13
February 2021: the 250th Dukhrana of Sahada Mar Ikkako cathanar
of Champakulam
Dr Martin Thomas Antony
Ikkako
Cathanar of Champakulam
who lived in the 18th century, was a Saintly Martyr of the Pazhayacoor
Saint Thomas Christians of Malabar. He was subjected to
inquisition and torture and was unlawfully killed in the custody of the
European Missionaries at Verapoly,
which was the headquarters of the Carmelites of the Malabar Mission since the
17th century. Ikkako Cathanar’s death
resulted in significant upheaval in the resistance of the Saint Thomas
Christians against Latinisations and colonial suppression by the European Missionaries.
Ikkako Cathanar’s firm stands for
safeguarding the religio-cultural tradition of the local Church cost him his
life.
Church of Saint Thomas Christians.
The Church of
Saint Thomas Christians of India is an ancient apostolic church that developed
in the Indian subcontinent and was founded by Apostle Thomas. It grew in
communion with the East Syriac family of churches. Churches in Edessa, Selucia-
Ctesiphon, Persia and India were founded by either Apostle Thomas or his
disciples Mar Addai and Mar Mari. These churches constitute the East Syriac
family of Churches and also referred to as the Church of the East. These
Thomasine Churches developed outside the Roman Empire in a Judeo-Christian
background. Eastern Syriac was their liturgical language.
The Saint Thomas Christians thrived in the
socio-cultural milieu of South India as an indigenous community and thrived as
a Christian republic as narrated by some of the Early European Missionaries[i]. Even when they were under
different Kings, the community was governed by local, regional and national
assemblies (Palliyogams) developed in the form of ‘manrams’ of
the ancient Dravidian communities[ii]. The Palliyogam held
authority over all Christians in social, ecclesial, civil, and even criminal
matters. The Archdeacon, a native priest was the President of the National Assembly
and the administrator while the Bishops were only spiritual authority.
Colonial Missionary Enterprise.
During the middle ages, Portuguese Roman Catholic Missionaries
arrived in Babylon and India. In Babylon, they managed to get a faction of the
East Syriac Church (Church of the Est) into the Catholic communion and they
formed the Patriarchate of Chaldeans in AD 1552. In AD 1498, the first fleet of
Portuguese navigators arrived in Kerala under the leadership of Vasco Da Gama. This
was followed by traders and Missionaries. Since then, the Roman Catholic Missionaries
continued their influence in the public and religious life of the Saint Thomas
Christians using political force and commercial and economic influence on the
local rulers. They interfered with the religio cultural aspects of the native
Thomas Christians and tried to separate them from the Patriarchate of Chaldeans
and Patriarchate of Babylon and to subjugate them under the Roman Catholic
Church. When Mar Abraham, the last Chaldean Bishop died in 1597, the missionaries
tried everything to make sure that no other bishops should come from Babylon.
The Roman Catholic Missionaries felt that everything not under the Roman
Catholic faith was wrong and heretic. They considered the Syriac language and
the Bishops of Syriac rite arriving in Kerala as vehicles of heresy[iii]. The unlawful synod of
Diamper organised by the European Missionaries suppressed the authority of the
Archdeacon and the Church assemblies. Eventually, the Church of Saint Thomas
Christians of Kerala lost its connection to the Church of the East and was
subjugated to the Roman Catholic Church. They had to depend on the Latin rite
Bishops for all the ecclesial and spiritual needs. Their religio cultural life
was suppressed and the community underwent persecution[iv].
This resulted in a great revolt, known as the Coonan
Cross Oath and subsequent installation of the Archdeacon as the Bishop and Head
of the local Church was a declaration of independence from the colonial
European Missionaries. The efforts of reconciliation by the Church of Rome with
the Carmelites and the change in the political situation, with the Dutch
capturing Cochin and forcing all European Missionaries to leave Malabar
resulted in Palliveettil Chandy Cathanar a nephew of the Archdeacon and
a former consulter being canonically consecrated as the Bishop of Saint Thomas
Christians. Thus, the community divided into two, those who continued the
existent rite and communion with the Roman Church for about 99 years were
called Pazhayacoor- the old allegiance, and those who sought for a new
alliance with the Syriac Church of Antioch were called the Puthencoor-the
new allegiance.
The Portuguese Missionaries with their
religiopolitical force made sure that no Bishops from the East Syriac Church could
arrive in Malabar. When the Puthencoor became converted to the
Antiochene West Syriac rite, the gap between the two communities widened and
the Missionaries then realised that the Pazhayacoor Thomas Christians
are helpless as they could neither join the Puthencoor nor could they re-establish
the age-old alliance with the Patriarchate of Chaldeans. They used this
pathetic situation to completely subjugate them and try to convert them en
masse to the Latin Rite.
The native Priests were very resistant to latinisations.
They considered their East Syriac tradition and liturgy as their blood and
race. Palakkunnathu Mathai Mariam Cathanar wrote in his chronicles that his
blood was Chaldean and hence he did not agree with the actions of the Missionaries[v]. The native Christians
proclaimed that the Syriac language and worship were handed over to them by
Apostle Thomas[vi].
And hence they were so attached to it.
The European Missionaries wanted to hurt the pride of
the native clergy by bullying and harassing them as they knew that they would
not want to join the Puthencoor faction and they were unable to re-establish
their connection to the East Syriac Church. The Missionaries started harassing
and intimidating the native priests to subjugate them as they were helpless. The
native Christians were accused as heretics and their priests were considered as
inferior to the European Priests. The native priests were not even allowed to
sit before European Missionaries or dine with them. Several Priests were
persecuted, tortured, and even killed. The native Priests were subjected to
severe harassment because of their race and colour.
Sahada
Mar Ikkako Cathanar.
Ikkako
Cathanar was born in the Puthenpurackal/Puthenparampil[vii] family at Chamapakulam.
He was the vicar of Edappalli Church and was martyred by the colonial European
Missionaries in AD 1771. With the available documents, we can assume that Ikkako Cathanar
was wrongly accused in the case of a lost gold monstrance at the Verapoly church in AD 1771 and was
forcefully taken in custody by the European Missionaries, tortured and killed unlawfully
in custody. This case was heard by a minister of the Kingdom of Travancore and
two missionaries were convicted to pay a fine[viii]. There is also
documentary evidence that Lawrence Justiniani, the Carmelite Apostolic visitor
of the time who attended the Maha Palliyogam
of Mar Thoma Nasranis at Mar Hormis Church Angamaly held from the 20th
of August to 5th of September 1773, agreed along
with many things, that the Mar Thoma Nasrani Cathanars would not be punished without being judged by the representatives of four churches
(regional Palli yogams) He also agreed in writing that in
future, the native Cathanars
would not be tortured or punished without studying the matter[ix]. Some authors like Ambrosius commented that it was agreed that all cases of the
Syrians would be judged by their own judges[x]. This is an admission that
Ikkako Cathanar
was convicted, ill-treated, tortured, and
killed without a fair trial.
Moreover, a letter from Congregation of Propaganda
Fide to Vicar Apostolic in Malabar in
1774[xi] also mentions “sacred
congregation orders and commands both the Vicar Apostolic and the missionaries
of that mission that for the future they
should abstain from practising such
cruelties especially towards the priests
and the ecclesiastics of that nation. In
punishing them for their faults after having had legitimate proofs, they should
adopt only means in harmony with meekness and sweetness demanded by charity, the character of their office, and
prudence, which should direct them not to anger a nation which suffers badly
from the yoke of being governed by the directors and the heads of a different
rite on whose will alone depends on its separation from the Catholic union at one stroke”. In this, it is obvious that the Sacred
Congregation of the Propagation of Faith observed that Ikkako Cathanar was convicted without having legitimate proofs and
was ill-treated, tortured and killed.
From history, we can see that during his last days, Ikkako Cathanar pleaded for the sacrament of reconciliation and Eucharist but they were denied to him[xii]. This itself is enough
for us to believe that Ikkako Cathanar achieved a glorious place
in the house of the Lord Almighty.
Ikkako
Cathanar was buried without any sacredness on the side of a
pond on the premises of Verapoly
church.[xiii]
The Chronicles of Poothara Korah Cathanar kept with the Poothara family
at Champakulam describes a dispute
with European Padres at Champakulam
in which Ikkako Cathanar standing
firmly for the rights of the ‘Desathupattakkar’ (priests of the Parish)
for leading and carrying the reliquary at the procession during the celebration
of the main feast of the church.[xiv] A few people who accompanied
the European Missionaries were caught in action while trying to take valuable
gold ornaments from the reliquaries. This resulted in public disgrace to the
European Missionaries. As Ikkako Cathanar
was in the forefront of this resistance
to the colonial-minded Missionaries for
invading into the law, customs, and rituals of this local church, he was
targeted for revenge when he was at Verapoly[xv].
The author has recently visited the church at Verapoly(Saint
Joseph’s and Mount Carmel Roman Catholic Church, Verapoly, Ernakulam District,
Kerala). There is a pond on the right
side of the church about 500 metres away behind the school and in front of the parish hall. The pond has been modified,
concreted all around as it is in front of the parish hall. This could be the
pond on the side of which, Ikkako Cathanar
was buried without any sacredness.
Observations on Ikkako Cathanar
event
1. This was a conflict between two
individual churches. A native church was forcefully invaded by another church
of different rite and traditions using the colonial power. Mar Ignatius of
Antioch, a disciple of Mar Yohannan the Evangelist is the first Church Father who
used the term ‘catholic,’ in his Epistle to Smyrneans, where he used it in the
meaning a communion of local churches of different traditions[xvi].
Therefore, this was against the concept of the Universal church encoded since
the Apostolic period.
2. One of the European Missionaries who had a significant role in
the persecution and murder of Ikkako Cathanar
was later appointed as the vicar apostolic to the Pazhayacoor, the Thomas
Christians in the Catholic fold. This shows the pathetic situation of the
Catholic Thomas Christians. Even with these harassments and helpless situation,
the native Thomas Christian Priests of the Catholic fold continued their
resistance to Latinisations and love to their local church and rite resulted in
Rome recognising their rite and establishing Vicariates for Syo Chaldean
faithful in Malabar in 1887 and later the Syro Malabar Hierarchy in 1923.
3.This event was an example of
persecution of native Christians by European Missionaries.
3.a The faithful and their Priests were stamped as
heretics.
3b. Discrimination of the native Priests based on
race. The native priests were neither allowed to sit before the European
Priests not dine with them. This is seen in the documentations by Nidheerickal
Mani Cathanar and Palakkunnel Mathai Maryam
Cathanar[xvii].
3c. Persecutions in the form of beating the
Priests, chaining the Priests and displaying them in public, beating up by
people of inferior caste in a caste driven socio-political milieu of the middle
ages[xviii]. It
would be surprising to note that these persecutions were carried out for not
obeying the Missionaries, for carrying the reliquaries on a feast etc.
4 It is obvious that the foreign
Missionaries did not observe the moral and ethical values narrated and propagated
in the Synod of Diamper in treating the native Priests and faithful.
Implications of Ikkako Cathanar event and the Angamaly
Mahayogam.
Ikkako Cathanar’s death
resulted in significant upheaval in the resistance of the Saint Thomas
Christians against Latinisations and colonial suppression by the European Missionaries.
Ikkako Cathanar event
and the intimidation at the funeral service of Bishop Florence in 1773 resulted
in the famous Angamaly Yogam- the Synod of Angamaly in 1773 AD for 16 days from
Aug 23 to Sept 5 at the St Hormiz church Angamaly. About 500 representatives
from 72 Churches attended the Synod. The Synod demanded a solution for the
maltreatment and harassment from the European Missionaries[xix].
The Synod could force the
representatives of the Missionaries to agree with the demands in writing but
one can observe that they did not observe them[xx].
The synod also resulted in these issues
being discussed in the Sacred Congregation for the propagation of the faith in
the Roman Curia in 1774 AD[xxi]. This
was a great achievement. The Sacred Congregation sent a letter to the
Missionaries in Malabar prohibiting them from these kinds of maltreatment and
commented that “ in punishing them for their faults after having had legitimate
proofs, they should adopt only means in harmony with meekness and sweetness
demanded by charity, the character of their office, and prudence, which should direct
them not to anger a nation which suffers badly from the yoke of being governed
by the directors and the heads of a different rite on whose will alone depends
on its separation from the Catholic union at one stroke.[xxii]”
From this, one can observe that the
martyrdom of Mar Ikkako Cathanar
resulted in Rome realising the need for recognising the Saint Thomas
Christians, their rite and traditions which might have paved the way for
establishing the Syro Malabar Hierarchy later.
Conclusion.
According to certain family
documents, the date of the martyrdom of Ikkako cathanar was ME 946 Kumbham 5[xxiii] which
would be 13th February 1771[xxiv].
Therefore, February 2021 would be the 250th martyrdom. (But, ME 1196 Kumbham 5
will be 17 February 2021[xxv]) The faithful
of the Syro Malabar Church would like the sacred memory of Sahada Mar Ikkako Cathanar
of Champakulam to be remembered and glorified. Mar Ikkako Cathanar was a martyr for the
local particular Church of Saint Thomas Christians and steadfastly stood firm for
their particular law, traditions, and customs. He was also martyred on wrong
accusations and without proper trial and evidence. Mar Ikkako Cathanar could escape these persecutions if he had admitted
the accusations but he stood for the truth and dignity of the local church.
In connection with the 250th year of the martyrdom of
Ikkako cathanar, Ruha Media organised a webinar on 8th November 2020. See the
link.
https://www.youtube.com/watch?v=u4xy4makp7o&t=151s
(Credits. Thanks to Mr Mathew Mailapparampil for
thoroughly reviewing the paper and for suggestions and corrections. Thanks to
Ruha Media for permission to use the link to the webinar.)
References
[i] Paulinus
De Bartholomew, Viaggio alle Indie Orientali, Roma Presso Antonio Fulgoni,
1796, p 136, William Johnston, A voyage to East Indies containing an account of
the manners customs and of the natives with geographical description of the
country collected from observations made during a residence of thirteen years
between 1776 and 1789 in districts
little frequented by Europeans by Fra Paolino
Da San Bartolomeo with notes and
illustrations by John Reinhold Forster, translated from German by William
Johnston, London, 1800, p 196
[ii] Alexander
P varghese, India: History, Religion, vision, and contribution to the world,
vol 1 Atlantic Publishers New Delhi, 2008, p 318
[iii]
David Taylor, The Channel through which flows every kind of heresy: European
antagonism towards Syriac language and texts on the Malabar coast , 16-18
centuries, Paper presented to Aram Society for Syro Mesopotamian Studies Forty
Eighth International Conference on Syriac Christianity, 11-13 July 2018
[iv]
Abraham M Nidhiry, Father Nidhiri, A History of his time, Kottayam 1971, p53,
65
[v] Palakkunnel
Mathai Maryam Cathanar, Palakkunnel Valyachante Nalagamam Malayalam (Chronicles
of Palakkunnel Mathai Maryam cathanar), Palakkunnel Mathai mariam Cathanar
Death centnary Committee, 2000, p 145
[vi] Rev
Dr Placid Podipara, The Hierarchy of Syro Malabar Church, in Rev Dr Thomas
Kalayil (Ed) Collected works of Rev Dr Placid Podipara CMI, Vol 1 p678 citing
Giamil who narrated that in a letter sent by three saint Thomas Christians in
1578 to Pope saying our prayers are in Syriac or Chaldean language which was
handed over to us by our Lord Saint Thomas and we and our predecessors have
been taught this language.
[vii]
The Editor of Varthamana pusthakam published by OIRSI 1989 edition states the
family name as Puthenpurackal. Many documents from Chamapkulam use the term
Puthenpurackal- like the Chronicles of Poothara Korah Cathanaar, the book of
Jacob J Kurialacherry But Fr Bernard
Thomas in Keralathile Mar Thoma Kristhysnikal, mentions the family name
Puthenparampil. Fr Jacob Nellikkunnath in Changanacherry athiroopatha innale,
innu, mentions Puthenparampil in page 87 and Rev Dr Xavier Koodapuzha in
Bharatha sabha Charithram. It seems those who accepted the term Puthenparampil
are quoting Bernard Thomas.
[viii]
Rev. Dr.Thomas Kalayail, Ed. Collected works of Rev Dr Placid J Podipara CMI
Vol I, The Thomas Christians, p 393, Rev. Dr Varghese Puthusserry, Reunion
Efforts of St Thomas Christians of India 1750-1773, A Historical-Critical
analysis of the Contemporary Documents, Mary Matha Publications, Trichur, 2008,
p 229
[ix] Revd. Varghese Puthusserry, Reunion Efforts of St Thomas
Christians of India 1750-1773, A Historical-Critical analysis of the
Contemporary Documents, Mary Matha Publications, Trichur, 2008, p 225
[x] Revd.
Varghese Puthusserry, Reunion Efforts of St Thomas Christians of India
1750-1773, A Historical-Critical analysis of the Contemporary Documents, Mary
Matha Publications, Trichur, 2008, p 225 citing Ambrosius, Hierarchia
Carmelitana seu Series Illistrium Praesulum Ecclesiasticorum ex Ordine
Carmelitarum Discalceatorum, Fasc. IV, Romae, 1939
[xi]
Archives of the Congregation of the Evangelisation of People, Istruzion Tomus
II, ff 76v-77r and Scritture Originali Riferite nei Congressi Generali 839,
f.224 cited by Dr V Puthusserry, Reunion
Efforts of St Thomas Christians of India 1750-1773, A Historical-Critical
analysis of the Contemporary Documents, Mary Matha Publications, Trichur, 2008,
p 226.
[xii] Paremmakkal Thomman cathanar,
Varthamana pusthakam, OIRSI Pubications Vadavathoor Edition 1989, p53
[xiii]
Paremmakkal Thomman cathanar, Varthamana pusthakam, OIRSI Pubications Vadavathoor
Edition 1989 p 52
[xiv]
Abraham M Nidhiri, Father Nidhiri:A History of his time, Kottayam, 1971, p 65.
It was the right of the local priests to carry the reliquaries on the
processions but when Florence of Jesus of nazerath was the Vicar Apostolic
(1752-1773) he insisted that the
European Padres should lead the processions and carry the reliquaries.
[xv]
Mathew Mailaparampil, Joseph George, Ikkako Kathanar, the forgotten martyr,
March 19, 2014 at www.nasrani.net accessed
on 03/02/2019 https://www.nasrani.net/2012/07/01/ikkako-kathanar-the-forgotten-martyr/#identifier_12_976
citing Jacob J Kuriallacherry, Kalloorkkadu Palliyum Suriyani Christianikalum,
(mal) Chamapakulam, 1986.
[xvi] Richardson,
Cyril C. “The Church in Ignatius of Antioch.” The Journal of Religion, vol. 17,
no. 4, 1937, pp. 428–443. JSTOR, www.jstor.org/stable/1196375. Accessed 3 Feb.
2021.
[xvii]
Abraham M Nidhiry, Father Nidhiri, A History of his time, Kottayam 1971, p53,
65and 100; Palakkunnel Mathai Maryam Cathanar, Palakkunnel Valyachante
Nalagamam Malayalam (Chronicles of Palakkunnel Mathai Maryam cathanar),
Palakkunnel Mathai mariam Cathanar Death centnary Committee, 2000, p270.
[xviii]
Rev Dr Varghese
Puthusserry, Reunion efforts of St Thomas Christians of India 1750-1773, A
Historical- critical analysis of the contemporary documents, Mary Matha Publications,
Trissur,2008, p221- 233;
[xix] Rev
Dr Varghese Puthusserry, Reunion efforts of St Thomas Christians of India
1750-1773, A Historical- critical analysis of the contemporary documents, Mary
Matha Publications, Trissur,2008 p 216
[xx] Rev
Dr Varghese Puthusserry, Reunion efforts of St Thomas Christians of India
1750-1773, A Historical- critical analysis of the contemporary documents, Mary
Matha Publications, Trissur,2008 p 233
[xxi] Rev
Dr Varghese Puthusserry, Reunion efforts of St Thomas Christians of India 1750-1773,
A Historical- critical analysis of the contemporary documents, Mary Matha
Publications, Trissur,2008 p224-225
[xxii]
Rev Dr Varghese Puthusserry, Reunion efforts of St Thomas Christians of India
(1750-1773) citing Archives of the Congregation for the Evangelisation of the
peoples, Iztruzione Tomus 2, ff 76v-77r and Scritture Originali Riferite nei
Congressi Vol839, f 224
[xxiii]
Mathew Mailapparampil, Joseph George, Ikkako kathanar, the forgotten martyr,
NSC network. https://www.nasrani.net/2012/07/01/ikkako-kathanar-the-forgotten-martyr/
accessed on 09 Feb 2021.
[xxiv]
https://www.drikpanchang.com/malayalam/malayalam-month-calendar.html?date=09/02/1771
accessed on 10 Feb 2021
[xxv] https://www.drikpanchang.com/malayalam/malayalam-month-calendar.html
accessed on 10 Feb 2021
