St. Joseph Pontifical Seminary Mangalapuzha is a Major seminary of the Syro-Malabar Church of the St. Thomas Christians. It is the continuation of several Seminaries and the outcome of the centralization of the priestly formation in Kerala. It has a long history of untiring service and selfless sacrifice of several missionaries, native clergy and laity. Until the sixteenth century the St. Thomas Christians of Kerala followed the general system of education of Malabar known as 'Gurukulavasam', which means living with the teacher. Such a system of the formation of the clergy was known as Malpanate. A boy who aspires to priesthood inscribes himself as the disciple of a Malpan (teacher) who was generally the parish priest himself or the elderly Priest of the parish. Under such Malpans the candidate learns to read and understand Syriac, the liturgical language, and to interpret the Sacred Scriptures. Besides these Magnates there certain educational centres were selected few were trained. Angamali was a training centre of the clerics who came from all parts of Malabar. The very names of the books mentioned by the synod of Diamper (1599) show that the clergy of the pre-Diamper period were keeping a rather high standard of learning in scripture and other ecclesiastical matters.
SEMINARIES UNDER EUROPEAN MISSIONARIES
With the arrival of the European missionaries in India in the sixteenth century Seminaries, after the model of the formation houses of Europe and according to the prescriptions of the council of Trent were started by the missionaries belonging to the different Religious Orders. These seminaries helped much in raising the standard of the clergy. With the opening of such Seminaries the Malpanate system gradually died out.
MANGALAPUZHA SEMINARY MUSEUM
A historical journey to the glorious past of St. Joseph Pontifical Seminary, Aluva! Unveiling the notable events and currents in the course of her development to the present, museum with antique pieces including pious articles and sacred vestments, objects of artistic, cultural and historical interest are well preserved and portrayed to the public. This museum inaugurated in 2014 was reopened after timely renovation in 2018 by V. Rev. Fr. Mathew Illathuparampil, the Rector of St. Joseph pontifical seminary, Mangalapuzha. The museum stands as a historical tribute to the gorgeous legacy of the mother seminary in Kerala.
A Portuguese Franciscan missionary, Frey Viacente de Lagos started a College Seminary at Cranganore in 1541. He had the support of the bishop of the St. Thomas Christians, Mar Jacob (1502- 1522) and of Fr. George, a St. Thomas Christian priest who studied in Portugal. St. Francis Xavier in his letter to the king of Portugal praised the attempt of Frey Viacente. There were about 100 students when the saint wrote this letter. This seminary was a failure because the missionaries did not take care to teach Syriac, the liturgical language of the St. Thomas Christians. Hence those who studied there could not administer the sacraments in the parishes of the St. Thomas Christians. The priests who were ordained here, were disowned by them. They served the Latin diocese of Cochin. Mar Joseph, the successor of Mar Jacob, refused to ordain anyone who had studied in this seminary because of the lack of knowledge of Syriac. This Seminary was under the jurisdiction of Goa. The college continued to be under the Franciscans even after the establishment of Vaippicotta Seminary by the Jesuits. This college was a success in the sense that it produced well trained and good Latin priests from the community of the St. Thomas Christians. Since those trained there could be of no use to the St. Thomas Christians themselves, they stopped sending their children to this seminary and thus it came to an end.
The Jesuits started a seminary at Vaippicotta in 1581 for St. Thomas Christians. Fr. Francis Roz S.J. was the Rector and he taught Syriac in 1584. The excellent teaching in the seminary really attracted the St. Thomas Christians and they sent their children to it. It was under the jurisdiction of Mar Abraham (1567-'97), bishop of the St. Thomas Christians. This seminary became very famous. It was staffed by the Jesuits. There were 50 or 60 students who were taught the Humanities, Latin, Chaldean, the Cases of conscience, the rudiments of catholic faith and of the liturgy. In 1627, the yogam (assembly) at Edapilly decided to suppress Malpanates and to give instructions to send the students to Vaippicotta seminary. The following directions were given to the seminary : To limit the number of admissions to Vaippicotta seminary To select candidates from noble families To select only the best to priesthood To teach others to live as good Christians Regarding the piety and exemplary life of the students of this seminary, there is a report of 1597. They increase more and more every day in number as well as in diligence to piety. Every fifteen days they receive the sacraments, sometimes more frequently. They do various penances and fasts. They are taught Syriac and Latin. They recite prayers at fixed hours every day. They speak about divine things with ardour. When the Dutch captured the Portuguese possession of Cochin in 1663, the Jesuits were expelled from Vaippicotta and the seminary was turned to an asylum for lepers. They shifted the seminary to their house at Ambazhakad started in 1662. At Ambazhakad the seminary for the Syrians was different from the Jesuit house of studies. This seminary was closed down legally with the suppression of the Society of Jesus in 1773. It was destroyed in 1789 with the raid of Tippu Sultan.
Fr. Francesco Donati, a Dominican, started a seminary at Kaduthuruthy for the St. Thomas Christians in 1624. He built a church dedicated to Our Lady and the seminary was attached to it. In the seminary Syriac was taught and Donati celebrated Holy Mass in Syriac and spoke Malayalam, the language of Kerala. The Jesuits opposed the entrance of the Dominicans to Kerala. The Jesuit archbishop Stephen Britto SJ wrote to the Jesuit General and the Propaganda congregation to ask the Dominicans to withdraw from Kaduthuruthy But the Archdeacon favoured the Dominicans. In 1628 the Archdeacon wrote to the Pope against the Jesuits and recommend Fr. Francesco Donati to be appointed coadjutor bishop of Cranganore. Rome was in favour of such a step Fr. Donati was called to Rome but on the way was killed by the Moors. We do not know how long this seminary continued to function and when it ceased to exist.
Fr. Peter Paul of St Therese OCD, a Carmelite missionary, started a seminary at Verapoly for the St Thomas Christians in 1682. He appointed Bartholomew Anna, a Maronite priest to teach Syriac there. He requested the Propaganda to grant certain privileges and favours for the new seminary. This seminary ceased to function on account of the fight between the Propaganda and the Padroado and financial difficulties.
After the Coonan Cross Oath in 1653 the Catholic St Thomas Christians – the Syrians - became divided under two jurisdictions, i.e. Padroado and Propaganda. They could choose to be under any of these jurisdictions. In 1766 the seminary under Propaganda was instituted at Verapoly for the Latins and at Alangad for the Syrians Catholics. In 1774 both the Latins and the Syrians were put together at Verapoly. Due to the dissension between the Carmelite missionaries and the Syrian Clergy, the Syrians demanded separation of Syrian students from the Latins. Therefore, the unification was postponed to a suitable time. The Syrians were trained separately and mostly in the Maipanates and in the seminary at Alangad until 1854. Therefore there was uniformity in the training of the clergy.
In 1854 all the Malpanates were suppressed and all the Syrian students were sent to five seminaries, namely those at Mannanam, Pallipuram, Pulincunnu, Vazhakulam and Elthuruthu. They were run by Syrian Carmelites. The Latin students continued at Verapoly.
The Syrian Catholics under Padroado had no seminary of their own. While those under Propaganda had seminaries conducted by the Carmelites at Verapoly and Alengad. Besides, the Syrian Catholics also wished to re-establish the extinct seminary of Vaippicotta. Therefore, 55 Syrian Catholic parishes of Padroado Ardniiocese of Cranganore contributed their share towards buying a plot for the new seminary. The sum was entrusted to Parayil Avirah Varkey Tharakan of Thykkattussery. Sine, the amount collected from the parishes was not sufficient, Varkey Tharakan added Rs. 2000 which his great grandfather had given for this purpose and thus brought a Property, covering forty acres at Mangalapuzha, Aluva together with a two storied Bungalow situated in the property from a European who was the owner- Mr. Schoetlier of Port Cochin. In 1866 the ownership of the property was transferred and put in the name of the Archbishop of Goa for the purpose of erecting a seminary for the Syrian Catholics.
In 1867 the seminary was duly begun and Syrian Catholic clerics were regularly trained there. It seems that the seminary was run by the diocesan priests. The priests of the Archdiocese of Cranganore used to assemble there for the retreats and conferences. By the conclusion of the concordat with Portugal on 23 June 1886 and the establishment of the Latin Hierarchy of India under Propaganda on 1 September of the same year, the seminary at Mangalapuzha under Padroado ceased to function. The administration of the property was entrusted to the bishop of Cochin who could not of his own accord legally any transaction relating to this property. The congregation of Extraordinary Affairs decided that the property should be under the Congregation for the Oriental churches, since it had been donated by Syrian Catholics.
The seminary at Verapoly was shifted to the new buildings at Puthenpally in the year 1866. It seems to have been providentially arranged through Archbishop Msgr. Bernardinos who had laid foundation of the Seminary at Puthenpally in 1854. Actually he wanted to erect a convent for the sisters for promoting female education. By 1860 a two-storied building was raised for that. But before the sisters could take possession of the building, the unity of Christians in Malabar was threatened by the arrival of Bishop Thomas Rokos (1861) in Malabar. Once the schism caused by Rokos was overthrown, the archbishop thought that the most efficacious weapon against further schismatic invasions, lay in the hands of zealous and well-educated body of indigenous and loyal priests. In pursuance of this, he sacrificed his idea of opening the convent at Puthenpally and proposed to transfer the Verapoly Seminary to the building put up at Puthenpally. Thus the Seminary was opened in 1866. In 1888 the seminary of Puthenpally was constituted the Major Central seminary for the whole of Malabar and was placed under immediate jurisdiction of the Congregation of Propaganda Fide. Important changes were made in the curriculum of studies demanded by the exigencies of time and circumstances. It was during this time the study of the languages such as Sanskrit, Greek, Hebrew and Malayalam introduced in the curriculum.
Owing to the increase in the number of the students and the unhealthy location of Puthenpally, a new seminary with better accommodation was built at Mangalapuzha, Aluva, the same location of Padroado Seminary. On 1 June 1932 the Theological section was transferred from Puthenpally to the new seminary which was still under construction. In December of the same year, when more accommodation was made available in the new seminary, the Philosophy section too was transferred to Mangalapuzha. The official inauguration of the new seminary was performed on 28 January 1933 by Most Rev. Dr. Leo R Kierkels C.P, the then Apostolic Delegate of India. The seminarians at that time numbered 274. On 2 January 1951 the inauguration and blessing of the chapel of the seminary by Most Rev. Dr. Leo P Kierkels took place.
Pontifical College, Carmelgiri: The increase in the clerical vocation necessitated further extension. The strength of the seminary in 1954 was 486 even thought the maximum capacity of the seminary with all the extensions made was only for 450 students. The problem was soon solved when on 24 November 1955 the new Philosophical Seminary later named Pontifical College, Carmelgiri was solemnly blessed and inaugurated by His Grace Most Rev. Martin Lucas, the then Apostolic Inter-nuncio to India.
In 1964 the seminary was raised to pontifical status by the Holy See. His Excellency Most Rev. Dr. James Robert Knox read the Papal Brief at a public meeting in the seminary on 14 June 1964.
PONTIFICAL INSTITUTE OF THEOLOGY AND PHILOSOPHY
On 24 February 1972, the Congregation for Catholic Education issued a decree erecting a Theological Faculty in the Pontifical Seminary, Aluva.
On 12 June 1976 the direction and administration of the Pontifical Seminary was entrusted to the Kerala Catholic Bishops' Council. On 27 October, 1973, a formal request was made by the Superior General of the Carmelite Order for the transfer of the direction and administration From the Superior General of the Order to the Catholic Hierarchy of Kerala. On 12th June 1976 the Congregation for the Oriental Churches communicated to the Kerala Catholic Bishop Council, the decision of the Congregation for the oriental churches and congregation for the evangelisation of the peoples to transfer the direction of the seminary to the K.C.B.C. The letters of the Congregations recall the concern of the two Congregations for the well-being and Progress of the Pontifical Seminary and its continuance as a model of inter-ritual cooperation. The statutes of the Seminary approved by the two Congregations state, 'St. Joseph's Pontifical Seminary is a pluri-ritual institution, common to the three Rites, namely the Syro-Malabar, the Latin and the Syro-Malankara. The seminary belongs to the Holy See and its direction and administration is entrusted to the Council of Bishops of the three Rites of Kerala, subject to the high authority of the Congregation for the Oriental Churches and the Congregation for the Evangelization of the Peoples'.
The request of the KCBC to reorganize the seminary on the basis of the Rites was approved by the Holy See in 1996. Concrete steps for the implementation of the project were taken at the end of the academic year 1996-1997. With the academic year 1997-1998 Mangalapuzha section started to function as the Major Seminary of the Syro-Malabar Church. Now the seminary is subject to the Holy See under the Congregation for the Oriental Churches and its direction and administration are entrusted with the Syro-Malabar Archiepiscopal Synod.
The objective of the seminary is to provide priestly formation to the seminarians of the Syro-Malabar Eparchies. Members of Religious Institutes and Societies of Apostolic life who are preparing themselves for priestly ministry as well as seminarians of other Eastern Churches may also be admitted according to the availability of accommodation.
The programme of formation given here aims at the development of a fully integrated priestly personality taking into account the human, spiritual, intellectual, pastoral and missionary dimensions of priestly formation. While giving this formation the seminary also gives particular emphasis to the study of traditions and heritages of the Church of St. Thomas Christians and of other Eastern Churches taking into consideration the religious and cultural context of India.
Mangalapuzha seminary is now blessed with the presence of about 22 resident members of the staff and almost an equal number of visiting staff. Regular staff meetings, prayer sessions and an exclusive annual retreat help to motivate and mobilize them in the desired direction of seminary life and formation. The academic community of the seminary is composed of two categories, namely the resident students and the day scholars. The latter have their religious study houses around and come to the seminary only for class. The resident students are mainly from the Syro-Malabar dioceses in Kerala and outside. There are also a few students belonging to the Syro-Malankara dioceses and a handful from religious community having no houses nearby.
Mangalapuzha seminary has been maintaining a close collaboration with other seminaries. A common "Programme for Formators" for the staff of the Syro-Malabar seminaries was organized under the auspices of the Syro-Malabar synod of bishops. Informal meetings of the staff of the seminaries were also held with sharing sessions. Such gatherings help the staff to know each other, to share the problems of formation in each seminary and eventually to arrive at solutions. As far as the students of various seminaries are concerned there are inter-seminary matches in Volleyball and Basketball, inter seminary Quiz Competition, debate Competition, Homily Competition etc.
Mangalapuzha seminary has a cemetery chapel, which is a place of pilgrimage. The bodies of Venerable Aurelian OCD and the Servant of God Zacharias OCD of blessed memory rested there for decades. Their mortal remains were solemnly transferred to the special tomb in the Carmelite Monastery Church at Manjumel. As regards the finance of the seminary various papal agencies, namely CNEWA, Opus Sancti Petri and MISSIO have been rendering wonderful service to the seminary. The Congregation for the oriental churches, The Congregation for the Evangelization of Peoples and the Congregation for the Catholic Education render special care and support to the seminary and its activities.
2.ST.THOMAS APOSTOLIC Seminary
The St. Thomas Apostolic Seminary was formally established by the Congregation for the Oriental Churches through its letter dated April 26, l962 and it was formally inaugurated and began functioning on July 3, l962. It was the fulfillment of a long-cherished desire and the realization of the great efforts of the visionaries of the Syro-Malabar Church to have the formation of her candidates to priesthood in the authentic tradition of this Apostolic Church. The painstaking efforts of Rev. Dr. Placid Podipara CMI, Archbishop Mar Mathew Kavukatt, Mar Joseph Cardinal Parekkattil and the special interest of Eugene Cardinal Tisserant, the then Prefect of the Congregation for the Eastern Churches, were instrumental in the erection of this Seminary. It is primarily intended for the education and formation of the seminarians of the Syro-Malabar dioceses. It is also open to the students of Syro-Malankara and Latin dioceses and of religious congregations. The Seminary is subject to the authority and control of the Syro-Malabar Bishops’ Synod, which exercises its authority through a specially elected Synodal Commission of Bishops.
3. Good Shepherd Major Seminary Kunnoth
Good Shepherd Major Seminary is the third major seminary of the Syro-Malabar Church. It was canonically erected at Kunnoth, Iritty, North Kerala, India, by the Synod of the Church on 1st September 2000 (Synodal Decree no. 2336/2000). The seminary was inaugurated on 16th June 2001. Even though India, particularly Kerala, had been the land of the Syro-Malabar Church, the Muslim invasion of the 18th century and certain actions of the Portuguese missionaries had reduced the area of the church to the southern part of Kerala.
In the 1940s, however, many Christians migrated from the Christian south of the state to the northern part of Kerala in search of a better life. This was followed by the erection of the Diocese of Tellicherry in 1953 for the immigrants of the region; many churches and church-schools were eventually established, and Christian institutions began to play an important role in the social life of the region. The presence of a live and active church immediately led the region to a phenomenal growth in all aspects of its life. Several dioceses were also eventually erected.
By this time several young people of the region, both men and women, were called by God to lead a consecrated life. It is noteworthy that in the last few decades, in the dioceses in Malabar, the Catholic Church could find more young people looking for consecrated life than any other part of the country or even in any other part of the world. The erection of the new major seminary in this region is in fact an ecclesiastical recognition to the region for the role it has been playing in the life of the universal church.
4.St. Ephrem’s Theological College, Satna
