Approximately 400 years ago, there was a small pond and on its bank was a huge banyan tree. A shepherd boy from Vailankanni used to carry milk everyday to a rich man in Nagapattinam which is ten kilometers away. On an unusually hot summer day, the boy, after quenching his thirst with the water from the pond, rested for a while in the shade of the banyan tree which stood beside the pond. Soon the boy fell into a deep slumber. Suddenly he was startled by the vision of a Lady of celestial beauty holding a lovely child in her arms. The boy could not take his eyes off the Lady of unmatched beauty, so spell bound was he by this heavenly vision. The Lady greeted him with a motherly smile and condescended to ask him for some milk for her child. He joyfully gave her some milk for her child and seeing a bewitching smile spread over the face of the heavenly baby, the boy experienced deep satisfaction.
The story of the apparition of the Lady and Child and the miraculous brimming over of the milk, spread like wild fire throughout the neighbourhood. The Christians in Nagapattinam were convinced that the vision was that of the Blessed Virgin Mary with the Child Jesus. Their hearts overflowed with joy at the thought of Our Blessed Mother deigning to choose such an unobtrusive place as Vailankanni to make her apparition. From that day onwards the tank has come to be known as ‘Matha Kulam’ (Our Lady’s Tank). Innumerable miracles are taking place even today by applying it on diseased persons. A chapel now stands at the place where Mary appeared to the shepherd boy.
When he reached the home of the rich man he begged to be excused for his unusual delay and for the shortage of milk. But, when the lid of the milk pot was lifted, lo and behold!, the pot was brimming over with milk. The boy narrated to the rich man about the apparition he had of a Lady of uncommon beauty with a cherubic child and how he had given a portion of the milk he was carrying, to the child at the Lady’s request. He said that he had the unique pleasure of seeing that supernatural Lady feed the baby with the milk he had given. The master was fascinated by the extraordinary phenomenon witnessed by the boy and he hastened to the spot where the Lady had appeared with her child. With great reverence, the gentleman prostrated himself on the holy ground where the Lady had appeared to the boy.
Velankannimatha.com is a subsidiary of Kairali Holidays Cochin a Company Registered Under Kerala India Headquarted at Cochin Deals with all aspects of Lakshadweep and Velankanni tourism packages by SPORTS.
© 2024 All rights reserved www.velankannimatha.com
Fatima now attracts thousands of pilgrims from all over the world, particularly on the pilgrimage days in May and October. The large torch-light processions in the evening are particularly impressive, often lead by Cardinals and Bishops. The pilgrims gather in Cova de Iria an enormous plaza where a little chapel was built and where the Virgin Mary is believed to have appeared to the children. Around the plaza are a considerable number of shops and stalls selling various religious articles. On the far side of the plaza rises the great basilica, built in the in neo-classical style, with a central tower 65 meters high, the construction of which was begun on 13 of May 1928. It is flanked by colonnades linking it with the extensive convent and hospital buildings. In the basilica are the tombs of two of the three visionaries, siblings Francisco and Jacinta Marto, who died in 1919 and 1920 respectively, and were beatified in 1970. The third seer, Lucia dos Santos, died in 2005.
Between May and October of 1917 three shepherd children, Lucia Santos and her cousins Jacinta and Francisco Marto, reported visions of a luminous lady believed to be the Virgin Mary. She appeared to the children in the Cova da Iria fields outside the hamlet of Aljustrel near Fatima, Portugal. She appeared to them on the 13th day of each month at approximately noon, for six straight months. The only exception was the month of August, when the children were arrested by the local administrator.
Between May and October of 1917 three shepherd children, Lucia Santos and her cousins Jacinta and Francisco Marto, reported visions of a luminous lady believed to be the Virgin Mary. She appeared to the children in the Cova da Iria fields outside the hamlet of Aljustrel near Fatima, Portugal. She appeared to them on the 13th day of each month at approximately noon, for six straight months. The only exception was the month of August, when the children were arrested by the local admin istrator.
On September 19, 1846, about 3:00 in the afternoon, two children in southeast France beheld a vision of the Virgin Mary. A shepherdess of 15 named Mélanie and a shepherd boy of 11 named Maximin were tending cows on a mountain about three miles distant from the village of La Salette when both of them saw a “beautiful lady” seated and crying, surrounded by light.
The children described the lady as wearing a long white dress, slippers decorated with gold buckles and roses, and a headdress capped with roses. Speaking alternately in French and in the children’s native dialect, she gave them a message which they were “to deliver to all her people.” During her message the lady continued to weep and warned, “If my people refuse to submit, I will be forced to let go the arm of my Son. It is so strong and so heavy, I can no longer hold it back.” She complained of the loss of faith in the area, the desecration of the Sabbath, and the profanation of her Son’s name, saying, “This is what makes the arm of my Son so heavy.”
The lady went on to speak of hope of divine mercy if the people amended their lives, and encouraged the children to say their prayers regularly. “You should say them well, at night and in the morning, even if you say only an Our Father and a Hail Mary when you can’t do better. When you can do better, say more.” Finally, before disappearing she communicated to each of the children a special secret. Mélanie and Maximin told the villagers what they saw, and the story caused quite a sensation. Several investigations, interviews and reports were performed. Philibert de Bruillard, Bishop of Grenoble, appointed a commission to examine the reports. The commission concluded that the reality of the apparition should be admitted. Soon several miraculous cures took place on the mountain of La Salette, and pilgrimages to the site began.
The miracle was ridiculed by free-thinkers, but it was also questioned among the faithful, especially by ecclesiastics. Strong opposition rose against it in the Dioceses of Grenoble and Lyon, aggravated by what is known as the “incident of Ars.” In response, Bishop de Bruillard declared the apparition of the Blessed Virgin certain, and authorized the cult of Our Lady of La Salette on November 16, 1851. The following year, on May 1, 1852, the bishop decreed the construction of the Shrine of Our Lady of La Salette on the mountain and the founding of the religious order Missionaries of Our Lady of La Salette. This act subdued, but did not suppress, the opposition, whose leaders retaliated with attacks on the reality of the apparitions. They even asserted that the “beautiful lady” was a young woman named Lamerliere, which gave rise to a widely advertised suit for slander.
Despite ongoing opposition, the first stone of a great church was laid on the mount of La Salette, on May 25, 1852, amid a large assembly of the faithful. This church, later elevated to the rank of a basilica, was served by the Missionaries of La Salette. In 1891 diocesan priests replaced these missionaries, driven into exile by persecuting laws.
As mentioned above, the Blessed Virgin confided to each of the two children a special secret. These two secrets were sent by the children in 1851 to Pope Pius IX on the advice of Bishop de Bruillard. It is unknown what impressions these mysterious revelations made on the pope. Maximin’s secret is not known, for it was never published. Mélanie’s secret was published in its entirety in a brochure which she herself had printed in 1879 at Lecce, Italy, with the approval of the bishop of that town. A lively controversy followed as to whether the secret published in 1879 was identical with that communicated to Pius IX in 1851, or in its second form it was not merely a work of the imagination.
The shrine of La Salette is located in a high alpine pasture at an altitude of about 6,000 feet, about 9 miles from the nearest town. Now easily accessible by car, bus, and taxi, the shrine operates a hospitality service with a range of accommodations. The mountain scenery around the shrine is spectacular and it is surrounded by a network of walking trails, making La Salette an ideal place for spiritual retreats and day hikes. The Basilica of Our Lady of La Salette was begun in 1852, completed in 1865, and designated a basilica in 1879. It is a large, rather austere church, with a facade flanked by two strong towers.
Inside, the basilica’s nave is bordered by two rows of Byzantine columns supporting the Romanesque vaulted ceilings. A mosaic of Christ crowns the apse. The transept has three medallions representing the stages of the apparition (the weeping, the message, and the departure). The basilica also includes a small museum documenting the history of La Salette. Outside the basilica, pilgrims can take a walking path leading to the apparition site, the “Valley of the Apparition.” Bronze statues erected in 1864 depict the three stages of the apparition.
Gunadala Matha Shrine, or Mary Matha Shrine, known popularly as St Mary’s Church, is constructed on a hilly region Gunadala in Krishna district near Vijayawada. An iron cross, erected atop the hill, stands as a rare distinction of the shrine. Annual Feast of Our Lady of Lourdes attracts many devotees and is celebrated with much enthusiasm and devotion. Many believers throng to this place during Sundays and important occasions. A museum inside the church is another attraction, with collection of valuable gifts from devotees and holy relics of ancient period.
The rush of devotees at Gunadala Matha shrine picked up from the early hours of the second day of the three-day ‘Gunadala Matha Festival’ on Feb 9,10,11. Pilgrims arriving from far off places by buses and trains began reaching the campus of Bishop Grassi High School from the early hours and the rush continued till late in the night.
The roads leading to Gunadala throbbed with much activity, while the shrine as well as the hillock witnessed huge crowds. After getting their heads tonsured and breaking coconuts at the shrine, the devotees lined up to the grotto on the hillock to light candles.
Special prayers were conducted at the makeshift dais on the playground of the high school, where people in large numbers attended. Pastors of different churches from various parts of the State participated in the prayers. Religion-based cultural programmes were performed for the public. The devotees had to move only in one direction on the way to the grotto, with the steps en route having been barricaded completely. Many couples brought their infants to the grotto and offered prayers.
Outside the shrine, roads teemed with the crowds even as pretty vendors tried to find space to move from one end to the other to make some quick business. As the police imposed restrictions on the setting up of stalls on the road margins, vendors turned mobile.
Makeshift photo studios, a special attraction of the festival every year, did brisk business on the second day. For just Rs.20, one could get photographed ‘along with’ their favourite film stars or ‘riding’ a latest model car, courtesy the lively cut-outs as backdrop.
As the healing prayers were scheduled for Thursday along with the valedictory of the three-day festival, the shrine authorities and the police are expecting huge rush from Wednesday midnight onwards and have accordingly made arrangements.
Bishop of Vijayawada diocese Malllavarapu Prakash will inaugurate the three day Gunadala Matha Fast 2006 at Gunadala shrine on February 9. During the three days on the sprawling Bishop Grassi High School grounds, while special prayers will be offered at the grotto atop the hillock.
Many Religious ( Sisters , Priests, Decons, Brothers, Seminary & Convent students) , General devoties from Vijayawada and other parts of AP also took part in this Adoration along with Jesus Youth of Vijayawada Diocese.
As you are about to leave Meerut along the road to Muzaffarnagar, Roorkee and Dehra Dun, you see a sign board on your left with Sardhana written on it in bold type. It stands there to indicate the road that turns off to a town 22 kms away. The road to Sardhana is tarred and for the most part shaded by trees on either side. After 16 kms you cross the broad Ganges canal built in 1848. Then the road turns right, and as it does, you see the church of Sardhana in the distance. On the side of the road, to the right of you, you see a small canal that was dug many years ago by the Begum of Sardhana, as an outlet for the water that used to flood the lower part of Sardhana during the monsoon. As you are about to enter Sardhana, with the church dwarfing all the buildings around it, if you look to your left, you will notice large monuments in Muslim art, about two hundred yards away. This is the catholic graveyard, now under the care of the Archaeological Department, and within whose sacred ground, the remains of many, connected with the Begum, lie buried under large monuments erected to their memory.
To your right, as you enter Sardhana, is a tarred road that comes from Daurala, a town famous for its sweets. Barely 15 kms away, this is the closest railway station. Many find it more convenient to come to Daurala by train and from there catch a bus for Sardhana. Buses run every hour. But on the other hand the Meerut-Sardhana route, though 22 kms has a bus service every half hour.
On entering Sardhana the road runs to the right of a big artificial lake. This lake and another further in, are the result of removing earth to raise the level of the church and form building material for it. The road goes along a wall that encloses a huge compound. Above the tops of the many mango trees that this wall encloses, you see the steeples of the church stretch into the heavens. Eventually you come to a massive gateway on your left, with huge iron gates locked just enough to prevent heavy vehicles from entering. The reason the gates are closed to heavy traffic, is that the road from the gate to the church would easily be spoilt if constantly used by buses and cars.
As you look through the gateway, you see the church at the end of a long shady avenue.
Your visit to Sardhana of Begum Sumru has begun.
As you are about to leave Meerut along the road to Muzaffarnagar, Roorkee and Dehra Dun, you see a sign board on your left with Sardhana written on it in bold type. It stands there to indicate the road that turns off to a town 22 kms away. The road to Sardhana is tarred and for the most part shaded by trees on either side. After 16 kms you cross the broad Ganges canal built in 1848. Then the road turns right, and as it does, you see the church of Sardhana in the distance. On the side of the road, to the right of you, you see a small canal that was dug many years ago by the Begum of Sardhana, as an outlet for the water that used to flood the lower part of Sardhana during the monsoon.
As you are about to enter Sardhana, with the church dwarfing all the buildings around it, if you look to your left, you will notice large monuments in Muslim art, about two hundred yards away. This is the catholic graveyard, now under the care of the Archaeological Department, and within whose sacred ground, the remains of many, connected with the Begum, lie buried under large monuments erected to their memory.
To your right, as you enter Sardhana, is a tarred road that comes from Daurala, a town famous for its sweets. Barely 15 kms away, this is the closest railway station. Many find it more convenient to come to Daurala by train and from there catch a bus for Sardhana. Buses run every hour. But on the other hand the Meerut-Sardhana route, though 22 kms has a bus service every half hour.
Poondi is a tiny village, situated in between the rivers Cauvery and Colleroon Alamelupuram in Thiruvaiyaru taluk of Thanjavur district of the state of Tamilnadu in South India.The nearest town about 3kms away, is Thirukattupalli. In the beginning of the eighteenth century (1714-1718) a great Italian Jesuit missionary Rev. Fr. Constantine Joseph Beschi S.J. popularly known as “Veeramamunivar” built a church and named it as the church of “Mary Queen of Immaculate Conception”. It is in the dome of this church the statue of the miraculous Lady of Poondi is placed. This miraculous statue is one of the three statues that were made in France after the apparition of Our Lady at Lourdes. Rev.Fr.Darres, MEP, brought this staue from France.
According to available records when the French Missionary Fathers ( MEP Fathers ) where taking care of the Pastrol Mission in Kumbakonam Diocese, Father Mette Louis Jules started a Catechetical School in Poondi around the year 1900 to train Catechetics.
Rev.Fr.Lourdes Xavier after being appointed as Parish Priest of Poondi on 1st September 1955 gave immediate attention to improve the condition of the Church, the central roof of which was in a bad condition and it was feared that it might collapse at any moment causing great damage. So he consulted an engineer. They wanted to demolish only the central roof without any damage to the front elevation, the doom and the altar. Fr.Lourdes Xavier was worried as it would cost too much and it would be beyond his means to find the necessary funds to reconstruct the Church. Fr.Lourdes Xavier a great devotee of Our Lady, trusted and prayed to Our Lady of Poondi to reveal to him a way out to this problem. Inspired by an inner voice he predicted that the central roof of the church would come down on a particular day and time and he did. This is vividly rembembered and described by people even today.
His Eminence Simon Cardinal Lourdusamy declared the Shrine of our Lady of Poondi as a permanent pilgrimage centre of our Lady of Immaculate Conception. On 03.08.1999, the shrine was declared as Minor Basilica by Pope John Paul II.
1. Help to the Poor Children & Widows
Poondi Madha Trust is trying to extend help to widows and widowers. In a project, 819 widows and 152 widowers of Perambalur District were helped with free dhotis and saris.
2. Free Education Aid
Poondi Madha Trust is trying to extend help to as many school going poor children as possible in the vicinity with extra uniforms, note books, school bags, financial help, scholarship etc. ln a highly competitive field of education poor children will be left out if they are not helped at the right time.
3. Free Meals at 12.00 noon on every 1st ,2nd and 3rd Saturday
The free meal plan is indeed a big help. Free meal is given every 1st, 2nd and 3rd Saturdays of each month.
4. Job oriented Awareness Programs
Poondi Madha Basilica is grabbing every opportunity either to inform the students of the jobs available in institutions and companies or conduct programmes that facilitate them to approach job offering institutions.
5. Health Awareness Programs
People have to travel at least 3 kms to have the basic health care facility. Running of health awareness and health care programmes therefore becomes a necessity under such conditions. We conduct such programmes in collaboration with public health departments and private institutions.
6. Environmental Awareness Programs
We do conduct small programmes of awareness on environment protection and promotion, which will be of great benefit to the people who are living in the surroundings
7. Suyamvaram – 2015
Suyamvaram – 2015 was conducted on 15th Aug 2015, at Poondimadha Basilica from 9:00 A.M to 4:00 P.M. Both registered and non-registered users participated in this event. More than 100 Brides and Bridegrooms participated to seek their life partner.The Suyamvaram programme is being conducted every year in Poondimadha Basilica
Facilities will be offered for those wanting to make individual or group retreats.For Your spiritual renewal you may come alone or in group for ONE DAY RECOLLECTION or 3 DAYS RETREAT. You will indeed be refreshed spiritually! To get RECONCILED with GOD and people priests are available round the clock for hearing CONFESSION.
1. 9.30 A.M Novena Mass for the Sick. The Sick will be blessed with the oil at the end of the Mass.
2. 11.15 A.M Mass in Tamil for the Devotees.
3. 5:15 P.M Car procession followed by Novena Mass.
4. 9.00 P.M to 12:00 P.M Night Vigil Prayer Service followed by Mass.
1. 9.30 A.M Mass in Tamil for the Children. The Children will be blessed at the end of the Mass.
2. 11.15 A.M Novena Mass in Tamil is offered for the intentions of the members of the Basilica.
The Italian Jesuits of the Malabar Mission, were the founders of the Mysore Mission in the 17th Century, who were succeeded by the French Jesuits from Madura and Carnatic Missions in the 18th Century.
In 1799, Fr. Jean Dubois came in lay dress with the English troops at the siege of Seringapatam and only when he said the Mass in the Church, people did recognize him as a Catholic Priest. When the Cantonment was established in Bangalore, the Christians, both Europeans and Indians attended the Mass said by Fr. Jean Dubois. In 1811, he built a small chapel with a residence for priests. Later on, Rev. Fr. Andreas an Indian priest from Pondicherry succeeded him and he expanded the Church building in the shape of Cross, with a hall facing East and West and with two aisles North and South.
In 1832, due to some communal riots, the church was pulled and pillaged. Fr. Beauchaton, the Parish Priest, narrowly escaped death by the tactful handling of the situation by the Christian people. Troops arrived to restore peace and the government had the Church guarded first by the European soldiers and later by Indian sepoys for many months. After some years great plague had spread through out the Blackpalli and people sought the intercession of Mother Mary to relieve them from the clutches of disastrous death. Mother Mary interceded the victims’ prayers and the plague vanished from the vicinity. Since she cured the people from the dreadful disease and gave them good health, she was also called as ‘Annai Arokiamarie’ (Our Lady of Good Health).
In June 1875, the construction of the present Church began. It was during the time of then Parish Priest, Rev. Fr. E.L. Kleiner, who later became the Bishop of Mysore. In view of the historic importance of St. Mary’s Church, the then British authorities from Delhi paid a grant for the maintenance of the Church, every year till 1948. The present Church of St. Mary’s built by Rev. Fr. Kleiner was solemnly consecrated on 8th September 1882 by Msgr. Joannes Maria Y. Coadou, Vicar Apostolic of Mysore, in the presence of 35 priests and about 4000 Catholics of Bangalore. It is interesting to note that, all the other parishes of Bangalore were born out of this ancient parish of St. Mary’s Church.It was during the tenure of Most. Rev. Dr. P. Arokiaswamy, the then Archbishop of Bangalore and Rev. Fr. Paul Kinatukara, then Parish Priest of St. Mary’s Church, with the strenuous efforts of the Archbishop Most Rev. Dr. D.S. Lourdusamy, the then Secretary General for the Sacred Congregations for Evangeliza tion of Peoples at Rome, Holy Father Pope Paul VI, elevated St. Mary’s Church to the title of ‘ANNAI AROCKIAMARIE BASILICA’ (St. Mary’s Basilica) on 26th September 1973, which was officially announced and celebrated on 26th January 1974. Since then, every year this day stands as a remarkable significance of God’s grace. For several years, a grand car procession carrying the Eucharist was held and the Archbishop administered solemn blessing of the Blessed Sacrament.
St. Mary’s Basilica is a spacious gothic Church, designed by a French architect and built in the form of a Cross. It is 172 feet long and 50 feet broad. The imposing and magnificent tower forming the façade of the Church is 160 feet high. A beautiful statue of Mother Mary holding Child Jesus in her arms, 6 feet in height, set up in an attractive shrine just outside the Church building, is the chief object of veneration and source of inspiration for the people. Every day, Our Mother Mary is draped in a ‘Saree’ the typical dress of the Indian lady. It is said that in 1875 when the new Church was built, people tried to remove this statue in order to install it on a prominent altar inside the Church, but they failed in their effort since the statue remained immovable. This strange happening is considered even today as a sign of Our Lady’s miraculous power.
At the main entrance of the Shrine you will find another Statue of Our Lady, a smaller one, which has a story behind it. It is believed to have happened in the year 1832, when the Church was attacked by some miscreants and every thing was destroyed except this small statue. It is also said that when they attempted to pull it down, they were struck blind. Soon police and military contingents arrived on the scene and restored just when the mob had set fire to the Church. The statue thus miraculously saved, is the one that is placed in an imposing, flower decked, illuminated palanquin taken in procession during the important days of Marian devotion. It is true that for several years even Muslims were in the habit of taking out in solemn procession, the same statue of Our Lady.
The Main feast is celebrated with all grandeur on the 8th of September, the Feast day of the Nativity of Blessed Virgin Mary, every year. This feast is considered by the people, not only as the Feast of the Parish, but also for the whole of the Archdiocese and State of Karnataka.
In preparation to the Feast, nine days novena is observed, wherein Holy Masses are celebrated through out the day, in which thousands of people participate with ardent devotion. Throughout the Feast the devotees are found to be dressed in ‘Saffron’ clothing. Archbishop blesses the flag and joins the Chief Guests in hoisting the flag. This hoisting of the flag symbolizes that our hearts too are to be raised towards the Almighty God with the perpetual help of Our Lady. Thousands of people gathered around the flag post, join in singing the praise of Mary Our Mother – ‘Ave Maria’ (Praise to Mary) and the song fills the air. As per tradition, the flag is hoisted everyday, beginning from the Flag Hoisting day till the ninth day of Novena.
On the Feast day, September 8th people gather in Lakhs, without any distinction of caste, creed or religion, not only from all parts of Bangalore, but also from all over India to pay their homage to Our Lady. The whole city embraces the festive mood on that day. Through out the day people flock in with lighted candles and flowers to pray and thank Mother Mary. In the evening, around 5.00 p.m., a grand car procession – a chariot carrying the 6 feet statue of Mother Mary, draped in a wonderful silk saree, with spectacular illuminations and decorations, is carried on the streets of Shivajinagar.
Mary, Mother of God is the mother of all generations, and she embraces everyone, without any discrimination of caste, creed, religion and language. While we approach her, all that we need to possess, is true faith and selfless love in her and her son Jesus. She is not the end of our lives, rather she is the one who will lead us safe, just like a mother who will lead her child by holding its little hands, to the eternal kingdom of God.
For over a hundred years situated atop a hillock near Lands End Bandra, overlooking the Arabian Sea is Mount Mary’s Basilica a beautiful edifice in stone that simply stands out in its grandeur, an abode of tranquility, peace, reassurance and hope!
Mount Mary’s, affectionately beckons one and all. No invitations are required to spend time with our Blessed Mother. Once inside this beautiful church even a single glance at Mary with the child Jesus is a feast for the eye, both natural and that of faith.
Thanking God or simply paying homage with the simplest or rarest of gifts, Mount Mary’s provides ample scope. For those who are in need of divine grace, to all of you who are troubled with the problems of daily life, come and worship at the Shrine of Mary. She is the Mother of all mankind. She will grant you solace, understanding and Hope. Mother Mary leaves no one unaided.
This website would help you understand the background of this basilica, to keep yourself updated on the timings for the availability of the various services and to become aware of the other special programmes taking place in and around the basilica. You may also use this website to explore the various spiritual questions that time and again come to your mind.
With the Jesuit Fathers beginning to take care of ministry in Bandra with headquarters at Santa Ana Church (near the old slaughter house), a simple Oratory made of mud emerges at the Mount near Lands End, for private devotion only. A wooden statue of Our Lady, depicted as the Mother of God was brought by the Jesuits from Portugal and placed on the main altar. This could be considered as the first edifice, which immediately begins to attract a large number of devotees.
The Priest-in-charge of Bandra area was Fr. Joao Diaz SJ.
The Mount Mary Oratory is placed under the authority of the Parish of Santa Ana.
The increase of Christian population required the bifurcation of the old parish of Santa Ana. The parish of St. Andrew was thus created and the Mount Mary Oratory was placed under the authority of the new Parish of St. Andrew’s.
The Mount Mary Oratory is enlarged into a Chapel (2nd edifice) for use of the increasing number of devotees, as well as for the Portuguese garrison stationed in the Fort at Lands End.
Bombay island is handed over to the British by the Portuguese.
Bandra was invaded by a pirate army of the Muscat Arabs who, hoping to find treasure, attempted to ransack the Shrine. When disappointed in their expectations, they chopped of the right forearm of the statue, thinking it was of gold! They also intended to set fire to the church, when a huge army of bees attacked them so cruelly that they were forced to abandon their evil intentions and leave. As the statue was damaged, it was probably stored in the lumber room, and, in order not to disappoint the pilgrims, the statue of Our Lady of Navigators from the side altar of St. Andrew’s Church was brought to the Mount.
The last Jesuit Vicar of St Andrew’s, Fr Thomas Villanova SJ leaves Bandra, and a local Priest, Fr. Paulo Dias, took charge of St. Andrew’s Parish and the Mount Mary Chapel.
Public devotion at the Mount comes to a standstill because of political instability and a lack of priests to look after the Shrine.
Mount Mary Chapel was rebuilt for the third time. The broken statue of Our Lady of the Mount was repaired by placing a detachable Child Jesus on it; the statue that was brought from St. Andrew’s Church was returned to its original place. This same year, the Archbishop of Goa, Dom Antonio Taveira de Neiva Brum da Silveira, established the Confraternity of Nossa Senhora de Monte attached to the Chapel.
Fr. Antonio Joaquim da Silva, curate of St Andrew’s since 1839, was known as “Chaplain of Nossa Senhora de Monte” he now lies buried in the sacristy of St Andrew’s.
With financial aid from Sir Jamsetjee Jejeebhoy and family, in gratitude for favours received, a road was constructed from the Bandra end of the newly-built Mahim Causeway to Mount Mary Church.
Fr Ersamo Francisco Xavier who was now Chaplain renovated and embellished the chapel.He probably added a glass portico in front of the chapel.
The Chaplain, Fr Elias Hypolito Fernandes (from Chuim), renovated the Chapel yet again.
Mahim causeway came to be built, as well as the linking of the railway line, causing a greater influx of pilgrims to the shrine.
A major devastating plague broke out in Mumbai.
Local public road transport (auto-rickshaws & taxis) to the shrine is easily available, however the public bus (BEST) route no. 211 from the Bandra Station turnarounds at Lands End. From there a fairly steep but short uphill climb (via Kane Rd.) to the Basilica is required. Another bus route no. 214 from the Bandra station too has its turnaround point near the steps of the Mount via St. John the Baptist Rd. This bus stop is referred to as ‘Mount Mary Steps’ these steps allow one access from the eastern side but are used only as an exit route during the Bandra Fair in September.
Rajakumari is a small town in the Western Ghats mountain region. Now, it is primarily known to the world by the presence of the Deivamatha catholic Syrian church, a pilgrim centre of Holy Mary. A historical investigation will bring us to 8th century, beyond which nothing is certain. This area was under the rule of Arwar, a king in Chera dynasty. It is believed that Chera culture was prevailing here. Inhabitants were a mixture of Tamilians, Telungu and Kannadas. Historians also believe in another migration from Pandya in Samkha period. Some remnants of great ancient had been found, viz. Ornaments, stonal seats, large pitchers made of clay to bury the human bodies called nannangady, rooms made of big stone pieces to bury the dead bodies of the monks named muniyara.
Our Lady of Dolours Basilica known as Puthenpalli is located in Thrissur city at the High Road. The basilica which is regarded as the tallest church in India and in Asia is the worship place of the Syro-Malabar Catholics. The foundation of the present church was laid in the year 1929 and was consecrated in 1940 by His Ex. Bishop Mar Francis Vazhappilly. On 25th April 1992, His Holiness, Pope John Paul II issued a decree, elevating the church of Our Lady of Dolours to the status of a “Minor Basilica”. 20th May 1992 His Eminence Cardinal Antony Padiyara consecrated the Church as a Basilica. There after the Church has come to be called” Basilica of Our Lady of Dolours”.
“The second time was the following Sunday. I went back because I felt myself interiorly impelled. My mother had forbidden me to go. After High Mass, the two other girls and myself went to ask my mother again. She did not want to let us go, she said that she was afraid that I should fall in the water; she was afraid that I would not be back for Vespers. I promised that I would. Then she gave me permission to go.
“I went to the Parish Church to get a little bottle of holy water, to throw over the Vision, if I were to see her at the grotto. When we arrived, we all took our rosaries and we knelt down to say them. I had hardly finished the first decade when I saw the same Lady. Then I started to throw holy water in her direction, and at the same time I said that if she came from God she was to stay, but if not, she must go. She started to smile, and bowed; and the more I sprinkled her with holy water, the more she smiled and bowed her head and the more I saw her make signs. Then I was seized with fright and I hurried to sprinkle her with holy water until the bottle was empty. Then I went on saying my rosary. When I had finished it she disappeared and we came back to Vespers. This was the second time.”
Troubled by the notion that the apparition might represent an evil spirit, Bernadette used the holy water as a test. A further reassuring sign was the apparition’s beautiful bare feet: demonic apparitions (even while in human form) were believed to have cloven hooves or animal paws.
The Apparition did not speak until the third appearance, and therefore its identity was a matter of considerable speculation. Pious villagers Jeanne-Marie Milhet and Antionette Peyret, on hearing Bernadette’s description of the apparition, considered it may have been a revenant, a soul returning from purgatory. Although not part of Catholic doctrine, the concept of the revenant was deeply routed in Pyrenean superstition; further, revenants frequently manifested to young children. The previous October, the head of the local chapter of the Children of Mary, a woman named Elisa Latapie, had died. According to tradition, revenants rarely spoke, but communicated their messages in writing, and so Milhet and Peyrey furnished Bernadette with paper, a pen and an inkpot to take with her, in case the apparition should make use of them.
“The third time was the following Thursday. The Lady only spoke to me the third time. I went to the grotto with a few matured people, who advised me to take paper and ink, and to ask her, if she had anything to say to me, to have the goodness to put it on paper. I said these words to the Lady. She smiled and said that it was not necessary for her to write what she had to say to me, but asked if I would do her the favour of coming for a fortnight. I told her that I would. She told me also that she did not promise to make me happy in this world, but in the next.”
Although she spoke in Occitan, the regional language which Bernadette (whose French was poor) used, the apparition used remarkably formal language in her request: “Would you have the goodness to come here for fifteen days?” (in Occitan: “Boulet aoue ra gracia de bié aci penden quinze dias?”; in French:”Voulez-vous me faire la grâce de venir ici pendant quinze jours?”) This significance of this politeness was not lost on the observers. It would be very unusual for anyone to adopt this formal form of address when speaking to a penniless, working-class peasant girl such as Bernadette.
A major pilgrim centre for Christians, Church of Our Lady of Ransom is one of the oldest European Churches in India built by the Portuguese Missionaries. The church dedicated to the Holy Mary of Vallarpadam popularly known as ‘Vallarapadath Amma’, is located in the middle of Vallarpadam, a small idyllic island on the Vembanad lake, 1 km north from the mainland Kochi (Ernakulam), Kerala. Today the church elevated to the status of a Basilica as well as a National shrine attracts more than five lakh people including pilgrims and tourists, annually. One of the three Basilicas in Kochi, the Church is under the diocese of Verapoly (Varappuzha). The church earlier accessible only by boat is now linked to the mainland Ernakulam, and the islands of Bolghatty, Mulavukad and Vypin by three adjacent bridges called the Goshree bridges. Vallarpadam island, about 3.9 km in length and 1.5 km in width is located between the islands of Mulavukad and Vypin, and to the east of Bolghatty isla nd. Vallarpadam container Terminal, a proposed project here could make this small island one of the best hub ports in the world.
There is no concrete evidence as to when the original church was built. But it was believed to be the first church in Asia dedicated to the Holy Spirit. Later the Portuguese missioners who settled in Kochi, rebuilt the old church which was almost in ruins and installed an image of the Blessed Mother and Infant Jesus (39 inch high and 26 inch wide) at the top of the altar of the Shrine. But this church was completely destroyed by a heavy flood in the late 17th century and it is believed that Paliyath Raman Valiyachan, the Diwan of the Maharaja of Cochin recovered the image from the flood waters. He handed over the image to the then parish vicar and it was installed in a temporary made up shed which was known as ‘Panampu Pally’. A wooden flag staff (160 ft) was also installed at the place where he exchanged the holy picture, which was replaced much later in 2002, by a steel flag staff (102 ft). A beautiful church was then built in the land donated by the Diwan in 1676. Subsequent renovations were made to the church in 1888,1931 and 1947. The church alter is adorned with the miraculous image of the Holy Mary and Infant Jesus, and the ‘Kedavilikkku’ (sanctuary lamp) which he donated on the day the new church opened, burns at the altar even today. Paliath Valiachan also promised to supply the oil for burning the lamp from his palace and this practice continued till 1947. In 1994, the Paliyath family, visited the shrine and rekindled the sanctuary lamp.
There are many legends associated with this church, the most famous was in 1752, a Nair lady Meenakshiamma hailing from a noble Nair family of Palliveetil who along with her infant son, were believed to have been rescued miraculously from the bottom of the backwaters near the church after they went missing for three days. The then parish priest, Fr. Miguel Correa had a dream where the Lady of Ransom appeared and gave him instructions to rescue the drowning mother and son. After this miracle, Vallarpadam became a famous pilgrim center. In gratitude, all the members of the Palliveetil family vowed to remain loyal servants of Our Lady forever and Meenakshiamma and her son spend the rest of their lives in and around the church.
‘Adima’ a ritual practice – submitting one’s lives to the protection of Our Lady of Vallarpadam was thus established and now this ritual is the popular offering in Vallarpadam Church. During this ritual, the priest lays his hands on the head of the devotee, says a prayer and sprinkles holy water. It is believed that once the ritual is performed Our Lady protects the person from all dangers and grant favors in abundance. In memory of this miracle, the picture of Meenakshiamma and her son seeking blessings, was added to the original holy picture of the Blessed Mary and Infant Jesus. Even today, the members of the Palliveetil family, the house of the Nair lady, bring their children to perform the practice of ‘Adima’ and also supply curd water to devotees during the festivities of the church. Taking into consideration its spiritual importance, His Holiness Pope Leo XIII elevated the main altar of Vallarpadam Church to the status of ‘Altare previlegiatum in Perpetuum Concessum’ in 1888. In 1951, it was declared a major pilgrim centre by the government of India.
The Govt. of Kerala declared the shrine a tourist center in 2002. A request was submitted by Archbishop Daniel Acharuparampil of Varappuzha to make the church a Basilica. The Church was declared a National shrine on September12th 2004 by the Catholic Bishop’s Conference of India (CBCI) and the same year on December 1, His Holiness Pope John Paul II elevated the Shrine to the status of ‘Basilica’. It was officially declared by the Archbishop on February 12, 2005.
Our lady here is hailed to be the protector of people who travel, especially through water. Local fishermen usually come to this church to get their new boats and nets blessed, before they are taken out to sea for the first time. A 100m wide canal has been constructed from the backwaters to the church for their access. Our Lady is also known to bless childless couples with kids. Besides the popular ritual of ‘Adima’ another prayer practice done by the devotees at Vallarpadam, is to sweep the church compound to convey their gratitude. Novena is conducted every Saturday at the church. Rosary Park – VallarpadamNow there is a new Rosary park in front of the church with a walkway which has sculptures and paintings featuring the four Mysteries of Faith celebrated by Catholics all over the world.
Every year the Feast of Our Lady of Vallarpadam is celebrated from September 16 to 24, and thousands of people irrespective of cast and creed from different parts of the country visit this Holy Place of Worship. Along with the Blessed Mary’s feast, the festival of the Holy spirit / Pentecostal festival is also celebrated with great enthusiasm.
The history of Pullichira Marian devotion dates back to the 16th century A. D. The sailors of a Portuguese ship, who were saved from a perilous sea storm through the intercession of our lady had put the statue of Virgin Mary in their possession in a box and floated it on the Arabian sea with a resolve to build a church where the box with the statue was washed ashore. It was this miraculous statue that reached the shores of Pullichira around 1520 A.D. The faithful followers of Pullichira gladly placed the statue in the then existing small church. Later the Portuguese arrived here and built a church in 1572 A.D. with a beautifully carved wooden altar, at the top of which they installed the miraculous statue of Our Lady. The statue is preserved intact in this new church built in 1974. The Parish was established in 1627 A.D.
This church is located in Mayyanad Panchayath, Kollam District. It has been built at a place of scenic beauty on the banks of Pullichira Lake. This Church is accessible from Kottiyam (2 km), from Mayyanad (2 km), and from Kollam town (12 km). Annual pilgrimage, rituals and celebration of festivals are routine here .
The Marthamariam cathedral (St. Mary’s cathedral) at Manarcad is internationally famous. The ancient practice of 8 day fast and the Feast of Virgin Mary’s Birth are celebrated between September 1st and 8th of every year at the cathedral.
Because of the unseen presence and blessings of Virgin Mary, the Manarcad cathedral, the 8 day Fast and other observances have withstood the passage of time and attained international reputation. During the fast days, hundreds of thousands of people from the far corners of the world reach Manarcad to seek the blessings of Virgin Mary. Around this time all roads lead to Manarcad cathedral which is located just 9km. east of the town of Kottayam .
Manarcad cathedral is the most important church among the ancient churches of Malankara. The stone inscriptions found at the church reveal that the church was built more than a 1000 years ago. Archeologists have found out that these stone inscriptions were memorial stones set up at the tombs in 910 A.D. and 920 A.D. and the writing on them are in Malayalam and Tamil scripts prevalent 600 years ago.
Afterwards, on several occasions, the church was rebuilt and renewed. In the 16th century there was not a single church in the land which was not re-built in the Portugese style. It is believed that the Manarcad cathedral also was re-built at that time in the model of the Kottayam Small Church .
The Manarcad Church has been in existence right from its inception till date under the leadership of the Holy Bava, the Patriarch of Antioch and of all East from the throne of St.Peter and the Blessed Catholic Bava and the Arch Bishop appointed by the Throne of Antioch.
Kanjoor is one of the most popular pilgrim centres in Kerala. People of all faiths and religions come to this pilgrim centre to pray ! ie. to Kanjoor Punnyavan.The Kanjoor Church is situated on the banks of the River Periyar. This beautiful village is endowed with green pastures and lush paddy fields and it has been attracting tourists from time immemorial. Every nook and cranny of the church breathes history and heritage.St Mary’s Forane Church, Kanjoor is one of the most outstanding and ancient Catholic churches in Kerala. Built in the year AD 1001, this church is portrayed as the symbol of strong Christian faith and spiritual renaissance of Kanjoor. it belongs to the Archdiocese of Ernakulam – Angamaly and is about 3 kms south of Kalady in the Aluva – Kalady route.
This church has a fascinating Kerala Temple style, wonderful fresco painted walls and tall towers. The magnificent structure of the church is a gorgeous blend of Indian architecture, Persian design, and Portuguese artistry. The fabulous collection of ancient sculptures and paintings which adorn the sanctum of the church, are made from a combination of fruit pulp, rare plant leaves and gold dust. The unique paintings on the main altar exhibit the Blessed Virgin Mother, the Annunciation, the Visitation, the Nativity and the Presentation of the Lord in the Temple. The side wall contains the paintings on the offer,ing of the Lord Abraham, Noah, Melchisedech, the Ten Commandments to Moses.
palm leave script
The church has a rare antique and valuable collection of manuscripts, books and paintings which are eye,catching. The granite cross made out of a single stone, the majestic and grandiose main door, the baptismal font made out of a single stone sculptured in the shape of a lotus, the epitaph in ancient round script (vattezhuthu), the ancient and invaluable documents written on the palm leaves (thaliyola) and many other antique properties chart the greatness of the church and highlight the cultural heritage and the noble Christian traditions that belong to Kanjoor over the years.The presence of Saint Sebastian, with his divine powers, makes Kanjoor a famous and important pilgrim centre. He is known as the Saint of Kanjoor (Kanjoor Punnyavan).
Elephant lamp
There are a lot of incidents which illustrate the powerful and divine nature of the saint. One such incident happened when the ruler of the local kingdom Sakthan Thampuran visited the Puthiyedam Kovilakam during the annual feast of the saint was celebrated. Irritated by the uninterrupted firing of the saluting mortar (kathina vedi), he ordered that the mortars to be thrown into the river. At the time of the procession, all the mortars immersed in the water started firing. Startled by what happened, the Thampuran realized his mistake and came down to the church and paid obeisance to the saint. He donated the Elephant Lamp (Aana Vilakku) which is made of Pancha Loha (an alloy of five metals).There was another incident when the Thampuran ordered that the Padippuro (gate house) of the church to be demolished. The very moment that the demolition of the gate house started, the elephant at the Kovilakam started destroying its padippura. Oi n¬quiring about this astonishing occurrence, he was informed that the Kanjoor Punnyavan had been offended by his action. As a sign of his repentance the Thampuran presented the perpetual lamp (Keda Vilakku) to the church. It is believed that to meet the expense of oil for the lamps, theThampuran permitted the church to possess the paddy fields of one hundred para, and made the land on which it was constructed tax free.
There are no authentic documents to prove the establishment of this Pilgrim Centre. However evidences are there to prove that this church has existed during the period when Sakthan Thampuran (1775-1790) reigned over the erstwhile Cochin Province. It is believed that the church which is an epitome of an ancient era, dating back to the 14th Century, was established on September 8, 1381
The church has many popular beliefs woven around it. Six centuries back Kerala was divided into numerous provinces ruled by kings and landlords. Two of such neighbouring landlords were Koratty Kaimal and Kodassery Kartha. The descendents of these two feudal lords live in Koratty even now, and this adds on to the authenticity of this belief about the origin of the Koratty Church. Under the feudal lord, Koratty Kaimal, many Christians served in the army. In a battle between Kaimal and Kartha many were killed. Sri Kavalakkadan Kochu Vareed, the commander of the Kaimal army was one among the dead. At the time the Catholics had only one church in that area – at Ambazhakkad. Kaimal made all arrangements for the funeral of Sri. Kochu Vareed to be held in full military honours and religious rituals at the Ambazhakkad church. But his rival, Kodassery Kartha interfered and the burial could not take place there. The funeral procession had to return. In between, the pall-bearers had to rest and they placed the coffin down. When they tried to lift the coffin again they found to their astonishment, that it was firmly stuck to the ground and they could not lift. Knowing this, Koratty Kaimal made all arrangements for the burial there itself and gave instruction to build a church for the welfare of his Christian subjects. Today at that spot stands a granite stone cross. Kaimal gave away lots of land, free from tax, to sustain the rituals in the church. This church gradually was known as the Marian Pilgrim Centre of Koratty Muthy.
Another strong popular belief is that connected with offering of Poovankula. Years back a devotee of Koratty Muthy hailing from Meloor, another hamlet 10 km away from Koratty was bringing a bunch of a special variety of plantain (locally called “Poovan pazham”) to be offered to Koratty Muthy. Enroute when the devotee reached Muringoor, a rich farmer who was getting some work done through the labourers in his farm asked the devotee to give two plantains from the bunch. The devotee refused as the entire bunch was an offering to Koratty Muthy. The rich man got irritated and forcibly plucked two plantains from the bunch and ate it. He developed a pain in his stomach and started wreathing. The stomach ache continued unabated in spite of so many treatments. The physicians told him that there was no apparent sign of any disease as such and the only remedy could be to repent the misdeed and make reparation. And the rich man gave away half of the land in which he had put his labourers to work as an offering to Koratty Muthy. No sooner had he done this, the stomach ache vanished.
The pictures of 12 apostles are embossed on a wooden frame
Important events relating to the life of Mother Mary are painted on the walls inside the church
Steeped in the history, the our Lady of Purification Church, Thankey, has comes to symbolize the transformation of a humble coastal village into a place of great significance on the map of Catholic faith in India, where Christianity is believed to have arrived in 57 AD on a trading ship along the St.Thomas the Apostle.
The place name Thankey is derived, by some accountants, from the Tamil language word thanghi, meaning a stopover or a night halt on what must have been in times of yore an arduous journey between the southern and northern district of what became Kerala, on Indians south-west cost. It is widely believed that Christian community existed in the region inclusive of Thankey in the first century AD. The amorphous community acquired certain contours and definite social shape under the guidance of the Jesuits who in 1579 established the Sant Andre mission Arthunkal about 5 km south of Thankey falling almost in a straight line with it on the west coast.
The first chapel was established here in 1583, was expanded in 1709 with money from Kochumareekka Muthy of Aarkatty family, a rich lady who on account of her prominence in society, was given privileged to guide the local chieftains on their journey using waterways that crisscrossed Thankey and its neighbouring areas. The Bishop of Cochin Diocese Joachim da santa rita Bottello raised Thankey to the status of an independent parish in 1832. The facade of the church that stands today was built in 1930.
It is the miraculous statue of the Passion of Our Lord that attracts thousands to Thankey every year in a pilgrimage marked by repentance and an earnestness to start a new life. At once magnificent and poignant, the life-size statue of Our Lord at the Church captures for the pilgrim the messages of suffering and salvation, of the ultimate sacrifice and redemption. It is a pointer to a new life and a new horizon through repentance. The statue depicts Jesus in all his sufferings. His flowing hair, blood drying on his brows, pierced palms, feet and the side, the crown of thorns, all challenging a world of material glory.
And the parishioners are convinced of the miracles the statue has brought for them. Its arrival here in 1936 itself is surrounded by tales that indicate the extraordinary level of faith among the people. The statue was brought here as a measure of reconciliation of the differences among the parishioners at a time when inequalities in the society were at its extreme.
Fr. George Karott, the then parish priest decided that only a miracle could bring the people so fiercely divided over several social issues. He hit upon the idea of bringing a life-size statue of Our Lord that would drive home the message of sacrifice. However, it was the worst of times. Father Karott surveyed only extreme poverty among his parishioners. The circumstances compounded by a famine-like situation. But the women of the parish proved resourceful. They squirreled away fistfuls of rice from their daily rations until they could sell it in the market to raise the money for the statue. Since then, the ‘Pidiyari (meaning fistfuls of rice) movement’ has gone down in the Parish history as a remarkable achievement. Msgr. Pullianath of St. Lawrance Church, Edacochin, blessed the statue. It is widely believed that hours after the statue was taken out of Edacochin in a catamaran its sculptor obtained holy death. The journey from Edacochin, where the statue was made to Thankey has been detailed and tales of the journey are recalled with the vibrancy of a recent event. For instance, the British officer at Arookutty stopped the catamaran to levy tax. But a gust of strong wind broke the tax booth and the catamaran reached Thankey safe.
Several miracles were reported at the arrival of the statue in Thankey. And, the miracles continue to this day drawing people in their thousands to Thankey, especially in the run up to the Holy Week and on Good Friday. Kissing the statue of Our Lord in Thankey is considered a sure means to get answers to one’s prayers and to fulfilling one’s good intentions. Pilgrims also make votive offerings of rice and oil at Church on Good Fridays. The rice thus offered is cooked and distributed to the pilgrims. Eating the gruel at the Church on Good Friday is considered a cure for diseases and an assurance of well-being. The oil is taken away by pilgrims as a holy reminder of their visit to Thankey and as a cure. Thousands also make annual trips to Thankey on Good Fridays to make votive offerings either on their knees or rolling in the sand as a mark of repentance and determination to lead a new life. By rolling in the sand or coming to make the offerings on their knees is also a way of participating in the sufferings of the Lord. The arrival of pilgrims to the Thankey Church normally begins on Palm Sunday and peak on Maundy Thursday and Good Friday.
Deepakazhcha (presentation of lights) Maundy Thursday night symbolizes the pilgrim’s urge to keep wake with the Lord in his Passion. The believers bring lamps (mostly ‘Nilavilakku’ – traditional lamps made of brass) from their homes, light them up at the premises of the Church on Maundy Thursday night and keep the wake through night. Bringing the lamps and keeping the wake are considered votive offerings. Another remarkable practice that has gained wide currency is the offering of prayers at the tomb of the Lord at Thankey (Kallarajapam). This is believed to have grown out of the local practice of praying at the spot where the miraculous statue of the Lord is kept open in a glass and wood case for veneration. Regardless of the caste and creed, thousands participate in the practice that has gained such popularity that bookings to offer the prayers at the tomb by pilgrims now run well into 2014. The bookings are for offering prayers at the tomb on the first Fridays of every month in groups.
Nediasala is ideally located amidst idyllic surroundings about 6 KMs west of Thodupuzha. From ancient time onwards the track that connected Thamizhakam with this part of Kerala passed through Nediasala which was richly cultivated even before the advent of Christianity here. The agricultural commodities that passed through this area into Thamizhakam have been taxed at Chungam, near Thodupuzha, hence the name Chungam. Nediasala derived her name from the assumption that here the commercial commodities were stacked and stores prior to their passage into Thamizhakam. In the city states of Keezhmalanadu, Vadakkumkoor, and Thiruvithamkoor, Nediasala had established herself as a reputable commercial centre. It may be due to either the attack of wild elephants, epidemics or the fall of city states that Nediasala importance declined, and it became a deserted place. The people from Nediasala find shelter in different places such as Mannathoor, Muvattupuzha, Kolanchery, Puthenkurisu, Ramamangalam, Mulamthuruthy and Thiruvaniyoor. Later the chapel was relocated to Marika and consequently Christians from Mylacombu, Udatamperoor, Kuravilangad, Mulamthuruthy and other places came flocking to give it a second life.
In the description of the journey of Fr. Melchior Carnerio, to the interior parts of Malabar including Thodupuzha in 1557, mention is made about a Kathanar who was in charge of three churches of the region of Thodupuzha. (cf. Joseph Wicky, Documenta Indica vol. III pp. 795: 809-810). it is highly probable that one of these churches must have been the church of Nediasala. The other two churches must have been Mailakombu and Muthalakodum since these are the three oldest churches on Thodupuzha region (cf: Pius Malakandathil (ed), Jordana of Dom Alexis De Meneses: A Portuguese Account of the sixteenth century Malabar, Kochi, 2003, pp 432-433) moreover, it has been proved beyond doubt that Nediasala church was much active during the period of Synod of Diamper (1599). Perron Du Anquetil who wrote Zend Avesta in 1758 refers to Nediasala as Neriani (vol 1, Paris, 1758 P.33). Paulinus of St. Bartholomew calls it Nediale and refers to a Christian settlement in nediale till 1790s (Ref. Paulinus of St. Barth olomew, India Orientalis Christiana, Roma, 1794, p.267).
In the year 1771, a wild elephant which went berserk destroyed much of the church building and in its fury the church bell was thrown into the nearby pond. Subsequently, the sacred icons, the baptismal fond and other sacred items of the church were arrived off to Marika (which means the place of transfer) where a chapel was started in 1786. the church at Marika was known as Nediasala Church till 1920. from December 8, 1892 onwards, sacramental functions were resumed at the newly built chapel at Nediasala which later gutted down by wild fire.
It is to be noted that the Christian community in and around Nediasala at that time under the leadership of Rev. Fr. Mathew Kochikunnel, the vicar of Marika Church, assiduously endeavored to start building a new church on 10th November 1919 and their pious ambition was brought to fruition when the new church as consecrated on 8th September 1922 which turned out to be the starting point for an uninterrupted sacramental service thereafter. On 10th October 1930 Nediasala church was again raised to the status of an independent parish. Rev. Fr. Joseph Nambiaparambil was appointed the first residing parish priest of the church. The present gorgeous church was constructed under the leadership of Rev. Fr. Joseph Thundianplackal, which was consecrated on May 21, 1968. The sublime stone cross in front of the church is symbolic of our firm faith in tradition and antiquity.
Offerings
For generations, the devotees in Nediasala have been maintaining the firm conviction that ´Nediala amma´ would never refuse a boon to a devotee who calls out her name. The incident that amma turned raw paddy into ´PIDI´ (rice balls in porridge) instantaneously at a devotee daughter-in-law´s imploring lends credence to the PIDI offerings on Saturdays. The weekly throng in the church yard is an indication of the unstinted faith that the devotees bestow upon the patron saint´s magnificent benevolence. On Saturdays the church atmosphere is reverberated with devotional songs of ´amma´, holy mass, rosary recitation, novena, gospel acclamation, healing service, procession and the distribution of blessed PIDI. These functions are sponsored and spearheaded by each family-circle unit of the faithful. During these ceremonies offerings in the form of agricultural produce, replicas in silver and gold, coronals and chains flood the church podium. It had been and still is a practice of the faithful to offer a part of their earnings, agricultural products and other sources of income to amma. The ´Ettu Nombu´(eight-day devotional week) which culminates on 8th September, the birthday of amma is annually celebrated with great devotion and solemnity.
Offerings
Presudendi Rs 500
PIDI Offering Rs. 250
Novena Rs. 30
The land of Kuravilangad is blessed by the esteemed presence of St. Mary’s Forane Church, which was built in 105 A.D(just one hundred years before Constantine declared Christianity as the official religion in the Roman Empire). It is believed, Mother Mary’s first appearance in the world, was in Kuravilangad. Our Lady appeared to a few children at Kuravilangad, who were tending their flock in the bushes. Our Lady asked them to build a church at the place from where a miraculous perpetual spring sprouted, a spring which exists even today. The children reported the events to the elders and a church was built there.
Martha Mariam church is the ancestral home of Christian communities in Kerala and out side the State. It is in Meenachil Taluk, 22 kms north of Kottayam, on the eastern side of M.C. Road. Martha Mariam Church belongs to the diocese of Palai. Traditional beliefs, some legendary factors and historical associations contribute to the actual history of the church. It is believed that four Christian families – viz. Palli (Kalli), Kaliyakal (kalikavu), Sankarapuri and Pakalomattam from Palayur arrived at Ettumanoor and they moved to Kalikavu near Kuravilangad in the beginning of the second century.Kuruvilangad Church’s Altar Fountain It is also believed that Our Lady appeared to a few children at Kuravilangad, who were tending their flock in the bushes. Our Lady asked them to build a church at the place from where a miraculous perpetual spring sprouted, a spring which exists even today. The children reported this matter to the elders and a church was built there. The present church was completed in 1 960 when Rev. Fr. Thomas Manakattu was the parish priest.
The statue of the Blessed Virgin Mary kept at the side altar is unique. It is carved from granite and it is believed that it was brought from North India. This is a miraculous statue and the devotees call this statue “Kuravilangad Muthiyamma”. The granite cross in a single block of 48 feet in front of the church was erected around 1597. The devotes offer coconut oil in the lamps at the foot of the cross. On first Fridays devotees stand in queue from early morning to late in the evening to offer oil.An ancient bell with the engraving on Syriac “Mother of God” speaks loudly of the traditional faith of christian community here in Kerala.
Kuravilangad has acquired an unassailable place in ecclesiastical history as it was the home parish of the Archdeacons, the ‘jyathikku karthavyan’ of St. Thomas Christians until the 16th century. The Archdeacons, many of them believed to have been from Pakalomattom family, administered the day to day affairs of the chirch.
It was customary for the Archedeacon to officiate at the coronation ceremony of the King of Perumpadappil which consisted of the latter being invested by the Archdeacon with a gold cross around his neck, which the king requited by presenting the Archdeacon with a ring. The mortal remains of some Archdeacons are still preserved at the Pakalomattam Chapel.
Three days fast known also as the Rogation of Ninevites , a movable feast celebrated on Monday, Tuesday and Wednesday, three weeks prior to the beginning of Lent. Two very special features are “Aana Ezhunnalippu”(procession with an elephant in front) and “Kappalottam”(a sailing vessel pompously carried to commemorate the journey of Prophet Jonah), on the second day. Tradition is that Muthiamma appeared to the children on the second day of Moonnu Noimbu.
This is also known as Patham Theyathi Thirunal and will start on Jan 19th and end on Jan 20th.
September 1st-8th, fast days for the whole parish. Spetember 8 celebrated as Mothers Day
St. Mary’s Forane Church, Chalakudy, is one of the 10 Foranes or deaneries under the Diocese of Irinjalakuda, which was established in 1978 by the bifurcation of Thrissur Diocese. Prior to that, Chalakudy was part of Thrissur diocese, the most ancient Diocese of the Syro-Malabar Church. Thrissur diocese has since been elevated to an archdiocese within which comes the Irinjalakuda diocese. There are 16 parishes under the Chalakudy Forane. The people of Chalakudy, mainly in business or service sectors, belong to middle or upper-middle class families. They maintain strong family ties and hold spiritual and traditional values in high esteem. Chalakudy is one of those areas in Kerala with high concentration of Christian population majority being Syro-Malabar Catholics.
In October 2000, a Marian Grotto was built in the church premises. It is one of the dream projects of Rev. Fr. Thomas Panjikaran. This grotto, in the name of the Blessed Virgin Mary is so similar to the one in Lourdes. It is big in size in the Diocese of Irinjalakkuda. There are many people come over India and other countries to pray to Blessed Virgin Mary which installed in the Marian Grotto. There are many miracle happened in this grotto by the weeping prayer of the people and it still continuing. There are many special prayer services at Grotto in honor of Blessed Virgin Mary especially Eucharistic Procession during the time of September one to eight and Ladeenju and Novena in every Saturday at 6pm. There are many people come over to Marian Grotto at 7 o’clock to recite rosary.
The church has been renowned from time immemorial for the intercession of Blessed Virgin Mary. The original altar is known as Swayamvara Altar – a rare title bestowed by the Holy Father. It is believed that those who pray at this altar with complete self-surrender would surely receive special blessings. When the church was reconstructed again in 1987, the original altar, made of wood with intricate carvings and murals depicting the glories of Blessed Virgin Mary, was kept intact and is still presesrved as a historical monument. On the occasion of the consecration of the fourth remodeled Church, His Eminence Cardinal Lourdswamy declared this ancient shrine as a Marian Pilgrim Centre, in consideration of its contributions to the history of the Church in Kerala and the significant role it played as a centre of pilgrimage and a spiritual powerhouse. The colossal belfry built in gothic style almost a century ago with a huge statue of Mother Mary on the top, is of monumental importance and still remains as the tallest structure in the vicinity.
St. Mary’s Forane Church, Chalakudy is located at amidst lush green surroundings, by the side of the National Highway 47 (NH 47), Kerala.
St. Mary’s Forane Church, Chalakudy is easily accessible by all modes of transportation.
By Air:
The Kochi International Airport, Nedumbasserry is just a half hour drive away from the centre. Pre-paid taxis are available at the airport and we recommend these.
By road:
The St. Mary’s Forane Church, Chalakudy is situated next to the national highway (NH 47) Those coming by bus can get down right at. Chalakudy South/Private Bus Stand Stop (Walkable Distance) or at KSRTC Bust Station (1 KM ).
By train:
Those coming by Train can get down right at Chalakudy Railway Station (3 KM ). If your train does not have a stop at Chalakudy Railway Station, then the next options are these below – with the distance in kilometres to St. Mary’s Forane Church, Chalakudy
Shoranur (95 KM), Thrissur (30 KM), Ankamaly (15KM), Aluva (25 KM), Ernakulam (45 KM)
The two well known nobles were Arakuzha Unnyathiri and Vallikkada Panicker in the history of Arakuzha. Vallikkada Panicker was the trainer of fighters for the king. Unnyathiri was the subordinate of Chettoor karthakkal, who were the rulers as the second in charge on the ladder of rulers under the the king. Unyathiri was one of the “ida prabhukkal” who ruled over small villages. Unnyathiri was said to be hailed from the famous family of Aromal Chekavar in ancient vadakkan pattukal. There is a traditional story that connects Unnyathiri to the traditional rice pudding offering called ” Pachoru Nercha” on August 15th at the church. The king ruled during the period of 1770 s was Raja Raja Varma. In about 1770 A.D. there was no rain for 18 months.
The reason for the drought is said to be consequence of an inhuman act by Unnyathiri who killed a person who sought shelter in Arakuzha Church.The story goes like this. One man happened to fish from a tree with arrow while the beautiful daughter of Unyathiri was taking bath in the river . Some how she got scared and humiliated by him according to the then existing moral standards and values. Hearing the story Unyathiri got angry and ordered to kill him. He ran to church and had sought refuge in the church. Later Unnyathiri had found him. He was dragged out side and killed at the door step of the church.It is believed that because of the desecration of the church by the bloodshed, Arakuzha was affected by a severe drought and famine for 18 months.
Unyathiri called the astrologers to find out the reason behind the drought and famine. The astrologers found that the drought and famine were the consequences of desecration of the church by the murder of the innocent man by Unyathiri. As an atonement Unyathiri made an offering to the church to give food called “pachoru”. Pachoru was prepared with 15 bushels (parra) of rice with enough coconuts and brown sugar. It is the oral story that it rained in an epic proportion just after the offering and the water swelled up to the level that they could not even walk back home. Even today there is this tradition of offering rice pudding (pachoru nercha) on August 15th since then. Nobody knows much about the end of Unyathirir’s rule and what happened to his descendants. It is said that his palace was situated in the property now owned by Jose Erthadathil. According to the parish records Unyathiri gave 2 acres of land called kandathikudy purayidam and 97 cents of paddy field to the church to meet the a nnual expense of the pachoru offering. The name ” Unyathiri” seems to be a title of a position rather than a name of a person because the same title has been seen in many period in different occasions.
St.Mary’s Forane Church, Pallippuram is an ancient church of Kerala. The church is dedicated to Our Lady of Assumption. It was one of the divisions of Kottayam vicariate before the formation of Ernakulam vicariate. Today, it is a Forane church of Ernakulam- Angamaly Archdiocese of Syro- Malabar Rite. This church is the mother of many churches in Cherthala and Vaikom Taluks .
The Church is said to be established in 52 AD. It is traditionally believed that the cross that St. Thomas erected at Kokkamangalam, not far from here, happened to be thrown away into the Vembanad Lake by fanatics. But the cross safely floated over the surface of the lake and reached “Mattel” a small island, adjacent to Pallipuram. The miraculously found cross was solemnly taken by the people and a small Church was built to commemorate the event. In later years the cross was taken over to Pallippuram Church and it is preserved there today:
At Pallippuram there was a seminary, for the training of the Syrian clerics, the remnants of which can be seen even today. Some of the ancient paintings about Our Lady’s Assumption are of great attraction for visitors to this place. Stone carvings and ‘Taliyola’ writings are saved in the church.
The church is renovated firstly in AD 500 . The current church building keeps the Portuguese style architecture in its front side. Blessed Chavara Kuriakose Eliase served in this church as a priest for some years.
