St.George- Geevarghese Sahada traditions and rituals among Nasranis

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The cult of St. George in Kerala represents the antiquity and hybridization of different cultures among the Nasranis. Geevarghese Sahada is champion for indigenous concerns, one of the most venerated saints in Nasrani population. (( Kerala Christian Sainthood: Collisions of Culture and Worldview in South India by Corinne G. Dempsey ( St George and Sister Alphonsa ) ))

St.George- Geevarghese Sahada traditions and rituals among Nasranis- Altar at St George Church Edathua
St.George- Geevarghese Sahada traditions and rituals among Nasranis- Altar at St George Church Edathua

George was a good soldier and consequently rose through the military ranks of the time. According to the hagiography, in 303 Diocletian issued an edict authorizing the systematic persecution of Christians across the Empire. The emperor Galerius was supposedly responsible for this decision and would continue the persecution during his own reign (305–311 AD). George was ordered to take part in the persecution but instead confessed to being a Christian himself and criticized the imperial decision. An enraged Diocletian ordered the torture of this apparent traitor, and his execution. After various tortures, beginning with being lacerated on a wheel of swords, George was executed by decapitation before Nicomedia’s defensive wall on April 23, 303. The witness of his suffering convinced Empress Alexandra and Athanasius, a pagan priest, to become Christians as well, and so they joined George in martyrdom. His body was returned to Lydda for burial, where Christians soon came to honour him as a martyr.

St.George- Geevarghese Sahada traditions and rituals among Nasranis
St.George- Geevarghese Sahada traditions and rituals among Nasranis-Centuries old St George statue at St George Church Angamali

The narratives of the early pilgrims, Theodosius, Antoninus, and Arculphus, from the sixth to the eighth century, all speak of Lydda or Diospolis as the seat of the veneration of St. George, and as the resting-place of his remains (Geyer, “Itinera Hierosol.”, 139, 176, 288). The early date of the dedications to the saint is attested by existing inscriptions of ruined churches in Syria, Mesopotamia, Egypt and Southern India and the church of St. George at Thessalonica is also considered by some authorities to belong to the fourth century. Further the famous decree “De Libris recipiendis”, attributed to Pope Gelasius in 495, attests that certain apocryphal Acts of St. George were already in existence, but includes him among those saints “whose names are justly reverenced among men, but whose actions are only known to God”.

The episode of St George and the Dragon was Eastern in origin. In the East, St. George has from the beginning been classed among the greatest of the martyrs. During the fourth century the veneration of George spread from Palestine to the rest of the Eastern and Western Roman Empire. It is belived to have reached Kerala at the same period.

Vechoottu Perunnal at St.George Church, Puthuppally
Vechoottu Perunnal at St.George Church, Puthuppally

St. George is most commonly depicted in early icons, mosaics and frescos wearing armour contemporary with the depiction, executed in gilding and silver colour, intended to identify him as a Roman soldier. After the Fall of Constantinople and the association of St George with the crusades, he is more often portrayed mounted upon a white horse. The best known form of the legend of St. George and the Dragon is that made popular by the “Legenda Aurea”, and translated into English by Caxton.

The cult of St George is related to the antiquity of Syrian Christians in Kerala. The St.George’s Forane Church at Edappally is established in AD 503 and St. George’s Church at Karingachira is established in AD 722.

There are various traditions and rituals associated with festivals and feast of Geevarghese Sahada in Kerala churches. In St. George Church, Edathua during the feast, the statue of St.George, decked in gold, was carried out in procession and placed on the dais at the centre of the Basilica. Processions were held everyday, and dazzling fireworks display highlighted in the initial as well as concluding day’s rituals. The right to carry the statue of St.George in procession is entrusted with people from Mavattam in Kanyakumari district.The statue of St george at Edathua is originally obtained from the St George church at Edappally which is established in AD 503. Thousands of devotees attend the St.George Church, Puthuppally to celebrate the annual feast of St George in the first week of May every year. A noon meal served to the pilgrims at church courtyard (Vechoottu), colorful ceremonial procession carrying the Gold Cross of the Church and fireworks are the main attraction of the feast. In Malayalam its called Vechootttu Perunal and meal is provided by the parishioners. Choottukatta Kathikal, Pindi Palli, chempeduppu are some of the cermenoies and rituals associate with St George feast at St. George’s Church in Chandanapally.

St George is the Patronage saint for snake bites and for helping to heal mental disorders as well as other ailments. Many of the old churches some rituals associated with St George and snakes.

Annual feast of St George at Edathua
Annual feast of St George at Edathua

St. George is the patron saint of many old churches in Kerala. St.George’s Forane Church Edappally ( AD 503 ), St. George’s Church Karingachira ( 722 AD), St.George Forane Church Aruvithura ( 1st centaury ), St. George Church Kadamattam (1st centaury ),St. George’s church Valiyapalli Kottayam ( 1550), St. George Church Edathua ( 1810 ), St. George’s Church Angamally, St. George’s Church Kumbalangi, St.George Church Puthuppally, St.George Church Muthalakodam, St. George’s Church Nedumabshery, St. George’s Cathedral Thozhiyur, St. George’s Church Chandanapally.

Picture Curtsey-1. Altar at St George Church Edathua 2. Centuries old St George statue at St George Church Angamali 3. Vechoottu Perunnal at St.George Church, Puthuppally 4. Annual feast of St George at Edathua


Various sources and traditions.

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  1. Sujith Philip says

    Relics of the Sahada is enshrined at Puthupally and Kandenad churches. Dont know if there are more.

  2. kunjethy says


    With regard to St. George Sahada, the following may be interesting. i hope I have not already shared this info.!

    George is the most popular or common christian baptismal name in Kerala. George includes, of course, Varghese, Verghese, Geevarghese, Varu, Varuthunny, Varappan, Varachan, Kunjuvareed, Kunjivaru, ….

    It is funny that just because the Vatican took a negative view on St. George’s history – although George is an Eastern Saint of high repute down the centuries- some Churches and persons are reluctant to give this most reputed and renowned name to their adherents or children!!!

    Pl. remember that there are so many Georges in Kerala not because it is the name of the Patron Saint of England. The other popular names in Kerala before the west arrived here were Kuriakose or Cyriac or Kurien, Kuriakku, Kuriappan, Kuriachan and perhaps Thomas – Thoma, Thomman, Thommy.

    It might appear strange but is true that while the English patron saint’s name is the most popular in Kerala, in England itself the most popular and most common baptismal or christian name is that of the father of Kerala Christianity viz. Thomas. Of course we have all heard about the Thomas Cromwells, Thomas Beckets, Thomas Carlyles, the Thomas Mores…. All because King Alfred the Great of England, by the way the only English king designated “THE GREAT” was able to win his war only after he promised to St. Thomas that if he won the war he would send offerings to Peter in Rome and to Thomas in India. and this is well documented in the Anglosaxon Chronicles. After he won the war he probably encouraged devotion to this most helpful saint – Thomas, and today it is the most popular name in England.

    Even the phrase Every TOM, Dick, and Harry begins with the name of Thomas.

    The popularity of “THOMAS” in England was verifified by Prof. George Menachery in 1975 from the British Census Reportsa of Various years in the British Museum Library – now the British Library.

    1. Alexander P A says

      The Name George is recent one and is English, the Original name was “Gregorios” and malayalam came to be Geevargees, Geevarghese and shortened to be Varghese, or Verghese .

      1. Sujith Philip Philipose says

        Close but not excatly Mr. Alexander. The original may have been Givargis, even the Arabic name is Girgis. Only spelling changed when in Kerala … ‘Geevarghese’ – typical Mallu emphasis on certain syllabels 🙂 Varints of the same are Varghese, Varu, Varkey.

        Gregorios sounds more east european.

        Going westwards this name may have become George, Geo, Georgy etc

  3. Abraham says

    I would suggest that all the catholic churches who bear the name of St.George, like edathua and edapally, should change their patron saint. Vatican had issued an order years back removing him from sainthood, saying that their are no enough evidences for the sainthood of St.George and no churches should not be built on his name.

  4. John Mathew says

    RE: Abraham’s misinformed/ignorant comment

    From Wikipedia:
    “In 1963, in the Roman Catholic Church, St George was demoted to a third class minor saint and removed him from the Universal Calendar, with the ***proviso that he could be honoured in local calendars.*** Pope John Paul II, in 2000, restored St George to the Calendar, and he appears in Missals as the English Patron Saint.”

    First, St. George was not “removed from Sainthood”, as Abraham false states. Next, note the *** above.
    Even if Pope JPII did not restore St George to the calendar in 2000 (he did not restore St George to sainthood, because he was never removed from sainthood in the first place), the proviso of 1963 allows the honor of St George in local calendars. Hence the Syro-Malabar and other Eastern Catholic Churches (especially the Syriac ones), which have their own rites and governance and calendars, would not have had to make any alterations.

    As if they would change! I’m positive the devotion of Catholics to St. George probably outweighs their obedience to their leaders, infallible or not.

    In the Syriac Orthodox Church, we have a similar situation: there are some saints whose feasts are universal or mandatory, and others whose feasts are local or optional. I believe there are several shades of gray in between as well. A saint with an optional feast is no less a saint than one with a mandatory feast.

  5. Captain, Mathews Pathisseril says

    1- Destruction of Kollam , Migration from Kollam to Kallada and Establishment of Thulassery Manapurathu Tharavad

    34. Travancore Archaeological Series (T.A.S.) Vol.6 p.15
    35. Elamkulam Kunjan Pillai, Keralathinde Eruladanja Edukal, pages .64, 112,117
    36. Diaries and writings of Mathai kathanar the 24th generation priest of Thulaserry

    In the Chera Chola war between 1000A.D and 1100 AD whole of Kerala especially the towns of Mahodayapuram, Kollam, Vizhinjam and Kanthallur were destroyed.

    Kulothunga Cholan who ruled from A.D.1070 and 1120 A.D. in his Cholapuram Shasana (edict) states that in his 30th year or rule the suicide squad of Kerala attained heaven and the boundaries of the Chola, Chera Pandya Kingdoms were decided.34

    Translation from Malayalam “The intelligent Kulothunga Cholan with a mighty army attacked Chera’s and pandya’s Inspred by his successes Kulothunga led his army north and attacked kollam.” “In 999A.D Rajaraja Cholan defeated the Chera army. ……Again in 1005 AD rajarajachola attacked and captured Kollam, Kodungallur….In1028 A.D again a large Chola army under rajathirajachola captured and killed a large portion of Kerala and its people.The Chola edict states that the venad king was also killed in this war. To escape from the cruel Chola army the people of of kerala (Chera) sought refuge in the mountains and nearby areas.35

    By the beginning of 12th century, the Cholas overran Venad and destroyed Kollam town. With the fall of the town and the church the Persian Christians who held prominent position in the Venad army and dominated trade and commerce fled to Kallada . Valiyaveettil family in Kollam, the root of Thulassery Manapurathu family, has the tradition of having one of its sons as a general of Venad army. The members of ThulasseryManapurathu family who were the beneficiaries of the Tarissapalli Chepped were honourably received by the chiefs of Kallada-the Kartha’s -and given prime land belonging to Koickal palace to establish the Thulassery Manapurathu Tharavad. The 24 room building with ‘ettukettu’, ’padipura’, and ‘pandakasala’ in traditional ‘vaastu’ features was indeed a lordly mansion .The Thulassery Manapurathu family had a records of its Persian Christian heritage written on documents written in Persian script.

    Socio-Political impact

    While the Chepped entitled them to oversee law and order , revenue ,weights and measures, they were also expected to chip in with men and materials in times of war .They maintained a unit of cavalry and infantry for this purpose .The ‘Kuthirakkulam’- the pond for horses-is still seen within the ThulasseryManapurathu family property beside the church. 36

    2- Kallada ValiyaPalli


    37. The handwritten diaries of by Pulikottil Mar Dionyius (former supreme head of malankara orthodox church) and Chitramezhuthu KM Varghese
    38. Diaries and writings of Mathai kathanar the 24th generation priest of Thulasserry manapurathu family

    Manapurathu family based on the ancestral documents and Thaliyolagrandha handed down through generations. Originally known as Thulassery Manapurathu Marthamariyam church but now known as St. Mary’s Orthodox Church, Kallada

    Priesthood ran in the family uninterrupted for 24 generations- right from 9th century when they took charge of the parish founded by Mar SaboreIso in Kollam. . They continued the tradition even after the Chola invasion, setting up the Kallada church as the ‘kurisupally’ of the destroyed Kollam Tarissa church.Evidently ecclesiastical tradition was no less important for them than trade interests.

    The history of this church, mentioned in the church records held by Pulikottil Mar Dionyius (former supreme head of malankara orthodox church)and Chitramezhuthu KM Varghese show how this church was destroyed by internecine feud between the Karthas of east Kallada and west Kallada and how a matriarch of Thulassery Manapurathu family recovered the cross of the destroyed church from the river and prevailed on Avani Rajni (queen of west Kallada) to allot some land for the church. She was won over by hadsome gifts of precious stones.37

    The prominence given to the Marthamariam church horse in the ‘kettukaazhcha’ festival stands as a glowing testimony to the enviable position enjoyed by the family as well as the communal harmony that prevailed during the time. That some among the Persian traders joined the Muslim and Hindu communities in later years remains a less known historical fact. Till the Orthodox Church took over the Marthamariam church, it was a Thulassery Manapurathu family property and the services of the church were enjoyed freely by members and non members of the family.38

    3- Mar Anthrayos Bava

    39. Alummoottil ommommen Kathanar’s Diary
    40. Father K.David, Suriyani Sabha Chrithram
    41. Ittoop Writer, Suriyani Sabha Charithram
    42. Ancestral documents and thaliyolagrandha

    Trading in precious stones and spices they maintained their Persian connections. Apart from traders , family relations and church heads/priests from West Asia heads also visited the ThulasseryManapurathu family .Records show that Mar Anthrayos Bava in the face of opposition from other local Christians ,was supported by ThulasseryManapurathu family where he spent his last days keeping it as his Methrasanam (eccleciastical seat).It is evident that even generations after their migration to Kerala they retained considerable grasp over the major Mediterranean languages to continue their trade relations.
    “In 1682 Mar Anthrayos bava came to Kallada from Puthencavu.he was called ‘Valyaappoopan’One day he came and sat at the padipura of Thulaserry Manapurathu tharavad The mother of the home gave him milk and plantains. He was at first mistaken to be a Brahmin y the mother .But later understood his real identity.bava was given a room in the naalukettu and given due respect.In 1675 bava came from Turabdeen to Mulanthuruthy with two brothers .One was a ramban( unmarried priest ) while the other married and had tow sons.The bava came with riches but gave it away as alms to the poor and finally became penniless. He did not like the food of Kerala and consequently developed stomach disease .To cure the disease a local vaidyan (doctor) advised him to drink toddy .Some influential members of Mulanthuruthy church labelled the bava as a drunkard and evicted him from the church.”39

    Alumoottil Ommomen Kathar writes ,“In 1653 after the coonan Cross oath there was great unrest in the malankara church.After this event Mar Grigorous came to Kerala in 1665.This helped in the upliftment of the church of Malankara.He passed away in 1670 and was buried in North parur church.Then in 1678 Mar Anthrayos bawa from Thurabdeen came to kerala.AS he came with special powers to ordain Metropolitans in Malankara he was called Mar Anthrayos Pathros.he had a brother who was a Ramban and another brother who was a commoner. He firt came to cochin and then went to mulanthuruthy He developed stomach pain in Mulanthuruuthy and hence he could not offer Holy communion .As he walked in cloths of laity some people did not like him. Moreover he had to take toddy as a relief for his stomach pain .As old age and ill health made him less effective man. All these angered the people who informed Antich about this and Mar baselious came to Malayalam (Kerala) in 1685.He passed away and the Ramban with him was or new Metroplitan by the name Ivanios..plathunkal tharakan and his local supporters with the support of Ivanios Metropolitan did not allow Mar Anthrayos Bawa to perform prayer at the Church by locking the church .They also demanded that Anthrayos Bawas golden chalice(kaasa) be kept in the church. Anthrayos Bawa and his brother the ramban decided to leave Mulanthuruthy as he left Palathunkal Tharakan’s sons died of snake bite and the church that locked the church was found dead near the church. This led to great fear in the local people and church men. Anthrayos and his Ramabn brother reached Puthencavu where the ramban passed away and he is buried on the river side. AS Bawa faced problems from the local family at Puthencavu he left for kallada .Bawa came into good terms with the ThulasseryManapurathu family who who helped him to offer prayer. He used to take bath in the Kallada River. Without knowing high tide and rise in water level bawa went to bath and was caught in whirlpool and died on Kumbam( Malayalam month) 18 , 1692.He was buried in the alter of the kallada marthamariyam church. His annual memorial prayer and festival is conducted every year on Kumbam 18 and 19 in the kallada church..As Bawa also stayed and visited in Manarcad, Piravom, Puthencavu, Kundara and Mulanthuruthy before settling in kallada, his memorial festival is also conducted in manarcad and Puthencavu and Kundara

    Father David writes “In 1678 a Syrian by name of Anthrayos came to malankara .He was a pious saint. 41 After the death and burial of Mar baselious Eldo Catholicos in 1685 it’s written by Ittop writer that mar Anthrayos Patriarch came to Malayalam (kerala) 42

  6. Captain, Mathews Pathisseril says

    1- Migration of various branches from Thulassery Manapurathu family and their contributions.

    43. ThulasseryManapurathu Tharavadu Directory,2nd edition (2005)
    44. Chengannur Mukkathu Kudumbayogam Charithram, 2001
    45. Arattupuzha family history from ThulasseryManapurathu Tharavadu Directory2005
    46. ThulasseryManapurathu Tharavadu Directory (2005)
    47. Edanadu Kunnil Chittazhethu Kudumbayogam charitram
    48. George, Philip(editor)Kerala Historical Directory, Vidyarthi mithram, p395 and Vettikamattom family history from ThulasseryManapurathu Tharavadu Directory
    49. Adoor Pathiseril family history from ThulasseryManapurathu Tharavadu Directory
    50. Mannar Manalel Kudumbayogam charitram.
    51. Pandanad Chirakakathu family history in ThulasseryManapurathu Tharavadu Directory and Article by Alex Oorayil ,President of Keezhvanmazy branch of Pandanad chirakakathu family.
    52. Aarattupuzha Valyanethu family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
    53. Punalur Valiyavila family history from Thulaserymanapurathu Tharavadu directory (2005) 2nd edition
    54. Anchal Aluvila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
    55. Adoor Pathisseril family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
    56. Thulasery Manapurathu Tharavadu directory

    Mounting tension in the wake of the pivotal role played by many branches of Thulassery Manapurathu family in the internecine feuds of the region made them seek distant pastures. The privileged social standing enjoyed by the family in the light of the Chepped ensured honourable reception wherever branches of the family transplanted themselves. It remains a sad fact that like the lost tribes of the Jews some of the descendants of the family have been lost due to lack of knowledge and communication.

    Major Branches of the ThulasseryManapurathu Family :

    Pathisseril –Adoor
    Aluvila – – Meeyannoor
    Chirakakathu – Pandanadu
    Kunnil — Edanadu
    Manalel — Mannar
    Mukkathu — Chengannur
    Thulasserymanapurathu — Padinjare Kallada
    Valianethu — Aarattupuzha
    Valiyavila — Punaloor
    Vettikamattom — Muvattupuzha



    ADOOR-The Historical Tradition of Adoor leads us to the great Stone Age. The word Adoor stands for “Adv+oor” in Dravidian language. “Adu” means something given on donation and “oor” means place. The records of “VAKKAVAZIPUZHA MADOM” illustrate that the Kottarakkara Lordship has given the land of Adoor as donation to Vakkavaipzha Madom. Now the name becomes ADOOR.

    Independence Struggle: – Kerala has been the forefront of Indian Independence struggle. Adoor has contributed its might to the movement by lining up behind “Veluthampi Dalava”. There is a monument of Veluthampi in Mannady, near Adoor


    During its early history, the people in Adoor embraced Buddhism. The 34th Holy Buddhist Anandan is remembered here as “Anandapalli” (Anandan+Palli). In the Buddhist tradition the keyword “Palli” is used with names of places.


    Later Adoor came under the Chera dynasty during AD 8 to 12 and it was ruled by the “KAYAMKULAM” Raja. During the regime of Marthandavarma, Adoor was used as one of the Military camps. The names of places such as “Kottakkakam” derive its name from the soldier camps or “Kotta”. They were the Land Lord of Ananadapally, Pannivizha and near by areas. The Kottakkam was surrounded by the stone wall (Fort) and the house was with in the fort. Hence the name “KOTTAKKAKAM”. This family has their own “Temple”, “Pond” (Ampalakulam) “Allthara”, “Kalari” etc: There were only a few Nair families (Soldiers and Servants) Barber, Washer man, Thandans (Tree Climbers), Parayer (Field Workers) etc: were lived close by the Kottakkakam for the routine works.

    Some of the youngsters in the family died one by one with in the short period of the time and it affected the family very badly. They called the POOJARI for a “PRASANAM”. The Poojari found the temple’s worship oil is not purified and the Davi was not pleased with them. For the purification of the worship oil a Mappilla should touch the oil. For this purpose Christian Families need in Pannivizah/Anandapally.

    The Land Lord sent his people residing near by areas in search of noble Christian family and they found KORUTH MATHUNNY, Thulasseril Manappurath West Kallada. (Reference: – “VENDER ITOOP’S” Syrian Christians in Kerala). KORUTH MATHUNNY was specially invited by Kottackakom Unnithan (the local ruler). Thulassery Manappuram family in Kallada have very good relation to Devi Temple, Kallada and till few years ago the “PALLY KUTHIRS was in the front of the Temple’s yearly festivel and prossition. The invitation accepted by Koruth Mathunny and moved to Anandapally. The family got “PATH- CHEERY” (10+Cheriyl i.e. the land was measured by Cheery and not by Acres at that time) land from Kottakkakam near Anandapally and now it become now PATHISSERIL. It was the custom, which “Pathisseril Mappilla” should touch the Kottakkam Temple’s worship oil and” CHATTUKAM KUTHI” meals for purification. Both the families were respected and helped by each others and the Gifts were exchanged for festivals such Onam, Marriage etc.


    1- Pathisseril, Ananadapally, Adoor
    2- Kanjarakkatte, Asoor
    3Kuttiplavil,Anandapally,Adoor 4.Pathisseril,Koodal 5- Pathisseril, Warminster, USA

    Priests from Pathisseril Family

    1- Late Rev: Fr. Mathunny- Kanjarakkatte, Adoor. (Pathisseril Khattanar)
    2- Late Rev: Fr.Gheevarghese Mathunny- Kanjarakkatte, Adoor
    3- Late Rev: Fr. Mathai Gheevarghese- Kanjarakkette, Adoor
    4- Late Rev: Fr. Skariah Mathai- Kanjarakkathe, Adoor
    5- Late Rev: Fr. Philipose, Valliath, Ezhamkulam, Adoor
    6- Late Rev: Pastor. Koruth Mathunni, Pathisseril, Koodal
    7- Rev: Fr. Mathews John, Pathisseril, Koodal,
    8- Rev: Fr. George Varghese, Vakakkedethe Villa, Anandapally, Adoor
    9- Rev: Fr. Sajeeve Mathews, Vadakkedeth, Anandapally, Adoor
    10- Rev: Pastor. Alex Thomas Pathisseril, Koodal
    11- Rev: Pastor. Geevarghese, Cherukkarotte, Ananadapally, Adoor

    The members of Pathisseril families are spread all over Kerala, other Sates of India, Middle East, America, U.K. etc. There are Priests, Company Presidents, Medical Doctors, Engineers, Advocates, Computer Professional, College Professor, Teachers, Business Owners, Central and State Employees, Politicians, Planters, Farmers and many other professionals.

    Contributions from Pathisseril Families to the Society

    1-St: Kuriykkose Orthodox Church, Anandapally- ADOOR:- Till 1902, all the members from Anandapally Pathisseril and Kuttiplavil familes were attented and the members of St: Thomas Orthodox Church Adoor. Late Rev: Fr: Mathai, Kanjarakkathe (Pathisseril Kathanaar) was the Vicar of St; Thamas Church, Adoor. There was some dispute with St: Thomas Church’s Accounts in the General Body and all the members from Anandapally left St: Thomas Church, Adoor. St: Koriyakkose Orthodox Church built in 1902 by Pathisseril, Kuttiplavil and it’s associated families in Ananadapally. First the Church was in “Anaparayil”, Anandapally. For this church constructions led by Pathisseril “Koruth Kochu Koruth” who moved to Koodal. In 1902 the Church was inaugurated by PULIKKOTTIL JOSEPH DEVANNOSE METHAPOLITHA and Late Rev: Fr: Mathai Kanjarakkathe was the first Vicar of the church. In the year of 1904, 30 cents of land was given as free from Puthanpurayil and ten cents land were purchased from Kathavittunnel towards the construction for the present St; Kuriyakkose new church. The church constriection works completed in the year of 1905. In the year of 1904 the north side of the present church made a temporary shed. St: Kuryakkose Church, from Anaparyil moved to the new shed.

    2- St: Mary Orthodox Church- Koodal – Pathisseril Koruth Kochu Koruth is one the main founders of St: Mary’s Orthodox Church in Koodal.

    3- St: Greegoriyose Orthodox Church, Baroda- Gujarat: – Mathews Pathisseril is one of the founders of St: Greegoriyose Church in Baroda in 1969.

    4-5-St: Greegoriyose Orthodox Church, Indore, Madhya Predesh: – Mathews Pathissereil is one of the founder of the church in Indore, M.P. in 1971.

    5- BASIL TRUST AND BASIL SCHOOL, Baroda. Gujarath: – Mathews Pathisseril and other 10 members (Including Mr. K.T. Thomas—The Present Bishop Thomas Mar Athaniyose) were the founders of the Basil Trust and Basil School, Baroda. St Greegoriyose Orthodox Church is in the premises of the School. It is one of the leading English Medium Higher Secondarily Schools in North India with three branches and more than 10000 Students.


    1–Koruth Mathunny: – A.D.1520 Koruthe Mathunny and his families moved to Pathisseril, Ananadapally, Adoor, from Thulasseril Manappuram, the well-known Syrian Jewish Christen family, West Kallada. He had three sons. The younger son Mathunny Gheevarghese stayed in PATHISSERIL, Ananadapally, Adoor, The elder son Rev: Fr. Mathunny Koruth moved to KANJARAKKATTE, Adoor and the other son Mathunny Kochu Koruth moved to KUTTIPLAVIL, Anandapally, Adoor.


    Kanjarakkatt Rev: Fr. Mathunny (known as Pathisseril Mathunny Kathanaar) son of Pathisseril Koruth Mathunny moved to Kanjarakkatt, Adoor.

    Kanjarakkatt Rev: Fr. Gheevarghese the son of Rev: Fr. Mathunny was the founder of Kalanjoor Orthodox Church. He was very close to Parumala Bishop and Pulikkottil Bishop. Also he was the Vicar of most the Orthodox Churches in Central Travancore.

    Kanjarakkatt Rev: Fr. Mathai and Idichandy the sons of Rev: Fr. Geevarghese was the first cousins of Mar Bassalious Gheevarghese 11 Catholicose. (Both mothers were direct sisters) Rev.Fr. Mathai was the vicar of 13 Churches like Kadampanad, Kannamkode, Parakkode etc. Rev.Fr. Zechariah, the son of Rev.Fr. Mathai had deep knowledge in Syriac. He was the vicar of Kannamcode, Ananadapally, Aykkade, Karuvatta, and Kottanalloor Churches.

    All those four Fathers are resting the Cemetery of St. Thomas Orthodox Church,
    Kannamkode, Adoor.


    If the ‘Mukkathu’ family of Chengannur left owing to niggling conflicts with the west Kallada Karthas 44,it was strife with the Kayamkulam Raja that led to the exodus of Vallyanethu family at Arattupuzha 45 Thomman Thomman (1580-1640)the founder of the Mukkathu branch was appointed steward (kaaryasthan) of the chief of Vanjipuzha principality46 . The Mukkathu family which established the MukkathuKudumbayogam in 1900 A.D has the rare distinction of being the only Syrian Christian family association ( Kudumbayogam ) in Kerala to have conducted 108 annual family general body meetings consecutively ( without a break ever ) since its inception . Counted among the 99 high caste Hindu families ,the head of the Kunnil family in Edanadu had the privilege of lighting the traditional lamp at the Edanad temple festival.47The chief of Kizhakkamcherry mana offered all privileges to the Vettikamattom branch in Muvattupuzha on the strength of the Chepped49 .The Manelel branch in Mannar display their proud heirlooms of gold ‘kadalikula’, palanquin ,sword and buckler as symbols of authority and tradition.50 Chirackakom family which traces its prosperity to the largesse they received of Mithramadom and Ambakad chiefs, prize their ThulasseryManapurathu lineage.51

    The ‘avalnercha’ celebrated by the Mukkathu kudumbam every Maundy Thursday at Chengannur old Syrian church has gone on for 350 years stretching back to history when untouchability remained a sordid feature of society .This divine offering started by a mother belonging to the family had a great spiritual and social impact – the ‘aval’ was given to all the devotees without distinction of caste and religion.52

    Another charitable activity reflecting the family’s social commitment is Mar Anthrayos Memorial Ashram and Welfare home ,which recorded significant growth during the time of Mathai Kathanar , the 24th priest on the ThulasseryManapurathu family line. More than a 100 destitutes were looked after at a time. Unfortunately this institution has ceased to function. The yield from one of family land holdings – the100 acre field – was set apart for meeting the expenses of the ashram and church affairs.53 The produce from this same land was also used for providing ‘ vechoottu’, food for devotees from as far as Ernakulam who attended Mar Anthrayos Bava’s ‘Sraadhaperunal’ every year for the past 320 years at the MarthaMariyam church ,Kallada which bears the mortal remains of Mar Anthrayos Bava. Since the handing over of the church to Orthodox church this ‘Sraadhaperunal’ has been conducted by the church .54

    The title of ‘muthalali’ which the ThulasseryManapurathu family was privileged to bear was retained by branches like Aluvila(Ayoor),Valiyavila(Punaloor),Mathirampalli. Most of the other family branches have given up the title over the years .55

    Though the age old Manapurathu Marthamariyam church and ThulasseryManapurathu family have succumbed to the ravages of time ,the 320 year old two story mansion near the church chiselled to perfection in wood still stands out as a monument of aristocratic and artistic handiwork.56

    Tradition has it that mighty sailing boats –pathemaari- of the ThulasseryManapurathu family docked at the very gates of the store house built adjacent to their tharavadu. Records show that leading traders of this family maintained trade relations with foreign countries right from 9th century to the advent of British. Their contacts with port towns like Kollam, Alapuzha, and Kodungalur are also documented. Oral tradition has it that big barges laid with hill produce ,copra and coir products belonging to the family sailing through the rivers and canals were indeed a sight to see!

    3- Contribution of ThulasseryManapurathu family branches on the spiritual sphere

    57.Adoor Pathiseril family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
    58.Anchal Aluvila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
    59.Chenagannur Mukathukudumbayogam
    60.Edanadu family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
    61Pandanad Chirakakathu family history formThulaseryManapurathu Tharavadu directory (2005) 2nd edition
    62.Mannar manalel family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
    63.Punaloor Valiyavila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
    64. Muvattupuzha Vettikamattom family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition

    Devoutly religious, ThulasseryManapurathu family members were zealous about church planting and their upkeep. The following are a few instances:

    Adoor – Pathisseril- St.Kuriakos Orthodox Church ,Anandapally was constructed at the instance of Pathiserril family.Koruthu Kochukoruthu of the same family built the St.Mary’s Orthodox church ,Koodal. The fact that priestly tradition of ThulasseryManapurathu family was kept intact by this branch is borne out of the diaries and other records maintained by the Kanjirakatu line of priests which spanned more than four generations.Mathunni Kathanar heads the list , though there is a mention of one Koruthu Kathanar who preceded him .But there is not much of records to substantiate .Mathunni Kathanar was the first priest to offer Qurbana at the the Makkamkunnu church the first church in Pathanamthitta town which was built in1844 and consecrated by Mathoma Metropolitan Mathews Mar Athanatius. His son Geevarghese Kathanar built the the St.George Orthodox church Kalanjoor at the wish of Pulikottil Joseph Mar Dionysus in 1892.He was appointed the first priest of Orthodox Valiyapally,Parakode by Parumala Thirumeni .His son Mathai Kathanar who was the nephew of Baselius Geevarghese II,Catholica Bava, was the first priest of St.Kuriakose Orthodox church at Anandapally which was built by Pathisseril family He had also served the spiritual needs of 13 churches in and around Adoor. Scaria Kathanar ,the famous Syriac scholar who remained single was deputed by Wattasseril Thirumeni to succeed Alwarez Thirumeni in building up the church in Ceylon .He was the driving force behind the Sunday School Samajam(1929) and Marthamariyam Samajam(1934) at Kannamkode. He initiated the construction of Marthasmuni Orthodox Church ,Kottanallur and St.Mary’s Orthodox church ,Aykad .H.H.Geevarghese II was his patron. .Philipose Kathanar of Valliyath branch besides serving as manager of St.George school, Ezhamkulam which was established by his father Ommen Thomas. was also vicar of four churches around Adoor. Mathews Pathisseril ,a prominent founder member of Basil Trust ,Baroda (Gujarat) played a pivotal part in setting up the Basil school and St.Gregorios Orthodox church both in Baroda. Fr. Mathews John(Koodal) of Quilon diocese ,Fr.George Varghese(Anadapally)of Kollam diocese who is also professor of English at St.Gregorios College, Kottarakara and Fr. Mathews George ,vicar St.Mary’s Orthodox Church, Dallas belong to this family .57

    Aluvila – (Anchal):- Blessed with extensive landed property ,the Aluvila family has donated prime land of no less than an acre each to three churches of different denominations-Bar Sauma Syrian Jacobite Church ,Kumalloor, St.George Orthodox church ,Kampamkode and St.Jude Malankara Catholic Church ,Ayoor.58

    Mukkathu- (Chengannur)-Kottoorethu Mammen Joseph Kathanar: One of the architects and strong pillars of the Marthoma church in its infancy besides being founder of Chengannur Marthoma church served as Secretary of Malankara Marthoma Church executive for 22 years .It was his astute handling of the case between Orthodox and Marthoma churches that brought about the agreement of 1053(M.E) ensuring equal propriety rights over Chengannur old Syrian church for both denominations. He was the brain behind the launching of the Malankara Sabhathaaraka the official mouthpiece of Marthoma Church . Author of ‘Daiva Makkalude Thenkatta’(Honeycomb for the children of God),an anthology of songs and prayers in Syriac .He was chiefly instrumental in founding the first Government English School in Chengannur . J.C.Abraham Kaseesa -:While seving as vicar of Chengannur Marthoma church played a significant role in the social and political affairs of the region. Bishop John Varghese:The first Bishop of St.Thomas Evangelical Church s was the founder of Puthukottai Chrithudas Ashram(Prakasapuram in Tamil Nadu) for destitutes and orphans and Ezhumalloor hospital .Started schools in Kuzhalmannam, Pudukottai,and Vemballur. Worked tirelessly for gaining the rights of people belonging to backward communites and gypsies in Palghat district to use public roads and study in schools.The scope and vision of Palghat Ashram won great popularity under him .Rev.M.P.Job : Educated in Cambridge and one of the three founders of Manganam Chrithava Ashram. Started the Society of St.Thomas with an ecumenical vision .He was the traveling secretary of Students Christian Mission in Ceylon, Burma and India. One of the leaders of Karapuram mission in Cherthala ,Rev Job in the wake of the second world war worked for alleviating the miserable condition of the poor coir workers of Cherthala by successfully calling the attention of the government to the plight of the people .Fr.Thomas Inchakalodi:one of the prominent members of Malankara Catholic Church was the reputed author of –Keralathile Christhava Sabhakal( Christian Churches of Kerala),Arch Bishop Mar Ivanios, Nammude Pithaakanmaarude Viswasam(Faith of Our Fathers) etc.Very Rev.P.V.Thomas who retired as senior Vicar General of Marthoma Church was instrumental in founding the Houston Marthoma Church which is the first Marthoma Church in USA . Late Fr.Eapen Kaplaserril (Malankara Catholic Church),Rev.George Mathew(Marthoma Church),Rev.Mathew P.Thomas(Marthoma Church), Fr Siby Kannamthanam(Malankara Catholic Church),Dr.Abraham Inchakalodi(Orthodox Church), Rev Jiji John Jacob (C.S.I. Church) and Rev .John Philipose(C.S.I.Church) all belong to this family.Kurian Varghese Kannamthanam served as member of Malankara Syrian Catholic Congress and one of the founders of Malankara Catholic Church in Chengannur.Varkey brothers played a pivotal role in setting up the CSI St.Andrew’s Church in Chengannur, K.C.Koshy founded the CSI Church ,Pathanamthitta. Kunjunaina Ousep helped found the Keezhvanmazhy Marthoma Chapel . 59

    Kunnil – (Edanadu) :Members of this family take pride in founding the St.Mary’s Orthodox Church and Marthoma Church at Edanadu.Fr.Zacharias Cos Episcopa and Bar Sauma Ramban ( Superior at Othera and Chengamanad Ashrams) have made their mark in the Orthodox Church.60

    Chirakakathu- (Pandanadu) : St.Thomas Marthoma Church Pandanad stands in the land donated by Palliparambil Mathai of this family .The St.Mary’s Orthodox Church at Pandanad is built at the land donated by Chirakakathu Thekethayil Alexander . Sunny Punchamannil is a managing committee member of theSyrian Orthodox Church .61

    Manalel- (Mannar): This family takes credit for establishment of both the Marthamariyam Orthodox Church and Malankara Catholic Church at Mannar.Rev Christophorus Ramban (Superior, Mar Kuriakose Ashram , Mylapra) .Fr.Prof.Alexander George – professor of History at Pathanamthitta Catholicate College and an excellent religious orator and Fr.Zacharias Madathil of Orthodox church and Fr.Varghese Manalel of Malankara Catholic church uphold the name of their families in their own folds .62
    Narickal -(Punaloor):The St.Jude Malankara Catholic Church was built by this family.63

    Vettikamattom – (Muvattupuzha):St.Peters and St.Pauls Syrian Jacobite Church ,Kadathi established in 1040ME was built by the efforts of Mathai kathanar of this family RevFr.Kuriakose Kaseesa and Rev.Fr Paulose Kaseesa have been in the service of Jacobite Church.64

    4-Thumbnail sketches of a few family members who have made a mark in social arena
    65. Unpublished article by Alex Ourayl, President of Keezhvanmazy branch of Pandanad Chirakakathu family.
    66. Chengannur Mukkathu Kudumbayogam Chrithram, 2000
    67. Alex Oorayil, op.cit. .
    68. Chengannur Mukkathu Kudumbayogam Chrithram, 2000
    69. Alex Oorayil, op.cit.
    70. Chengannur Mukkathu Kudumbayogam Chrithram, 2000
    71.Edanadu Kunnil Chittazhethu family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
    72. Adoor Pathisseril family from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
    73. Muvattupuzha Vettikamattom family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
    74. Adoor Pathisseril family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
    75. Arattupuzha Valyanethu family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
    76. Mannar Manalel family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition.

    Padmasree Barrister George Joseph – educated in Edinburgh, stood shoulder to shoulder with Gandhi , Nehru and Vallabhai Patel was a member of Central Legislative Assembly(1937).Editor of ‘Young India’ and ‘The Independent’, jailed with Nehru(1921-23) and a member of Home Rule League (1918).Gave leadership to Simon Commission boycott and Vaikom Satyagraha. 65 Kurian Varghese – represented Chengannur as a member of Travancore State Assembly (M.E.1099)).Served as President of Malankara Syrian Catholic Congress.66 Padmasree Pothen Joseph – influential journalist who earned international repute through his column ‘Over a Cup of Tea’. Worked as Chief Editor of Hindustan Times, Indian Express, The Dawn and Deccan Herald. During Nehru’s Prime Ministership played a pivotal part in drafting the Journalists’ wages and working conditions .67 Mammen Kannanthanam – Prominent freedom fighter who took part in Vaikkom Satyagraha, Nivarthana Prakshobam etc was incarcerated only to resume as President of All Kerala Malanad Karshaka Sanghom and President of All Kerala Estate Workers Union and Secretary Kerala Socialist Party .68 Padmasree P.M.Joseph – Was awarded Padmasree for his service to the field of sports. Founder of Laxmibhai National College of Physical Education, Gwalior .69 Abraham Vakil – Founder President of Chengannur Bar Council. Fought against isolation and denial of rights to the underprivileged ‘harijans’. Founder of ‘Kerala Kraisthava Sevaka Samithi’. Eapen Inchakalodil – took part in Nivarthana Prakshobam and all the other uprisings organized by State Congress .Election convener of Congress Party for Lok Sabha and Assembly elections. K.C.Koshy -The only Malayali among the 5 leaders of Naval Mutiny against British which was supported by Subash Chandra Bose’s supporters .Court martial led and jailed he was awarded the 24th Tamrapathra by Prime Minister Indira Gandhi. Thomman Thomman (1580-1655) – Trusted steward (kaaryasthan) of Vanjipuzha chief (ruler of Chengannur).Authorized to reconcile disputes and advise on law and order in Vanjipuzha principality. Presented gold ring and ‘Pattukara’ for organizing the Thrichittattu temple Ghat construction. (Kshethrakulam). Kochandy Vakil – Only Christian Pandaravaka vakil under Princess Gouri Parvathibhai .Authorized to adjudicate on legal matters. Koshy Inspector (M.E.1032-1071) – One of the first Christian Inspectors in Travancore police .Rewarded a horse by police Commissioner Bensley for quelling the Muslim revolt in Kollam. T.V.Punnose – Assistant Textiles Commissioner, Research wing secretary of University of Travancore, Joint Director of Industries, General Manager Kerala Ceramics, Member of Government of India Development Council. K.K.John – Assistant Accounts General of Government of Kerala and Assistant Accounts Officer of Government of India. John Thomas –Served as Principal of St.John’s College, Ceylon and Head of Physics Department in American College, Madurai… George Zachariah -. Additional Secretary government of Kerala, Private Secretary to three ministers of Kerala – T.K.Divakaran, K.M Mani, P.J. Joseph. Chevalier George Varghese – Senior advocate Karalla High Court., awarded Chevalier title by the Pope for outstanding contribution to Church and public life. . K.J.George I.P.S. – Inspector General of Police and head of Public Grievance Cell, he was awarded President’s medal for meritorious service. Dr.P.Zachariah- Principal of Christian Medical College, Vellore and Head of department of Physiology. Dr. John Joseph- renowned scientist and Director NASA Research Station at California , also head of Physics department at Tallahassee University, USA .Dr .Samuel Thomas – head of Physics department at Canada Military College .Dr. Cherian Thomas- Professor Zoology ,Christian College and visiting professor at Cochin University and Mahatma Gandhi University. Dr. George Varghese – H.O.D.Electronics and Telecommunications T.K.M. College of Engineering, he won Dr.Alexander Marthoma Award for contributions in field of music. Ninan Thomas- (Bombay Paappachan) First Malayali to play in Rovers Cup, Bombay and I.F.A.Shield, Calcutta. “Ninan Thomas was the first Indian to play in England’s first division football” said English footballer Johny Walker. Prof.Babu Zachariah- Doordarshan and Radio sports commentator for 35 years, H.O.D. English, Marthoma College and Principal St. Mary’s College for Women. Thomas John- proprietor Thomsun Cassettes (Dubai). 70 P.G.Mathai I.R.S. – was a senior manager in Indian Railways 71. Abraham Varghese I.R.S. – Planning Commission of India Project Evaluation Officer for Maharashtra, Tamil Nadu, Kerala, Karnataka and Andhra Pradesh 72. Sunny Punchamannil – Managing committee member of the Syrian Orthodox Church. 73. Dr.Mathai Paulson- Chairman Critical Care Committee, USA, Vice President World Child Care, Fellow of American College of Chest Physicians, Outstanding Teacher Award of Tulane University, USA. Professor in Pulmonary and Critical Care Department at Tulane University, USA. Jithu George – Gold medallist at 2004 National Rifle Shooting Championship and Silver medallist at 2003 National Rifle Shooting Championship.
    74 Mathews Pathisseril- Adoor- *Founder and Directors Board Member of “BASIL TRUST AND BASIL SCHOOL” and St: Greegoriyose Orthodox Church, Baroda, Gujarat. *A founder of St: Greegoriyose Orthodox Church, Indore, Madhya Pradesh. *President of “MENTALLY HANDICAPPED” (M.R) Association of Kerala. *Coordinator of “MANOVIKAS” (Special School for Mentally Disabled), Adoor. *State Organizer of Kerala “SEPECIAL OLYMPIC” for Handy Capped. *State Advisory Member of “HOSPITAL MINISTERIES, INDIA” (HMI). *State Advisory Member of “SNEHA THAZHVARA” (Prevent peoples from the Suicide). *Founder and Directors Board Member of “ASHRAYA SISSU BHAVAN” (Orphanage for Children) – Adoor. *Founder and Director Board Member of “RAINBOW RETIREMENT HOME”, Adoor. *Life Member of Indian Red- Cross and Senior Citizen Society. *Convener Holly Family Counseling (Counseling, Voluntary Works, Marriage Supports for needy people, Rehabilitations Centers, Children Home, Relief Works, Educational Supports and many more)
    *In 1963 Kerala State Independence Day’s parade in Central Stadium, Trivandrum he was the flag office and former Kerala Chief Minister late R. Shankar was the Chief Guest.*1964 escorted to SREE MULAM THIRUNAL MAHARAJA, the Ex- King of Travancore for the “Neeratte” to Shankumukam seashore. *1965 war between India and Pakistab he was in Kashmeer and wounded. *He moved to Delhi Militery Gen: Hospitel and had an opportunity to meet and talk with former Prime- ministers of India, Mrs. Indria Gandhi, and Lal Bahadoor Shastri in New Delhi. *In the Delhi Militery Gen: Hospitel he have received the special presentation from Mrs. Indria Gandhi, and Indian Field Marshall late Kariyappa.
    75 K.C.G.Varghese – Director, Hindustan College of Engineering Technology (H.I.E.T), Madras and former President Air Taxi Forum of India. K.C. Samuel – Director, Hindustan Electronics Academy, Hindustan Aviation Academy Evehans Business Academy, Director of the International Aviation Academy and the Barons’ Pvt. Ltd, Kochi. , Bangalore 76. Alex M. Chacko – General Secretary of Kerala Vyapari Vyavasayi Ekopana Samathi (Kerala Merchants Association) .77

    As individuals build up families and families in turn form the warp and woof of the social fabric, the socio – political and cultural fibre of families form the tone and texture of the society. From this perspective the contribution of Thulaserry Manapurathu family to the society can never be underestimated.

  7. Captain, Mathews Pathisseril says


    Teenagers are going through the stage in life where they believe they
    know all there is to know, but the hormones and chemicals charging
    through their brains and bodies hinder them unable to reason as
    rational adults. They want what they want when they want it, and don’t
    have any clue that what they are asking for will hurt them. It is the
    job of the parent to keep their children safe from themselves. Jesus
    teaches us this is Matthew 7:9-10 when He says, “You parents – if your
    children ask for a loaf of bread, do you give them a stone instead? Or
    if they ask for a fish, do you give them a snake? Of course not!”
    Sometimes children ask for things that look good to them, but will in
    fact end up harming them, so it is the responsibility of the parents
    to do what is best. We have the same rules – if we ask God for
    something we think is good, but God knows is not, He will not give it
    to us.

    Having Jesus in your household is the best way to raise children.
    “Teach your children to choose the right path, and when they are
    older, they will remain upon it” (Proverbs 22:6). If you have become a
    Christian by asking Jesus into your heart, then the Holy Spirit is
    living in you and will teach you all things (John 14:26, 1 John 2:27),
    and this includes the way we raise our children. Children learn by
    what they observe from us much more than what we say to them, so being
    a holy example is very important.

    The Bible teaches us the importance of discipline. “If you refuse to
    discipline your children, it proves you don’t love them; if you love
    your children, you will be prompt to discipline them” (Proverbs
    13:24). “Discipline your children while there is hope. If you don’t,
    you will ruin their lives” (Proverbs 19:18). “Discipline your
    children, and they will give you happiness and peace of mind”
    (Proverbs 29:17). It is very important to lay down rules and keep to
    them. When a child knows that what they are doing is wrong, some sort
    of punishment should follow, but it should be appropriate for the
    “crime.” Lying shows that a child can not be trusted, so maybe until
    that trust can be built up again, time spent out of the house should
    be very limited. They will want you to trust them again, so they will
    learn from that. The worst thing we can do is try to become our
    children’s friend instead of parent.

    Discipline should be done always out of the best interest of the
    child. Ephesians 6:4 says we are not to make our children angry by the
    way we treat them (this doesn’t mean don’t discipline, it means don’t
    get unjustifiably angry or abusive), but raise them with the
    discipline and instruction approved by the Lord. Make sure you are
    telling your child why the behavior is wrong, why you disagree, and
    that you are doing it out of love for them. Hebrews 12:7 tells us that
    God disciplines all His children when we do wrong because He loves us
    and it wouldn’t be good for us if He didn’t. I have a friend who, when
    her children argue about being punished, tells them, “It’s my
    responsibility to discipline you, and if I don’t, I have to answer to
    God. And He’s a lot tougher than I am!”


  8. Varghese M M says

    I read about Mar Anthrayos and his stay at Mulanthuruthy. It is written that one family opposed him and the kapyar did not allow him to get in to the church. How can I get more information about this family and kapyar? And how can I get the following books?
    39. Alummoottil ommommen Kathanar’s Diary
    40. Father K.David, Suriyani Sabha Chrithram
    41. Ittoop Writer, Suriyani Sabha Charithram
    42. Ancestral documents and thaliyolagrandha
    I am searching it for a long time because my family belongs has connection with this story.

    Could you please help me. I shall be grateful to you, if you do so.

    Varghese M M