew and had copies of the original
His whole time he spent in bringing his Church to the Bible and to its "original purity" as evoked by Abraham Malpan.[14]
In 1856 inspired by the Anglican missionaries cooperated in the Old Syrian Seminary at Kottayam, he printed and distributed prayer books in
Holy Communion services were conducted in Malayalam the language of the people of Malabar, abandoning Syriac Aramaic the language of the Peshitta, and the linguistic link that both West Syriac and East Syriac churches had to the Aramaic speaking Jesus Christ. While with the Patriarch at Antioch, he was asked to preach at worship services. He continued this new practice after coming to Kerala. He encouraged clergy to read the Bible and interpret it to the common people of parishes.
Allowed Tamil missionaries to preach at various churches.
He was against honoring icons and statues, so he removed the statue of
.Social reforms
Athanasius was a social reformer also. He did a lot of things to help to improve the conditions of society. Some of the schools were run by the Malankara Church. Athanasius advised the government to give some of the grant to the schools as an encouragement. Government approved this proposal and gave grants to more than sixty schools.[15]
Oppositions
Athanasius went to the Patriarch of Antioch without the permission of Dionysius IV. He was educated in a school run by British missionaries. His uncle Abraham Malpan was the leader of the reformation. Because of all these, though he returned as a Metropolitan, there were objections from among the Malankara Church. They later wrote to Antioch their objections, and as a result, the Patriarch realizing that Mathews Mar Athanasius had hidden his intentions to conduct an Anglican modeled reformation from him, so the patriarch sent Euyakim Coorilos Metropolitan to Kerala, and from then on the Syriac Orthodox Church of Antioch introduced the "registered deed of submission" as an element of consecration as a metropolitan bishop.
Royal proclamation
In 1852, Cheppattu Philipose Dionysius' deteriorating health led to abdication. During the days of Thoma VII (1808–1809), a sum of 3000-star pagoda (Poovarahan) was given by Col.Macaulay as an investment in perpetuity by East India Company for support of church activities; Value of one-star pagoda coin is equivalent to 3.50 INR in the current currency system.[16] Forgiving the interest for this amount known as Vattipanam then, the government had to find out who the head was.
Athanasius was approved by the governments of
Consecration at Thozhyoor
In 1856, Athanasius ordained Ouseph Coorilose as Metropolitan of Malabar Independent Syrian Church.
Parishes
Athanasius used to visit parishes stayed there for a few days and meet the people of the parish. During that period, he appointed officers to conduct financial matters efficiently. Some members did not like this.
Publications
Athanasius established a printing press at
Arrival of Patriarch
During his time, reformation of the Church gained momentum. Ouseph Kathanar from Kunnamkulam, who objected to reformation, went to Antioch and was consecrated as Joseph Dionysius on 3 April 1865. After his return, those who opposed Mathews Athanasius invited the Patriarch of Antioch. The large majority of the people were conservative, and the reformist party was a very small minority. Thus a large majority joined the Patriarch of Antioch.
Ignatius Pathrose III, Patriarch of Antioch arrived in June 1875 at Kunnamkulam. On his way, he visited Istanbul, London, and Madras. By this time, those who opposed Mathews Athanasius had a rumor flying among them that Athanasius would be laicized or excommunicated, without realizing that this was not possible.[18] There are no records discovered yet to show that Mathews Athanasius was ever excommunicated. Although there have been rumors that Abraham Malpan and Mathews Athanasius weren't in agreement on reformation, Malpan sought for restoration through puritanism based on Anglican-Protestantism, while Mathews Athanasius sought for separation and autonomy.
Ordinations
Athanasius ordained
- Maramon Palakunnathu Thomas Kassessa under the name Thomas Athanasiusas his successor on 1 June 1868.
- Aarthatt Alathoor Ouseph Kathanar under the name Joseph Coorilos of Malabar Independent Syrian Church in 1856.
- Gheevarghese of Mulanthuruthy Chathuruthy family was ordained as Korooyo (sub-deacon) on 14 September 1858, at Karingachira (was reordained in 1864). Later he became Parumala Thirumeni.
Relation with other Metropolitans
- Cheppad Philipose Dionysius was seriously ill and was living at Cheppad. He had no one to care for him.[citation needed] Athanasius went to Cheppadmade arrangements to care for him and visited the parishes nearby till he died on 9 October 1855. The funeral service was conducted by Athanasius.
- Coorilos[which?] became sick and was at Mulanthuruthy church. He visited him and comforted him. Coorilos died on 2 September 1874.
Death and Succession
Metropolitan died on 16 July 1877, after being bitten by a rat on 16 July 1877, and was laid to rest at Maramon Palli (church).
The reformist faction was led by
The traditionalist party sent Fr.Joseph (Ouseph Kathanar) of Pulikkottil family to Antioch. He was the nephew of Pulikkottil Joseph Mar Dionysious I (
References
- ^ Fenwick, John R. K. "Mar Thoma Syrian Church (Malankara)".
- ^ "Malankara Church Supreme Court verdict". Indian Kanoon.
- ^ ISBN 0521893321. Retrieved 10 March 2016.
- ^ "Royal Court Verdict declaring Pulikottil Joseph Dionysius as the Malankara Metropolitan and the trustee of Malankara Church Properties.This Verdict is also mentioned in later Supreme Court Verdicts in 1958,1995 and 2017".
- ISBN 0521893321. Retrieved 19 February 2016.
- Pakalomattom Chackalyil Kudumba Charitram. (Family History of MaramonPakalomattom Chackalyil).
- ^ N. M. Mathew (2003). History of Palakunnathu Family.
- ^ Ittoop Writer (1906). Malayalathulla Suryani Chistianikauleday Charitram (History of Syrian Christians in the land of Malayalam)
- ^ Chacko, T. C. (1936 ) Malankara Marthoma Sabha Charitra Samgraham. (Concise History of the Marthoma Church) Page 95.
- ^ http://www.lightoflife.com/LOL_Photos/MathewsMarAthanasios_Marthoma_Shrt.jpg.jpg[permanent dead link]
- ^ George Kassessa, Rev. M. C. (1919). Palakunnathu Abraham Malpan. (Biography in Malayalam) Page 42.)
- ^ Mavelikara Padiola. Para 1, Sentence 1.
- ^ Mathew N. M. (2006) Malankara Mar Thoma Sabha Charitram, Volume I, Page 259.
- ^ Chacko T. C. (1936) Malankara Marthoma Sabha Charitram Page 95 and the letter sent out on 13 September 1875 by more than 20 clergy, use this term
- ^ Chacko, T. C. (1936 ) Malankara Marthoma Sabha Charitra Samgraham. (Concise History of the Marthoma Church). Page 125.
- ^ http://shodhganga.inflibnet.ac.in/bitstream/10603/13210/14/14_chapter%208.pdf [bare URL PDF]
- ^ Varkey, M. P. (1901) Malankara Idavakayude Mar Dionysius Metropolitan. (Biography of Mar Dionysius Metropolitan). Page 11.
- ^ Canon of the Malankara Syrian Church. Keppalayon (Chapter) 2. para 16–22.
Further reading
In English
- Juhanon Marthoma Metropolitan, The Most Rev. Dr. (1952). Christianity in India and a Brief History of the Marthoma Syrian Church. Pub: K. M. Cherian.
- Mathew N. M. (2003). St. Thomas Christians of Malabar Through Ages, C.S.S. Tiruvalla. ISBN 81-782-1008-8and CN 80303.
- Zac Varghese Dr. & Mathew A. Kallumpram. (2003). Glimpses of Mar Thoma Church History. London, England. ISBN 81-900854-4-1.
In Malayalam
- Chacko, T. C. (1936) Malankara Marthoma Sabha Charithra Samgraham (Concise History of Marthoma Church). Pub: E.J. Institute, Kompady, Tiruvalla.
- Eapen, Prof. Dr. K. V. (2001). Malankara Marthoma Suryani Sabha Charitram (History of Malankara Marthoma Syrian Church). Pub: Kallettu, Muttambalam, Kottayam.
- Ittoop Writer (1906). Malayalathulla Suryani Chistianikauleday Charitram (History of Syrian Christians in the land of Malayalam).
- Mathews Mar Athanasius Metropolitan. (1857). Mar Thoma Sleehayude Idavakayakunna Malankara Suryani Sabhaudai Canon. (Canon of the Malankara Syrian Church of Saint Thomas). Printed at Kottayam Syrian Seminary.
- Mathew, N. M. Malankara Marthoma Sabha Charitram (History of the Marthoma Church), Volume 1 (2006), Volume II (2007), Volume III (2008). Pub. E.J. Institute, Tiruvalla.
- Varkey, M. P. (1901) Malankara Idavakayude Mar Dionysius Metropolitan (Biography of Mar Dionysius Metropolitan).
- Varughese, Rev. K. C. (1972). Malabar Swathanthra Suryani Sabhyude Charitram (History of the Malankar Independent Suryani Church).