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His Grace
Paret Mathews Mar Ivanios Metropolitan
Born on January 19, 1888, he was the first son of Valiya Paret
Mathew and Achamma and was known as Kothumathew. Following the death of his
mother when he was eight years old, Kothumathew was raised by his father within
a devout Christian environment. His Grace Kadavil Paulose Mar Athanasius of the
Angamaly Diocese ordained KochuMathew to the order of ‘Koruyo’ on June 7, 1899.
In 1908 CE, when Very Rev. Ramban Geevarghese Vattasseril travelled
to Jerusalem for his episcopal ordination, Dn. Mathews accompanied him and was
also ordained as a full deacon during that visit. Dn. Mathews became the first
among the parishioners of Puthuppally church to visit the tomb of our Lord. During
this journey, St. Dionysius Vattasseril developed a close bond with the young
deacon—a relationship marked by deep mutual respect and affection that endured
throughout their lives. The depth of this connection is poignantly reflected in
one of the three final instructions given by Paret Mar Ivanios Thirumeni to his
secretary, Fr. P.C. Yohannan (later Very Rev. P.C. Yohannan Rambachan), that he
should be vested in the ‘kaapa’ (chasuble—an ample outer garment worn over
other vestments) of Vattasseril Thirumeni for his funeral as a mark of respect to
the teacher upon his departure from earthly life.
Between 1914 and 1916 CE, Mathews Semassen pursued theological
studies at Bishop’s College, Calcutta. Upon completion, he returned to
Puthuppally, awaiting a suitable opportunity to serve in the parish. However,
the situation at Puthuppally parish was fraught with controversy stemming from
events that began few years earlier. In 1085 Malayalam Era (1910 CE), a laity from Puthupally parish, Karottu
Chandy Varkey had provided gifts and concluded a treat/agreement with Patriarch
Abdullah through unscrupulous means. As a result,
Chandy was absolved of accountability for prior financial records and gained
control over the parish’s finances. The then parish priest, Kurian Kathanar,
was weakened and rendered powerless through a series of lawsuits initiated by
Chandy, effectively allowing him to dominate church affairs. Following the death
of Kurian Kathanar in 1087 ME (1912 CE), and having witnessed the harassment he
endured, his successors—Yakob Kathanar and his son Abraham Kathanar—chose to
limit their involvement to priestly duties, avoiding administrative matters.
Chandy feared that if Mathews Semassen were to
assume priestly leadership at Puthuppally parish, his financial misconduct
would be exposed. The only recourse to challenge Chandy’s authority and nullify
the 1085 ME agreement was to approach the court. Recognising the gravity of the
situation, Mathews Semassen took initiative. Under his leadership, the
parishioners convened and resolved to file a case in court to invalidate the
agreement made with Patriarch Abdullah, remove Chandy Varkey from his position,
and reclaim parish assets from his control.
The case was filed in the Kottayam District
Court in 1091 ME (1915/1916 CE). Chandy Varkey defended his position by
claiming that the parish was under the direct authority of the Patriarch and
that he served as the Patriarch’s representative. With financial resources at
his disposal, Chandy managed to prolong the proceedings. He further argued that
the plaintiffs had no standing to demand an audit, citing the excommunication
of Mathews Semassen and his father by the Patriarch. The reason for
excommunication was the deacon’s close association with Vattasseril Geevarghese
Mar Dionysius Metropolitan!
The excommunication decree, issued without
investigation or trial, was presented in court. However, when the court
requested a translated version of the document, it was never submitted, and the
original decree mysteriously disappeared from the court records. Ultimately,
the Puthupally church, which the defendant had claimed to be 'Patriarch's
own', came under the control of St. Dionysius Vattaseril.
In the meantime, Mathews Semassen received
priesthood ordination from St. Dionysius Vattasseril on 07th June 1920, following which he
began to perform priestly duties regularly and received wholehearted support
of the Puthupally parish. Fr. Mathews dutifully led Puthupally parish as priest for the next 33
years. After his episcopal ordination in 1953, he continued being the Vicar till
19 December 1967.
Some notable reforms of Fr. Mathews during his stint as the vicar of Puthupally parish are worth mentioning.
- Around the year 1060 ME (1885 CE), the former Vicar of Puthupally parish, Rev. Fr. Philippos Cor-episcopa had baptised lower caste people into Christianity. A separate church building and place for burying the dead was arranged for them. Soon, the spiritual case of the new converts became a neglected arrangement. During Sundays, an elderly person would read the Bible and recite from the prayer book. The persistence of caste-based discrimination, even within the Church, is a tragic reflection of societal failure and is a poison that has refused to leave our veins even in this age. These individuals continued to be treated as untouchables. During the tenure of Fr. Mathews, Holy Eucharist was occasionally celebrated in the designated building for the new converts, marking the first step toward their full inclusion in the Church.
- Long before the establishment of the Marth Mariam Vanitha Samajam (the Women’s Association of the Church), Fr. Mathews initiated weekly gatherings (on Sundays) for women at the church for prayer and fellowship. He also took the lead in teaching liturgical hymns to young adults and formed a choir comprising both girls and boys, fostering active participation in worship.
- Fr. Mathews ensured that parish records were meticulously maintained and printed. Registers were created for baptisms, ordinations, marriages, and funerals. Additionally, a 'daily log' was introduced and published to document the day-to-day events of the parish to promote transparency.
- In earlier times, the practice of Holy Confession involved laypersons kneeling before the priest, receiving moral counsel, absolution, and then departing. Fr. Mathews introduced the custom of encouraging the faithful to make their confession prior to Maundy Thursday. Through sermons and other teachings, he emphasised that true confession requires sincere self-awareness, the acknowledgement of one’s sins, and the seeking of forgiveness.
- Festal celebrations were once marked by exuberant customs such as dances and dramatic performances held on the eve of the feast day. These practices were discontinued under Fr. Mathews’s guidance, reflecting a shift toward more solemn and spiritually focused observances.
When Mar Ivanios of the Reethu faction left the mother Church, Vattasseril Thirumeni received steadfast
support from Fr. Mathews and others. On one occasion, while investigating
rumours of defection, Fr. Mathews discussed the matter with Vattasseril
Thirumeni. In a moment of solemn conviction, Thirumeni grasped his white beard,
gestured to his neck, and declared that he would never abandon the Church even
if it meant facing beheading.
It was the far-sighted vision of Vattasseril
Thirumeni that recognised the need for a constitution and a proper
administrative framework within the Church. Fr. Mathews played an integral role
in this effort, serving on the committees responsible for drafting the
constitution from inception to completion. It is doubtful whether there was any
major committee in which he did not contribute meaningfully.
Vattasseril Thirumeni believed that Fr. Mathews
should not remain confined to the parish of Puthuppally but should serve the
wider Church. During a conversation, he urged Fr. Mathews to accept an
episcopal position, explaining the necessity of such a calling. However, Fr.
Mathews humbly expressed that he did not feel divinely called to the
episcopate. In response, Thirumeni remarked that God does not appear in person
to issue such calls; rather, the request of spiritual fathers may be regarded
as a divine mandate. Despite this, the disciple neither objected nor consented,
choosing instead to continue his priestly duties with sincerity and dedication
to the spiritual welfare of his parishioners.
In both 1925 and 1931, Fr. Mathews was elected to the episcopate by
the Malankara Association, yet he respectfully declined on both occasions.
However, on 15 May 1953, he humbly accepted what he discerned to be a divine
calling and was consecrated as bishop under the name Mar Ivanios. He was
appointed as the auxiliary bishop of the Kottayam Diocese, where he served
alongside the diocesan bishop, His Grace Kuriakose Mar Gregorios Metropolitan (Pampady
Thirumeni), in overseeing the spiritual and administrative affairs of the
diocese.
Some of his counsels to the flock as a caring shepherd
are as follows:
Paret Thirumeni spent his final days at Pampady Dayara,
Pothenpuram, and entered his heavenly rest on 31 August 1980, following an
illness associated with advanced age. He is entombed at Pampady Dayara. In the
moments leading up to his departure, Thirumeni gently informed those around him
that his time for departure had come. When the doctors arrived to examine him,
his final words were a solemn invocation: “My God, My God.”
By the prayers of our holy father among the saints, His Grace Paret Mathews
Mar Ivanios Metropolitan, Lord have mercy upon us and help us.
In Christ,
Rincy
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Standing L to R- His Grace Daniel Mar
Philoxenos Metropolitan, His Grace Mathews Mar Athanasius Metropolitan (later
His Holiness Baselios Marthoma Mathews I Catholicose and Malankara
Metropolitan), His Grace Paret Mathews Mar Ivanios Metropolitan, His Grace
Mathews Mar Coorilos Metropolitan (later His Holiness Baselios Marthoma Mathews
II Catholicose and Malankara Metropolitan), His Grace Pathrose Mar Osthathios
Metropolitan Sitting L to R- His Grace Alexios Mar
Theodosius Metropolitan, His Grace Augen Mar Timethios Metropolitan (later His
Holiness Baselios Augen I Catholicose and Malankara Metropolitan), His Holiness
Baselios Geevarghese II Catholicose and Malankara Metropolitan, His Grace Kuriakose Mar Gregorios Metropolitan
(Pampady Thirumeni), His Grace Thoma Mar Dionysius Metropolitan. |
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Standing L to R- His Grace Daniel Mar
Philoxenos Metropolitan, His Grace Paulose Mar Philoxenos of Kandanad West
(later His Beatitude Baselios Paulose II of the Jacobite SOC), His Grace Dr.
Philipose Mar Theophilus Metropolitan, His Grace Thomas Mar Timotheos
Metropolitan (later His Holiness Baselios Marthoma Didymus I Catholicose and
Malankara Metropolitan), His Grace Mathews Mar Coorilos Metropolitan (later His
Holiness Baselios Marthoma Mathews II Catholicose and Malankara Metropolitan),
His Grace Mathews Mar Athanasius Metropolitan (later His Holiness Baselios
Marthoma Mathews I Catholicose and Malankara Metropolitan), His Grace Abraham
Mar Clemis Metropolitan (Knanaya) and His Grace Yuhanon Mar Severios
Metropolitan (?) Sitting L to R- His Grace Paret Mathews Mar
Ivanios Metropolitan, His Holiness Baselios Augen I Catholicose and Malankara
Metropolitan, His Grace Thoma Mar Dionysius Metropolitan |
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Entombed
at Pampady Dayara.
References: Parettu Mathews Mar Ivanios, Neethinishtanaya Edayan (Malayalam), Mar Kuriakose Dayara Publications, Pampady Kottayam, 2017 [Mar Ivanios, ZM Paret, pgs-55-65, Karmayogiyum dheekhshanashaaliyumaaya Paret Mar Ivanios Methrapolita- Rev PC Yohannan Ramban, pg 66-71]. Pictures are taken from the book as well as several older editions of Malankara sabha magazine.