The Bethany Ashram as a Center for Spiritual Renaissance and Evangelization (1925–1930)

The Bethany Ashram, established on August 15, 1919, by Father P. T. Geevarghese (later Mar Ivanios), was a pivotal institution in the spiritual renewal of the Malankara Church. Located on the forested slopes of Mundanmala in Perunad, near Ranni, Kerala, the Ashram reflected Father Geevarghese’s vision of integrating Eastern Christian spirituality with Indian ascetic traditions. This was the first organized monastic community within the Malankara Orthodox Church, marking a significant milestone in its history.

The name “Bethany” was inspired by the Gospel narrative of Lazarus, Martha, and Mary (John 11:5). Father Geevarghese explained that the three figures symbolized the Ashram's mission: Lazarus represented the risen life in Christ, Mary symbolized contemplative prayer, and Martha embodied active service.¹ The choice of the term “Bethany” reflected the community’s aspiration to combine contemplation and service.

Bethany Ashram for Men
The first Bethany Ashram for men was established in Perunad, where four members—including Father Geevarghese—took their monastic vows on Pentecost Sunday, May 23, 1920.² The monastic order was formally called the “Brotherhood of the Imitation of Christ,” and the monks adopted saffron robes, a vegetarian diet, and a life of manual labor and prayer in keeping with Indian sanyasa traditions.³ Despite the Ashram's humble beginnings, the monks demonstrated remarkable dedication, clearing forests, building huts, and transforming the wilderness into a center of spiritual activity.

Bethany Madhom (Sisterhood of the Imitation of Christ)
In 1925, Mar Ivanios established the Bethany Madhom, a parallel monastic community for women, known as the Sisterhood of the Imitation of Christ. Located in Tiruvalla, this Ashram provided women with an opportunity to embrace monastic life while contributing to educational and charitable missions. The Sisters' primary focus was on catechetical teaching, parish missions, and the care of orphans.⁴

Bethany Ashram introduced significant reforms in the spiritual and liturgical life of the Malankara Church. Inspired by Mar Ivanios’ belief in the transformative power of the Eucharist, daily celebration of the Eucharist was introduced at the Ashram, breaking with the Jacobite tradition of restricting Eucharistic services to Sundays and feast days.⁵

The monks and sisters practiced an intense daily schedule centered on prayer, including:

• Meditation: Conducted every morning and evening.
• Canonical Hours: Prayed seven times daily, following the Syriac Orthodox tradition.
• Silent Reflection: A bell rang every 15 minutes to remind the monks to pause and remember God.⁶

Mar Ivanios also introduced Eucharistic adoration, which was unprecedented in the Malankara Orthodox Church.⁷ The liturgical reforms at Bethany, including more fervent hymn chanting and community catechesis, had a profound impact on the local faithful.

The Bethany Ashram was not only a center for spiritual renewal but also a hub for social and educational initiatives. Among its notable contributions were:

1. Orphan Care: The Ashram operated an orphanage that provided housing, education, and spiritual formation for children from diverse social backgrounds, particularly those from marginalized communities.⁸
2. Education: The Bethany Sisters played a pivotal role in establishing schools, such as the Thirumoolapuram Balikamadhom School for girls. These institutions emphasized academic excellence and spiritual growth, especially among lower-caste and underprivileged children.⁹
3. Charitable Work: The monks cared for the sick, distributed food and essentials to the needy, and worked tirelessly during epidemics, such as cholera outbreaks among pilgrims at Sabarimala.¹⁰

Bethany also extended its mission to non-Christians, conducting evangelization efforts in Hindu-majority areas such as Arattupuzha and Veeyapuram. This outreach, coupled with the Ashram’s commitment to social justice, broke down caste barriers and fostered a sense of inclusivity.¹¹

Bethany’s establishment was part of a broader revival of monasticism in Eastern and Western Christianity during the early 20th century. This movement included:

• The Russian Orthodox Church: Figures like St. Silouan of Mount Athos inspired a renewal of ascetic life amidst persecution in Russia.¹²
• Western Catholic Movements: The Benedictine renewal in Europe and the missionary zeal of Jesuit and Franciscan orders provided models for adapting traditional monastic ideals to the challenges of modern evangelization.¹³

Mar Ivanios combined these influences with Indian sanyasa traditions to create a distinctly Indian monastic identity for Bethany. He wrote in the Bethany Holy Rule that the community should “imitate Jesus Christ in an indigenous way” while adapting to “the time and place” of Indian culture.¹⁴

Bethany monks actively engaged in catechesis and evangelization, organizing parish missions, retreats, and conventions. The Makkamkunnu convention, initiated by Mar Ivanios, became a hallmark of their evangelization efforts.¹⁵ Catechetical materials published by the Ashram’s printing press, such as Jeevaprakasham and Vishudha Kurbana Dhyana Padanam, were widely distributed to educate both clergy and laity on the sacraments and the liturgy.¹⁶

The Bethany Ashram under Mar Ivanios became a transformative force within the Malankara Orthodox Church. By integrating Eastern Christian spirituality, Indian asceticism, and Western missionary methods, it created a model for spiritual and social renewal. The Ashram’s commitment to prayer, simplicity, and service inspired not only the Malankara faithful but also the wider Indian Christian community.

Between 1925 and 1930, the Bethany Ashram emerged as a center for spiritual renaissance and evangelization, embodying Mar Ivanios’ vision of a Church that combined tradition with innovation. Its influence extended far beyond its physical boundaries, touching the lives of countless individuals through its spiritual, educational, and social initiatives. Bethany became a testament to the transformative power of faith, prayer, and community.

¹ Mar Ivanios, Girideepam, p. 71.
² T. Inchakkalody, Archbishop Mar Ivanios, Vol. 1, pp. 145–146.
³ Bar Sleeba OIC, Brief History of the Bethany Order of the Imitation of Christ, pp. 11–12.
⁴ S. Anniyil, Memories of Mother Salga, pp. 39–46.
⁵ P. Chempakassery, “The Eucharist in the Teachings of Mar Ivanios,” in Mar Ivanios in His Thoughts, Trivandrum, 2004, p. 38.
⁶ L. Moolaveetil, Spiritual Life of Mar Ivanios, Appendix III, pp. 192–196.
⁷ A. Padinjaremannil, Mar Ivanios, p. 39.
⁸ Bar Sleeba OIC, Brief History of the Bethany Order, pp. 80–85.
⁹ Margaret Gibbons, Archbishop Mar Ivanios, p. 51.
¹⁰ Mar Ivanios, Girideepam, pp. 102–118.
¹¹ S. Anniyil, Early Days of Reunion, pp. 48–53.
¹² T. Inchakkalody, Archbishop Mar Ivanios, Vol. 1, pp. 141–148.
¹³ K. Kulapurath, “Liturgy Is a Means of Union with God,” in The Theological Vision of Mar Ivanios, Pune, 2004, pp. 36–101.
¹⁴ P. T. Geevarghese (Mar Ivanios), The First Constitution of the Bethany Ashram, Perunad, 1919.
¹⁵ Mar Ivanios, Bethany Yogam, pp. 18–19.
¹⁶ T. Inchakkalody, Archbishop Mar Ivanios, Vol. 1, pp. 160–162.