Sunday, November 16, 2014


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News and Views
Published by MGOCSM of India
Mar Gregorios Orthodox Christian Student Movement of India
Orthodox Christian Student Centre,
P.B.No.610. Kottayam.686001
Phone: 0481-2567338; 2567215
(For Private Circulation )
Vol. 2 July - September 2004 Book 6
“In recent times many of them have taken up different service projects like schools,
hospitals, orphanages etc. as tangible expression of their concern in witness. This brings forward
a danger to the Ashram life at least in some cases, where the Ashram is swallowed up by the
number of institutions, in due course.....
The fact remains that the Gospel is presented and Christ and His teachings are made
meaningful to many through these centres... The evangelistic work of making Christ known
to fellowmen is going on everyday through the Ashram. It is perhaps not in the numerical
number of converts gained every day or month that this evangelistic work is to be measured
but in the way Christ and His teachings are made relevant and acceptable in one’s own life
situation, or in the way Christ becomes meaningful in one’s own life style” H.G. PHILIPOS
“The Christian is not one who has gone all the way with Christ. None of us has. The
Christian is one who has found the right road.” Charles Allen
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God alone is Holy. Then why we address our Catholicos as “His Holiness”?. Holiness is
the quality or the state of being holy. It is divinity; blessedness; sanctification. It is used as a title
for high religious dignitaries; Catholicos, Pope are examples.
So one explanation is that Catholicos is the head of the Church. Church is the body of
Christ. So the position Catholicos holds is Holy. So he is addressed as His Holiness.
If I remember correctly, this doubt was raised in the 86th Annual conference of the
MGOCSM (at Trivandrum in 1994) to H.G. Dr. Thomas Mar Makarios who was chairing a
session. As far as I can remember and in my words, Thirumeni’s reply was as follows: God alone
is Holy. Though we are only mundane creatures of God, we can become holy. We have been
created by God in His image. He has also shown us the way to acquire His nature. The mantle
of Holiness falls on us the moment we become part of God by participating in His flesh and
blood. In other words when we repent and get absolved of all our sins and take part in the
Koinonia of Christ’s blood and flesh, we become part of God and thus become Holy. Thus all of
us can become holy, at least at that moment of participating in the Eucharist. Jesus clearly gave
the mandate when at the Last Supper he offered his high-priestly intercession, praying that the
disciples and all those who believe in him “may all be one. Father! May they be in us just as you
are in me and I am in you” (John 17:21). So repentance is the road to holiness.
Saints were constantly in touch with God and were ever ready to repent. Hence God was
constantly absolving them from their sins. Thus Saints have been Holy. So all who are ready to
be in constant touch with God and participate in Eucharist can be part of God and Holy.
Parumala Thirumeni, Vattaseril Thirumeni, Baselius Geevarghese IInd of Kurichy were
all thus in continuous contact with God and hence we call them saints. Our Bawa’s greatest
blessing is his continuous prayer. So he is Holy not only because he is the head of the Church,
but also because he is in constant contact with God.
Prof.Joseph K.Alexander
Executive Editor & Treasurer of MGOCSM
Rev.Dr. M.C. Zacharia Remban writes.......
Dear Brothers and Sisters in Christ,
MGOCSM is planning to conduct its 96th Annual Conference at
St. Mary’s College, Sultan Battery, from 27th -31st Dec. 2004. We need
your prayer for the blessing of the conference. Three financially backward
Dioceses in our Church are Malabar, Idukki and Sultan Battery. In 1999
the conference was at Malabar Diocese and 2003 in Idukki Diocese.
One of our aim is to start new MGOCSM units in the Sultan Battery
Diocese and spend some days with them. Please pray for the Diocese
and the people there.
We hope to complete the new student centre at Iritty which is in Sultan Battery Diocese.
With love and prayers.
Rev. Dr. M.C. Zacharia Ramban
Gen. Secretary and Chief Editor
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Note:- Seventh Memory of the late H.G. Philipos Mar Theophilus, long time president and
architect of the presentday MGOCSM is on 28th September 2004. Let us pray for him and for
his intercession in our prayers to God. Executive Editor
What are fasting and prayer?
Fasting is the subjugation of the body, prayer is converse with God, vigil is a war against
Satan, abstinence is being weaned from meats, humility is the state of the first man, kneeling is
the inclining of the body before the Judge, tears are the remembrance of sins, nakedness is our
captivity which is caused by the transgression of the command, and service is constant
supplication to and praise of God.
“The Paradise of the Holy Fathers”. Quoted by Mark Sadek
Blessed is the person who is too busy to worry in the daytime, and too sleepy to worry
at night”. Leo Aikman
General Assembly
MGOCSM General Assembly was held on 21st Saturday 2004 at the Mar Theophilus
Study Centre of the MGOCSM Complex at Kottayam.
It was preceded by the Leaders Conference held on 20th which was addressed by H.G.
Paulos Mar Milithios and the devotional talk was by Rev. Fr. K.M.Koshy Vaidyan. On 21st
morning the audience was addressed by Rev. Fr. Yohannan Sankarathil and Rev.Fr. Philen P.
The General Assembly presided by the President H.G. Philipos Mar Eusebius, commenced
at 2 P.M. After the Presidential address the Annual report for 2003-’04 was presented by the
Gen. Secretary Ver. Rev. Dr. Zacharia Remban.
The Accounts was presented by the treasurer Prof. Joseph K. Alexander. Both were passed.
Thereupon the Gen. Secretary presented the Plan of Activities for 2004-’05 which was discussed
and approved. This was followed by the election to the Executive committee. The following
members were elected / nominated to the Executive Committee for the year 2004-’05.
1. Senior Vice President - Prof. E. Jacob John, Tvm
2. Student Vice Presidents - a. Vivek Geevarghese Alex, K.G. College, Pampady
b. Sherin M. Thomas, St. George, Puthuppally
3. General Secretary - Rev. Dr. Zachariah Remban
Acting Gen. Secretary - Rev. Dn. Issac B. Prakash
4. Associate Secretaries - a. Kurian Kunju, Baselius College
b. Priya Jacob, M.G.H.S.S., Thumpamon
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5. Student Jt. Secretaries - a. Abraham Mathew, S.B. College, Changanachery
b. Teema Mary Cheriyan, Catholicate HSS Pathanamthitta
6. Treasurer - Prof. Joseph K. Alexander
Asst. Treasurer - Prof. Issac P. Abraham
7. Executive Committee
Seniors : - a. K.V. Varghese, b. Adv. Alex George
c. Oommen Kochummen, d. Mrs. Sallymol D. Thomas
Students : - a. Jitheesh, Sultan Battery
b. Santhosh Thankachen, St. Gregorios, Kottarakkara
c. Jobins Peter T., Kunnamkulam,
d. Teena Susan Mathew, Niranam
e. Feba Anna John, Vazhoor
8. UTOCA Secretary - Prof. George Varghese Koppara, Catholicate College
9. HSSTOCA Secretary - Dr. Mathew P. George, Catholicate HSS
10. STOCA Secretary - Varghese Pothen, HSS, Mattom
11. Medical Auxiliary (V.P.) - Dr. Varghese Punnoose, Medical College, Alapuzha
12. Technical Auxiliary (V.P.)- Eng. Chikku Abraham, Pathanamthitta
13. Missionary Forum (V.P.) - Prof. Rajan Idukkula, St. George College, Kottarakara
14. Literary Forum (V.P.) - Binu K. Sam, St. Mary’s H.S. Pathanamthitta
15. Secretary of the Forum - Yardley, Metropolitan HSS, Puthenkavu
The Assembly appointed Very Rev. M.C. Zacharia Remban, the present General secretary
as the Executive Director of the Centenary Programme of the MGOCSM.
Rev. Dn. Issac B. Prakash has been appointed as the Acting General Secretary of the
Movement during the absence of the Gen. Sec. This, he will hold in addition to his present post
of Organising Secretary.
Permission has been granted to the Organizing Secretaries Rev. Dn. Isaac B. Parkash and
Mr. Koshy Mathew to conduct a tour in the Gulf Countries to propagate the Centenary
Programme. They are Scheduled to be back by the end of September.
Congratulations Newly Ordained Deacons
3rd Rank B.Com., M.G. University
D/o. Prof. Issac P. Abraham
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Two student chaplains for MGOCSM : Fr. Paul T. Varughese for Bangalore and Fr.
Thomas Philip for Mangalore regions have been appointed. MGOCSM sponsored them for
their theological studies in our seminary and they successfully finished their courses and
joined the movement for service. Those who are studying in Bangalore, Devengere, Kolar,
Ananthapur etc. please contact Fr. Paul T. Varughese or Mr. T.V. Varughese in Bangalore.
Fr. Thomas Philip, staying in Mangalore is planning to contact students in different colleges
in Mangalore, Manipal, Sulliya, Nitte, Shimoga, etc. There will be regular services on every
third and fourth Sunday in Manipal UCC Chapel. If your children, friends or relatives are
studying in these areas, Ver. Rev. Dr. M.C. Zachariah Remban requests you to please contact
MGOCSM or these regional chaplains.
Venue: Mar Theophilus Study centre. Dates 22,23,24 August 2004, Theme: “God
has called you - to Holiness”.
Over 180 students from different parts of Kerala participated. H.G. Paulos Mar
Pachomios Vice President of MGOCSM inaugurated the Conference. Revd. Fathers Philen
P. Mathew, Mohan Joseph, Josy Jacob, Paul T. Verghese, Thomas Zacharia, Dr. Mathew
Baby and Mr. Cherian Verghese were the main resource persons. H.G. Philipos Mar Eusebius
President of MGOCSM conducted the Holy Qurbana on the final day and presided over
the closing session. Delegates went with a determination to attend all future MGOCSM
This is an Indian Orthodox Mercy Fellowship (IOMF) project of Kuwait Parishes
established in association with, MGOCSM in Kerala. MGOCSM is arranging 20 Eye Camps,
one in each Diocese. IOMF is helping poor patients in getting Eye care, medicines and Eye
operations for those who need it. The cost of the camps, medicines and operations are all
met by IOMF of Kuwait. Eye Camps were held in this quarter at Kunnakurudy, Koottical,
Konni and Alampara St. Gregorios School. The Alampara Camp on 23rd July 2004 was
under the auspices of The Mercy fellowship, Trivandrum.
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Rev. Fr. Dr. M.C. cherian has been ordained to the order of Remban
Vacation in India for spiritual
insight on Orthodox Nurture. This is a
project of MGOCSM exclusively for
outside Kerala Students. 15 students
from Gulf Area Parishes of our Church
came on 17th July. In 4 days they toured
heritage places of our Church. Rev. Dn.
Isac B.Prakash and Mr. Koshy Mathew,
Organising Secreatries of the Movement and Sisters of Chegamanad Convent conducted
them through all the scheduled heritage centres.
His Holiness Marthoma Mathews II inaugurates the Total Education
Programme in the presence of H.G. Philipos Mar Eusebius, and other
MGOCSM has started another of its
Centenary projects.This Total Education
Programme is symbolic of what our church
must do immediately. 2012 is the Centenary
year of the reactivation of the Catholicate in
Malankara. By that year, there shall not even
be a single student in our church who do not
have the proper ambience and resources to
develop his God-given faculties. In these days
of globalised competition and growing
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marginalisation and unemployment of Youth (14.4 % of the working population of the worldas
compared to 6.2 % of the elder group. ILO Report 2004), it is the duty of each parish in
our church to identify students who require help and provide the necessary resources and
prayer to make them grow into productive and respectable members of our Church.
MGOCSM has symbolically started this work, more as a model for the Parishes to
emulate. We decided to adopt 100 primary students from the Parishes in Kerala , who are
good at studies and require external aid to continue their studies. Applications were invited
and we could select 80 students from all over Kerala for the aid. These students will be
provided funds for their studies up to post-graduate or post-doctoral studies, provided they
keep up their studiousness and marks. H.H.Baselius Mar Thoma Mathews IInd distributed
the first year instalments of the aid to these students in July 2004 in a grand function attended
by the Dignitaries of the Church and the media.
MGOCSM Diary 2005. Dear brothers and sisters in Christ. MGOCSM is publishing its
Diary 2005 in Nov. 2004 at Parumala on the Perunal Day. Send your comments and suggestions
for the new one. Send the Tel.No. of parishes and institutions. If possible send Rs. 2000/
- as one page sponsor of a full page advertisement. Wish you all a caring onam festival.
With love and prayers, VER. REV. DR. M.C. ZACHARIAH RAMBAN.
St. Basil Association of the Catholicate College: Pathanamthitta. It was formally
inaugurated on 24th September 2004 by Ver. Rev. Dr. Zacharia Remban, Gen. Sec. of
MGOCSM in a public meeting presided by H.G. Philipos Mar Eusebius, President of
MGOCSM and a large gathering of students and elders.
Divina Mary Varghese, San Antonio Reports:
An MGOCSM unit was inaugurated at the St. George Indian Orthodox Church of
San Antonio for the benefit of UTSA and the youth group of the other surrounding colleges
and schools. It was inaugurated by His Grace Geevarghese Mar Coorilos, the Metropolitan
of Bombay Diocese. Following members were selected as office bearers for 2004-2005.
Vice-President: Joby Jacob, Treasurer: Divina Mary Varghese, Secretary: Thomas
Kuruvilla, Bible Study Coordinator: Juby Joy, Adult Advisor: Mini Varghese.
Articles, Short Stories, Poems and sharing your experiences are invited from
members of MGOCSM in Word Format by e-mail to Exe. Editor
Prof. Joseph K. Alexander, Kanianthra, 14/2144, Medes lane, Trivandrum-34. Phone:
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President resident H..G G. . PHILIPOS MAR EUSEBIUS
Senior Vice P President resident Prof rof rof. . E E. . JA JACOB COB JOHN
Executive Editor Prof rof rof. . JOSEPH K K. . ALEXANDER (TREASURER)
“A Home away from Home”, Orthodox Student Centre, Contact:
Ph: 0471 - 2477604, 2469408
People are funny, they want the fromt of the bus, the middle of the road, and the back of the church.
Fr. John Brian
“Whoever does the will of God is my brother, sister and mother”. (St. Mk. 3:35) Let us follow the example
of St. Mary, who is considered as the greatest of all saints.
Mathews Barnabas Metropolitan USA
Printed and published by Rev.Dr. M.C. Zacharia Remban, Gen. Sec. MGOCSM at Jayem Press,
Trivandrum. For Private Circulation. Only Donation Price Rs. 2/-. Those who require copies by
post may please send necessary amount for postage

Niranam St.Marys church website Mistake in the Antique section

Niranam St.Marys church website
Mistake in the Antique section

“There is a stone with undeciphered letters carved on it. The date of the stone and the meaning of the inscription have not been determined.”

This is a sentence in your website on Antiques of Niranam church. Let me first congratulate you on maintaining a website of the St. Mary’s Orthodox Church and its activities for the benefit of the younger generation and posterity.

Your statement that the date of the stone and the meaning of inscription have not been determined is regretted.
I am giving its photograph below.
I personally took it to the Kerala University Manuscript Library at Kariyavattam and got it translated. They also conferred the translation given by Mr.T.K.Joseph and Chitramezhuthu K.M.Varghese. You too can take it to anyone who can decipher such old inscriptions.
I am reproducing the relevant pages of the “Kanianthra Family History” book page 55-57 published in 2001 in English. This is an abridged version of the Malayalam edition also written by me in 1991. I have taken the material from a still earlier Malayalam edition
(1965) of the same book authored by late Mr. K.J.Ninan, a contemporary of  Mr.T.K.Joseph, the Chief Archaeologist, Government of Kerala, and Mr.Chitrmezhuthu K.M.Varghese, renowned authorities in deciphering old inscriptions in different forms .
This particular writing is in vattezuth and pertains to the 16th century. It is not 92 AD as claimed by G.T.Macknzie in his book "Christianity in Travancore"
The following is the reproduction of the relevant pages of the above Book “KANIANTHRA FAMILY HISTORY” maintained in CD. (1)

“THOMMEN CHANDY 1507 — 1567 AD.
Chronological calculations show that this Valiappen was the son or grandson of Thommen Valiappen; who first settled in Mepral. This gentleman Thommen Chandy was a rich landlord and a prominent member of the society. Even though he stayed at Mepral, he invariably attended the Holy qurbana at Niranam church on every Sunday. He was buried inside the church and a tomb-stone, with his name and the date of his death inscribed on it was placed on his tomb. When the Niranam church was rebuilt, this stone slab was embedded in the wall of the church. But later when the Niranam church was again rebuilt, during the time of Kanianthra Kizhakaeveettil Ninan Kathanar (2), who was the parish priest of the church (1866 – 1909) he wanted to put the slab on the wall. Local members of the church resented it and it was kept in the store room under the church building. Later they without realising the importance and the historical value of the stone discarded it even from the store room. They used it as a corner stone of the boundary line separating the church premises from the church compound. In later years some members of the Kanianthra family noticed the stone and realized the importance and value of it. Kovoor Dr. J. Alexander(4), Pullucatt, Rev. Fr. Alexander Cor episcopa, Puthenparambil Mr. K.T. Mathew, Pulinthara Shri Mammachen and Mr. K .J. Ninan consulted among themselves and got a photograph taken of the stone. They showed this photograph to Mr. T. K. Joseph, who was the chief archeologist in Kerala. He translated the old Malayalam script of the inscription as “Mepral – Thommen Chandy – 742 year, Medam njayar 9 – passed away”. Professor Joseph Alexander also showed the photograph of the stone to the Manuscript Library experts at the (Kerala) University Archaeological Department. They also ascertained and confirmed that the date written was Malayalam era 742 year 9th Medam and “not 92nd year”, as claimed by Dr. G.T. Mckenzie. So, the date should be 1567 AD, Sunday, 9th Medam (month).
Some of our ancestors realising the importance of the stone, as a landmark, in their history, wanted to bring the stone to Mepral. They went with boats and men. But somehow, the Nirvana church members came to know of it and realizing the historical importance of the stone took and deposited it again in the storeroom beneath the church building. So the Kanianthra family members could not retrieve the stone. Dr. G.T. McKenzie, I.C.S., who was the British resident of Travancore between 1899 - 1904 in his book “Christianity in Travancore” mentions about this stone. He has written that Niranam church is one of the oldest churches of Travancore and it was built on the site of the church established by St.Thomas himself. He went on saying that in that church, he saw two tomb stone slabs with writings on it. On one of it was written in old Malayalam – “Mepral Thommen Chandy 92 Medam 9th sunday passed away”.

This is the tomb stone of our ancestor. The Malayalam inscription is as follows:-
“Mepral Thommen Chandy 742nd year Medam Njayara 9th Nalla Vazhi Chernnu”.
In English it can be translated as “Mepral Thommen Chandy died on 742nd year sunday Medom 9th”.
He must have been a rich land lord and inland trader of spices and prominent member of the society.”

The Malayalam edition of the “Kanianthra Kudumba Charitram” contains more details. This book is available with the Kanianthra Pallath Family members of the Nirvana Parish. Their predecessor Kanianthra Pallath Thommy Chandy Kathanar (1787-1847) was the chief parish priest of the Niranam St. Marys Orthodox Church in his time.
1.      Kanianthra Family got converted to Christanity probably in the 10th Century AD or earlier. Because of the persecution of the Brahmins they migrated from Idinjillam, their native village, to Niranam in the 10th century. They remained there till around 1460 AD, when one Valiappan migrated to Mepral and settled there.
2.      Niranam St. Marys Orthodox Church was the parish church of the Kanianthra Family even after they migrated to Mepral. The Mepral St. Johns Church was built only in 1861-1864
3.      Rev. Ninan Kathanar was believed to be the 12th Kanianthra Family priest of the Niranam St. Mary’s Orthodox Church. He was a monk. My Father Fr. K.J.Alexander Corepiscopa, (1882-1955), Vicar General of the Niranam Diocese was believed to be the 13th priest in the Family.
4.      a. Dr. Alexander was a physician. Kanianthra Family History was first written by him. He started writing it in 1916 when he was studying in England for his MBBS Degree. It was a brief synopsis completed after extensive research and first published in 1935
b. Pullucat Rev.Fr.Alexander of the Kanianthra family was the Parish priest of the Mepral Church
c. Mr. K.T.Mathew IFS, educated in England, was in Tamil Nadu Government Service
d. Pulinthra Mammachen was a senior member of the Kanianthra family
e. Mr. K.J. Ninan, author of the second edition (1965) of the “Kanianthra Kudumba Charitram” was a member of the editorial board of Malayala Manorama Daily and a member of the Board of Directors of the Malayala Manorama Company

These persons took the photograph to Mr.T.K.Joseph and Chitramezhuthu for translation of the inscription. Later in 1984 I personally took it to the Manuscript Library of the Kerala University for translation.
This photograph of the tombstone was taken in the 1940's by these 5 persons


I have been the chief Election Officer of the Malankara Association 4 times since 1977.
1. 16th May 1977 at Kottayam to elect 5 Bishops .
2. 1st may 1980 at Kottayam to elect Catholicos Designate, Lay Trustee and the formal election of the Managing Committee.
3. 28th Dec. 1982 at Thiruvalla to elect 5 Bishops. We were ready with all the paraphernalia for the conduct of the election.12 were in the list. 7 of them declined and hence the remaining 5 were declared elected.
4. 29th Dec. 1987 at Kottayam to elect one as Bishop and a Priest trustee. For the Bishop post 10 were in the list.3 declined. Others contested. But none got the required majority, Late Rev Fr. Mathai Nooranal got elected as priest trustee.
In the next Association held at Pathanamthitta, I declined to participate as my cousin H.G.Job Mar Philoxenos was a contender.

Our Church is Episcopal. Yet our election of Church leaders is reasonably democratic and scientific. I still agree that there are many more details remain to be addressed to perfect the system.
But to compare the selection of our Bishop or Catholicos to the election of the President of USA or any politician is preposterous.
It is the Malankara Metropolitan (and not the People in the Church), who is selecting His Bishops, But He gives enough importance to the opinion of the church members about each candidate, by asking at least 30 of them to nominate any candidate.
He also gives very great value to the opinion of experts committee, Managing committee and the Synod who are all His advisors in this selection process.

The main guide lines for the election of the Bishops and trustees were already available. With the help of The Office Secretary Mr. O.A.Mathew we drew up the sub rules and election orders on the basis of our experience over the years and the brochure of the Parliament election. ( in which I had enough experience since 1957) .I think this is being still followed ,though the latest Malankara Association elected a person other than from the list recommended by the "Bava in Synod and Managing Committee."
The election of a Bishop is very much unlike that of a politician. A person who claims and offers himself as being worthy to become a Bishop should not be elected under any circumstance. This is not a post of profit or emoluments. It is a "pattam Kettal "to be a servant of God and of the Church. It is true that some are not able to live up to that ideal.
Hence the system evolved out by 1977-1989 and existing in our Church (I Hope) at present is ideal.

Any 30 or more members of the Malankara Association can present a request to the Malankara Metrpolitan specifying that  so and so is in their opinion suitable to become a Bishop.
Then the sub-committee of the working committee of our church request the nominated candidate to give a detailed biodata in the proforma supplied from the office. After receiving this bio data , the office will send out a 4 page printed proforma to 100 to 150 persons who know the particular priest for a fairly long period of time, with a printed note  as to how to fill up the pro-forma.
This is a very confidential and detailed document.

On getting them the committee objectively gives marks for each point of merit and demerit of candidates to become a Bishop of our Church. Educational attainments, spiritual life pattern, behaviour in the society, attitude towards church and social issues, health, physical appearance etc, are all considered.
Then each candidate is evaluated and given marks on the basis of the biodata and confidential report.
They are ranked on the basis of the total marks attained by each of them.
It is this list that is submitted by the Committee to Bava from 

Teacher and students.

Article for the Souvenir of The Poorva Vidhyarthi Sanghatana of the Government College, Kottayam. February 2006

Teacher and students.
Prof.Joseph K. Alexander
First Principal of the Kottayam
Government College. Nattakam.

Education of a child starts in the womb of the mother.” When Elizabeth heard Mary’s greeting, the baby moved within her.”Bible. Luke.1: 41.Babes in womb hear what goes outside.  So the mother, father and near relatives who frequent the mother, in that order of priority, are the first type of teachers. When the student start going into the brick and mortar schools and colleges, we have teachers in the formal meaning of that term. The primary and the university level teachers are of two different types in their role and relation to the students.

The role of the parents, near relatives, priests, elders and wise men of a society is to pass on their knowledge and skills to the child. This is to induct the young into ways of feeling, thinking, believing and acting in the way that society does. This is to make the child to conform to that social pattern and to make the young a regular member of that society. The role of the primary teacher is a continuation of this along with the inculcation of the three r s.

In both these categories of primary teachers, the teacher is not only a disciplinarian, but also a confidant of the student. The child must feel free to confide all his thinking, feelings and opinions to the parent / teacher, to get it corrected and to conform to the ethical standards of that society. Here the teacher is a surrogate of the parents and elders. So even punishing an erring pupil is well within his duty and will be appreciated by the child, if not then, later in reflective moods. He may even venerate such character moulders.

The relation of the University teacher on the other hand is different. In the university and colleges the teacher induce in the student new political and economic ideas and thoughts necessary for social change and development Though he is merely expected to argue out both sides of the controversial issues to make his pupil to form his opinion, the teacher himself in the process may take a definite position of left or right. So he may endanger himself to be favored or not, by the political grouping in power with all its consequences. The teacher and the student may come thus to hold even differing views on controversial issues.

While at the school, the relation of the teacher to the student is that of a substitute to parent - intimate, caring, and concerned- at the university level the relation is more of a counselor or guide. It is not paternal. It is that of an intimate and caring friend. There also, student must have enough freedom and intimacy to rub shoulders with his teacher to equip and prune him to excel others in the society. In the school the teacher tries to make him conform to the society, in the University he helps him to articulate and communicate his own ideas effectively and to compete and excel others. He-the future citizen-has to project his own individuality to have a niche for himself.

The present day professional teachers of school or university are a recent species in the history of education. With the onslaught of professionalism, the missionary zeal of the erstwhile teacher has disappeared except in a minority of teachers. The unionized modern teacher perhaps may fail to create intimacy / rapport with his students. For them, he may appear to be too self-centered or group oriented. So the old world gurukulam type ideal teacher student relationship is now a myth. Exceptions only prove the rule.

To conclude, a teacher whether of the school; or college, should be an intimate friend of the pupil and capable of guiding his ward. This warrants real love for the profession, and his students. The university teacher must also have the ability to rise to the ideal standards, his teen aged ward expect him to be. He must be sincere, honest, hardworking, informative, helpful problem-solver and concerned about his wards. If he has these qualities and can convey to his students that he has these abilities, they will consider him as their role model, think tank and moulder of their individualities. This is what a student expects from his university teacher. Indeed a real challenging profession.

I am aware that there are several other aspects of the relation between the teacher and the student that warrant further scrutiny. This is only one aspect of that relation. Others can be examined later or by others who are involved in working out these relations for the benefit of themselves and the society.


Tuesday, October 14, 2014


(27 July 2014, Kottayam)
Joseph K Alexander

I came into the MGOCSM as a school student, through the advice of my father and teachers of the Thiruvalla MGM High School, Mr. C O Oommen and Mr. C M John. Both were General Secretaries of MGOCSM. After attending the 1942 Annual Conference at Thiruvalla Balikamadom GHS and the 1944 Conference as a religious retreat-ant at the M D Seminary Elias Chapel my further education and employment lead me out of Travancore. The return in 1966 to the University College Trivandrum as HOD of Economics and principal of Government College, Kottayam in 1972, prompted H G Philipos Mar Theophilos, President, to reinvent and induct me back into the MGOCSM. Since then, I am in the Movement in one or another official capacity and a resource person.

Knowing the Movement and the nature of its work from the days Rev. Dn. K. Philipos (later H G Philipos Mar Theophilos) was its General Secretary in 1942. and through the period of its Presidents; H.G. Philipose Mar Theophilos, H G Philipos Mar Eusebius, and H G Geevarghese Mar Coorilos, present President who joined the Movement as a young Deacon and General Secretaries; Mr. Philipos Thomas, Rev Fathers P C Cherian, George Kurien, John Thomas, Dr M C Cherian, .Dr. V.M Abraham and now Rev Fr. Dr.Varghese Varghese. I felt it my duty right and honour as a senior member, to be an active volunteer in the Movement.

As Senior Vice President of the MGOCSM for 11 years (1978-“89), its director of the Trivandrum Complex and hostel 19 years (1983-2002), Chairman of the constructions at Trivandrum center second phase 1983-1985  and  member of the CHAIROS Committee 2004- 2012, I did what I could for the Movement. The prestigious Education Orientation Course of the MGOCSM, 1981, its journal 2004-2006, and Website 2004-2007 were started by me with support of its President Thirumenis. Currently I am the Treasurer of MGOCSM from 2002.

I, Retd. Director, Collegiate Education, Kerala Govt. Service is an economist. Was President of the Kerala Dhana Sasthra Academy 1970-1972, Head of the Department of Economics of the Victoria College, Palghat 1962-1966, HOD of the University College Trivandrum 1966-1972, Founder-principal of Govt. College, Kottayam, 1972-1980, member of the Kerala University Senate 1961-1964 and Academic Bodies1965-1983; Hon-Director of the prestigious Christian Study Center of Kerala University1994-1996 and research fellow of University Grants Commission1983-1987. I have published ten books and 20 research papers. Was emeritus professor of economics in the Marthoma St. Thomas College, Kozenchery1985-1987; was examiner and expert member in the PSC of Kerala and Karnataka States, Southern Railway Board, New India Assurance Company, and Staff selection of PSC and Private Colleges in Kerala. After retirement; was a Faculty Member of the Civil Service Academy, Trivandrum for over a decade, was a member of the MOC official bodies including the Church Planning Committee, member of the Corporate Colleges and later of the Schools Governing Bodies of the Church and  three times Chief Election Officer of the Malankara Association of MOC, I am now active as chairman of Kerala Regional Branch of Indian Institute of Public Administration from 2004 and member of its Executive council at Delhi. Being a founder member of the Mar Gregorios Rehabilitation Center Munnammoodu Trivandrum in 1981, is its Vice President for the last couple of decades. I have been a resource person for most of the projects started by the then new Bishop H G Geevarghese Mar Dioscorus of the new Trivandrum Diocese of the MOC in the last quarter of last Century from 1980.
A galaxy of eminent leaders nurtured the MGOCSM in its hundred years from 1908. Despite, it has an irregular history. In some of the years it blossomed like a fresh flower in youth, well watered, weeded and nourished by the mentors; and in others, it looked as if, about to wither for want of their involvement. In the days of H G Philipos Mar Theophilos the Movement developed many wings and branches and Rev Fr P C Cherian took it to outside Kerala to cities of India. He made it a National Movement. In the days of H G Philipos Mar Eusebius the Movement became international especially through the efforts of the President, General Secretary Rev. Fr. M C Cherian and the Education Orientation Fraternity who started units of MGOCSM in churches in every part of the World where they worked. The present President H G Geevarghese Mar Coorilos is spreading the Movement to more Indian areas outside Kerala to take its message to all the diaspora by organizing its Annual conferences in different parts of India
.During my heavy duty as founder principal of the Kottayam Govt. College, I contributed all my spare moments for the growth of the Movement. I thank all the Presidents, General Secretaries, Executive Committee members and the General Assemblies of the Movement, its Officers and managers of its various wings for the hearty co-operation they rendered to my role in the MGOCSM and giving me all help in writing its history of 100 years. I will be ninety on 25th November 2014. Recently I had difficulty in travelling from TVM to Kottayam to attend the meetings of the Movement or take active role in its work more because of the illness of my wife. She and my children were a great support for enabling me to work in all social services I ventured. Besides you all, I thank them also for their cooperation in making my work easy. May I now appeal to all of you to work hard and contribute your might to make MGOCSM an effective arm of MOC all over the World? I Pray to God to shower blessings on all of you.           
Prof. Joseph K Alexander; DOB-25-11-1924;
TC 14/2144, Kanianthra, PRA. B.20- Medes Lane. Palayam TVM-695034.
Spouse        : Annamma Joseph; House Wife; DOB-29-01-1927
Phone         0471-2321955;    Mobile--9447811811
Children      1. Alex Jose F C A; Retired from Bahrain
2 Stephen Jose Bsc Agr.; MEP-IIM-Ahmedabad; Retd
3. Alexy Jose F C A (daughter); Director General Finance, Keltron TVM.


tImtf-Pn \n¶pw kvIqfn-te-¡p.                                                                     s{]m^.-tPm-k^v sI.-A-e-Ivkm-­À
        ae-¦c HmÀX-tUmIvkv k`-bpsS hnZym-À°n {]Øm\w tImtfPv hnZym-À°n-I-fmb ]pXnb Xe-ap-d-bpsS Bßo-b-þ-k-ap-Zm-bnI hfÀ¨¡p th­n 1908  Øm]n-X-am-bn.- P-\p-hcn 1-3\mfp-I-fn Xncp-hà _men-Im-aTw kvIqfn h¨p \S¶ B tIm¬^-d³-kn hfsc Npcp¡w hnZymÀ°nIsf D­m-bn-cp-¶p-Åp.- hmÀjnI tIm¬^-d-³kp-IÄ \S-¯p-I, kt­kvIq-fp-Ifpw  anjy-\-dn-th-ebpw kPo-h-am-t¡­ ktµiw {]N-cn-¸n-¡p-I Ch-bm-bn-cp¶p XpSÀ¶p-Å- hÀj§-fnse apJy ]cn-]mSn. Ch c­pw k`-bpw Éo_m-Zmk kaq-lhpw bYm-{Iaw Gsä-Sp¯ tij-amWv tIm¬^-d³kp-I-fn hnZymÀ°n-I-fpsS ]¦m-fn-¯-¯n\p Du¶Â In«n-b-Xv. C¶v hnZymÀ°n {]Øm\w hfÀ¶v ]´-en¨v Hcp henb kv]ocn-Nz _\n-b³ {So (Spiritual Banyan Tree) Bbn hfÀ¶p. AXnsâ tIm¬^-d³kp-IÄ hnZymÀ°n-I-fpsS henb kwKa-§-fm-bn.
{]mtZ-inI bqWn-äp-IÄ        
        hnZymÀ°n {]Øm-\-¯n\v {]mtZ-inI bqWn-äp-IÄ D­m-I-W-sa¶ Bibw 1910  Dcp¯ncnªp F¦nepw 1934  BWv AXv \nb-am-h-en-bn tNÀ¯Xv. B hÀjw ]Xn-½q¶v
{]m: bqWn-äp-IÄ \ne-hn h¶p. Ah-bpsS `mc-h-ln-I-fmb hnZymÀ°n-IÄ {]Øm-\-¯n kPoh {]hÀ¯-I-cm-bn.
        ]¯\wXn« tImtf-Pnsâ {]n³kn-¸-fm-bn-cp¶ Xp¼-a¬ `{Zm-k\sa{Xm-t¸m-en¯ A`n-hµy Um\n-tb amÀ ]o-e-Ivko-t\mkv {]Øm\¯nsâ {]kn-U-­mbn.  B 1953-67  Ime-L-«-¯n tImtfPv hnZymÀ°n-IÄ¡v {]Øm-\-¯n ]s¦-Sp-¡p¶Xn\v IqSp-X Ahkc-§Ä D­mbn. Cu {]m: bqWnäv hÀjw apgp-h³ ^e-{]-Z-ambn {]hÀ¯n-¨Xv amXr-I-bm-bn. ]pXnb Cu Xcw tImtfPv bqWn-äp-IÄ \ne-hn h¶p. sslkvIqÄ hnZymÀ°n-Isf (knIvkvXv t^md-¯nse) AwK-§-fm¡p¶ \nb-a-t`-Z-KXn 1955  D­mbn. A§s\ kvIqÄ bqWn-äp-Ifpw D­m-bn. 1955  22 {]m: bqWn-äp-IÄ D­m-bn-cp-¶p. Ch-cpsS {]hÀ¯\w aqew hmÀjnI tIm¬^-d-³kn ]s¦-Sp-¡p¶ hnZymÀ°n-I-fpsS kwJy hÀ[n-¨p.
        1958 se k`m-sF-Iy-t¯msS Ah-cpsS hnZymÀ°n {]Øm-\-§-fpw sFIy-s¸-«p. 1960  C§s\ H¶n¨p \S¶ BZy-tIm¬^-d³kv hfsc hnZymÀ°n-I-sfbpw apXnÀ¶-h-scbpw BIÀjn¨p; ]s¦-Sp-¸n-¨p.
        1968 Â {]Øm-\-¯nsâ {]kn-U-­mbn A`n-h-µy ^n-en-t¸mkv amÀ sX-tbm-^n-temkpw
P\-d sk{I-«-dn-bmbn bphsshZnI³ ] sNdn-bm\pw Npa-X-e-tb-äp. {]m: bqWn-äp-IÄ kµÀin¨pw Ah-cpsS ]cn-]m-Sn-I-fn ]s¦-Sp¯pw ChÀ bqWn-äp-Isf t{]mÕm-ln-¸n-¨Xv
hnZymÀ°n-IÄ¡v DÕmlw ]IÀ¶p.- {]-tXyIw \S-¶n-cp¶ s]¬Ip-«n-I-fpsS tIm¬^-d³kv
B¬Ip-«n-I-fp-tS-Xn-t\mSv tbmPn-¸n¨v H¶m¡n 1968 apXÂ \S-¯n-bXv hnZymÀ°n-IÄ¡v IqSp-XÂ BIÀj-I-am-bn.
        {]Øm\¯n\v 1968 Â \mep-Xcw {_m©p-IfmWp-­m-bn-cp-¶-Xv: tImtfPv bqWn-äp-IÄ, kvIqÄ bqWn-äp-IÄ, saUn-¡Â hnZymÀ°nI-fpsS bqWn-äp-IÄ, sSIv\n-¡Â hnZymÀ°n-I-fpsS
bqWn-äp-IÄ. CXn-\p-tijw hfscb[nIw {]m: bqWn-äp-Ifpw {]Øm-\-¯nsâ {_m©p-Ifpw
Øm]n-X-am-bn. hnZymÀ°n-IÄ¡v Xma-kn¨p ]Tn-¡m-\pÅ ÌpUâv skâdp-IÄ tIm«bw,
Xncp-h-\-´-]pcw, Bep-h, tImX-aw-Kew F¶n-hn-S-§-fnepw, anjy-\-dn-t^mdw, enäddnÂt^m-dw,
HmUn-tbm-þ-hn-Un-tbm- hnw-Kv, sslkvIqÄ tIm¬^-d³kv, kvIqÄ Sot¨Àkn-sâbpw tImtfPv 
A²ym-]-I-cp-tSbpw kwL-S-\-IÄ, doP-\-dÂ-þ-tkm-WÂ, GI-Zn-\-tIm¬^-d³kp-IÄ F¶nh 
DZm-l-c-W-§-fm-Wv. 1990 Â 300 {]mtZ-inI bqWn-äp-IÄ tIcf-¯nepw thsd 300
bqWn-äp-IÄ C³Uy-bpsS CX-c-`m-K-§-fnepw, C\n-bp-samcp 200 bqWn-äp-IÄ C³Uy¡p ]pd¯qw D­m-bn-cp-¶p -F¶pw, Dt±iw
50,000 hnZymÀ°n-IÄ Ch-bn IqsS hnZymÀ°n {]Øm-\-¯n AwK-§-fm-bn-cp¶p F¶pw Hcp dnt¸mÀ«n sk{I-«dn hmbn-¡p-I-bp-­m-bn.
kvIqÄ tIm¬^-d³kv
        hÀjw tXmdpw hnhn[ tIm¬^-d³kp-I-fn ]s¦-Sp-¡p¶ hnZymÀ°n-þ-hn-ZymÀ°n-\n-I-fpsS ssh]p-eyw, hmÀjn-I -tIm¬^-d³kns\ hn`-Pn-¡m³ t{]cn-¸n-¨p. kvIqÄ hnZymÀ°n-IÄ¡mbn Hcp Pq\n-bÀ hmÀjnI tIm¬^-d³kv \S-¯p-¶-Xns\]än 1973 apX Btem-N-\-bm-bn. 1977  Uo¡³ tXm-akv Ipcy³ Cu tIm¬^-d³knsâ \S-¯n-¸n-\mbn \nban X-\mbn.  At±-l-¯nsâ ]cn-{ia ^e-ambn 1979  BZys¯ sslkvIqÄ hmÀjnI tIm¬^-d³kv tIm«b¯p \S-¶p. Ct¸mÄ tImtfPv hnZymÀ°n tIm¬^-d³kpw kvIqÄ tIm¬^-d³kpw hÀjw -tXmdpw \S¶p hcp-¶p.
        ap³hÀj-§-fn do{So«n\mbn hcp¶ 20þ30 AwK-§Ä¡p ]pdsa AXn-\p-tijw hcp¶ 40-50 AwK-§Ä DÄs¸-sS DÅ-h-cpsS A©p Znh-ks¯ hmÀjnI tIm¬^-d³kn\p ]Icw, do{So«v CÃm¯ 400-600 hnZymÀ°n-IÄ ]s¦-Sp-¡p¶ alm-tafIfmWv c­p hmÀjnI
tIm¬^-d³kp-I-fpw. BZy-Z-i-I-§-fnse tIm¬^-d³kp-I-fpsS Bßo-b-Xbpw shfn-¨hpw
\jvS-s¸-«ntà F¶ Nn´ -{]-_-e-am-Wv.
Hmdn-b³tS-j³ tImgvkv
        Cu {]i-\s¯ AXn-Po-hn-¡m-\mWv 1981 Â Pre-SSLC FUyp-t¡-j³ Hmdn-b³tS-j³ tImÀkv XpS-§n-b-Xv. Xmev]-cy-ap-Å, _p²n-im-en-I-fmb, 14-15 hb-ÊpÅ 9-mw Ìm³UmÀUv Ignªv SSLC ¢mkn-te¡p Ib-dp¶ hnZymÀ°n-IÄ¡mbn Hcm-gvNs¯ ]T-\-¢m-kp-I-fmWv CXnÂ
\S-¡p-¶-Xv. Bßo-bþ`uXoI t\«-§Ä¡pÅ s{Sbn-\nwKpw Ah-cpsS Iq«mbva hfÀ¯n
FSp-¡p-¶-Xn-ep-am-bn-cp¶p {i². Cu tImgvkv hfsc ^e-h-¯mbn \S¶p h¶p. hnZym-`ymk cwK¯v D­mb ]pXnb \o¡-§Ä¡-\p-k-cWambn Cu tImgvkn\v amä-§Ä hcp-t¯-­n-bn-cn-¡p-¶p.
ss{]adn kvIqÄ tIm¬^-d³kv
        hnZymÀ°n {]Øm-\s¯ IqSp-XÂ ^e-{]-Z-am-¡p-¶-Xn\v ]pXnb Hcp t{]m{Kmw IqsS
D­m-I-Ww.- ]p-¯³ Xe apd-bnse Ipªp-§-fpsS {Kl-W-iàn sXm«p ]pd-In-epÅ Xe-ap-d-bpsS Po\p-I-fpsS hÀ[n¨ Ign-hp-I-fn A[n-jvSn-X-ambn A\p-Zn\w hnI-kn-¡p-¶p-­v. AXp-sIm­v hnZymÀ°n {]Øm-\-¯nsâ e£yhpw ktµ-i-§fpw, {Kln-¡m³ {]m]vXn-bpÅ ss{]adn ¢mkv hnZymÀ°n-I-fn-te¡pw IqSn- ]Itc­n-bn-cn¡p-¶p. H¶mw ¢mkp ap-X- I¼yq-«À ]T\w XpS-§-W-sa¶v hnZym-`ymk Nn´-IÀ Btem-Nn-¡p-¶p. H¶mw ¢mkp apX-epff ss{]adn hnZymÀ°n-IÄ¡p th­n aq¶m-a-sXmcp hmÀjnI tIm¬^-d³kp-IqSn XpS-§m-\pÅ ka-b-am-bn.
        B{K-l-§Ä¡pw kz]v\-§Ä¡pw ]cn-[n-bn-Ã. {]K-Û-cmb ko\n-tbÀkv \-bn-¡p¶
hnZymÀ°n-I-fpsS Cu {]Øm\w t{ijvS tkh-\-§Ä k`bv¡pw kaq-l-¯n\pw D¯-tcm-¯cw
sN¿m-\n-S-bm-Is« F¶v {]mÀ°n-¡p-¶p.


Monday, October 13, 2014

Mar Alvares Julius 1, Syrian Arch Bishop of India And Ceylon.

Mar Alvares Julius 1, Syrian Arch Bishop of India And Ceylon.

This attempt is to bring to light certain events and circumstances led to what we ought to know about Malankara Orthodox Church Goan Archbishop H.G.Mar Alvares Julius 1. Some of these I had brought to the notice of Late H.H. Baselius Marthoma Mathews 1st. I also posted in the ICON a message, besides publishing it in the “News and Views” a quarterly (Vol. 1. Book 7, Oct- December 2005) published by MGOCSM India, Kottayam and its copy on the MGOCSM website

It is true that some research initiated by late H.G. Philipos Mar Theophilus and H.H.Baselius Marthoma Mathews 1st prompted Rev.Fr.Dr.K.M. George and Rev. Fr.T.E.Issac, the then parish priest at Goa, to fish out the location of the burial and interned mortal remains of H.G.Alvares. That became necessary because His Grace had left his community and his palace in Brahmawar and went back to Goa, for reasons unknown to us at present. True, we can surmise and attribute reasons now for that. In any case, it is a fact that Malankara Orthodox Church lost contact of this great thinker, saint, believer in Orthodox Church and patriot

Some of us are prone to censure ourselves for the neglect we showed to His grace in his waning years 1913-‘23. Was this due to our fault or due to a willful option of His Grace? This requires further probing. I am inclined to surmise that the latter caused the neglect, because of a structural and organizational kink in our Church at that time.

To understand his change of mind we have to probe his life and beliefs. His social work as a priest during 1867-‘87, his saintly life, philanthropy, his patriotism and yearning for freedom from the foreign Portuguese yoke, his journalistic acumen and his aristocratic birth had won a good number of followers for him in Goa and South Canara. Because of political constraints and excommunication by the Goan Catholic Church Hierarchy he had to go out of Goa and to concentrate his activities among his followers in Brahmawar.                                                                                                                                .The Malankara Syrian Orthodox church captivated him, not only because it is continuation of the Original Orthodox Church, but also, had fought for its freedom and had extricated itself out of the Portuguese Yoke. So he came to Travancore in 1887, met our prelates and renounced the faith in Catholic Church to rejoin the Malankara Orthodox Church. Two years later in 1889 he was ordained as our Out-side Kerala Arch Bishop of India and Ceylon. Malankara Metropolitan Pulikottil Mar Joseph Dionysius 11nd and St. Parumala Mar Gregorios led this consecration ceremony. All other bishops of our Church participated in the ceremony.
The backdrop of Brahmawar Mission
His Grace Mar Alvares had over 5000 members as followers in Brahmawar. He wanted them to learn the liturgy and catechism of the Malankara Orthodox church and requested the Malankara Metropolitan, Pulikottil Thirumeni to send a missionary to Brahmawar. Pulikottil Thirumeni  selected a very dynamic evangelist (1) and orator Rev.Dn.K.J.Alexander, Kanianthra for the work. Because of his marriage to a very young girl of 11 years he was yearning for an out-of-home work. Rev.Dn.K.J.Alexander eagerly accepted the work. His first lap of the journey to Brahmawar by all modes of travel including bullock cart was reported in the Malayala Manorama in 1905. (I do not have with me at present the exact date of the report.)

Brahmawar mission started
QUOTE: Prof. Joseph K. Alexander & Achamma Ammini Joseph. “Kanianthra Family History”- 2000. Page 137, for a brief note on this missionary and his work in Brahmawar.

“He (Rev.Dn.K.J.Alexander) passed the matriculation examination from S.B.College, Changanacherry. Then according to the wishes of the community and family, he was ordained as a Deacon by His Holiness St.Gregorios of Parumala (Parumala Thirumeni). Then he joined old seminary at Kottayam and started learning Syriac and Theology. Deacon Alexander started publishing a magazine on behalf of the Church called ‘Suviseshakan’. To increase its circulation and for evangelical work (parish mission), he used to go to almost all the Parishes in our Church in Travancore (specially around kottayam) and deliver sermons.
In 1902, at the age of 20, Deacon Alexander married Achiamma, daughter of Shri Chandy Kunju, Marett. It is interesting to note the marriage customs of those days. The bride was only 11 years old. The girl child bride adorned with gold ornaments from head to foot was taken in a palanquin to the church. The bridegroom came riding a horse. They were married at the Orthodox Church, Kallupara.
It was at this time that Fr: Julius of the Mangalore Catholic Church joined our Church with his followers. The Orthodox Church ordained him as Bishop Alvares Mar Julius 1st in 1889 and made him the Bishop of Karnataka (Syrian Arch Bishop of India and Ceylon). When Bishop Alvares wanted to start a mission centre in south Karnataka, he appealed to our Bishops to select a suitable person for the job. Pulicottil Mar Dionysius II chose Deacon Alexander for this job. Thus Deacon Alexander went to Karnataka in 1905 (?), and started the Orthodox Mission Centre at Brahmawar. His peripatetic missionary work slowly and steadily spread to many places in Karnataka, Andhra and Maharashtra. He started to study the languages of these places, so that he could directly converse with the congregation. Bibles in Kannada, Marathi, Telugu and Hindi were there in Achen’s collection of books.
Deacon Alexander started a primary school at Brahmawar by accepting donations and conducting a lottery.(2)
Priests later continued his work at Brahmawar: - Thumpamon Koshy Achen, Kuriakose Achen, Geevarghese Achen, and Vettiyil Annamma and others. Now Rev. Fr. Lazer of Pathanapuram Dayara is in charge of the Institutions at Brahmawar.
While at Brahmawar one Fr. Noronha, a Mangalorian was his senior friend and a co-worker in the mission field. Many years later Fr. Alexander revisited Brahmawar (3) and God willed it so, because that was the date on which his friend Fr. Noronha died.” (4)

The Anglican Bishop of Bombay gave Deacon Alexander a scholarship to study theology at the Bishop’s college, Calcutta. ……………………………………………………………………………………. St. John’s Church, Mepral was re-opened after its closure a second time in June 1909. The court decided the church case in favour of Kanianthra Vathapallil Achen. But he was too old. So the Parishners recalled Deacon Alexander from Calcutta to carry on the parish work at Mepral. Thus he had to return from Calcutta in 1911 without completing his studies. He came to Mangalore and Archbishop Alvares Mar Julius ordained him as priest in 1911.”
Quote from “News and Views” cited above. The ordination Kalpana of the Archbishop, will be an eye-opener to the readers.

Archbishop Mar Alvares ordains Priests for Malankara Church

We have good information about H.G.Alvares Mar Julius, a Metropolitan of the Malankara Church and Bishop of India and Ceylon Diocese. But many of our Church leaders are unaware of the fact that His Grace had ordained two priests and a deacon from Travancore-Cochin area for the Malankara Church. They were Rev. Fr. Kanianthra Joseph Alexander, Rev. Fr. Lukose of Kannamcote and Rev Dn. David of Kunnamkulam (page 32 of XRAY, written in the 1930 s (author M. M. Varky, Trivandrum.) This Kanianthra priest later became a cor-episcopa and was the Vicar General (from 1949 till his death in 1955) of the Niranam Diocese of late H.G.Thoma Mar Dionysius of the Malankara Orthodox Church, The Diploma issued at his ordination by
H.G. Bishop Alvares is given below.
In the name of the Essential, Self Existing, Eternal and All-Powerful God. Amen.

Mar Alvares Julius

The Syrian Metropolitan of India and Ceylon.
Divine Blessings to all who come to know this Diploma.

By this We certify that, on Sunday the 15th October 1911, corresponding to 29th Kanni 1087, with the permission of Mar Dionysius, the Syrian Metropolitan of Malabar, after all necessary preparations We did perform, with great solemnity the holy sacrifice of Koorbana in which after invoking the Holy Ghost and the intercession of Virgin Mary, of all angels and Saints, We conferred the holy order of Priesthood on the deacon, Kanianthra Joseph Alexander of Mepral, Travancore, in the Saint Mary’s Church of Milagris at Brahmavar in South Canara.
In this solemnity about five thousand of our Christians took part.
Given on 15th of October 1911 at our Archiepiscopal residence at Brahmavar, South Canara.
Syrian Arch Bishop of India and Ceylon”

Brahmawar Mission continues

The background for the starting of the mission was given in detail only to highlight the main role of the Malankara Syrian Orthodox Church. The Church continued its mission work for the Brahmavar Church and the School we started. Lay workers like Vettiyil Ms. Annamma of Vakathanam worked among the women in Brahmawar till 1930, till her parents called her back for a late marriage. She has two children in that marriage. I got a narration directly from her of her work and the names of priests that worked in that mission field. It is true that there were lapses in our work, after the 1930 s, till the ecclesiasts from Pathanapuram Dayara took over the mission in 1966.This happened with the appointment of H.G. Thomas Mar Themothios as the Metropolitan for Malabar Diocese. But let us note the following facts.

  1. In 1911 when he ordained Rev.Fr.K.J.Alexander, the Arch Bishop Mar Alvares was staying in the Arch Bishops Palace in Brahmawar.
  2. In 1913 he left Brahmawar and went back to Goa.
  3. Even though H.G.Mar Alvares had left Brahmawar, Malankara Church continued the mission work in that field. This is evident from the work of Rev. Koshy Achen, Ms.Annamma and others in the  1930 s
  4. In the 1930 s girls from Brahmawar who studied in the primary school were brought for high school education to Thiruvalla Balikamadam Girls English High School. This practice was continued till the school at Brahmawar was upgraded to a high school. During the short Onam vacation these children were accomodated as honoured guests in Christian houses at Thiruvalla. I remember 3 girls each staying in my house at Mepral in 1937- 1940 period.
Thus while our Church continued our mission work, the Arch Bishop lost / relinquished his honorifics, insignia and robes and left for Goa. Why?

The structural kink in the Church

Now let us analyze the new kink in the structure and organisation of Malankara Church that I mentioned in the 3 rd Para above. By 1912-1913, H.G.Mar Alvares lost his confidence in Malankara Church in preserving its freedom.

1.His grace joined our Church in 1887 for its orthodoxy, independence, history of freedom struggle that culminated in Coonan Kurisu sathyam and its pious personalities and because he was excommunicated, by the Catholic Church in Goa.
2.The Royal Court Judgment of Mithunam 30th 1889 came soon after his consecration as Arch Bishop on 29-7-1889. It was true that our Church had an affair from 1875 (Synod of Mulanthuruthi 1876) with the Antiochan Church and its Patriarch. But with this judgment we were conceding more powers to the patriarch.
 3. Patriarch Mar Abdulla came in 1909 to Malankara and in 1911 created high handedly a rival Malankara Metropolitan trustee in the place of Vattaseril Mar Dionysius. The result was a civil case. So H.G.Alvares lost confidence in the ability of the Orthodox Church to preserve its independence.
4.His Grace might also have thought that Malankara Church may not now be able to support his poor followers in Brahmawar in the way and size he expected.

H.G.Alvares left his people and went to Goa. The Malankara Orthodox Church lost contact of him. I would rather present it this way. He eased himself out of our contact.
The Goan authorities arrested him and divested him of all insignia and robes. But his faith in our Church and its orthodoxy made him to continue to wear the black robe of the Rembans of our Church. To his last days his concern was for the poor Goans. He was  begging on the streets for food for them.
If our Church were to come to know of these developments, perhaps we could have persuaded him to come to Niranam for a retired life, though that was unthinkable in those days. Yet it is true that Malankara Orthodox church failed in its duty to actively support the Brahmawar mission after 1913 till

Note: -1. P.P.Varkey- Parethanaya Kanianthra Achen- Church Weekly.  1956 April 8

     2.I have seen the account books and receipt book-bits of this lottery in his antique box from Brahmawar days. It is this School that has now bloomed into a College owned and managed by our Church. After organizing the community under the able guidance of the Archbishop, they started the Malankara Syrian Worship and Qurbana. Thus Priests from Travancore continued Rev.Dn.Alexander’s work.
          3.Return to Note 1
            4.Another Rev.Fr.Norohna went and established an out-post of this mission in Thiruchirapally.When this writer was a student there in St Josephs college (1944-48) he visited this small community and their Church..Mr.Ponniah owner of the Ponniah School was a rich member of this community. Pathanapuram Dayara purchased this Ponniah School from him.