D R- OCP News Service- 18/6/19
The so-called Nasrani Sangamom (organized by the Syro-Malabar Papsist Uniate Rite) scheduled in the month of September 2019 on behalf of the Kuravalangadu Roman Catholic Church is nothing but a satirical event in several aspects. It can be seen as a hilarious attempt to create false stories and to overlook some of the dark chapters in the history of Malankara Church.
How can Syro-Malabar Papist Uniate Rite claim true Nasrani heritage by venerating the Pope of Rome (who is their supreme Pontiff) and by adhering to ‘Latinization’? True Nasranis are the descendants of those courageous Malankara fathers who totally denied the veneration of the Virgin Statues and rejected the infamous Latinization project by Archbishop Menezes. But Syro-Malabar is a community of people who embraced Latin statues and Latinization. How can such a Latinized community claim true Nasrani identity?
Propagation of Historical Inaccuracies – Kuravilangad Papist Church
According to Niranam Grandavary, a Church was built in Kuravilangad in 1162. Some other sources also claim the existence of a Church in Kuravalngadu, probably established in the middle of 1100.
The circular (249) of Mar Kallarangatt (the Romo-Syrian Papist Bishop of Palai) dated 1/5/2019, claims that the first Church in the name of Holy Theotokos (Mother Mary) was built in Kuravilangad in A.D. 105 and the same is officially accepted. The strategy (that a Church in the name of Holy Theotokos was built in Kuravilangad in A.D. 105) employed by the Syro-Malabar Rite with regards to the Kuravalnagadu Church substantiates the infamous quote ‘lie a 100 times and it becomes the truth.’
Kuravilangad is situated almost 150 kilometers away from those places where St. Thomas preached the gospel. What made Kuravilangad so special for the Nasranis to travel to this place during the first century? If Kuravilangad Church was built in 1162, then the Pakalomattam and Brahminic myths propagated will be put under scrutiny. Hence, it is important to add ‘non-existing antiquity’ to the history of the Kuravalangadu Church.
Malankara Nasranis will find it extremely difficult to accept the Uniate lies and will outrightly reject the papist propaganda mentioned in the circular (249) of Mar Kallarangatt.
Kuravilangad Church and Leaning Cross Oath
It is noteworthy that the Church at Kuravilangad was never part of any major document events that took place after the Leaning Cross Oath. The two major meetings after the oath were held at Chenamagalam and Edapally. Moreover, Archdeacon Thoma was consecrated as Marthoma I in 1653 at the Alangattu Church. But Kuravilangad appears to be mentioned mostly in connection with Parambil Mar Chandy.
Marthoma I and the Episcopate of Mar Chandy
A four-member committee was appointed to assist Marthoma in his administration. They were Palliveettil Mar Chandy, Kadavil Chandy Kathanar, Vengoor Geevargese Kathanar, and Anjilimoottil Ittithomman Kathanar.
In his circular Mar Kallarangatt claims that Mar Parambil Chandy (1613-1687) was the first Indian local Bishop to lead the Nasranis. What a paradox?! So does it mean that there were no other Bishops of Indian origin during the time? What about Marthoma I – the Prelate of the Malankara Nasranis? Was he not Indian in origin?
Disagreement erupted among the four counselors of Marthoma I, during the third year of his reign. Parambail Chandy Kathanar and Kadavil Chandy Kathanar met the Papal representative and conveyed their interest to join the Roman Catholic Church. Parambil Chandy was offered Episcopate and Kadavil Chandy was given the position of Vicar-General. However, the official approval for Mar Chandy’s consecration was taken in a meeting that was held at the residence of Bishop Sebastiani (eight years after the consecration of Marthoma I) and he was consecrated in 1663, ten years after the consecration of Marthoma I.
Archdeacon Thomas was elected unanimously as the Bishop of the Nasrani Church and he was recognized by the ruling class (Kings). This was clearly mentioned by James Hough in his work ‘History of Christianity in India’. However, Mar Kallarangatt do not recognize Mar Thoma I as the first local Prelate. For him, Mar Chandy (who was an assistant to Marthoma I and who was consecrated ten years later) was the first local Prelate. The history that ignores Marthoma I do not deserve an answer.
Marthoma I – Guardian of the Malankara Nazaranieth
Marthoma I was a true anti-Colonial champion, who did not submit the real soul and integrity of the Malankara Nazraneith to the Portuguese Roman Catholic colonial invaders. What sangamom are the Syro-Malabaris planning to convene at Kuravilangad without honoring the true patriotism and sacrifice of great Marthoma I of Malankara?
Hence, the historical inaccuracies proposed by the Uniate Rites about the Kuravilangad Roman Catholic Church and Mar Chandy are unacceptable for Malankara Nasranis.
Unity of Malankara Nasranis should not be attempted through fictitious histories and fabricated stories. An honest interpretation of history is the first step towards unity. The first thing to do is to take the back Roman yoke (that often distorts the sight) and replace it with Malankara Nasaranieth.
It shall be noted that ecumenism is not about dancing to the rhythm of the Papist Uniate Rites.
HOUGH, J. (2016). HISTORY OF CHRISTIANITY IN INDIA. [Place of publication not identified]: FORGOTTEN Books.
Mackenzie, G. (2013). Christianity in Travancore. [Place of publication not identified]: The classics Us.
PAGE, O. (2019). ‘Parambil Chandy – the first Bishop of Indian Origin & Kuravalgnattu Might be the World’s First Marian Church’: Claims Mar Kallarangatt. [online] News | Orthodoxy Cognate PAGE. Available at: http://theorthodoxchurch.info/blog/news/kparambil-chandy-the-first-bishop-of-indian-origin-kuravalgnattu-might-be-the-worlds-first-marian-church-claims-mar-kallarangatt/ [Accessed 18 Jun. 2019].
OCP News Service