Short-Lived Reunion With The Catholic Church by Mar Dionysius I Following Archbishop Cariattil's Death (1786-1799)

The untimely death of Archbishop Joseph Cariattil in 1786 left the St. Thomas Christian community in turmoil. To restore stability, Archbishop Emmanuel of St. Catherine, the Archbishop of Goa, appointed Thomas Paremmakkal as the Administrator of the Archdiocese of Cranganore (1787–1799). However, Paremmakkal faced significant obstacles in advancing reunion efforts due to resistance from local missionaries and the entrenched rivalry between the Propaganda Fide and Padroado jurisdictions.¹

After the death of the last Jesuit Archbishop of Cranganore, Dom Salvador dos Reis in 1773, the archdiocese was left without a resident bishop. With only administrators governing the see, critical episcopal functions such as ordinations remained unaddressed, adding to the community’s grievances. Paremmakkal’s repeated attempts to secure his appointment as Archbishop from either the Portuguese monarchy or Propaganda Fide were unsuccessful, further complicating the situation.²

In November 1796, seeking to restore the pre-16th-century tradition of leadership, the St. Thomas Christians sent a delegation to Joseph IV, the Chaldean Catholic Patriarch, requesting a bishop. While awaiting approval from Propaganda Fide, no response was received. After more than a year of delay, Mar John Hormez, the Archbishop of Mosul and Administrator of the Patriarchate, acted independently, consecrating Paul Pandari (later Bishop Abraham) as titular bishop for Malabar. This decision was made in response to the pressing need for episcopal leadership and the prolonged absence of a bishop in the Archdiocese of Cranganore.³

Bishop Paul Pandari, accompanied by two Chaldean priests, arrived in Malabar in March 1798. However, his arrival sparked immediate opposition. Thomas Paremmakkal, the Administrator of Cranganore, refused to recognize Pandari's jurisdiction, citing the lack of approval from Rome. Despite this, after Paremmakkal's death in 1799, the new Administrator, Fr. Abraham Kattakayam, supported Pandari’s authority. With this backing, Pandari began exercising jurisdiction and ordained priests, creating a schismatic faction within the community.⁴

Mar Dionysius I, a leader with a persistent vision of unity, continued seeking reunion with the Catholic Church amid the complex ecclesiastical politics of the time. He navigated between the competing authorities of the Propaganda Fide representatives, led by Bishop Aloysius Mary of Jesus OCD (Vicar Apostolic of Malabar), and the Portuguese Padroado hierarchy represented by Archbishop Emmanuel of Goa and Bishop Joseph Soledade of Cochin. Influential Catholic lay leader Thachil Mathew Tharakan also played a significant role in facilitating reunion efforts.⁵

In May 1799, following multiple failed attempts at reconciliation, a historic agreement was reached. Representatives of both Catholic and non-Catholic factions convened at the Holy Cross Church in Alleppey. This agreement, brokered with the involvement of Mar Dionysius I, Bishop Paul Pandari, Administrator Abraham Kattakayam, and lay leader Thachil Mathew Tharakan, sought to reunify the St. Thomas Christians under the Catholic Church.⁶

The agreement declared:

By the Grace of God and by the order of the Holy Roman Church, Mar Dionysius, Metropolitan of Malabar, with the representatives of the churches under his jurisdiction; Mar Abraham (Paul Pandari), Bishop appointed by His Excellency the Most Reverend Patriarch of the Chaldeans in obedience to the Holy Roman Church; the Governor (Administrator) who governs the Archdiocese of Cranganore with the representatives of the churches under his jurisdiction; and the Presbyter Hormisdas, Deputy of the Patriarch, assembled in the Holy Cross Church at Alleppey and having heard and disposed of all the controverted points of both parties, made under oath this document of solemn contract that all future might be united together. […] And now we of both the parties unitedly agree on oath to join together as our forefathers did, submitting ourselves to the Holy Father, the Pope, celebrating the Mass, reciting the breviary, observing the fasts and other rites as they were prescribed by the Synod of Diamper and to report accordingly to the Holy Father, the Pope, with the view of obtaining the permission to conduct all ceremonies according to the Syro-Chaldean rite of those who are submissive to the Holy Roman Church. Moreover, we agree that those who observe at present the Jacobite creed and rites shall abjure them and make the profession of faith prescribed by Pope Urban VIII for the Orientals and submit to the orders of His Holiness the Pope. And so agreed on oath on this 20th day Edavam (May) 1799 AD we both of the parties have declared and signed this contract at the Church of Holy Cross at Alleppey, in the name of the Father and of the Son and of the Holy Ghost.⁷

On June 11, 1799, Mar Dionysius I and some followers made a solemn profession of faith at St. Michael's Church, Thathampally, complying with the formula prescribed by Pope Urban VIII. This marked the short-lived reunion of a section of the Malankara community with the Catholic Church.⁸

Despite its initial promise, the reunion at Thathampally quickly unraveled. Neither Bishop Paul Pandari nor Administrator Abraham Kattakayam had formal recognition or canonical authority from Rome, undermining the legitimacy of their actions. Furthermore, the Catholic bishops of Goa, Cochin, and Malabar did not support Mar Dionysius I's reception into the Catholic Church, nor did they make efforts to regularize his status. Faced with these obstacles, Mar Dionysius I realized the union was unsustainable. After six months, in December 1799, he reverted to schism, paying a fine of 30,000 rupees to the Travancore Government as stipulated in the agreement.⁹

Mar Dionysius I passed away on May 13, 1808, at the Puthenkavu Church in Kerala. His dream of reuniting all St. Thomas Christians within the Catholic Church remained unfulfilled. While his efforts at reconciliation were ultimately unsuccessful, they reflect his tireless commitment to the unity of his community. His legacy continues to influence discussions about ecclesiastical unity and the history of the St. Thomas Christians.¹⁰

1. The Varthamanappusthakam, pp. 279–281; J. C. Kollara, Archbishop Joseph Cariattil, pp. 187–223.
2. Vatican City, Historical Archives of the Congregation for the Evangelization of Peoples, Scritture riferite nei Congressi, vol. 37, ff. 698r–690r; F. Thonippara, Saint Thomas Christians of India: A Period of Struggle for Unity and Self-Rule (1775–1787), pp. 165–166.
3. J. Puliurumpil, A Period of Jurisdictional Conflict in the Suriani Church of India (1800–1838), Kottayam, 1994, pp. 7–13; E. Tisserant, Eastern Christianity in India, pp. 103–104.
4. J. Kollaparambil, “Mar Dionysius the Great of Malabar,” pp. 186–187; P. J. Podipara, The Efforts for Reunion in Malankara, pp. 226–227.
5. J. C. Kollara, Archbishop Joseph Cariattil, pp. 226–236.
6. Original Malayalam text in M. O. Joseph, Thachil Mathu Tharakan, Ernakulam, 1962, pp. 233–235; English translation in C. J. Cathanar George, The Catholicity of the St Thomas Christians, Trivandrum, 1994, pp. 19–21.
7. J. Kollaparambil, “Mar Dionysius the Great of Malabar,” pp. 187–188.
8. J. Kollaparambil, Mar Dionysius the Great of Malabar, pp. 187–188; F. Thonippara, Saint Thomas Christians of India, pp. 211–217.
9. J. Kollaparambil, “Mar Dionysius the Great of Malabar,” pp. 186–187; Bernard Thoma, Mar Thoma Kristianikal, pp. 691–692.
10. P. J. Podipara, The Efforts for Reunion in Malankara, pp. 226–227.