Thumpamon Diocesian Church A Historical Look Thumpamon Martha Mariam Dicesam Church, Historical Out Look D 717 to Ad 1932 Thumpamon Church is one of

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1 Thumpamon Diocesian Church A Historical Look Thumpamon Martha Mariam Dicesam Church, Historical Out Look D 717 to Ad 1932 Thumpamon Church is one of the ancient churches in the state. It was after the establishment of the 7½ Churches by St.Thomas, that the Martha Mariam Church was built in Thumpamon. Most of the historical documents were some how lost but the forefathers had spoken about the history of the church. Same in the case with many other churches, but the words are counted as proof of the history St Thomas had built the Nilackal Churches in AD 52. It became difficult for people to stay there by AD 325. So from there people started moving on to places like Thumpamon, Chenganoor, Kadampanad, Kanjirappally and Kayamkulam. This is being mentioned in the Ranny Taluk Diary 1 Thumpamon is just forty miles away from Nilackal, and it is on the banks of the river Achenkovil. There was no difficulty in reaching this place through waterways and so the history of people settling in this tertile area is considered as something believable. This place was good far cultivation and there were no dangers from wild animals and no threats from robbers in this place. The people who came to settle here realised that they could have a peaceful atmosphere here. The people who came here liked the place and in the places they built huts and started staying here. Those ancient Christians were very much hardworking and at the same time they were prayerful and loving human beings. Even from very ancient days, Quilon was a place where agricultural products were brought and sold, ginger, pepper and such agricultural items were sent from here to China and other persian countries. The trade connections that Thumpamon with Quilon helped to increase the fame of Thumpamon and it also helped to strengthen the bonds with other places. This trade connection also helped to increase the settlements in Thumpamon. The Christians who had settled here in the first half of the fourth century and those christians from Kadampanad had trade connection with the Christians in Quilon. The Church in Quilon was completed destroyed due to the flooding of the sea there and the Christians there moved to other places by AD 700. The early Christians in Thumpamon used to go to Kadampanad Church for attending Services on the Holy Days walking several miles. This long journey was very difficult and so by about Ad 325, on the northern side of the Pandalam- Pathanamthitta road a small place was arranged for conducting services. This is being recorded in the book titled Dinavrithantha Kuripukal 2 The First Church A D In due course, the number of members of the families increased, Their connection widened. The number of the settlers also increased So in the same place where worship was conducted, a church was establised in the name of the mother of Jesus, and was named Martha Mariam Church. The people in Thumpamon gave this name to their church following the tradition of the Martha Mariam Church establised by St.Thomas, the disciple of christ at Niranam. That Church was a very simple one not like the present church with it architectural style or width or shape. It was a symbol of simplicity made of grass, palm leaves and bamboos. It was a place where one would being ture with nature and could feel the present of got and worship him.

2 The People who attended the worship were symbols of innocence and among them there was no mutual hatred or malignant accusations. It was prayer group who would commit everything to the lord and concentrate on worship with tearful eyes. 717 has been recorded on the elephant door s stone steps on the west side of the church as in the old malayalam numbers. It must have been the eldest in the group who would have given leadership to the prayer. In every word that they spoke one could see the reflection of the culture of a prayerful life. AD 900-The Second Stage 4 In A D 900 the Church was reconstructed. It is believed that this reconstruction work was totally different from the former construction, that stones and soil used to build a bigger church in a beautiful manner in an architectural style. For two centuries, worship was conducted in this church. The number of believers increased every ten years. At that time families were not nuclear in nature. Their financial status increased with the passing of years, and they believed that this was mainly because of the intermediary prayers of St. Mary. Third Stage - AD Chingam 15 th onwards The social situation in the Nilackal region underwent change. In the beginning, the people had difficulties because of the problems created by the anti-social lements in Nilackal. The Raja of Pandalam who was responsible for the safety of the people could resist the antisocial elements. The administrative headquarters of the Pandalam Raja was in konniyoor till the capil was shifted to Pandalam in The life in the highly regions were completely changed because of the continuous attacks of Fakruddeen Aligar, the leader of the robbers, and also that of the Marava army. It put on end to the peaceful life in Nilackal. Both agriculture and trade came to a stand still. The people who were to put an end to the activities of robbers became helpless. The Raja of Pandalam then left the place. That is how the Raja of Pandalam, who belonged to the family of Pandhya Kings settled in Pandalam. This happened in AD1170. The christians who had settled in Nilackal shifted to different places like Thumpamon, Chenganoor, Kanjirappally and Kadampanad. When the number of settlers in Thumpamon increased there was lack of space in the church for all the worshippers and therefore efforts were made to build another new church in Thumpamon with the supports of all believers. The Opposition and the Solutions found When the church which was built before 1175 was brought down and the building of the new church was started, the authorities of Thumpamon Vadakumnathan Temple which was built in 950 AD 7 expressed their opposition to the building of the Church. Their argument against the building of the new church put the christians in dilemma. The Christians who knew that the ruler of Nilackal had settled in Pandalam and that he was ruling from Pandalam went to him and informed him about the situation Christians were generally agriculturists and traders and were rich. More than that, they lived their lives based on the Christian values and ideals and they were considered as good models by others. for the same reason the rulers had love and respect for the Kerala Christians. Several days after the petitioners met the King, the King himself with him attent came to Thumpamon and in the place where the church is situated now, he generously donated land to

3 build the church (\mev B\-t m-emâ ZWvUv Øew).The intenvents of the king himself helped to silence the local leaders of Thatta who had opposed this. The people of Thumpamon were happy and satisfied and thanked god for his blessing in the Malayalam year 350, on the 15 th of the month of Chingam (AD 1175) on the day of the departure of mother mary from this earth, the foundation stone of the church was laid amidst the prayers. The people who were to do the construction of the church the sculptors, workers, carpenters etc. came from different places to Thumpamon. Their descendants, though they belonged to different religions still live in Thumpamon without giving up the respect and adoration towards the holy mother Mary. The hightoned roof, and the top part of the Madbaha which looked beautiful like the blue sky, the stone cross which had different types of sculpting on it, the haikla which had the top part decorated on both sides, the place where dramas were enacted, called natakasala on the western side, the two poomukhams (Varandah on either side) on the left and right side which were constructed according to the norms of the church architecture all these were very special and note worthy. Poomukhams were held on four stone pillars which had beautiful stone works on it. The top part was also decorated with beautiful sculptures. The Poomukham on the northern side has been heightened and preserved even now. The administrative works were done by the responsible elders sitting in the nothern Poomukham. The priest used the Poomukham on the left side. There were doors in the church to move out to the Poomukhams. The lower parts were covered with wood so that they could be used as pace to sit. Murithattu Malika At the extreme end of the Haikala, on the western side was built a room on top as restroom for metropolitans. This was called Murithattu Malika. Pallimeda On the Pathara Pillars the basement had twenty into twenty square feet which was really strong. The walls on the Pallimeda and Pallimalika Muri were beautiful with pictures made from the juice of leaves. Archadiyakons and metropolitans met the people of the church in the Pallimeda. Natakasala (Where dramas could be performed) Natakasalas were very rare in the churches located in the southern part of the middle of travancore. During those days, the bible was not easily accessible. So in order to inform people about biblical stories, dramas, Margomkali, dance froms, chvittu nadakam and vilpattu were all performed in this place. The door of kidness the door of hope and the door of Repentance The construction of the church was completed drawing from both the old yestament description and the faith of the Malankara Sabha. Only the door on the western side is decorated with pictures It was also called to elephant door. This is the door of kindness. The door on the northern side is called the door of Hope and the door on the southern side is called the door of Repentance. The Stone Cross on the Western side of the Church- The cross near the Footpath It look almost ten years to complete the work of the ground Church which we see today. In AD 1185, after the completion of the church, on line with the Madbaha and next to the elephant door on the western side, the single stone cross was placed on top of a lamp-post which had 34 lamps cut on stones. An icon of the Holy Mother mary holding the Baby Jeasus in her

4 hands, (called Yukno of Mother Mary) was also placed in the Madbaha at the centre. Even today it is a custom with the believers to light the lamps made of stones especially on Fridays. Lighting the lamps here is also called Poliavilakku Lighting. It is believed that the prayers offered during the lighting of these lamps will reach god Almighty and that those prayers won t be forgotten. This church is the result of the prayerful hard work of the people of the and God s abundant grace. The roof was made of palmleaves first, then it was changed to small tiles, and then to big tiles. This is one aspect. Another aspect is that the old dramatic place, pallimeda, the natural scenery around the walls and poomukom were all removed then. Several churches like Immanual Nariapuram, St. George Paranthal, St.Ignatius Kaipattoor, St. Thomas Omalloor, St. John s Ulanadu, St. Thomas Kurampala, St. Stephens Makamkunnu, St. Stephen s Kudassanadu, St. George Chandanapally, Mar Barsouma Attuva, St George Catholicated Simhasanapally Thattayil, Kadistha Palli Thumpamon vadakkekara, St.Thomas Manthalir, St. Kuriakose Anandapally, Thumpamon North Bethany Pally, St.Thomas Kannamkode Adoor, St George Arathil, Pandalam St Mary s, Venmoni, Holy Innocent Mezhuveli, St. Mary s Prakkanam, St. George Thumpamon Eram and the Churches in the Eastern areas all had Thumpamon Church as their mother Church which had accepted the name of Holy Mother Mary as its name for the first time.it has its proud existence even now. Udayamperur Synod and Thumpamon Church With the coming of the Portugeese in 1498, changes happened when the Roman Catholics came here, they were really shoked at the fact the there were people here who had not even heard of the Pope. They decided to bring the Malankara Christians under the rule of the Roman Pope and their efforts were for that The Portugeese had come here for cheir trade, but their coming brought changes in the order of worship and also in the administration of the Malankara Christians. One shephered and one group of sheep, that was the situation in Malankara sabha in There was no foreign control or intervention or unauthorised procedures. The single authority controlling the 105 churches in Malankara Sabha was the Archadiyacon. Each Church was controlled by the Parish priest. The bishops who came from the eastern churches, did work according to the suggestions given by Archadiyacon. The Malankara Syrian Christians were proud of their Marthoman heredity. For the same reason, those who came from the other eastern churches never controlled them. And the people here never desired it also. In the same manner that the people here loved them, they also loved those who were proud of their heredity which had originated from the Apostle St.Thomas. In the 15th Century, the Pope gave to the King of Portuguese the authority to appoint a bishop for India. This is called the rule of the Padrua. (Padruadobharam) Because of this, the King of Portugal send several people to cut of the Persian relations and to establish the Latin Catholic lives. But they didn t suceed in this mission. The Malankara Christians stood behind the Archadiyacon in a very strong manner. It was in 1598 that the Pope appointed the Bishop called Alexo De menesis for proceeding with the changes in the church, when the similar efforts of the Catholic preiests had failed and were so disappainted. This bishop was extra ordinarily clever and would even seek false ways regarding the political affairs. They though that all their action were for god, even the unjust ones. So they thought that those who were acting against the Catholic Church were defying God.

5 It was with this conviction that bishop menesis convened the Udayamperur Synod on 10 th June De Menesis also etablished Friendship with the Archadiyakon of the times, Geevarghese. Both of them together send the invitation letters. In the meantime, de menesis made some priests, those who obeyed him compeleted From 105 churches, 153 priests, and more than 600 represntatives from the church attended the meeting. The Portugeose soldiers with guns in their hands surround the venue and it was in the midst of these soldiers that the synod was held. There was no chance to ask questions or to voice ones opinions. It was frightening atmosphere. Geevarghese Archadiyokhan stood there eatching things in a very helpless manner. In order to convince everyone that things had turned upside down, one priest put hte Kameez(Upper Dress) on his legs and the pants on this body, made himself a comical figure to register his objection. Menesus did not forget to tell the Malankara Church people that the Archdecan was inferior in position to the Metropolitan. He also collected from the Churches, several important documents and valuable books and throwed them into fire in the grounds of the church 11. Even after the Synod he did not give up the visit to the churches. He visited 27 churches where they yard very powerful and able priests Thumpamon Church 12 was also included in the list of church that be intended to visit. There were repeated request s to him to change the approch against the Synod Canona, but all that failed. The priests and the representation from Thummpamon Church did not move from the decision to stand dehind Geevarghese Archadiyakan. If they had changed their decision at the time, the churches in the southern areas would have come under the Roman rule. The ancient manuscripts in our church also would have been lose at that time. But demesus could not even gaze at the Yukno which had been carefuly and safely kept in the Madbbaha by the church authorities. The Truth about the Kunan Cross and The Thumpamon Marth Mariam Church It was when the Malankara syrian Christians were waiting to express their oppositon to the way in which the synad of Diamper was convened and the decisions taken there that the Ahatulla Bava incident happened. Detailed study was not done at that time about the Ahatullah Bava who considered to have come to save the church in to difficult and dangerous situation. The Catholic arguement that the Archadiyakon was below the rank of a bishop was somehting that the Malankara Church was to supersede and so in under to make Thomas Archadiyokon the Metropolitan, the Malankaran church sent letters and also messengers to several eastern Churches. It was becaused of these that Simon Mar ignatius Ahatulla Patriarch came to the Malankara Church. The news that Ahatulla was captural by the Portugees at Mylapure was conveyed to Cochin by two deonc who had been there to visit the tomb. of St.Thomas. The efforts to free him didn t find success. Soon Ahatulla Bava was killed by immersing him in the lake in Cochin.

6 This news spread though out the church. The waves of opposition to this spread from one end to the other. This incidental immersed the people in grief and the hatred to the Catholicos also increased. The Malankara Christians thought that it was a chance given by God to express their protects and anger at the Romas Catholicos who had been threatening their church which had been completely free. It was by telling lies and showing their power with arrogance and by taking the ancient documrent from churches and destroying then in fire that they were harming the church. The Malankara Christians did not give up the oppertunity to voice their protects. In 1653 AD, during Malayalam Month of Makaram which was afriday move the a lakh of Syrian Christian members from differed church came together and they tied ropas on the stone cross in front of the church and holding on to that cross, they vowel that there would no longer be any connection with the Romasn Catholic Church. They made this promises loudly repeating that this would be the truthe, three times. Among those people who had gathered there, there were also those bold christians from Thumpamon also. That was the reason shy the Church festival which was held in Chingam 15 th on the Sunoyo Perunal day was chaged to Makaram 3 rd on this festival day, which was conducted with great respect the Yukno was also show to the public. It was after the Kunan Cross that the Syrian Christians who were doing their were under the leadership of one Metropolitan for 1600 years came to be called the Puthen koottukara and those who were under the leadership of the pope from 63 years came to be called the Pazhaya Koottukar This is a contoversy which then became part of the Malankara Sabha history. The first division which started with the synod of Diamper got completed. The Kunan Cross on Makaram 3rd of 1653 was the first freedom declaration against the foreign rule imposed by the Portugeese. Dionisius the Great matha Tharakan and Thumpamon Church The sixth marthoma was ordained as the metropolitan and given the title mar Dionysius by the Antiochian bishops Mar Gregorious and Mar Ivanios in AD 1770 at Niranam Church. It was due to the local church dispute that hte ame Marthoma given to the Malankara Metropolitan so far was given up and the name Dionysius Chosen. It was with a desire to end up the dispute that this was done. But when so successor was ordained didn t hesitate to give up the name for the position of the metropolitan was given to him. During the time of Dionysius the great, the king who ruled Travencore was Ramavarma and he was a weak person.though Ramavarma was the King, he was controled by Jayanthan Sankaran Nampoothiry who was really cruel hearted and his assistant Sankara Narayana. It was a leader called Mathew Tharakan who gave the money to resist Tippu Sultan attacks. After De menesis, it was Mathew Tharakan who tried to bring the Malankara Syrian Church under the Pope Dionysius the great, the church head of Malankara Sabha stood against this and in order to sub due him, he was accued of stealing money and was put under house arrest

7 in Thatampallil House. each church donated to re pay the debt. Thumpamon Church donated 1000 Kaliyam money and the church priests visited him often to show their support. Mathew Tharakan got enough punishment for disorrowing Mar Dionysius. At the end of the agitation against tax on salt, led by veluthampi Dalawa the people caught of Mathew Tharakan and Jayanthan Sankaran Nampoothiri and cut away the ears of bath. This was the punishment given by God to the person who tread on the thorn The First Visit to Thumpamon Church of Holy Patrose Tritiyan Patriarchese and Geevarghese Rambachan(St.Gregorios of Parumal in AD ) Palakunnath Abrham Malpan was the God father of the reformationin keral and his brother s son, father Mathewsa went to Antioch and got ordanined as Metropolitan Mathew Mar Athanasius. He reached Malankara in 1843 and received the King s order as malankara Metropolitan. It was during the time when the whole of Malankara church was under the fear that the Church would be led to the new faith that the priest pulikottil joseph went to Mardeen and got ordained as Metropolitan on May 9th, 1864 and came back to malankara vision all the efforts to remove the then Metropolitan of Malankara,Pulikkunnath, Mathew mar Athanasius failed it was decided by the parumal Synod on 27th Chingam 1873 where representatives from 80 churches including Thumpamon Martha mariam Church gathered to invite the Antiochaian Patriarch Peter III, to came and reveal the reality of the situation to the the King. Peter III, came to malankara accepting the invitation of the Parumala Synod, at the age of 74 for the expenses of the Journey 500 soverigns had been sent. It was decided to meet the Maharaha at Trivandrum and tell him the foals Geevarghese Remban (Later on St Gregorios of Parumala) was appointed as the translator. On the way to Trivandrum for days they stayed at Thumpamon Church before continuing the Journey. When the members of the Thumpamon church came to know about the journey, they devided to organise a grand reception. The Patriarch who came as a guest pf honour to the King of Trvancore reached the placed accompanied by his followers and the police force. It was decided in the meeting conducted under the leadership of the Vicar, Father Karingattil Skariah and the other local priests in Thumpamon and also the people who were holding powerful positions in the church, thjat the patriarch and Geevarghese Ramban should be received and given all the facilities for their stay. At that time there were 12 Priests and 7 decons in this church. Priests from farnilies of Karingattil, Thanuvelil, Poothakkuzhiyil, Thekkadath, Puthenveettil Parambil, Puthen purayil, Achantangu, Chakkittidathu, Thiruvinal, Thruvil, Alumootil and decons from fasmilies of Shankarathil, Pulithitta and Karingattil and people gathered and beautified the church premises with flags, umbrellas and so on holding silver cross and candles from the places of the cross to the drama place people stood on bath sides. The people of thumpamon had already heard about Geevarghese Remban since he had been in charge of Remban since he had been in of Parumala Seminary. The news the two people, had been coming together gave inspiration to make the reception grand. Geevarghese Remban, who was highly dedicated, and expert in Syriac language and who had been spreading

8 spirituality throughout the church and called the holy person of parumala and the other person through old, who had been emitting God s grace through his facial looks were welcomed gracefully. Both were brought into the church under the leadership of the vicar of the church with great veneration. The sound of the church bells enchanced the reception. The prayers under the leadership of the patriarch made the atmosphere more solemn and full of devotion. Pallimeda and Murithattu Malika had been cleaned and made ready for them. The ancient and beautiful Thumpamon church was really attractive to them. The welcome that was given to them by the church people made them happy. The vicar of the church decons helpers and the important administrator had been staying in the church to welcome the guests and after staying there for Trivandrum. Maybe it was the venerable welcome that had been given to them that prompted them to declare the Thumpamon Church in a small village as the main Church (Cathedral Church) of Thumpamon diocese. Later on his Holiness Beselius Marthomma Mathews I declared it as a Cathedral and thus strengthened the historical documents. The Synod at Mulanthuruthy and the Thumpamon Church. His Holiness Peter III, the Patriarch and Geevarghese Remban met the King at Trivandrum and gave their request. The verdict was in favour of them. The verdict which had been given accepting Palakunnath Metropolitan as the Malankara Metropolitan was withdrawn. The King gave orders in favour of Pulikottil Joseph Mar Dioagsios when the synod had been held in Mulanthuruthy, Malankara Metropolitan had been vested with great power and the Metropolitan was know as the singles powerful leader in Malankara. On the 22nd of Edavam (Malayalm Month) 1876, letters were sent to 103 churches that were there at that time from Karingachira Church with the decision to meet for the synod at Mulanthurthy Church on 15th of Mithunam (Malayalam Month) representatives from 103 Churches attended. It was in Syriac that the priests signed in the attendance register with the word kathanar and it meant the lord s person. From Thumpamon church, the main priest Karingattil Father Scaria and the lay representative Kanicheril Koruth Kiryapillai attended. It was Father Scaria from Karingattil family that represented tje Chandanappally Church. Another person from Thumpamon, Thekkadath Yohannan represented Kudassanad Church. It was on that day that the seven dioceses namely Quilon, Thumpamon, Niranam, Kottayam, Cochin, Kandanad and Angamali came into existence. Thumpamon MarthaMariamValiya Pally was declared as the central church of the Thumpamon diocese and as the diocese was formed churches from the following places were brought under it and the patriarch Peter III gave the power to rule those church.1. Thumpamon 2. Kaippattoor, 3. Makkamkunne, 4. Ranny, 5. Ayroor, 6. Kattoor, 7. Kizhavalloor, 8. Pariyarath, 9. Manthalir, 10. Mezhuveli, 11. Nellikkal, 12. Omalloor, 13. Chandanappally, 16. Kozhencherri, 17. Elanthoor, 18 Umayattumara, 19. Maramon, 20. Attuva, 21. Punthala.

9 At that time representative from only 13 Churches attended though yhere had been 21 churches in the individed Thumpamon Diocese. It was suspected that the division of the Malankara Sabha which was under the jurisdiction of the single Metropolitan in to seven and sharing the administrative powers among the seven diocesan bishops was to seven diocesan bishops was to lesson the power of Pulikottil Joseph Mar Diongsius. Anyway by 1876, Malankara church had the beginning of a new era. It was due to the wise action of the Saint Gregorios of Parumala that the diplomatic act of making the Malankara Metropolitan equal to the other six by giving him charge of the Quilon dioce was changed. Though Chathuruthil Thirumeni was just 27 years old, he went through 40 days of prayer and meditation and fasting at Vettikkal Dayara along with the others, and them only he loose up the administration of the diocese. The six Metropolitans decided that the Malankara Pulikottil Joseph Mar Diognsius should be freed from the responsibility of ruling the diocese, atoose over the charge also of Quilon dioceses thus proving himself a model to all. It was the fellowship of the other Metropolitans which led to this. Though younger than the others, Parumala Thirumeni proved himself to be more wise and full of love for the Church, and thus proving himself to be in the forefront of the others. The Metropoilitans who stayed at Thumpamon Pallimeda and did the Dicesan administrattion 1. Konat Mar Yulios ( ) 20 The First Metropolitan of the Thumpamon diocese, Konat Mar Yulios was well known as a great syriac scholarnad also the guru (teacher) of St.Gregorois of Parumala. In 1879, he started the syrian Press at Pampakuda. Although he was the diocesan bishop for seven years it was very rarely that he intervented in the diocesan sdministration. The administration was done by the priests and others who held the office and the continuous absence of the diocesan Metropoilitan didn t do any harm to the administration 2. Chathuruthil Geevarghese Mar Gregorious (St.Gregorious of Parumala) After the passing away of the first bishop mar Yulios on 24th March 1884, Malankara Metropolitan Pulikottil Joseph Mar Dionysius appointed Chathuruthiyil Geevarghese Mar Gregorios (St.Gregoious of Parumala) bishop of Niranam diocese as the bishop in charge of the Thumpamon diocese. the bishop was known t the priests nad other lay people because he had come and stayed at Thumapmon Church along with the Patriarch Peter III, while he was a Ramban. The people welcomed the news of the coming of this bishop with great joy because the bishop was well known as the saint from Parumala. The people of Thumpamon believe that it was because of the prayerfull life of the farefathers of Thumpamon that God bestowed on then this great blessing of appointing him as the Metropolitan of Thumapmon. thumpamon became wellknown mainly because of the activities of parumala Thirumeny for 18 years. The place where Thumpa the plant grow, turned into a flourishing place because of the prayerful but unsean presence of parumalam Thirumeni. If Thirumeny chose to come to Thumpamon through the water ways, from Chempara jetty special chariot would be arranged to welcome him to the church.

10 Small Pox and to disappearance 1885 It was after Parumala Thirumeni became the bishop of Thumpamon that small pox spread in Thumpamon. It was a threat to the life of the people there. At that time medical field had not expanded as in these days. The efforts to resist the illness proved to bevery dis heartening. More People succumbed to death than those who survived. Parents, Wife, husban, and Children from Many home died and it was a situation of great loss and grief. The news was conveyed to Thirumeni. Immediately after he came to knoe about the situation, Thirumeni came to Thumpamon to share the grief and to pray for curing of the illness. Even Thirumeni gor small pox, but with prayers he survived it. Thirumeni s arrival was communicated to the people of the church by ringing the church bell. Those who heard it came running the church,. In a few minutes the church was full with priests and lay people who rushed in. The priests informed Thirumeni about the details of the illness. Thirumeni was deeply moved by grief as he listened to the lossed with a heart into the Madbaha to pray. the priests remained in the Haikala and the people remained inside the church silently praying. There was no one without shedding tears. For hours, the silence continued the prayer with concentration and a broken heart was heard by God andd Thirumeni heard the heavenly voice within his innerself. Without wasting time, along with the priests and other helpers, he visited the houses which ere affected by the 9illness, prayed for them and consoled them. Miraculously, the terrible illness of small pox disappeared from the area. Everywhere one could see the waves of joy and thankfulness. No human tounge refused to mention Thirumeni name for the miracle that had happened. The Piligrimage which Thirumeni did through the muddy paths not considering the differene in the society or the financal status of people, just praying for the recovery from the illness is still being remebered by the following generations with heart - felt thanks. Thirumeni was declared as asaint by the Synod in But even before that, the people in Thumpamon hadbeen veneratiing him as a saint in thereown minds.thirumeni had given a lot of inspiration anf leadership for several efforts for the development and fame of Thumpamon Church. There is hardly anyone from Thumpamon who doesnot visit the holy tomb of Thirumeni at Parumala. There are several thing which thirumeni did for Thumpamon Church. He was the one who changed the front view of the ancient and famous church, and built the huge wall on the western side of the church in imitation of Jerusalem Church. On both side of the cross at the front two Lions, symbols of strength & currage facing the west and guarding the cross, hadbeen designed and built. These were destroyed later on inside the church there was the Sheelanthi with engravings. from the roof small tiles were removed and bigger tiles replaced the small ones. The place for conducting drama was dismantled and the front of the church was more beautified. The cemetry which was on the grounds of the church was taken to the eastern side of the road. In the middle of the new cemetry on line with the Madbaha, cross was placed and it

11 was consecrated. For making people educated, Thirumeni started English education in 1895 at Pallimeda. This Middle school was shifted to present place on 23rd January Thirumeni was very keen on holding on to Apostal faithe and rites in the Churches and he helped the church people to escpae from the new and also false teachings by people like vidvan kutty. It was vicar of Thumpamon Church, Fr. Scariah Karingattil who had been the help and support to Thirumeni for all his activities in the Church. Fr. Scariah accompanied Thirumeni on his trip to Jerusalem and was honoured by conferign on him the title Cor-episcopa,at Jerusalem. Somany such activities done by Thirumeni in remain in the minds of people and they will never will forgotten. After beautyfine the front part of the church and calling Kochujerusalem Thirumeni Quoted from the second book of Chronicals, Chapter 6 and remined people the relevence of solomon pray after the completetion of the church which he had built in Jerusalem. Solomon had spread out his hands and prayed in front of the whole of Israels, dedicating the church Lord my God give attention to your servants prayer and his plea for mercy. Hear the cry and the prayer that yout servant is prayer in your presence. May your eyes be open toward this temple day and night,... May you hear the prayer your servant prayes towards this place. The people of Thumpamon, whether they ar in their own place residing in foreign lands, irrespective of their religions, derive consolation by coming to this church called KochuJerusalem (small or tiny Jerusalem) which is the source of all goodness and buy praying there. There was a particular beauty and charm about the language which Thirumeni used to write his speakers the pastoral letters and In very simple and moving language Thirumeni was able to convey strong messenges. That was the charactestic of thirumeni s style of language. Those who read would definitely grasp the seriouness of the message and also the beauty of the language. Thirumeni tried to resist the powerful speaches of the people with the reformation ideas. Clopping hands and using musical instruments and singing songs, the syrian Christians should not become changed people. The syrian Christians should not become under the fold of people who repeat the word saved again and again. This happens became such people are toeede by wids, this way and that way. There are people running about in all places saying that the gift of the holy spirit and that of the Holy Mother Elohim children. The church has its origin from the experience of the mother Mary. She listened to the word of God, accepted and preseved at in her heart. The son of God came out in this were from her life. The Church is the body of Christ. The Church, mother mary and the son of God Cannot be thought of as belonging to different fields. These words gave joy to the people of Thumpamon. The deep devotion which everyone has felt to the church named after mother mary was enhanced through the words of Thirumeni. Everyone sees in Thirumeni a great and ideal bishop who imitates Jesus Christ in his own personal lifr. He was an embodiment of deep faith, knowledge and piety. Theis holy father stayed in Thumpamon diocesan Church for a long time and loved the People here. He was the one who came to this place to consle the people and to save them during difficult and dangerous times. When Thirumeni passed away one poet filled with grief wrote:

12 Dear Thumpamon Church You have lost one of your golden hsirs This was really true The monuments with the name of st gregorios of Parumala at Thumpamon Church. 1. The holy Relics of St. Gregorious of Parumala, the Thronos as memorial and the momumental House. The holy relics of St Gregorious of Parumals was brought in a casket made of silver under the leadership of the Vicar P.M.George from Parumala. On , his grace Makarios placed the holy relics in the Thronos which was built towards the Northers side of the Haikala and also given the saints name. The need was felt that there should be more space for the devotes to pray and for the priests to offer incense. So next to the Madbaha, on the northers side a building was constructed. The suggestion to have a hall also was realised the holy relics which were kept in a casket in the Thronos were taken to the room built at the northern side of the Madbaha by His Holiness Baselius Marthomma Mathews I reciting special prayers and kept in a box there. There was done on in the presence of priests and the people of the church. This building is being kept open for devotees all the the time, and everyday many people come and pray for intercession and find consolation here. Every friday, after the evening prayers, in the sacred room where the casket is kept, incense is offered and prayers are conducted for curing of illnesses. Those people who have experienced the curing and blessings say that the prayers done there give the results one gets from taking medicines. This is not exaggeration or untruth, it is real truth. 1. On the Saturday, after Good Friday, the Mass is held on the Thronos in memory of St Greogorios of Parumala. 2. M.G Middle School Mg Higher Secondary school The Shrine cross at Mampilali the foundation stone laid by His Holiness Baselios Augan and concrated in St. Grgorios Chapel at Mampilali Consecrated on by His Grace Philipose Mar Eusebius. 6. The Cross at Naduvilemuri consecrated by His Holiness Marthoma Mathews II the Catgholicos. 7. M.G. Auditorium Consecrated by His Grace Abraham Mar Severios. 8. Hundredth Death Anniversary Memorial building on th norther side of the road. 9. The cot on which the saint St. Gregorious of Parumala rested in being kept as a sacred thing in Thumpamon Church. Apart from that, the diary which Thirumeni had written himself is also displayed in a box so that all people could see it. Varghese thottappuzha has published the details in the diary with the title letters. Alwaris Mar Eulios. When the saint Parumala Thirumeni went to Jerusalem, he gave the administrative responsibilities to Alvarious Mar Yulios, because he didn t want any dearth int he governace.

13 Fr. Alwaris was a Catholic priest who was highly influenced by the national feelings and parumala thirumeni made him a Remban. In 189, the them Malankara Metropolitan, Pulikottil Joseph Mar Dionysius anointed him as a Bishop. He was put in charge of places like Goa, Brahmavar., South Canara which had reunited with Malankara Sabha. It was then that Parumala Thirumeni made his Jerusalem trip. It was in Thumpamon church that the bishop Alwaris stayed. during his stay at Thumpamon church, he bacame acouainted with one of the priests here, Nariapuram Parmpil Koshy kathanar, and he invited this unmarried priest to serve in Goa and Brahmavar and took him to those places. This priest several them well and was loved and respected by the people there. He died there and was buried there. His sister s son also served as a priest there later on. The Brahmavar church still remembers with great respect these to people who gave them spiritual leadership and also there native church, Thumpamon Martha Mariam Church Pulikkottil Joseph Mar Dionysins II After the period of rule of the saint Parumala Thirumeni it was Pulikottil Joseph Mar DinysiusII, the Malankara Metropolitan who took charge of the administration of the Thumpamon diocese. Thirumeni had great love and care for the Thumpamon Martha Mariam Church people and also for the leading priests there because they showed up interest in the reformation activities of Palakunnath mathews Mar Athanasius. Thirumani, Thirumani never forget the fact that the people of Thumpamon Church had taken the prayer books and Qurbana books printed and published by Kunnamkulam Chettiar press and also from Pulikottil press, and that they had kept the true faith of the Malankara Orthodox Church. St George Church Thiruvanthapuram had been satisfied by both Parumala Thirumeni and Pulikottil Joseph Mar Dionysius II and the Vicar of the church was from Thumpamon, Rev. Fr. P A Abraham, poothakuzhiyil. Under his leadership, the building construction of the church progressed and how Thumpamon church people generously contributed to that has been recorded in Parumala Thirumeni s diary 23. For the construction work in the old seminary also rupees thousand was donated by the Thumpamon Church, responding to the letter from Pulikottil Joseph Remban 24. When Thirumeni s Jubilee regarding his ordination was celebrated graciously at kottayam, one golden Neerali Kappa was presented to Thirumeni. In his reply speech, Thirumeni reiterated the fact that Thumpamon Church people had always given the necessary help and support for the Church during the times when the church was going through crisis. It was pulikottil Thirumeni who had given the name M G middle school owned by the Church. The Saint, Vattasseril Geevarghese Mar Dionysius After Pulikottiel Thirumeni, Vattasseril Geevarghese Mar Dionysius became the Malankara Metropolitan. He also became the Metropolitan of Thumpamon diocese. It was during the times when the church was going through the most complicated problems the he ruled. His Holiness Abdullah Patriarch tried to remove Vattasseril Thirumeni

14 from his position as the Metropolitan of Malanakara Church by issuing an order which was against justice. It was basically became the Patriarch wanted to own up the riches in the Malankara Church. The result was that the Malankara Syrian Church, so far a single Church, got divided into two factors, the Methran group and the Bava group. The waves of this division affected Thumpamon diocesan church also. The adjust removed by the Patriarch and the betraying attitudes of the trustees supporting him created great disturbance in the Malankara Orthodox Church. Thirumeni s Security guard, Anappappy was murdered by the goodness of almaya trustee, but controlling his grief and remaining stedy, he stood as the protected of the church s independence. The real patriarch of Antioch, His holiness Abdul Misia Patriarch was invited and he came here and anointed Murimattathil Mar Evanios and was made the first Catholicos. The establishment of the Catholicate was something that added to the heritage of St. Thomas In 1934 the Malankara Christian Association was covered and the constitution of the Malankara Church was presented there and it was accepted. That strengthened the church. These are thing which have been recorded in golden letters in the history of the church. Pulikottil Thirumeni s assessment regarding Vattasseril Thirumeni that in Strength, efficiency will power to do things, spiritual powers and great knowledge he was incomparable is really true. It was while he was facing the complicated issues in the church that the person whom he had encouraged to grow, who was known as M.A. Achen and who had been made the metropolitan of Bethany and who was in charge of so many educational institutions, (The Kaleeckal L P S in Thumpamon also included) Mar Evanios left his mother Church and embraced the Roman Catholic faith. He took whatever he could take from this church, and became the leader of the Malankara Catholic Rite. This was a great shock to Thirumeni. Among people in the Thumpamon Church also there was division into two sects. People were there who were for this and also against this. Vattasseril Thirumeni came to Thumpamon and stayed here for several days. There were voices opposing his stay here. Chakkittidath Thomas Kathanar and the majority of the people here gave their support to vattasseril Thirumeni. It lead to arguments and and fights and finally ended up as a court case. Finally, Chakkittidath Achen and him supports won the case.. It is a very sad truth that while the case was going on the historical documents of the church got lost because of the carelessness of someone involved in this. Vattasseril Thirumeni till him and showed great interest and love for Thumpamon Church people and for their leader Chakkittidath C G Thomas Kathanar. One reason for Vattasseril Thirumeni s growing interest regarding Thumpamon Church was due to the strong stand for the church taken by Chakkiittadathu Achen. The other reason was the great love for the Church shown by one of the priests from Thumpamon, who was also the Vicar of St.George Orthodox Church, Trivandrum Poothakuzhiyil Achen had great knowldge regarding the Canon rules and so he was also called Poothakuzhi Canon 26. When Vattasseril

15 Dionysius Thirumeni went to Mardeen for talks became he didn t want the church to be divided and because he wanted peace, this great person took along with him poothakuzhiyil Achen. From this incident itself, one can came to a conclusion regarding the greatness of Poothakuzhiyil Achen.. It is another truth that when the constitution of the church was made in 1934, Poothakuzhiyil Achen was one important person who was behind the formation. Yuyakim Mar Ivanios This Metropolitan who was anointed as the metropolitan by his Holiness Abdul Masiha the Patriarch spent most of his time at Parumala Seminary. When he died, he was buried at Parumala Seminary. Baselius Geevarghese II Baselius Geevarghese II knew that his great gurus and saints Parumala Thirumeni and Vattasseril Thirumeni had stayed at Thumpamon Church meda to do the administration. He also knew that Karingattil Achen who had accompanied Parumala Thirumeni on his trip to Jerusalem and Poothakuzhiyil Achen who was with Vattasseril Thirumeni while he visited Mardeen were both from Thumpamon Church. So he considered it a great blessing and great opportunity given by God coming and staying at Thumpamon Church and leading the worship there. M.G English Medium school founded by parumala Thirumeni in AD 1895 was upgraded as a high school in It was Baselius Geevarghese II who consecrated the Nedumpurath building owned by K M John, Medayil, Thumpamon and appointed the retired headmaster of M D Seminary school, V.G George, Valiaveettil, Kaipattoor as the first headmaster. The people at Thumpamon had great respect for Thirumeni. After the passing away of Thirumeni in January 1964 the memorial service is being conducted without any break from January15th 1965 onwards along with the Perunal of Thumpamon Church. In January 1967 a thronos was built at the southern side of the Haikala in memory of Thirumeni and the Service that is conduced there signifies the grant respect given to Valia Bava. Puthenkavil Kochuthirumeni Only two bishops who had ruled Thumpamon dioces have been addressed as Kochuthiruemeni. The first is the saint St. Gregorious of Parumala and the other is Puthenkavil Kochuthirumeni. Both are Known by virtue of their place names. One is known through the name of the place Parumala where he did his work, and the other through the name of the place Puthenkavil where he was born. It is only very rarely that a genius is born in this earth. God had gifted Malankara Sabha with two highly talental people at the middle part of the 19th century (1848), and Puthenkavil Kochuthirumeni was born towards the end of the 19 th Century (1897) Both of them situated their service in church as teaching Parumala thirumeni was theological students at vettikkal Dayara and also at Parumala Puthenkavil Kochuthirumeni taught at M.D Seminary High School and also at Puthenkavil Middle School. Both of them had the same they worked for the development and greatness of the malankara Orthodox Church. The Church had to face several problems during the times when both were made bishops.

16 The information movements was threatening the church s faith and practices when Parumala Thirumeni became the bishop. There were conventions where the moving songs were accompanied by clapping of hands, and also talking in various tongues. People were attracted by these things and many people left the Malankara Orthodox Church. This was a the trend when Parumala Thirumeni bacame the bishop. Bishop Mar Evanios of Bethany had been nurtured by his Holiness Vattasseril Thirumeni. Addressed as M. A Achen he had been the principal of M D Seminary and later the bishop of bethany when he left the church, he also prompted people to join the Teeth of the Malankara Catholic church. He also temped the people with financial help and other promises. It was to prevent this tendency of leaving the church that Vattasseril Thirumeni. met and invited K T Varghese son of Kizhakkethalakkal Rev. Fr. K T Thomas for serving the church. K T Varghese was highly educated at that time, he had passed M A English with a good grade was handsome and responded to the call of Vattasseril Thirumeni and started serving the Church. On November 2 nd 1930 Geevarghese II Bava made him the Bishop with the name Geevarghese Mar Philoxenos, and also appointed him as the diocesan bishop of Thumpamon. There is no one in this generation who has seen Parumala Kochuthirumeni But there are several people in this parish. who have seen Puthenkavil Kochuthirumeni People remember were blessed how they by him how they had received gifts from him and how they were so moved by him powerful words. They still remember his voice and memories still linger about how they had attended the holy mass conducted by him. Thirumeni used to read a lot and whatever he read would be recorded in his mind. when he would be stepping on to the restrum, his casket of his mind would open up and the words would naturally flow from his tongue. It is eloquence would lead the listeners to an unearthly spiritual world. He would include in his speeches, devotional songs and deep thoughts. This would go down into the minds of the listeners and they will never forget his words. Several such speeches had been heard by people of Thumpamon Church and the sound waves have been amalgated in this church atmosphere. Activities in Thumpamon Church Thumpamon Martha Mariam Mandiram was started in the place donated by Kaniante Kizhakkethil Thommachen and his wife Kuttiamma in Theirintention was to have an institution there for the ascetic women. It was because of the hard work of the Metropolitan Phlipose Mar Eusebius, the diocesan bishop of Thumpamon, that St.Mary s Convent was established here. Now it is the biggest convent in Thumpamon diocese. The Pallimeda that was attached to the Thumpamon Church and the Poomukham on the Southern side were diomantled and the wooded pieces and the stone pillars were given for the initial construction of Paranthal St. George Orthodox Church. Whatever money was gifted to the bishop was used for the benefit and upgrading of the institutions in the Church. When Thirumeni passed away he didn t have any bank balance. He had not borrowed from anyone, nor did he one money to anyone. The only payment he had to