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.

23

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

4-

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.

25

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.

2

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.

27

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.)

29

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.

30.

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.

31

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.

32

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.

33

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!.

34

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.

35

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.

36

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.

37

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.