Maphriyono
Mor Baselios Shakralla
by Mr. John Philip
Maphriyono of the East (AD 1748-'64): Entombed at the Kandanad church
Maphriyono Mor Baselios Shakralla (Shukr Allah) is one of those illustrious Syrian fathers who came down to guide the church in Malankara during an acutely turbulent time and died here. It is more than 200 years since the Holy Father attained his eternal rest. Yet his memory is etched in golden letters in the history of Malankara Church.
The Maphrian was born in the city of Aleppo in Syria as the son of Deacon Musa al-Qasabji. Under the Malpan of the local church, he studied Syriac, becoming proficient in it and also in Arabic. After completing the studies in religious sciences, he become a monk and later was ordained a priest. He was of commendable deeds and character. His knowledge was extensive. A book on the catechism written by him in Arabic is kept in the Church at Aleppo. In 1748, he was consecrated Maphrian for the church in Malabar under the name Baselios by the Patriarch of Antioch and all the East Moran Mor Ignatius Geevarghese III. The book Mor Baselios wrote about his journey to Malabar and the subsequent events, in Syriac, gives an insight into the happenings of the time. His mission in Malabar was to validate the consecration of MarThoma V as the Metropolitan of Malankara Syrian Christian Church and to overcome the confusion then prevailing here. His sincere efforts had a positive impact, which helped a great to build up confidence among the faithful. After serving the Malankara Syriac Christian Church for 13 years, His Beatitude died in AD 1764 at Mattancherry in Cochin and his mortal remains were entombed at the Marth Mariam Jacobite Syrian Church, Kandanad on 22nd October.
Events that led to the arrival of Mor Baselios Shakralla Bava
In 1688, Mar Thoma IV became the chief of the Malankara Syrian Christian Church after his consecration as Metropolitan by Mor Ivanios, the Patriarchal delegate who came to Malankara together with the Maphriyono Mor Baselios Yeldho (Kothamangalam –1685).
Later Mar Thoma IV administered the Church for 40 odd years. During his tenure, in 1708, a Nestorian Bishop Mar Gabriel came to Malankara and tried to spread heresy. Because of the compulsion of the situation, MarThoma IV wrote to the Patriarch asking for the assistance of more Metropolitans. Unfortunately the letters had not reached the destination because of political situation; there are evidences that one such letter reached Amsterdam and another is still there in Vatican library. Even before ordaining a successor, MarThoma IV died 0n 24th March 1728 and was entombed at Kandanad Marth Mariam Church.
Just before the demise of MarThoma IV, some of those assembled there, fearing intrusion and intervention by Nestorian Bishop Mar Gabriel, felt it necessary that a successor to MarThoma, should at once be consecrated and suggested Thoma Kathanar, a nephew of Mar Thoma for the high office. The bedridden MarThoma was informed of the suggestion and also that he should lay hands on his nephew. The strictly Orthodox MarThoma, conscious of the consecration of his predecessors and of himself, flatly rejected the proposal. Meanwhile a section of priests assembled there declared that Fr.Thoma has been consecrated as MarThoma V with the blessing of his predecessor, but this was actually without the consent of MarThoma IV. It is reported that several of the Kathanars (priests) left the scene in protest and there aroused a division in the Church.
A vast majority of faithful also kept aloof from the new MarThoma saying that he is not a validly consecrated Metropolitan. They even submitted their complaints before Dutch authorities. As MarThoma V himself was aware of the invalidity of his said ‘consecration’, he appealed to Antioch for delegating prelates to 're-consecrate' him. In 1746, there came Mor Ivanios Yuhanon of Amid, send by Patriarch Geevarghese III and he enjoyed a hearty welcome from MarThoma; but unfortunately the friendship didn’t last long. Mor Ivanios sternness in flushing out the remnants of the Latin rite, led to his breaking of images in certain churches. Due to his inflexibility in matters of faith and practises followed by the Church, he became unpopular among some; even MarThoma V could not find favour with him. Besides, he had procured no authority to re-consecrate the native Methran, which so exasperated MarThoma that he renewed his application to Antioch praying for deputation of authorised delegates to re-consecrate him. Even in the midst of such uneasiness between them, both MarThoma and Mor Ivanios jointly applied to the Patriarch for a Primate and Mor Ivanios also personally requested the Patriarch to send Ramban Shakralla of Aleppo, after consecrating him as Maphriyono. These letters were despatched through one Deacon Antonios who had arrived in Malabar on commercial enterprises. Meanwhile an agreement was also made with the Dutch East India Company, by which MarThoma promised to pay the Company the entire expenses incidental to the voyage of delegates in one of the Company’s ships.
Arrival of Maphriyono Mor Baselios Shakralla in Malabar
Deacon Antonios was successful in his mission. He submitted the appeal of MarThoma before the Patriarch of Antioch and entrusted the letter to Ramban Shakralla. Thus in Chingam 1748, the Patriarch summoned Ramban Shakralla from Aleppo and consecrated him Maphriyono, and also promoted Mor Ivanios of the St.Behanan Monastery, in the title – 'Mor Gregorios' of Jerusalem.
Through his letter of 15th Chingam 1749 the Patriarch asked MarThoma to receive the Maphrian warmly. The Maphriyono Mor Baselios Shakralla took with him 18 valuable volumes of his own library and holy vessels, worth Rs.3000/- and another set of 40 volumes presented by the Patriarch, besides the Holy Moroon and oils and relics of the saints. The Maphrian had with him the Patriarchal authorisation for consecrating MarThoma with the title Mor Dionysius and a pastoral staff, bishop’s cross and
SUSTHATIKON.
In those days the Dutch had entered into an agreement with the Raja of Cochin on 22 Meenam 1663, which says that the Raja had no authority over his Christian subjects and no new taxation might be levied on them without the approval of the Dutch authorities and all Christians should be under the care of the Dutch, who could punish the Christian culprits. Under such a situation the MarThoma had no other alternative other than requesting for help of the Dutch authorities and they in turn agreed to bring the Primates from Antioch on condition that Mar Thoma meet the fare.
Mor Baselios Shakralla, accompanied by Mor Gregorios, Ramban Yuhanon of Mosul diocese (Iraq), Corepiscopa Geevarghese, Kassisso Yuhanon and four deacons started from Aleppo (Syria) and via Baghdad reached Basra and thence arrived at Cochin on 14 Medam (April) 1751.
Problems between the Dutch and Mar Thoma V
Being informed of the arrival of the Maphrian and party, MarThoma, staying at Pallikara, sent some priests and leaders to receive the dignitaries to Kandanad Church. But contrary to the agreement reached earlier, neither MarThoma nor anyone authorised by him appeared before the Dutch authorities to clear the accounts which came to Rs.12000. It is said that MarThoma never expected so heavy and exorbitant amount as travelling expense. The Dutch, insisted that only after clearing the accounts, would the party be set free. The Maphrian too did not have enough funds with him, as he had been informed earlier that the money would be paid here. Earlier Mor Gregorios (in 1665) and Mor Baselios Yeldho (in 1685) had come to Malankara without any financial help from Malankara Church. Mor Baselios Shakralla too, if he were informed earlier, might have come prepared like his predecessors. The Dutch insisted for payment, but MarThoma continue to abscond. The Dutch in turn detained the ‘hostages’ with them and petitioned in Court for recovery of the amount. MarThoma remained silent. He shifted to Rackad – farther away from Cochin.
Anyhow the Dutch were magnanimous enough to host the Maphrian and party and also to release them, a little later. They reached Kandanad on 14th, Karkadakom 1751. Again MarThoma kept aloof. From Rackad he went to Kothamangalam CheriaPally and the Maphrian reached Kothamangalam ValiyaPally – a distance of barely one furlong. MarThoma again evaded and went to Kuruppumpady and thence to Niranam in the South, and the Holy Maphrian came to Kayamkulam. At last they met at Mavelikara, but matters remained as before. In the mean time under severe pressure from Dutch authorities, MarThoma was finally forced to close the pending payments for which he had to sell some Church properties.
Whatever be the difficulty, MarThoma could have settled the issue much earlier; those fathers had come in response only to his repeated prayers to the Patriarch and they had done him no harm. {But certain modern writers hail MarThoma V as a freedom fighter of the Indian Church as he refused to pay the pending amount due to Dutch authorities; this is utterly ridiculous. There are many records available which clearly explains that he was always faithful to the Holy See; in one of his letters to the Dutch in Cochin, he says; “we honour, the Patriarch as our Supreme Head,” and when he was enticed by the Dutch to join the Protestant church, he wrote that he could not reply on the matter, without the permission of the Patriarch}.
Establishment of the new Syrian church at Mattancherry
It was Mor Baselios Shakralla Bava during his stay at Mattancherry, built the Syrian Church located there, which at present is not in the possession of the Jacobite Syrian Church. The plot of land was acquired with the permission of Cochin Raja for Rs.475 and His Beatitude constructed a church there at his own expense. Residing there, he worked hard to reaffirm the Apostolic faith of the Syrian Church. He changed many a practices then existed in some churches, like veneration of statutes which was introduced as a result of the Portuguese influence of the 16th & 17th centuries. He encouraged the parish priests to marry and at the same time Celibate priests were disallowed to serve in parish churches as per the Syriac Christian tradition.
On 30th Medam the Maphrian consecrated Ramban Yuhanon, who had accompanied him from Antioch as the Metropolitan of Malabar under the title ‘Mor Ivanios’. The consecration was at the Kandanad Church. After posting Mor Gregarious at Kothamangalam and Mor Ivanios at Kandanad the Maphrian began a tour of 14 churches in Travancore, beginning from Kottayam, and returned to the north early in 1753. He ordained many priests, deacons and Rambans'.
Last days of Mor Baselios Bava
Towards the end of Mor Baselios Bava’s life, a reconciliation was brought about between Mar Thoma V and His Beatitude; but before the accomplishment of re-consecration of MarThoma V, Mor Baselios passed away on 20th October 1764 at Mattancherry. His mortal remains were brought down to Kandanad and was entombed at the Church where his anniversary is celebrated on a grand scale. The Malankara Church celebrates the Dhukrono of Mor Baselios Shakralla Bava on 22nd October with great fervour and is the main 'Perunnal' (festivity) of the Kandanad Marth Mariam Church.
Main Source:- Indian Church History published in 1987 by Malankara Malpan Very Rev.(Dr) Kurien Corepiscopa Kaniamparambil
Other References: The History of Syriac Literature and Sciences, Patriarch Ignatius Aphrem I Barsoum
