Language: Malayalam. Price 115 INR
ISBN: 81-88456-16-0 / 240 pages
ഭാരതസുറിയാനി സഭാചരിത്രത്തിലെ സങ്കീര്‍ണ്ണവും കലുഷിതവുമായ ഒരു കാലഘട്ടമാണ്‌ 18, 19 നൂറ്റാണ്ടുകള്‍. സ്വന്തം സുറിയാനി സഭാ പൈത്രുകം സംരക്ഷിക്കാന്‍ തീവ്രമായി ആഗ്രഹിച്ച ഒരു ജനത അതിനെതിരെ ഉയര്‍ന്ന വെല്ലുവിളികള്‍ നേരിടുന്നതിനു നടത്തിയ പരിശ്രമങ്ങള്‍ ഈ കാലഘട്ടചരിത്രത്തിന്റെ മുഖമുദ്രയാണ്‌. ഈ പരിശ്രമങ്ങളില്‍ നായകത്വം വഹിച്ചവരില്‍ ഒരാളായ പൗലോസ്‌ പണ്ടാരിയുടെ ചുവടുവയ്പ്പുകളെ ആധികാരിക രേഖകളുടെ വെളിച്ചത്തില്‍ ഹ്രുദ്യവും ലളിതവുമായ ഭാഷയില്‍ ഗവേഷണചാരുതിയോടെ ഈ ഗ്രന്ഥത്തില്‍ അവതരിപ്പിക്കുന്നു.
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The Pandari Schism
In November 1796, the Christians of Malabar sent four representatives with the letter of their king Rama Rajah and of their clergy and the people to the Chaldean patriarch of Mosul, Joseph IV. The letter contained their grievances against the Carmelites and their request for a native bishop. Patriarch Joseph IV was dead already in 1791 and Mar John Hormez was the administrator of the Patriarchate. Having received the delegation from Malabar, Mar John wrote to Propaganda Fide on November 25, 1796. In his letter he showed no doubt regarding his right of jurisdiction over the Malabar Christians. In December Hormez wrote again to Rome. Without having obtained any answer from Rome, Mar John Hormez, after 16 months, decided to ordain Paul Pandari, one of the four from the deputation. Thus Mar Paul Pandari was consecrated bishop by Archbishop John. He was not ordained for Malabar but as a titular bishop for the monastery of St. Behnan, near Mosul. Pandari’s written profession of faith was then sent to Rome. After the consecration Pandari returned to Malabar. Mar Hormez’s letter reached Rome on March 17, 1797. On May 10, 1799 the Congregation sent him a reply expressing its regret on the distressing event of which Mar Hormez himself was the only author.
The Congregation stated that Mar John had no authority to consecrate a bishop for a nation which neither belonged to him nor was of his rite. Syrians of India, they concluded, depended immediately upon the Holy See and Mar John was asked to call back Pandari or suspend him from the ministry and from episcopal functions as long as he was not rectified by the Holy See. The Congregation wrote also to Msgr. Aloysius Mary, the apostolic vicar of Malabar that he might bring Pandari back to the obedience of the Holy See. Mar Hormez replied immediately explaining the circumstances in which he consecrated Pandari. On January 20, 1800 he wrote again to the Congregation two letters expressing sorrow rather than astonishment. Mar Hormez justified himself, saying that he thought it opportune to send a bishop to Malabar in the person of Pandari, but not with jurisdiction, just to help them in their despair, other wise they would have become heretics or idolaters. He held the view that the Congregation could not find fault with him because he consecrated Pandari only after waiting for a reply from Rome for one year and four months. He concluded that the Congregation did not want to answer nor to solve the problem. Finally respecting the order given to him, Mar Hormez agreed to call back Pandari
Mar Paul Pandari, titled Mar Abraham, reached Malabar in March 1798 and was, with the two Chaldean priests, welcomed by the people. Msgr. Aloysius Mary went to the ecclesiastical administrator Thomas Paremmakkal and inquired about Pandari. They endeavored to accept Pandari as a simple priest. At this time the Syrian Christians of the Archdiocese of Kodungalloor had no bishop to confer the sacraments of confirmation and ordination either in their diocese or in Kochi. So they turned to their own bishop who just came from Baghdad. The events took another turn when Thomas Paremmakkal died on March 19, 1799. Priests and two representatives from each parish met together [yogam] to decide on the future. They decided to elect one among the twelve priests [The yogam of February 2, 1784 decided that the twelve priests selected from among the Suriani priests should work for the spiritual good of the faithful and should live in those places designed by their ecclesiastical head; if any one of these dies, then the rest should select the twelfth one; the spogli should belong to this group and not to the family members of the deceased ones; …] Ukken Varghese (Kaliparambu), Thekkekara Chakkuriathu (Velianad), Pazhayattil Itticheriathu (Puthenchira), Cheramel Geevarghese (Chalakudi), Urumpathu Abraham (Angamaly), Thachil Abraham (Kuthiathodu), Kachappillil Ouseph (Chennamangalam), Muttanthottil Korathu (Pattamana Paravur),Kattakayam Abraham (Pala), Plathottathil Thoma (Anakkallu), Illikkal Punnus (Chunkam) & Thekkekkara Kunjicheriathu (Changanassery) were those twelve representatives. Accordingly, after the death of the gubernador, the twelve automatically took up the responsibility to elect one vicar general, and that in the person of Kattakayam Abraham Malpan. Documents differ regarding the how of the election. Bernard Thoma (Mar Thoma Christians, 231-232) basing on the local manuscripts wrote: Paul Pandari, with the advice of the 12 priests, elected one among them as the vicar general. The Apostolic vicar of Malabar, Msgr. Aloysius Mary wrote to the Congregation that convinced of the inability and insufficiency of Mar Pandari to govern the churches, those who met at Changanassery forced him to declare as the governor one of their important teachers called Abraham Malpan. At any rate, the rule of the archdiocese came into the hands of the illegitimate vicar general Abraham Malpan. Illegitimate because, the community had no right whatsoever to elect their vicar general.
On April 13, 1799 the representatives of the churches met in a church at Changanasery and recognized Mar Pandari as their bishop. They also presented some of their clerics to be ordained priest by him and he did so. Mar Paul Pandari, although an illegitimate bishop, could exercise the episcopal functions as he was supported by the new vicar general. Only a few Syrian Catholic churches declared formal obedience to the new vicar general and to Mar Paul Pandari, and slowly the number of churches which declared obedience increased, which came up to 29.
പണ്ടാരി ശീശ്മയിലേക്കു പോയ ചങ്ങനാശേരി കൽദായ ലോബിയെ മാർത്തോമാ കത്തോലിക്കാ സഭയിലേക്ക് തിരിച്ചെടുത്തത് ഈ സഭയുടെ നാശത്തിനു കാരണമായി
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