CHAPTER ONE ORIGIN OF KANYAKUMARI...
Transcript of CHAPTER ONE ORIGIN OF KANYAKUMARI...
CHAPTER ONE
ORIGIN OF KANYAKUMARI DIOCESE
The Kanyakumari Diocese, one of the twenty two Dioceses of the Church of
South India (C.S.I) is an ecclesiastical organization functioning in the Revenue District
of Kanyakumari, incorporating 464 churches including two churches in the Revenue
District of Tirunelveli - one at Kannankulam and another at Levinchipuram'. The
origin of the Kanyakumari Diocese can be traced back to the days of W.T.Ringeltaube2
who started his missionary work in Travancore, as the first representative of the
London Mission Society (L.M.S) in1806.
L.M.S Mission in South Travancore
The Protestant Mission came to South India at the instance of the Danish King,
Frederick IV and its first missionaries, Bartholomew Ziegenbaig and Henricke
Pluetschaw landed in Tranquebar in Tanjore District in 1706 3 . They established the
Tranquebar Mission; which was engaged in evangelic work in Trichinapoly, Tanjore,
Madras, Cuddalore and Tranquebar. About the middle of the eighteenth century, the
Society for Promoting Christian Knowledge (S.P.C.K)4 helped the Tranquebar Mission
with money and materials and brought the work in Trichinapoly and Tanjore under its
Church of South India., Kanyakumari Diocese, Constitution and Rules, 1960,Nagercoil, p.1
2 W.T.Ringeltaube, the first protestant missionary to Travancore was born in Silesia inGermany. In 1797 he went to Calcutta as a missionary of the S.P.C.K but very soonreturned to England. In 1803 he joined the L.M.S and again came to India as amissionary in 1804.
M.A.Sherring, The History of Protestant Mission in India, London, 1875, p.1; John
William Kaye, Christianity in India, London, 1859, p.66.
S.P.C.K-Founded in 1698 by the Anglican Churchmen.
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direct control. Subsequently C.F.Schwartz, the Tranquebar missionary was appointed
as the S.P.C.K missionary. 5 After the death of C.F.Schwartz in 1798 John Casper
Koihoff took over his missionary work.
Very soon this work was extended to the far south through the conversion of a
staunch Hindu by name Maharasan of Mylaudy. 6 He went on a pilgrimage to the
Saivite temple at Chidambaram in 1799. But he was revolted by the iniquitous devadasi
system and was in great distress. As he sat down against a pillar and slept, he had a
vision. A venerable white man attired in white robes with a staff appeared before him
and asked him to go southward, where he would receive enlightenment 7 . The very next
morning he started on his way back and visited some of his relatives in Tanjore who by
that time had become Christians. On Sunday morning he accompanied his relatives to
the church service. The sermon of J.C. Koihoff, the missionary touched his heart and
soul so deeply that he decided to become a Christian. 8 After the church service
J.C.Kohlhofi enquired Maharasan about the purpose of his visit and gave him a tract,
entitled 'True Wisdom'. Maharasan read it intensively, embraced the Christian faith
and was baptized with the new name Vedamonicam. 9After a few weeks Vedamonicam
(Maharasan) returned from Tanjore to Mylaudy and built a hut meant for the Worship
Rajaiah D.Paul, Triumphs of His Grace, Madras, 1967, p 48.
Mylaudy was once part of a virgin forest and a favourite haunt of peacocks and hencethe name Mylaudy, the place graced by peacocks located about nine kilometres fromNagercoil.(The Hindu, 'Seat of Stone Sculptures', I 7 h October 2000,p.R.M.-3).
' I.H.Hacker,A Hundred Years in Travancore, 1806-1906, London., 1908, p.20.
8J.W.Gladstone, Protestant Christianit y and Peoples Movement in Kerala 1850 -1936, Trivandrum. 1984, p.59.
9Thoppoorar, 'Maharasanucku Nantee' C.S.I. Kanyakumari Diocese Thanks Giving
jy Celebration, Souvenir, 1993, pL
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of God'°. Under his influence, Perumal alias Ganamuthu, the headman of the family
and his brother and sisters became Christians. He gave Christian names to his family
members in order to show their conversion to the Christian faith." He taught them
Gnana Uppathesa Kurippidam or the Church Catechism. Moreover every morning and
evening he prayed with them in the house itself and explained the gospel to his friends,
relatives and visitors. Vedamonicam introduced the Lutheran 12 form of worship and the
Common Prayer Book used in the Lutheran Churches in Tanjore.' 3 He visited the sick
people daily in and around his native village. But because of opposition from the
Hindus, he was not able to build a church and, having invited the hostility of the
Hindus, was excommunicated from the Hindu fold. As his property and life were
unsafe, he decided to sell his land and go to Tanjore, but later changed his mind. 14
In spite of his untold sufferings he continued the gospel work which eventually
attracted a number of people. In course of time as the congregations began to swell he
felt his skills were inadequate to cater to their needs spiritually as well as
organizationally. He expressed his desire that a European missionary be invited to
manage the congregation and they agreed with him) 5 Hence he went to Tanjore and
requested J.C.Kohloff, to send a missionary or a catechist. Subsequently J.C. Kothoff
sent instructions to Sathianathen who was in charge of the Tirunelveli Mission to
10 Samual Mateer, The Land of Charit y, Madras, 1991, p.260.
11 William Robinson, Ringeltaube the Rishi, Sheffield, 1902, p.93.
12 Lutheran-The Protestant Church founded on the doctrines of Martin Luther (1483-1546), with justification by faith alone as a cardinal doctrine.
' Rajaiah D. Paul, Qp.cit., p.58.
14 Rebecca Jane Parker, How They Found Christ, London, 1940, p.1 29.
15 Samuel Mateer, p.cit., p.260.
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depute a catechist. Accordingly Yesudian was deputed to Mylaudy. But due to the
opposition from the higher caste people and the unsuitable climatic condition, he
returned.' 6 While Vedamonicam was in Tanjore, J.C. Koihoff told him about
W.T.Ringeltaube of the London Mission Society. Vedamonicam went to Tranquebar
and requested W.T.Ringeltaube to pay a visit to his village. Ringeltaube too promised
to visit Mylaudy as soon as he finished his Tamil studies. Thus, it is believed that
Vedamonicam was the pioneer, and Mylaudy became the nucleus of the Protestant
Church in Travancore 17
Mylaudy Mission 1806 - 1816 (W.T.Ringeltaube)
On 25th April 1806, W.T.Ringeltaube the first L.M.S missionary started the
L.M.S station at Mylaudy.' 8 After spending a couple of days at Mylaudy, Ringeltaube
went to Cochin to meet Cot. Macaulay, the British Resident and sought permission to
build a church at Mylaudy. Col.Macaulay, promised to talk to Velu Thampi, the
Dewan of Travancore for this purpose. 19 Meanwhile Ringettaube met the Dewan at
Quion who enquired about his religion and refused to grant permission to construct a
church . 2° With great dismay Ringeltaube returned to Palayamcottai on 10th July 1806
16 S.A.Azariah,Ringeltaube the Apostle of South Travancore, (Tamil) Nagercoil, 1939,p.66.
17 Justin Charles, 'Two Centuries of L.M.S in Kerala' National Christian ReviewAugust, i996,p.476.
18 L.M.S Report, 1819, p.53.
19 C.M.Agur, Church History of Travancore, Madras, 1903, p.502.
20 The Dinamalar, Dated 6" May 2000, p. 5.
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and continued there as a superintendent missionary. 21 Yet again, on 1St March 1807
Ringeltaube came to Mylaudy, baptized forty people, made Vedamonicam the catechist
to lead the congregation and then left for Palayamcottai. 22 In the mean time Dewan
Velu Thampi led an armed revolt against the British to drive them out of Travancore.
(1808-1809), which not only affected the peace of the State, but also arrested the
progress of the mission and threatened to demolish the infant church. However the
rebellion was crushed, internal peace was restored and the British became paramount in
Travancore. This aided the rapid growth of Christianity. Vedamonicam duly informed
Ringeltaube who was at Palayamcottai of the victory. 23 Utilising this situation
Ringeltaube returned to Mylaudy and started his effective gospel work from 1809.24
After the war Ringeltaube went to Quilon to meet Col.Macaulay who in turn
permitted him to build a church at Mylaudy. 25 Vedamonicam donated his land for the
construction of a church and a parsonage. 26 Moreover Ringeltaube received substantial
financial support from Col. Macaulay for the construction of the church. 27 In May
1809, the foundation stone was laid for the church and it was dedicated in September
1809. It was the first Protestant Church in Travancore. In 1810 the Government of
21 R.Kuttikan, 'Ringeltaube the Apostle of South Travancore', Platinum Jubfflee,Souvenir, Scott Christian College, Nagercoil, 1967, p.17.
22 Samuel Mateer, p.263.
23 James Hough, A History of Christianity in India, Vol.IV, London, 1845, pp.280-281.
24 J.W.Gladstone, National Christian Council Review, Vol.x, No.1, Nagpur, June 1976,p 58.
25 Samuel Mateer, loc.cit., p.262.
26 CMAgur, p.cit., p.424.
27 James Hough, loc.cit., p.280.
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Travancore permitted him to build six more churches at Pichaikudiyirupoo.
Thamaraikulam, Puthalam, Zionpuram, Kovilvillai and Eathamozhi. Each church
was placed under the control of a native catechist. Ringeltaube visited the churches
twice in a month., addressed the gathering every evening 28 and worked methodically,
with a definite objective. His vision and the nature of his work are evident from his "ten
point plan' 29 which laid the foundation for all future .Protestant missionaiy work in
South Travancore. Unfortunately he could execute only a portion of his plan due to his
short period of stay. However, accompanied by Vedamonicam, Ringeltaubé visited all
the congregations before he left Travancore in 1816. He invited all the converts to the
church at Mylaudy for a church service and formally informed them about the
appointment of Vedamonicam to conduct the missionary work till the arrival of another
L.M.S missionary. 30 On 23rd January 1816 he left the mission due to his ill health. It is
assumed that he died while at sea, due to liver failure. After Ringeltaube's departure
Vedamonicam discharged his duties carefully for about two years. In July 1816, he
formed a new congregation at Ammandivillai consisting of about 30 converts. 31
Vedamonicam maintained the infant churches without getting any aid from the L.M.S
and spent the income from the paddy field at Vailakulam and Thamaraikulam 32 very
judiciously so as to meet expenses like the salary of the catechists and had enough put
28 Reports of the Missionary Society, 1795-1895, Vol. 1, London, 1814, p.510.
29 M.A.Richard Lovett, History of the London Missionary Society, 1795-1895, Vol.11,London, 1899, pp.87, 88.
30 John.A.Jacob, History of the London Missionar y Society in South Travancore, 1806-1959, Nagercoil, 1990, p,45.
' C.M.Agur, p.cit., pp.628-630.
32 On the request of Col.Munro, the Queen of Travancore granted two paddy fields oneat Vailakulam and another at Thamarikulam to L.M.S. (John Abbs, Twenty Two YearsMissionary Experience in Travancore,London, 1870, p.15 1.)
away to be utilized at the time of drought. Thus Mylaudy was the first mission station
of the L.M.S in South Travancore.33
L.M.S Mission Districts
The growth of the mission in South Travancore under the L.M.S necessitated
the setting up of new stations and sub divisions. Despite many difficulties and
opposition from the Hindus, the L.M.S missionaries continued with their work steadily
during the nineteenth century. Consequently, the whole region between Quilon and
Cape Comorin could be organized as L.M.S mission districts dotted with stations.
Nagercoil Mission District
Charles Mead,36 the second missionary of the L.M.S arrived in South
Travancore in December 1817 about two years after the departure of Ringeltaube.
When he started his missionary work at Mylaudy, he felt the need for shifting the
mission centre from the little village to a central place. In the mean time Mead was
appointed a Civil and District Judge in Travancore in April 1818. Hence he shifted the
mission headquarters from Mylaudy to Nagercoil. The appointment of a missionary as
judge raised their prestige considerably and greatly helped the sread of Christianity.
But the L.M.S Board of Directors was unwilling to permit him to continue in his
M.A.Sherring, Qp.cj. , p.325.;J.M..Ambrose, "L.M.S in Travancore", Desopakari,Nagercoil, December, 1934, p.1 3.
Mission district does not refer to the political division.
G. T. Mackenzie, Christianity in Travancore, Trivandrum, 1901, p.51.
36 Charles Mead was born on the first October 1792 at Bristol in England. Mead wasresponsible for the entire development of the L.M.S. in South Travancore, Hence hewas called as the 'Father of the South Travancore Mission.'(C.M.Agur, Q.cj.,p.647.)
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judicial position because it would greatly hamper the concentrated missionary efforts. 37
Hence he resigned this post within one year and continued his missionary activity.
Through Col.Munro, C.Mead obtained the Residency Bunglow at Nagercoil from Her
Highness Parvathi Bai 38 . In 1818 about 3000 persons, mostly the Nadars, embraced
Christianity. 39 Therefore the Nadars remained predominant in the South Travancore
Church as in the neighboring District of Tirunelveli.40
On 29 September 1818 Richard Knill, another missionary joined C.Mead 41 and
laid the foundation stone of the church at Nagercoil on lS January 181 9•42 But he left
the mission soon due to his illness. 43 Since Mead was left alone to do the evangelical
work, he invited C.H.Ashton a native youth from Tanjore to assist him. 44 He was
appointed assistant pastor and he supervised the mission from Nagercoil to Quion. In
course of time Churches were established between Koodankulam in the east and
Thengapatanam in the west. As a result the number of congregations grew from seven
to fifteen by 1819. Charles Mault joined C.Mead in the extension of the mission field in
L.M.S. Report, 1819, pp.53-54.
38 R.N.Yesudas, The History of London Missionary Society in Travancore. 1806-1908,Trivandrum, 1980, p.54.
I.H.Hacker, p.cit., p.34.
40 Rajahiah.D.Paul, Neelakantan Devadason, Madras, 1971, p.7.
41 L.M.S. Report, 1819, p.54.
42 J.W.Gladstone, (ed), "The Kanyakuniari Diocese", United to Unite, 1947-1997,Chennai, 1997, p.204.
43 Samuel Zechariah, The London Missionar y Society in South Travancore, 1805-1855,Part. 1, (Tamil), Nagercoil, 1991, p.57.
44 Samual Mateer, p.270.
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South Travancore in May 181 9•45 They co-operated with each other and established a
Seminary at Nagercoil. Their wives started a boarding school at Nagercoil, which
widened the vision of the mission stations. 46 With the arrival of John Smith in 1920,
C.Mead, C.Mault, John Smith and C.H.Ashton., divided the mission work at Nagercoil
among them. Accordingly, Mead looked after the western part of Nagercoil and Mault
the eastern part with headquarters at Neyyoor.47 Under Mault the mission grew rapidly.
His wife engaged herself in teaching lace making to the girls studying in the boarding
school at Nagercoil. John Smith went to Quilon to establish a Malayalam mission with
the help of C.H.Ashtoit
The L.M.S Board of Directors used to send deputations to assess the work of its
mission in different parts of the World, to prepare reports and to recommend suitable
methods for the improvement of the administration and for overall development. Thus,
from time to time, special deputations were arranged to look after the progress of the
mission work. 48 Accordingly in July 1827 the first Indian deputation consisting of
Daniel Tyerman and George Bennet visited South Travancore and other L.M.S fields in
India and reported that the development in South Travancore was much greater than the
L.M.S work in other places. They hailed Nagercoil as the most powerful mission
station in the whole of South Travancore 49 In 1827, the L.M.S from Koodankulam to
4' L.M.S. Report, 1821, p.62.
46 Samuel Zechariah, loc.cit., p.84.
Neyyoor - a jungle spot two miles near to a sudra village of Neyyoor in theKalkulam Taluk.
48 Richard Lovett, pp.cit., p.671.
Daniel Tyerman and George Bennet, Journal of Voyages and Travels , Vol. 11,London, 1831, p.456.
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Trivandrum consisted of 26 churches, 33 catechists, 2851 Christians, 535 of whom
were baptised, 95 teachers and 1916 scholars. 50 Meanwhile the L.M. S sent three more
missionaries to assist the missionaries in South Travancore. Accordingly
J.C.Thompson, W.Miller and W.B.Addis reached Travancore as missionaries in August
1827. J.C. Thompson joined the Quion mission, W.Miller helped Mead in Neyyoor
mission and W.B.Addis assisted Mault in the Seminary at Nagercoil. John Roberts
joined the mission in 1831 and was in charge of the Seminary at Nagercoil.
C.Mead informed the L.M.S Directors of the scope of extending mission works
in other areas in South Travancore and requested them to send more missionaries in
order to intensify the activity of the mission. Accordingly John Abbs, John Cox,
J.S.Pattison, Dr.A.Ramsay and James Russel arrived in 1838.' With their arrival the
Travancore District Council (T.D.C) was constituted which not only reorganized the
mission districts but also carved new mission districts out of the existing ones. Since
the mission fields were expanding day by day, the missionaries shared the
responsibilities with the newly arrived missionaries. Mead supervised the churches
from Neyyoor to Trivandrum. John Abbs, stayed for about seven years at Neyyoor and
was empowered to look after the north-western portion of Neyyoor district 52 which was
later developed into the Parassala district in 1 845. _ John Cox was in charge of the
mission at Trivandrum, the capital city of Travancore, which was also the headquarters
of the British Resident and J.S Pattison joined J.0 Thompson at Quion.
° Samuel Zechariah, .p.cit., p.1 15.
' M.A. Sherring, p.98.
52 The Dinamalar, Bakhthi Malar, Dated 13th October 2002, p.3.
John A. Jacob, gp. cit., p.90.
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Since the southern districts were the most fertile mission grounds for the L.M.S
the Nagercoil district was reconstituted. James Russel (1838-1860) created a separate
district out of the Nagercoil Mission in 1840 and named it Jamestown mission district.
He trained a number of Indian church workers from whom Neelakanandan Devadasan
and C.Masilamoni rose to be the leaders of the church in South Travancore. Thus the
missionary activity began to flourish. In 1846 Ebenezer Lewis joined the Nagercoil
mission. He created a new district named Santhapuram out of the Nagercoil mission
district 54 and attempted to eradicate social evils and change the existing social system.
Consequently, people of different communities came together like friends and this
induced many to accept Christianity. He also encouraged intercaste marriages. In 1866
he was transferred to Quion since there was no residential L.M.S missionary. After
C.Mault left the Nagercoil mission district in 1855, it was under the care of J.J.Dennis,
James Duthie and Mobbs. Meanwhile in 1866, Joseph Mullens led a deputation and
visited the mission districts of South Travancore and recommended changes in the
Nagercoil mission district. Accordingly the Nagercoil mission district was reconstituted
into Thittuvillai district and Kottaram district. C.Yesudian, the native assistant
missionary was put in charge of Thittuvillai mission district 55 . The Jamestown district
came under the district of Kottaram which had been formed in 1866. But in the same
year Santhapuram district was abolished because Wilkinson, the successor of E.Lewis
was transferred to Quion. 56 Subsequently in 1872 Kottaram district was amalgamated
Report of the Directors to the General Meeting of the Missionary Society, London,1858, p.78.
L.M.S. Report, 1867, p.142.
56 Ibid., 1866, p.5.
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with Nagercoil. These changes were effected due to the non-availability of foreign
missionaries to lead the missionary activity.
A.L. Allan, S. Cave and Robert Sinclair served as missionaries in charge of the
Nagercoil mission 57 from 1884. Whenever there was no missionary for a particular
district it was bought under the control of the educational missionary or the medical
missionary. It is significant to note that Nagercoil was the first mission district to come
under the control of J. Mathew Kesari, the first Indian District Chairman from 1921. It
was indeed a matter of great credit to the Travancore mission and the Nagercoil mission
in particular because the leadership of the district had come under an Indian Minister.58.1.
After the death of J.Mathew Kesari, on 14th September 1930, the question of his
successor was raised. 59 Christians belonging to L.M.S denomination preferred the
Europeans to continue as District Chairman thinking that they only could bring money
from England to sustain the missions. But the L.M.S was very particular to hand over
responsibility to Indians. Hence J.A.Jacob became the District Chairman against much
opposition from the congregations in 1932.
The L.M.S Directors sent a special deputation consisting of George Parker,
L.J.Thomas and W.T.M Clewes to look into the financial condition of the mission
during the drought, epidemic, and the consequent decline Of income from the industries
J.B.Thankaraj (ed), "Missionarymar" Home Church Nagercoil, Triple Jubilee, 1819-1969, Souvenir,(Tamil), Nagercoil, 1969, p.80.
58 Minutes of the Travancore Church Council, Nâgercoil, 1921, p,3.
James M. Stewart (ed),'Ministers of the M.M.Church', Mateer Memorial C.S.IChurch Platinum Jubilee Souvenir, Trivandrum,, 1981, p.3!.
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of the Mission in 1936.60 Subsequently they visited the South Travancore Mission, and
made a thorough study of the financial situation of the Nagercoil, Quilon, Neyyoor,
Trivandrum, Parassala and Attingal districts. 61 In order to reduce the administrative
expenses they recommended the amalgamation of six districts into three. Accordingly
the Nagercoil and Neyyoor Mission districts were amalgamated as the Southern District
of South Travancore 62 under John. A.Jacob on P" August 1938. He served up to 1944
and was then transferred to the Central District. Hence Paul Nesamony who served in
the Northern District was transferred to the Southern District on 1 11h October 194463
and continued to serve here, till his death on 13 February 1948.64 He was succeeded
by J.Ebenezer Kesari where he continued up to 1952 and then was transferred to
Trivandrum. 65 Thereafter the district was again brought under the control of
John.A.Jacob who served in this district until it became a separate Tamil-speaking
Diocese (Kanyakumari Diocese) in 1959,
Quilon Mission District
W.T.Ringeltaube visited Quion on his way to meet the British Resident. There
he preached the gospel and baptized a few people. Mead, his successor, also travelled
60 John A.Jacob,p.cj.,p.217.
61 Nagercoil, Quilion, Neyyoor, Trivandrum, Parassala, Attingal.
62 Minutes of the Special meeting, Travancore Church Council. Nagércoil, 23 d April,l938,p.3.
63 Desopakari, Nagercoil, January 1955, p.4.
64 Timothy John (ed) 'Paul Nesamony' C.S.I., Kanyakumari Diocese, MarthandamDistrict Church, Pastorate Centenary Year, 1893-1993, Souvenir, Nagercoil, 1993,
p,45.
65 J.B. Thankaraj (ed) 'Pastormar' Home Church, Nagercoil, Triple Jubillee, Souvenir,p.cit.,p. 15.
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extensively in Quion and established schools and did religious work in the Malayalam
area. Under him the mission expanded a great deal. Therefore Mead sent a letter to the
L.M.S Directors reporting the expansion of the mission and requested them to send
missionaries to look after its activities. Accordingly on 6th March 1821 John Smith
established a station at Quion and C.H.Ashton assisted him for a few months in the
work of establishing schools. 66 He brought the Malayalam Bible and other religious
books from Kottayam and Mangalore and distributed them to the students and other
people. 67 On 5th October 1822 William Crowe, another L.M.S missionary came to
Quilon to assist John Smith. 68 He too served only for two years and left the mission due
to illness. C.H Ashton who was transferred to Nagercoil returned to Quilon in 1825 and
continued his service upto 1827. In November 1827, J.C. Thompson and his wife took
over the Quion mission. His period marked the beginning of a revival in this mission
station. 69 In 1830 he fell ill and so he went to Ooty. Hence William Miller from
Nagercoil mission district carried out the work for one year. J.C. Thompson requested
the L.M.S to send a missionary to work with him. Accordingly William Harris arrived
in 1832 and he worked with him for a few months and left for England due to illness.
The first church was constructed at Quion in 1837 and the church services were
conducted every Sunday afternoon. J.C.Thompson baptized only one man and three
children including his own chikL70
66 Samuel Mateer, Qp.cit., p.270.
67 John A. Jacob, Then Thiruvithancore, London Missionary Sanga Charithram., 1806-1956, (Tamil) Nagercoil, 1956, p. 44.
68 L.M.S. Report, 1823, p.78.
69 Ibid., 1835, p.70.
70 John A.Jacob, qp.cit, (Tamil), p.55.
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J.S.Pattison joined J.C.Thompson on March1838. Since J.S.Pattison had to
take charge of the Seminary at Nagercoil in 1841 for one year, he left the district. In
1844 J.0 Thompson left the mission due to ill health and John Cox, the L.M.S
missionary of Trivandrum supervised the mission. After recuperation J.C.Thompson
resumed his work in Quion mission from 1846 and revived the mission and entered
into eternity on 3' January 1850 after serving for 23 years . 7 ' After 1850 Quilon district
had no regular resident missionary due to the non-availability of L.M.S missionaries.
Hence John Cox and Samuel Mateer from Trivandrum supervised it. Since there was no
steady growth, there was a proposal to hand over the mission to the Christian Mission
Society (C.M.S), but it did not materialize. In 1866 F.Wilkinson was appointed a
permanent missionary. 72 He converted the Kuravas and the Pulayas. Within six years
the number of Christians rosé to 392. In 1872 he left for England and so once again the
mission came under the control of Samuel Mateer. The district however received
further development under Joshua Knowles. From the year 1881 to 1898 he
concentrated his work on the hill tribe and due to his meritorious service many slaves
accepted Christianity. But as there was opposition from the Hindus the conversion
process was very slow. Subsequently he attempted to make Marthandam as the head
station of Parassala district but failed. W.J. Edmonds, who became the next missionary,
served for 30 years from 1899 to 1928. His period witnessed 'mass conversions mostly
from the Cheramars [Pulayas] and Kuravas. W.G.Mrphy succeeded W.J.Edmonds in
1928 and worked till 1929. Then it temporarily came under the supervision of Indian
71 Richard Lovett, p.cit., p166.
72 Travancore District Committee Report, Nagercoil, 1866, p.5.
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District Chairman T.W.Rasalam. 73 After his retirement Paul Nesamony took charge of
the mission in August 1838. Later on in 1938 the Quilon district, and the Attingal
district were united to form the Northern District as per the recommendation of the
deputation.
Neyyoor Mission District
According to the recommendation of the deputation of 1827 Charles Mead and
William Miller left Nagercoil on 25th April 1828 and started the mission work in
Neyyoor. Subsequently Charles Miller arrived in Neyyoor in 1835 to assist C.Mead.74
C.H.Ashton also joined this mission district and supervised the schools in the district.
In 1838 John Abbs came as a missionary and looked after the north western portion of
the Neyyoor mission. But he left the mission after the formation of Parassala district in
1845. Mead concentrated his attention on the uplift of the slaves of his mission district.
Several slave families were redeemed from slavery and brought into Christianity.75
Mead resigned his missionary post in 1853. As a result the L.M.S lost its foot hold
among the Pariah community in the Neyyoor neighbourhood ,76
Charles C Leitch., the medical missionary was in charge of the Neyyoor
Mission in 1853 But due to his sudden demise, Frederick Baylis took charge of the
Neyyoor district in 1854 and served th hussion for 23 years ' After F Bayhs's death
London Missionary Society Ten Years of Chuch and Mission in Travancore, 1921-1930, Nagercoil.,1930, p.2.
74 John.A.Jacob, Qp.ct., p.75.
75 L.M.S. Report, 1850, p.72.
76 Dick, Koonian., p.49.4..
Samuel Zechariah,, p.cit., p.242.
38
on 12th May 1877, I.H.Hacker became the missionary of the Neyyoor mission district.
I.H.Hacker (1878 to 1920) upgraded Kadamalaikuntu, Devicode, Neyyoor and
Kallukootam churches as pastorates. A few Mohammedans also permitted their
children to hear the gospel. 78 More over he preached the gospel among the hill tribals
called Kanikar. 79 During his service the church witnessed tremendous growth, revival
and dedication. These were accomplished through open-air evangelism, creation of
village schools, churches and spiritual interaction of teachers and pastors. Consequently
many churches attained self-sufficiency and became pastorates. 80 In 1908 more than
2000 weavers were baptized . 8 ' Robert Sinclair succeeded I.H.Hacker in 1920.
Subsequently, when J.E.Kesari became the first Indian District Chairman of Neyyoor
mission district in 193382 Robert Sinclair was appointed the evangelical missionary of
the Tamil area.
Trivandrum Mission District
The Trivandrum mission district lies between Parassala in the south east and
Quion on the north west. Right from the beginning, the L.M.S longed to establish a
station in Trivandrum, the capital city of Travancore and also the headquarters of the
British Resident. But the law of those days never permitted the establishment of any
78 L.M.S.Report, 1888, p.145.
Ibid., 1890, p.109.
80 T. H. Samuel," Isaac Henry Hacker" Home Church Ne yyoor, Souvenir, o p .cit., p.51.
81 The Dinamalar, Bhaktbi Malar, Dated 20 th October 2002, p.çjt., p.3.
82 A.Samuel, 'Neyyoor Pastorate Church History',Home Church Ne yyoor, Souvenir,loc.cit., p.9.
39
congregations in the vicinity of the temples. 83 However as a first step the L.M.S
missionaries started a school in Trivandrum in 1822.84 Subsequently during 1822-1825
small congregations 85 were started near Trivandrum. In 1827 the L.M.S appointed
W.B.Addis a missionary to Trivandrum, but he left after three years. The prejudice
against any missionary work near the sacred pagoda was too strong and so the
permission for opening a mission station was not granted until 1838.86 Subsequently in
1838 through the help of General Col. J.S. Fraser, the British Resident, Maharaja
Swathi Thirunal, donated a piece of land at Kannamoolai near Trivandrum 87 which
became the fourth missionary station of the L.M.S.88
With its inception John Cox and his wife began their ecclesiastical work.89
J.Cox constructed a bungalow and founded the City Mission. The number of Christ*ans
increased from 40 to 250 in the year 1840 due to his strenuous religious work and seven
readers supported him in this task. In January 1838 a church was formed with five
members consisting of Nadars, Ezhavas and high caste people. J.Cox took great efforts
to abolish slavery and tried to convert slaves, but the government officials objected to
their conversion. He resided at Kannamoola and worked for 23 years and was forced to
83 R.N.Yesudas,Biritish Policy in Travancore, 1805-1859, Trivandrum, 1977; p.24.
84 L.M.S.Report, 1822, p.94.
85 Valiyaturai, Kannanthurai, Neyyatinkarai, Vilavancodu, Karumkulam, Kuzhithurai,Kuzivillai.(Ibid., 1825, pp. 104-105.)
86 Emily Gilchrist, Travancore, Madras, 1933, p.214.
87 I.H.Hacker, p.cit., p.40.(Kannamoolai is situated 5 miles from Trivandrum).
88 Richard Lovett, p.cit., p.167, -
89 L.M.S. Report, 1839, p.68.
40
resign from his missionary work in 1861.90 Even after his resignation he evangelised
the depressed classes in collaboration with the L.M.S. This led to the strengthening of
the Salvation Army in the southern part of Kerala in course of time.9'
Samuel Mateer, his successor, continued his service from 1861-1891. There was
no congregation in Trivandrum. He purchased land in Trivandrum cantonment area and
shifted the headquarters there. Moved by the plight of the downtrodden and the
oppressed he took special measures for their welfare and uplift. Wherever he went
crowds of such people flocked to him earnestly seeking conversion. 92 In order to keep
contact with the people of other faiths, he arranged meetings twice a week for Hindus
and Muslims. His closeness to the Kuravas made his detractors call Christianity
'Kuravas Vedam' or "the religion of Kuravas'. 93 Most of the congregations established
by him comprised Pulayas and Pariahs and hence he was called Pulayer Padari. 94 But
his ill health made him return to England in 1891 at the end of a long service spanning
30 years. 95 He was responsible for the establishment of the Trivandrum Mission which
became the South Kerala Diocese of the Church of South India 96 . H.T.Wills,
90 After the death of his wife J.Cox wanted to marry a girl from the Ezhava communitywhich was once considered as a low caste in India. It was opposed by the L.M.Smissionaries in Travancore. (J. Cox, Letter to Travancore District Committee, Dated,27th July l86l.)
' J.W.Gladstone, Qp.ct., p.194.
92 P.G.Edwin, 'The Mateer Memorial Church', Mateer Memorial C.S.1 Church,Platinum Jubilee, Souvenir, p.cit., p.2.
L.M.S. Chronicle, 1885, p.317.
" I.H.Hacker, pp.cit., p.53.
R.N.Yesudas. The History of the London Missionary Society in Travancore,p.cit.,
p.'04 . S
41
T.W.Bach, Arther Parker and A.H.Legg succeeded Samuel Mateer. A.I-I.Legg served as
the last L.M.S missionary in Trivandrum district. In 1933 T.W.Rasalarn was appointed
the first Indian District Minister of this mission. A.H.Legg was appointed the
evangelical missionary of the Malayalam area and was stationed at Quilon. 97 In 1938 as
per the decision of the deputation, the Parassala district was united with the Trivandrum
mission district to form the Central District.
Parassafa Mission District
John Abbs, who worked with C.Mead, shifted his residence from Neyyoor to
Parassala in 184598 and upgraded it as a district. He erected almost fifty churches in this
district and started two schools to spread the gospel among the people of this district.
He framed rules and regulations to be followed at marriages, funerals and religious
ceremonies. 99 After twenty two years of service he and his family returned to England
in 1859. Samuel Mateer and G.O. Newport were in charge of the district after his
service. James Emlyn shouldered the responsibility of the district from 1st May 1869.
He concentrated his attention on the uplift of the fishermen of the coastal areas who
were earlier Roman Catholics. Though it seemed a success in the beginning, most of
them returned to their former faith due to the efforts of Catholic priests. 100 But his work
among the slaves was a great success. He established a new centre called Marthandam
96 J.W.Gladstone, 'The Samuel Mateer,' Mateer Memorial C.S.I Church,PlatinumJubilee, Souvenir,p.cj., p.8.
L.M.S Ten Years Report of Church and Mission in Travancore, 1931-1940,Nagercoil, 1940, p.5.
98 T.R.Shine Wills, 'Abbs Ninaivu Alayam, Thotamum Valarchium', C.S.I. DioceseSouth Kerala, Abbs Memorial Church, Souvenir, Sivakasi, 2000, p.2.
John A.Jacob, p.cit., p.108.
'°° L.M.S.Minutes Book, 1889-1897, p.67.
42
to spread the gospel among the people of other faiths. He constituted "United
Evangelical Council", the first of its kind in South Travancore. With its help he carried
out the missionary work against great odds. 10 ' In order to remove casteism he invited
two men from each caste along with their wives for a feast in his bungalow. Though he
continued to strive he could not wipe away the caste system 102 and retired in 1890.
J.Knowles and A.T. Foster succeeded him as missionaries of the district till Paul
Nesamony, an Indian was appointed the District Chairman in this mission district in
1933.
Attingal Mission District
The Travancore District Committee (T.D.C) attempted to extend its missionary
activities. Hence it emphasised the need for forming a new district before the L.M.S
deputation. The L.M.S Board of Directors accepted the proposal and in 1893 a
Malayalam District was formed at Vaikkam between Quion and Trivandrum. The
churches at Vaikkam, Attingal, Malavila, Vembayam, Chattanoor, Panyoor, Nadayara,
and Pallodu of the Trivandrum mission district and Quion mission district were handed
over to this district. However, insufficient accommodation for the mission and fierce
opposition from the caste Hindus forced the mission to be shifted to Attingal in
February 1899. H.Hewett and W.D. Osborn headed the mission. 103 Even though the
high caste people were hostile to them in the beginning, many accepted Christianity.
Eventually the district drew its adherents chiefly from the former ex-slave communities
in the region, although the congregations were composed mainly of Ezhavas. After the
P.Jai Singh, Rev. James Emylin, Kottaram, 1999, p.6.
102 Ibid.3 p.9.
103 Dick Kooman, p.cit., p.63.
43
retirement of H.Hewett the mission district came under the control P.E.Burckhardt
followed by A.H. Lefever who served from 1934 to 1936.
Development of Indigenous Church
From the beginning, native agents specially trained in English and Vernacular
languages under the missionaries at Nagercoil were appointed catechists in the villages
to spread Christianity.' 04 Known as readers these catechists stayed with any one of the
congregations and worked under the direct supervision of the L.M.S missionaries. In
the absence of the missionaries they conducted the public worship on the same plan as
done by the congregation at Churches in England. They visited every family under their
control to impart catechism and to exhort those who could read to a diligent perusal of
the word of God. 105
In 1850 the Travancore District Committee resolved to institute evangelists,
who were ranked above the readers or catechists, for Church work, and the L.M.S
Board of Directors approved it. Accordingly some catechists were promoted as
evangelists. Devadason, C.Massilamoni and Gnanakan were chosen for Nagercoil
district, Vedamonicam for Agesteesvaram, Nathanial for Santhapuram, Samuel
Zechariah and Vedamanican for Neyyoor, Daniel and Gurupatham for Parassala and
Joseph Kamalam for Trivandrum in 1860.106 In addition to the above, on February 1860
the L.M.S appointed C. Yesudian, the headmaster of the Seminary at Nagercoil, as
assistant missionary and placed him in charge of the twelve congregations in the
104 Samuel Mateer, p.cit., p.420.
105 Richard Lovett, p.cit., p.157.
106 C.M Agur, p.cit., p.938; S.S.Hector,Thiruchabai Varalaru (Part-1) C.S.iKanyakumari Diocese (1806— 1907) Tamil, Nagercoil, 1988, p.67.
44
northern division of the Nagercoil mission district. 107 Joseph Mullens, the foreign
secretary of the L.M.S visited South Travancore in 1866.108 All self-supporting
churches capable of maintaining an ordained minister were formed into pastorates.
Satisfied with the evangelical work, he recommended the self - supporting churches to
promote evangelists as pastors in the hope that the churches would become entirely
self- supporting. 109 Subsequently in 1866, C.Yesudian, Samuel Zechariah,
N.Devadason and C.Masillaniani were posted as ordained pastors to Thittuviflai,
Neyyoor, Nagercoil, and Dennispuram pastorates Followed by this, in
1867, deacons were appointed in the churches from among their members. The deacons
were vested with the responsibility of looking after the secular affairs of the churches.
In the same year seven more evangelists were ordained pastors. This paved the way for
the churches to become independent, self-supporting and self-governing.
South Travancore Church Council (S.T.C.C) 1867
Upto the formation of South Travancore Church Council (S.T.C.C), the entire
Church administration was handled by the L.M.S missionaries through the Travancore
District Committee (T.D.C), which was not a representative body. Hence the L.M.S
Board of Directors proposed to create an organization giving representation to the
natives also to administer the South Travancore Churches. A Constitution was framed
for the systematic working of the South Travancore Church Council in 1868 but it came
107 Richard Lovett, p.cit., p.169.
108 C.Silvester Home, The Story of the L.M.S, 1795-1895, London, 1895, p.93.
109 L.M.S. Report, 1879, p.3; Deso pakari, Nagercoil, January 1968, p.13.
"° L.M.S. Report, 1867, pp142-143.
45
into force only in 1874." It consisted of all native ministers, one evangelist by
election, two communicants from each district, one Seminary teacher, one medical
evangelist and one deacon or one communicant from each pastorate. The preliminary
meeting of the S.T.C.0 was held in Neyyoor on 28th July 1874 and C.Yesudian, an
Indian missionary presided over it. It passed resolutions on self-support and social
regulations and sent these resolutions to the Travancore District Committee for
approval. The T.D.0 was empowered with the right to alter or add or delete the
resolutions passed by the S.T.C.C. But the S.T.C.0 had no administrative powers."2
South Travancore Church Union (1904)
Besides bringing the churches together and training the natives to exercise their
rights and privileges, a union of self-supporting churches named 'South Travancore
Church Union' was constituted in 1904. It consisted of all native pastors, male
missionaries of the L.M.S and one delegate for every hundred church members. Aimed
at the over all supervision and control of the Churches and the appointment, ordination
and dismissal of pastors, this union also served as a court of appeal in all disputes
that arose between the pastors and the Churches.' 14 Moreover it yerified the work of
each pastorate, its records and accounts in the annual "meetings of the union. Thus the
L.M.S missionaries handed over the whole \xiork of the past&àtës to-the native
" Report of the South Travancore Church Council, 1914, Nagercoil, p.13.
112 Jobn.A.Jacob, Qp.çj ., pp. 158 - 159.
113 L.M.S Report, 1904, p.200.
" The Report of the Directors to the General Meeting of the Missionary Society,London, 1911, p.109.
community from 1904. In addition, the control of the church was transferred from the
L.M.S to a body largely composed of representatives from the churches."5
South India United Church. 1908. (S.I.U.C.)
Since the fundamental principle" 6 of the L.M.S was interdenominational in
character, the L.M.S always encouraged a union with other denominations in the area
concerned. Moreover, the Indian National Congress which was formed in 1885, made
the missionaries give due consideration to the feelings of the Indians when they wished
to take over responsibility of the church. In addition the financial crisis of the L.M.S
also necessitated the formation of a union. Accordingly in 1908 all the churches under
the L.M.S in South India came into the orbit of the South India United Church
(S.I.U.C.)."7 It was a step for the development of the self- supporting, self- governing
and self- propagating native churches.
Travancore Church Council (T.C.C) and Mission Council (M.C) 1920
The first World War (1914-1918) had its effects on the churches too. The
Indians' demand for self-government had its reaction in the churches also. Hence to
give representation in church administration to both pastorates as well as aided
churches, the Travancore Church Council and Mission Council were constituted. A
representative body, the Travancore Church Council (T.C.C.), was elected for one year
115 I.H.Hacker, pp.cit., p.102.
116 William Richy Hogg, Ecumanical Foundations, NewYork, 1952, p.10.
117 Norman Goodall, "A History of the London Missionary Society, 1895-1945,London, 1954, p. 86. S.I.U.C. consisted of South Travancore Church Council, JaffanaChurch Council, North Tamil Church Council, Kanarese Church Council, ArcotChurch Council, Telugu Church Council, Madras Church Council, Madura ChurchCouncil (J.P. Alexander, South India Church Histor y, Palayamcottai, 1972, PP.37,3 8).
47
from the churches, where missionaries represented 1/10 of the total members. It met
once in a year for two or three days according to the needs and requirements of the
deliberations to be made. 8 Since the church administration was left in the hands of the
church itself, the Travancore District Council, which supervised the administration of
the churches of South Travancore, ceased to exist. Mission Council was constituted to
look after the industries, high schools, college, medical mission and properties.' 19 It
composed of twenty L.M.S missionaries and four Indians and framed a Constitution for
itself in 1921. Accordingly the whole area of the South Travancore mission was divided
into six districts, each under District Council and a District Chairman as administrative
head. A revised Constitution was framed on the 15 th of June 1939 and its copies were
printed in English, Tamil and Malayalam. 120 Due to the appointment of the Indians as
District Chairmen, the Europeans lost their authority in decision-making bodies and
they became evangelists to inspire and train churches. ' 2 ' A joint committee consisting
of the office bearers of the Church Council and Mission Council was also formed to
modify the administration of the mission. From 1942 to 1947 they met periodically and
subsequently they resolved in favor of the amalgamation of the Church Council and the
Mission Council.
Formation of Church of South India - 1947 (C.S.I.)
The National Movement of India which gained momentum in the second half of
the 19th century, prompted many Christian leaders to envisage a united church of India
118 London Mission Society Ten Years of Church and Mission in Travancore, 1921-1930, ".cit., p.4.
" Ibid., p.46.
120 Special Meeting of the Travancore Church Council, 28 th March 1939, p.1.
121 H.L.l-lurst, 'Deputation in India' The L.M.S Chroncile, July 1947, p.134.
48
which resulted in the birth of the Church of South India (C.S.I). 122 The joint committee
composed of the members from South India United Church (S.I.U.C), the Anglicans, 123
and Wesleyan Methodists 124 was constituted to bring proposals for the union. The
resolution of the joint committee was discussed in the Travancore Church Council
(T.C.C) periodically, which raised the question regarding Constitutional Episcopacy' 25
and giving equality to lay people in ministry. To discuss the union with C.S.I. a
committee from S.I.U.0 was constituted, of which A.H.Legg was the convener and
D.M.Devasahyam, J.A.Jacob, A.Nesamony, A.Gunamony, R.H.Eastaff, G.H.Marsdon,
Thomas David, A.H.Lefever were members. Constitutional Episcopacy was the main
question raised in these committees. In 1935 the T.C.0 asked for certain clarification
about historical episcopacy, freedom of thought and practical and financial
commitments. 126
In 1941, the T.C.0 had a majority of 63 percent vote in favour of the union but
according to rules, a majority of 75% vote was required. On 9 th November 1946 the
annual Travancore Church Council was held in Trivandrum and the L.M.S Foreign
Secretary H.L. Hurst was also present in the meeting. They had a serious discussion
about the union and 116 votes were polled in favour of the proposal and 39 against the
proposal. Even then the percentage of votes could not reach the 75% of total vote.
122 P.T.Thomas, M.J.Joseph, M.Kurian, (eds), Heritage and Mission, Kottayam., 1989,
p.154.
123 Anglicans-Denoting the Church of England.
124 Methodist-A Christian Protestant denomination originating in the 18th century
evangelistic movement of Charles and John Wesley.
125 Episcopacy-Government of a Church by the Bishops
126 A.J.Arangadon, Church Union in South India and Its progress and Consumation,Mangalore, 1947, p.35.
49
Many Churches did not participate in the Council meeting. At this critical juncture
A.H.Legg requested the delegates that the small difference may be taken as majority by
voice vote, to pass the resolution. Finally the proposal was accepted. Subsequently the
S. I. U. C, the Anglican and the Methodist Churches were united to form the Church of
South India, (C.S.I) an indigenous and autonomous Church. It was inaugurated on 27th1
September 1947 with 14 Dioceses in Madras.' 27
South Travancore Diocese
With the formation of C.S.I, the South Travancore Diocese was created as one
of the Dioceses of the C.S.I. On 13th October 1947 the South Travancore Diocese was
inaugurated in Trivandrum and A.H.Legg was consecrated as its first Bishop' 28 with its
head office in Trivandrum. At its inception itself the Diocese consisted of 456
churches, 24761 communicants, 10192 baptized and 152165 Christians.' 29 The
Travancore Mission Council and the Church Council were amalgamated with the C.S.I
in the name of South Travancore Diocese.' 30 As such, all the branches including
hospitals, college, schools, industries and churches came under the control of South
Travancore Diocesan Council. Under the Council separate autonomous Boards were set
up to look after the various sections. The Office bearers and members of the
Travancore Church Council and Mission Council were permitted to serve in the South
127 South Travancore, Central Travancore, North Travancore,. Krishna Godavari,Tirunelveli, Medak, Madras, Kadapa, Trichinapoly, Dornakal, Karnool-Anandapur,Madurai Ramnad, Mysore, and Yalpanam. Later on new Dioceses were formed andnow it has 22 Dioceses.
128 Minutes of the Co-ordination and Finance Committee, Vol.1, Nagercoil, 1948, p.28.
129 South Travancore Diocesan Council, Annual Report, Church Board, Nagercoil,1947-1948, p.5.
'° L.M.S., Report by H.L.Hurst, London., 1947. (After a Secretarial visit to India, July,1946-March 1947), p.44.
6111
Travancore Diocesan Council upto the triennial election in 1948 and hence the
transition became simple. ' 3 ' The Diocese of South Travancore comprised the area
previously administered by the Travancore Church Council of the S.I.U.0 together with
St.Thomas Church., Quion. 132 The jurisdiction of South Travancore Diocese extended
from Quilon to Cape Comorin.' 33 The South Travancore Diocesan Council in its first
meeting on 15 January 1948 prepared and approved a revised Constitution.' 34 The
Constitution was supplementary to the Constitution of the C.S.I of which the South
Travancore Diocese formed a part and is to be read in the light of the C.S.I
Constitution. '35
Anti unionist (Sectarians)
Certain members of the L.M.S churches objected to the union of S.I.U.0 with
the C.S.1 and called themselves as London Mission South Indian United Church
(L.M.S.I.U.C) and London Mission Travancore Church Council (L.M.T.C.C). This
resulted in the creation of friction among the Christian communities of South
Travancore. The church members who opposed the union with C.S.I, kept aloof and
tried to take over the churches of the L.M.S. Hence the South Travancore Diocesan
Council resolved that the London Mission Travancore Church Council (L.M.T.C.C),
Office bearers, members and ordained pastors were to be considered as having left the
131 South Travancore Diocesan Council, Annual Report, Nagercoil, 1947-1948, p.1.
132 L.W.Brown, 'South Travancore', The South India Churchman, Madras, 1947, p.41.
A.J.Arangaden., p.cit., p.192.
134 The Annual Report, Church Board, Nagercoil, 1947-1948, p.3.
C.S.I South Travancore Diocesan Council, Constitution and Rules, Nagercoil, 1947,
p.1.
51
C.S.I. Besides it refused to accept the ordination and also the marriages signed by the
sectarians. Moreover, the pastors of the sectarian group were given two months time to
join the newly formed South Travancore Diocese. Bishop A.H.Legg was against this
resolution and stated that 'we are making a formidable enemy." 36 Twelve pastorates 137
did not accept the Union. N.H.Haris, the retired lecturer of the Kannamoolai Seminary
and the Pastor of Marthandam Church., Zachariah, the Vice Principal of Scott Christian
College, Jeyapaul an advocate and Gnanamoni were the leaders of these Churches and
decided to continue as Congregationalists. The Christians, who showed allegiance to
the sectarians under Zachariah's leadership, were forbidden to have C.S.I marriage
alliance, admission to college, schools and institutions.
Subsequently Zachariah sent a letter to the L.M.S Secretary H.L.Hurst with a
request to recognize them. On 23rd January 1948, the L.M.S Secretary replied that
L.M.S accepted only the newly formed South Travancore Diocese and that he would be
held responsible for any untoward consequences of his revolt. He also clearly stated
that all the finances and properties that belonged to the Travancore Church Council
were transfered to the South Travancore Diocese. Hence Devadas from Kannanoor and
Edwards from Marthandam belonging to the sectarian group sent two letters to the
L.M.S Directors questioning the Travancore Church Council union-with the C.S.I. The
L.M.S Directors replied that according to the L.M.S doctrine theyshoüld not interfere
in the internal affairs of the grown up mission fields: Moreover the South Travancore
136 A.H.Legg Pamphlet, An examination from the Congregation point of view, withsome suggestions, Trivandrum, 1929.
137 12 Pastorates were Kadanmlaikuntu, Pafflyadi, Pacode, Arumanai, Kuzicode,Valiarvillai, Thamariculam, Andarkulam, Viricode, Vadasery, Marthandam andNagercoil. (S.Jobfred Stephens,London Missionar y Sanga, Thiruvithancore SabhaiCharithram 1806-1985, (Tamil), Poovancode, 1985, p.66
Church Council joined the C.S.I only on the basis of a majority decision and that the
L.M.S also endorsed their union and transferred their properties to C.S.I. In 1947 there
were twelve churches that called themselves as L.M.S churches and in 1956 the number
rose to 36.138 C.S.I and anti unionist feuds continued for a long time resulting in blood
shed with in the Churches and within the groups. Civil suits were also filed and many
cases are still pending in the court. The verdict of the District court as well as the High
court in the cases filed by the management of C.S.I went mostly in favour of the C.S.I.
Hence the L.M.S constructed new churches in the respective villages. There was no
prospect of compromise between the two groups because both were adamant in their
attitudes.
Formation of Kanyakuman Diocese (K.K.Diocese) 1959
Christians of the South Travancore Diocese spoke Tamil and Malayalam
languages. Therefore it was necessary to conduct services and to print service order,
reports and magazines in both languages. Even though the headquarters were situated
in the Malayalam region, the Tamilians of the south held the responsible positions of
the Diocese. Moreover the majority of the Christians in the Tamil region were Nadars.
In the Malayalam region the majority were Kuraas, Ezhavas, Pariahs and Pulayas. The
Congregational Order influenced the churches in the Tamil area but in the Malayalam
speaking area the Methodists and the Anglicans influenced churches. With the dawn of
the Kanyakumari District on 1st November 1956,' the Christian leaders of the South
Travancore Diocese as well as the C.S.I decided to divide the Diocese into two.
Accordingly on 5th July 1957, the South Travancore Diocesan Council was summoned.
' 38 Ibid., p.68.
139 The Dinamalar, Dated 1st November 1956, p.9.
53
It discussed the bifurcation of the Diocese, under the leadership of A.H.Legg, the then
Bishop of South Travancore Diocese. Subsequently in the Diocesan Council meetings
held on 21h and 291h August 1958, 129 Diocesan Council members voted for
bifurcation, 46 members opposed the bifurcation and eight members cost invalid
votes. 140 As the proposal of bifurcation was passed with 2/3 majorities, 141 the Executive
Committee of the Synod accepted this proposal. The Synod finalized the bifurcation of
South Travancore Diocese into two Dioceses and agreed to keep the Constitution and
Rules of the South Travancore Diocese in force until their own Constitution was drawn
up and approved. 142 On June 1959 that part of the Diocese of South Travancore now
falling within the Tamilnadu State was constituted as a separate Diocese named as
"Kanyakumari Diocese". A.H.Legg continued as the Bishop of South Kerala Diocese
and the post of the Bishop of Kanyakumari Diocese remained vacant. All churches,
institutions and properties, in the area of Kanyakumari District were handed over to
Kanyakuniari Diocese. But the pastors had the option to work in any Diocese of their
choice. As per the statistics of 1959 the Kanyakumari Diocese had 277 churches, 94333
baptised persons, 19499 communicants and 107095 Christians. 143
The first meeting of the Kanyakumari Diocesan Council was held on 2' June
1959 in the Triple Jubilee Memorial Hall, Trivandrum. The then C.S.I Moderator, 144
140 Desopakari, Nagercoil, October 1958, p.16.
141 Minutes of the Travancore Diocesan Council, Nagercoil, 28 and 291h August 1958,
p.3.
142 Minutes of the Synod Executive Committee, Nagercoil, August 1958, p.26.
"i Minutes of the Kanyakumari Diocese Executive Committee, Nagercoil, l9'September 1959, p.40.
54
H.Sumithra presided over it. 145 The Diocesan Council elected I.R.H.Gnanadhason as
Vice President A.Gunamony as Secretary and C.W.Trowell, L.M.S Missionary as a
temporary Treasurer. 146 A.1-1.Legg, was nominated as Moderator Commissary. The
Executive Committee of the Diocese, which met on 17th June 1959 appointed a
committee consisting of A.Nesamony, A.Gunamony, V.Edward Sam., C.E.Yesudian, C.
A. Ambrose as members to prepare the panel for Bishop's nomination. 147 The
Kanyakumari Diocesan Council was summoned at Scott Christian College, Nagercoil
to choose the Bishop's panel on 17th October in 1959I48 111 Diocesan Council
members attended the Diocesan Council. I.R.H Gnanadason and J.R.Chandran scored
2/3 votes and their names were sent to Synod. 149 Out of the two, Synod nominated
I.R.H. Gnanadhason, as the Bishop of Kanyakumari Diocese.' 50 His consecration
ceremony was held on 19th December in 1959, at Home Church Nagercoil.' 5 ' In course
of time the Kanyakumari Diocese framed a Constitution and Rules based on the rules
"" Moderator- The Head of the C.S.I., who is elected by all Bishops.
145 Minutes of the Special meeting of the Kanyakumari Diocesan Council,Trivandrum, 2nd June1959, p.3.
146 Minutes of C.S.I., Kanyakumari Diocesan Council, Nagercoil, (October 9 & 10)1959, p.2.
147 Minutes of the Kanyakumari Diocese Executive Comniiitee, Nagercoil, June1959, p.S
148Ibid., JSt August 1959, p.14.
149 Minutes of the Special meeting of the Kanyakumari Diocesan Council, 17th October
1959, pp 10, 11. Synod - It is the Supreme Council of the C.S.I., the highest legislativeand deliberative body, which meets at least once every two years. (K.M.George,Church of South India 'Life in Union', 1947-1997, Delhi, 1999, p.72.
Minutes of the Annual and Special meeting of the Kanyakumari Diocesan Council,Nagercoil, September-November, 1959, p.14; 'Kanyakumari Diocese' The South IndiaChurchman, Madras, December 1959, p.9.
15' Annual Report of the Kanyakumari Diocese, Nagercoil, 1959-1960, p.3.
55
and regulations of South Travancore Diocese to administer the churches and its sister
institutions. Thus blossomed the Kanyakumari Diocese, which required an efficient
team of leaders to carry out its administration.