His Grace Paret Mathews Mar Ivanios Metropolitan (of blessed memory): A Beacon of Righteous Leadership- Commemorated-31st August.

 

His Grace Paret Mathews Mar Ivanios Metropolitan

On 29 August, we commemorated St. John the Baptist, a man sent by God, a voice in the wilderness who prepared the way of the Lord and stood for truth, even unto death. While it is easy to seek applause and conform to popular opinion, history honours those who stood firm for righteousness, regardless of the cost. In Greek, the name “John” is rendered as Ivanios. It is no coincidence, then, that His Grace Paret Mathews Mar Ivanios Metropolitan (of blessed memory) bore not only the name but also the spirit of the Forerunner. He was a voice of conscience in a time of confusion—a righteous shepherd who chose the narrow path of integrity over the wide road of popularity. In an era when ecclesiastical politics threatened to overshadow spiritual purpose, he stood unwaveringly—not for power or position, but for principle and truth.

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:

“Very few individuals feel a genuine sense of responsibility towards the poor and the orphans. Many are content with offering a token amount of rice or money to those who seek alms. This approach may explain why groups devoid of faith and religious grounding have gained significant influence in Kerala—a region where Christians are more numerous than in any other part of India. It is our moral obligation to initiate organised efforts to combat hunger. Such initiatives would be far more impactful if undertaken collectively by the Church rather than individually.”

“As commanded by the Lord, the apostles journeyed to all corners of the world to proclaim the Gospel and establish churches. Among them came St. Thomas the Apostle, who led our forebears to the path of Christ. He must have entrusted them with the responsibility of preaching the gospel at least in India. This legacy calls for reflection, by every parish and every individual, on how faithfully we have fulfilled that responsibility. The debt is immense, and it remains to be repaid, with interest.”

“We must remain mindful that our spiritual institutions (Sunday Schools, Youth Movements, Marth Mariam Vanitha Samajam, prayer meetings), and liturgical prayers, are all intended to nurture Christ within us. They guide us so that that Lord be born in us, to die to sin with the Lord, rise with Him into new life, and spiritually ascend with Him to dwell in the heavenly realm.”

“On both occassions, the family should come together to read the Holy Bible and pray. These prayers ought to include intercession for the Church and for the nation.”

“We must always remember that Holy Communion is a sacred Mystery entrusted to the faithful. It is not appropriate to amplify it through microphones in a manner that makes it audible to those residing around two miles beyond the church premises.”

“Alcoholism is a destructive force that undermines human society—physically, economically, socially, and spiritually. Some Christians celebrate special days such as Christmas, the beginning of the year, Easter, festivals, etc. with consumption of alcohol. In earlier times, many Christians refrained from engaging in the liquor trade. Today, however, it is not uncommon to find members of the faith involved in the business of alcohol—owning liquor stores, allocating land for their establishment, and even supplying resources such as trees for alcohol production. In some parishes, individuals known to struggle with alcoholism have been elected to governing bodies. The number of Christians who consume alcohol, both openly and in secret, is growing. To safeguard the Church from this decline, we must awaken, both as individuals and as parish communities. As the Holy Scripture exhorts us in 1 Peter 4:3: “You have already spent enough time in doing what the Gentiles like to do, living in debauchery, passions, drunkenness, revels, carousing, and lawless idolatry.” I lovingly implore you to cease serving the desires of the unbelieving world and to immediately begin the necessary efforts, led by each parish, to eradicate the scourge of alcoholism.”

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

 Picture taken in 1908, Bombay- on the way to Jerusalem/Syria. (Dn Mathews is standing right to Malankara Malpan Vattasseril Geevarghese Remban

                                                Deacon Mathews/ Paret Mathews Semassen

                                            St. George Orthodox Valiyapally, Puthupally

                                    With secretary Fr. PC Yohannan (taken from the facebook page)

                                                                Episcopal Ordination 1953.

                                                            Newly ordained metropolitans

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.

                                                                An undated photo.

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

                                                                    At Pampady Dayara

Photo taken during the 80^th birthday celebration of His Grace Paret Mathews Mar Ivanios Metropolitan. From L to R- His Holiness Baselios Augen I Catholicose and Malankara Metropolitan, His Grace Thomas Mar Timotheos Metropolitan (later His Holiness Baselios Marthoma Didymus I Catholicose and Malankara Metropolitan), K.V Mammen and His Grace Paret Mathews Mar Ivanios Metropolitan.

       With priests (of Kottayam diocese?). Undated.

 Funeral- His Holiness Baselios Marthoma Mathews I Catholicose and Malankara Metropolitan, His Beatitude Mathews Mar Coorilos Metropolitan, Catholicose Designate behold the mortal remains of Paret Thirumeni.

Funeral- Paret Thirumeni’s sister giving the final kiss. Fr. PC Yohannan stands nearby. On the extreme right stands Very Rev. Geevarghese Ramban (later His Grace Geevarghese Mar Ivanios Metropolitan).

Funeral- Incense offered by His Grace Dr. Paulos Mar Gregorios Metropolitan as Very Rev. Geevarghese Ramban (later His Grace Geevarghese Mar Ivanios Metropolitan) looks on.

                                                At St. George Church, Puthupally.

                                                     Funeral at Pampady Dayara Chapel.

 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.