ICH - 9. Towards Hierarchy

9. 1. Thrissur Vicariate
John Menachery was born on August 1, 1857, at Njarackal. – negative report of Zaleski & positive report of Medlycott. Medlycott thought of an auxiliary bishop. He was consecrated bushop in Kandy by Zaleski on October 25, 1896. Returned to Malabar On December 8, 1896.
There were 64117 Catholics, [5260 Mellusians, 19881 Jacobites] 62 parishes, 13 Chapels, 79 priests and 12 clerics. He tried his best to collect money from individuals and asked the parishes to contribute 5% of their income. He appointed Fr. Varghese Mampilly from Njarakal as his VG.
9.1.1. Our Lady of Lourdes Church
According to the 1890 settlement it was given to the Syrians till they regained the Our lady of Doloures . In 1904 Menachery tried to get it back by a lawsuit. But the supremecourt judged it in favour of Mellusians. Eventually emerged a mutual agreement between Archbishop of Varapuzha and the Vicar Apostolic of Thrissur. By which the archbishop renounced his right over the church and the vicar apostolic paid Rs.1000 as compensation. It was approved by Propaganda Fide, on January 10, 1905.
9.1.2. Dispute over Melarcode church/ Question of Jurisdiction over Syrian Settlers outside Malabar
Melarcode Syrian settlers were outside the territory of the Syrian vicariates. There were 330 Christians. Melarcode was 26 km? from Thrissur and 58 km? from Coimbatore. They built a church and their spiritual care was taken by a Syrian priest from Thrissur, during the time of Medlycott. In 1896, Bishop of Coimbatore, Msgr. Bardov wanted to get the church under his jurisdiction. He took an indirect way. He wrote to the delegate Apostolic, Zaleski, that he could hand over the parish to Menachery. Zaleski objected to it pointing out its consequences. For him it was a question of principle and wrote to Rome “If the Congregation wanted to give the Syrians jurisdiction to those churches which stood outside of their vicariate as similar to that of Padroado, that would have disastrous effects to the Latin missionary works in India.” If Melacode was given, Zaleski forewarned, all the Syrian settlements in India would ask the same. Settlements would increase due to the development of railway and commerce. The Congregation decided as directed by Zaleski. An appeal by Menachery did not have any effect.
9.1.3. Question of a Coadjutor to Menachery
Menachery wrote to the Delegate Apostolic to recommend his desire to have a coadjutor. Menachery suggested Fr. John Ukken to be his coadjutor (1915). The news of the suggestion caused some people to send petitions against Fr. Ukken. Zaleski found that their petitions were organized by certain Fr. Paul Alappatt, who was ambitious. Zaleski said that Menachery preferred Fr. Ukken, who was young and did not have enough administrative and ministerial experience because he knew how to obey. [Later in 1918, Zaleski accused Menachery of changing Fr. Ukken from the Cathedral to a remote parish] Zaleski suggested Fr. Cyriac Vetticappilly. “Before his death, Msgr. Makil was telling in tears, that it was because of his human weakness that he blocked his nomination to episcopate of vicariate of Changanassery. Nobody was nominated as coadjutor, and Menachery died on December 19,1919.
9.1.4. Fr. Antony Puthussery, administrator
According to the testament of Menachery, Fr. Antony Puthussery took charge as the administrator. Delegate Apostolic Biondi was surprised to see the Vicar General was not nominated as the administrator. Besides, puthussery was also young. There were petitions pro and contra. The basic reason behind the accusations was a kind of antagonism among the priests who were educated in seminaries of Kandy, Puthenpally and that of Urban College Rome. Each group wished their own candidate to be the next vicar apostolic. Fr. Puthussery was from Puthenpally. The delegate made an inquiry and Fr. Antony Kavungal was called to Kottayam for collecting information. He stood for Fr. Puthussery. After some time, Mar Alexander Choolaparampil was consulted and he confirmed the presence of hereditary sickness in the family of Fr. Puthussery (white spots especially in the hands.) Some family members were punished because of criminality and delinquency. The Three vicars apostolic were reluctant to his nomination. Thus his name was removed from the list. The three vicars apostolic and the archbishop of Varapuzha Bernard of Jesus, Delegate Apostolic Msgr. Pisani and Zaleski were asked to give a list of candidates. According to Zaleski the only way to remove any agitation or discontent of the factions was to appoint someone outside of the vicariate. In 1921, the Congregation took three from the names they received: Frs. Cyriac Vetticappillil, Francis Vazhappilly and Mathew Thekkekara and made further inquiry. On March 21, 1921, Fr. Francis Vazhappilly was chosen as the new vicar apostolic.
9.2. Changanassery
Makil was appointed as the first vicar apostolic of Changanassery. (Born on April 4, 1851 at Manjoor. Stdied at Puthenpally, ordained on May 30, 1874, taught Syriac in Puthenpally for two yeares, then worked as a parish priest before was appointed the secretary to Marcelline of Varapuzha. Lavigne appointed him VG for the Southists.) His appointment caused great disappointment among the Northists. He tried to introduce a system of Chitty Fund . He continued the work of the propagation of faith in the vicariate which was initiated by Lavigne. There were seven churches in the vicariate for the conversion of Parayas and Pulayas. Makil called a meeting of all the vicars and trustees on December 17,1897 and discussed about raising of a fund for the development of St. John Berchmans H.S.The Northists argued that they would not pay anything until the desire of the community to have a Northist bishop was realized. Makil was so much disappointed.
9.2.1. 1896-1911 a period of agitation
The proximate cause for the agitation is the appointment of Mar Makil, a Southist as the vicar apostolic of the vicariate. Northists in general wished Nidhiry to be the vicar apostolic. The Northists started sending petitions to the Congregation, Delegation and to the Holy Father. On December 10, 1996 Makil arrived in Changanassery. Due to the letter from the prefect of PF which commanded the presence of all the Northist churches for the reception under pain of excommunication, representatives from all parishes reached. A complete representation of the Northists was interpreted by the Congregation as an expression of the strength and unity of the Northists. Petitions were sent to Rome for a Northist Bishop. Zaleski visited Malabar in 1903 and openly appreciated Makil. This caused more dissatisfaction. In some petitions they suggested to divide the vicariate: one with the name Kottayam for the Southists and to appoint a new vicar apostolic for the Northists. Southists formed Knanaya Committee and the Northists formed Samudayaikya Sangham. The agitation of the Northists became profound and organized. Most of the clergy and faithful of the vicariate cooperated, which created great embarrassment to the vicar apostolic. Makil himself confirmed that he lost all the authority and control over the Northists and if a decision was not taken in favour of the Northists’, his condition would be very precarious. Zaleski also expressed the same opinion. Representatives of the Northist parishes of Changanassery gathered in Edward’s Memorial Hall under the initiative of Samudayaikya Sangham. They demanded to appoint a Northist vicar apostolic or to place them under Thrissur or Ernakulam. Makil suspended Fr. Karikakulam Geevarghese who gave leadership to the meeting. It caused bitter resentment among the Northists. They reacted publishing leaflets and notices. Their argument was that, if the Southist community could gather at Kaipuzha with the presidency of Msgr. Makil, why could not the Northists gather and discuss about their community. Makil had no answer. Petitions began to flow to the delgation and to different offices of the Holy See. Makil left Changanassery and began to stay at Kottayam which was pictured as a partial victory for the Northists. Makil could not find a solution except for that of a division of the vicariate. He wrote to Zaleski who did not agree with the idea of division as it would perpetuate caste system in the Catholic community. Zaleski suggested to appoint a Northist coadjutor and proposed the name of Fr. Cyriac Vetticappillil.
All the three vicars apostolic met together in Thrissur and discussed the problem. They wrote a joint letter to the PF on March 1, 1911. They proposed three solutions: 1, to divide the vicariate, Kottayam for the Southists and Changanassery for the Northists; 2. to appoint a coadjutor, alternate in the future and 3, division of the administration of the vicariate always with a coadjutor, each bishop ruling the proper community. Makil suggested the name of Fr. Thomas Kurialasseril as the vicar apostolic of Changanassery.
9.2.2. Erection of Kottayam Vicariate
Makil left for ad limina. On April 4, 1911, the Apostolic Delegate informed the PF that when Makil returned from Rome the Northists would not allow him to take possession of the administration of the vicariate. The general assembly of PF on July 31, 1911 took the matter for discussion. In the lists of the vicars apostolic, Fr. Thomas Kurialasseril was the only one whose name was proposed by the three vicars apostolic. He was well appreciated during his studies in Rome. Only Zaleski had a different opinion. The Cardinals proposed to divide the vicariate of Changanassery in two, one for the Northists and the other for the Southists and Makil was transferred to Kottayam. The Pope Pius X confirmed the decision of the Congregation on August 28, 1911. Mar Makil died on January 26, 1914 and Alexander Choolaparampil, his secretary was nominated bishop of Kottayam.
9.2.3. Thomas Kurialassery
He had his studies in Rome. He went to Rome in 1903 with Pazheparampil. He did not take part actively in the agitation in the vicariate but was engaged in planning the foundation of the new religious congregation, SABS. The first official act of Kurialassery was to remove the suspension of Fr. Karikakulam. He admitted some girls in boys high schools which was not appreciated by Zaleski who wrote to Rome about it. The explanation given by Kurialassery was not acceptable to the Congregation and he was asked to discontinue this practice. Zaleski was also against the plan of Kurialassery to start a seminary at Changanassery. Zaleski was for the common seminary at Puthenpally.
9.3. Ernakulam Vicariate
Luois Pazheparampil was appointed the first vicar apostolic of Ernakulam. The third vicariate was first envisaged by Fr. Varghese Valiaveettil of Vazhakkulam. Pazheparampil was consecrated on October 25, 1896. He convened all the priests and trustees. They decided that all churches should contribute 5% of their income. The Thevara school case between Varapuzha archdiocese and Ernakulam vicariate was decided in favour of Ernakulam.
9.3.1. Njarakal Church Case
It was a disciplinary matter. The question was who had power of administration of the temporal goods of the parish: the parishioners or the vicar apostolic through the vicar. The vicar of the church dismissed a non Christian teacher. Some friends of the teacher elected two new directors. The vicar did not accept them. The rebels approached the vicar apostolic. He admonished them. The events followed made the vicar apostolic to excommunicate the president of the Feast. Pazheparampil transferred the parish priest and prohibited the celebration of the feast. The tension continued. A great rebellion at Njarackal broke out in 1912, under the leadership of some of the Mampilly family members. Mampilly Paul Kochuvareed invited the Raja of Kochi and gave him a grand reception by spending about Rs. 1500 from church funds. They built a pillar with pagan symbols in the church yard without permission. When the new trustees were appointed, Mampilly did not accept it. It was at this time that Pazheparampil ordered that all the church documents be registered in the name of the parish priest. Njarackal yogam considered this an encroachment to their rights and they opposed. Pazheparampil ordered the yogam to entrust the keys to the vicar, which the yogam rejected. Mampilly and his two brothers were placed under interdict. Later, in 1916, they submitted the accounts and keys to the vicar apostolic and agreed to abide by the decision of the vicar apostolic. Pazheparampil revoked the interdict without asking to do punishments. With a spiritual retreat to the whole parish community the scandalous affair came to an end. Menachery was a parishioner of Njarackal and Pazheparampil accused him of trying to regain the lost territory of Thrissur, i.e., Angamaly and Parur foranes. It is true that the rebels consulted Menachery and took advice from him. The PF as informed by Pazheparampil asked Menachery explanation. He answered that he could not think of a bishop promoting rebellion against another bishop.
9.3.2. Appointment of Augustine Kandathil as Coadjutor
Pazheparampil desired to have a coadjutor and suggested the name of Fr. Joseph Kalacheril. Zaleski suggested the names of Frs. Cyriac Vetticappillil or Augustine Kandathil and Pazheparampil agreed with the name of Kandathil. Pazheparampil agreed to pay the coadjutor a monthly allowance of 100 rupees and an annual allowance of 300 rupees. He also promised to assign a parish near Ernakulam with a convenient residence. PF on July 31, 1911 decided to nominate Fr. Augustine Kandathil, the coadjutor of Ernakulam. The vicar apostolic and the coadjutor were on good terms and the coadjutor lived with the vicar apostolic and there was no question of money as they lived together. The harmony between them was disrupted in 1916. According to Pazheparampil, the beginning of the discord was the following. Kandathil’s native parish was administered by his uncle. At his death, there was confusion in the parish. Pazheparampil appointed a priest to inquire the case. The report was against the uncle of Mar Kandathil. Pazheparampil published the report without consulting the coadjutor which was a humiliation for the latter. From the letters of Kandathil to Zaleski, we get another version. The conflict began when Kandathil expressed his disagreement and displeasure towards the management of money matters and Pazheparampil got offended. Kandathil demanded the sum of money from the time of his appointment, which Pazheparampil was not prepared to give. Kandathil wrote to PF and demanded the debt from his appointment, monthly installments for preparing a habitation and money of the celebrated mass stipends. The clergy of the vicariate were in two groups and both groups wrote to Rome. Pazheparampil asked Kandathil to transfer his residence to Vechur. He found it a great humiliation. He left the bishop’s house, not to Vechur but to the summer residence at Chengal. Zaleski proposed a solution: Kandathil had to be paid 100 rupees per month as agreed by Pazheparampil when he would leave the bishop’s house. Msgr. Kandathil should be given freedom to choose a parish for his residence and to select an assistant parish priest. According to the solution proposed, Kandathil had no claim on the debt of the former years, since he had willfully chosen to live with Pazheparampil but he could claim the mass stipends celebrated during those years. Kandathil should not stay in a private house but should stay in a parish. He chose for himself the parish of Koratty and Pazheparampil paid the money he owed. Pazheparampil died on December 9, 1919.
9.4. Religious Congregations for Women
CMC in 1865 in Koonammavu
Visitation (of the Blessed Virgin Mary) Convent. Founded on May 4, 1891 in Kaipuzha. On June 24, 1892 the convent was blessed and two sisters received religious habit. The second convent was started in Kidangoor.
FCC by Lavigne in Changanassery on Dec. 14, 1888, 1900 in Pulinkunnu, 1902 in Maniayam- kunnu, 1909 in Pala, 1910 in Thrissur, 1928 in Ernakulam.
On June 1, 1911, Fr. Kadaalikattil started a hopuse at Pala. On June 11, 1920 two sisters were admitted to religious life and on June 24, 1931 Msgr. Kalassery approved them as Sisters Of Sacred Heart.
SABS December 8, 1908 the first 6 members received religious veil.
Holy Family 1914 Mother Mariam Thresia
9.5. Liturgy
The native vicars apostolic did not work enough to reform or to restore the Chaldean Liturgy, in its original form. In many cases they simply followed what the missionaries followed. Of the three Syrian vicars Apostolic, Menachery was more interested to restore at least partially the Chaldean tradition. He was even accused by Zaleski as one who was imbibed with orientalism and accused him of trying to become the Patriarch of Malabarians. Menachery under took the translation of the Roman Pontifical into Syriac, with the consent and concurrence of the other two vicars apostolic. Though the archbishop of Varapuzha asked Menachery to prepare a common catechism for Syrians and for Latins, Menachery was not for that. He thought the Malabar Church should have its own catechism text.
9.6. Chaldean relations
Even after the appointment of native bishops, there were individual attempts from Malabar and Persia to bring once again the Chaldean jurisdiction to Malabar. So Menachery did not encourage any relationship with the Chaldean Patriarch. He got two letters of Joseph Stypho from Mosul, about the possible reunion of Malabar Church with Babylon. Menachery sent the second letter to the delegation and he made it clear that he was not ready to subject the Malabar Church to the jurisdiction of the Chaldean Patriarchate. He proceeded to say that he had some information on some priests from Changanassery headed by Fr. Emmanuel Nidiry. They insisted on introducing into Malabar the Syrian Pontifical heedless of the injunction from Rome. Menachery wrote to Stypho, “We the Syro-Christians are called the Syro-Christians not because we have Chaldean blood in our vains but because we make use of the Syriac idiom in our sacred functions. We are not of the Syrian nation but of the Syrian rite. ”He further stated that a union with the Chaldean Church would be detrimental to the development of the Malabar Church.
On March 19, 1899, a number of priests, lead by the vicars of some important parishes of all the vicariates sent a petition to Rome. (Genuinae relations S. Giamil pp622-629) There was a series of correspondence pursued between Fr. Mani Nidhiry and Samuel Giamil. The petitions requested the Holy See to restore the original identity of their Church including the establishment of juridical relations with the Chaldean Patriarcate. Some petitions demanded that they be called Syro-Chaldean Church and not Syro-Malabar Church. Pazheparampil once wrote to the PF that “perhaps some of the petitions could be undersigned by some people but most of the signatures were to be considered false” (-Remember, some of his petitions were scrutinized in Rome for the same reason) The petitions were forwarded through Samuel Giamil, an East Syrian monk, who represented the Chaldean Patriarch in Rome at that time. PF brought this movement to the attention of the vicars apostolic and all three were against such a move. They unanimously held that if once again the Chaldean rule would be brought to Malabar, that would be the end of the autonomy of the Malabar Church. They were not only against the introduction of the Chaldean Rule but also did not wish to restore all the Chaldean traditions.
9.7. Institution of Syro-Malabar Hierarchy
On June 21, 1901, on the feast of Pazheparampil, his VG and councilors sent a petition to Rome asking to make it a diocese by erecting Syro-Malabar Hierarchy. In 1903, when Zaleski visited Malabar, Pazheparampil submitted a petition of the same idea. Petitions were sent from Ernakulam to Leo XIII in 1903 and to Pius X in 1904. All the three Syro-Malabar prelates together presented a petition through Pazheparampil to Pius X on Feb 11, 1905 and all the Syro-Malabar clergy together in 1907. From 1912 onwards petitions from Ernakulam demanded a Hierarchy with Ernakulam as the Metroplitan See. With regard to the priority for the selection of the headquarters, the petitions from Ernakulam said, there was no precedence to any vicariate, since all the three vicariates were erected simultaneously. So the claim of Thrissur that it had priority could not be accepted. Besides, the church of Ernakulam was established in 1112 while that of Thrissur only in 1814. Angamaly belonged to Ernakulam, Ernakulam was faithful to Rome, in Thrissur there were schismatics, Msgr. Pazheparampil was always obedient to the Holy See, were all the arguments in the petitions.
Pope Pius XI had great interest in missions and he held that Church should be governed by local people. In 1922, Cardinal John Tacci became secretary of the Congregation for the Oriental Churches. He saw Syro-Malabar Church mature enough to be granted a proper hierarchy. The Cardinals of the Congregation for the Oriental Churches were unanimous in erecting a Syro-Malabar hierarchy. The Holy Father on December 21, 1923, through Romani Pontifices erected the Syro-Malabar hierarchy with Ernakulam as the archdiocese and Thrissur, Changanassery and Kottyam as suffragan sees.

Latin Church in India
Latin Christianity had its origin in India in 1291 when Franciscan John Monte Corvino baptized more than 100 people in and about Mylapore.Jordan Catalani of Severac and four Friars Minor landed at Thana in 1320 due to bad weather, on their way to Kollam. Catalani proceeded to Broach, Gujarat, where 115 were baptized. On the way he had baptized 35 before Sapora and 90 at Sapora. During his absence his companions were murdered by Muslims. By 1328, the conversion had exceeded 10,000. Catalani founded many houses of his Order and many were brought into the Church. (On August 21, 1329 Pope John XXII appointed catalane the bishop of Kollam.) The jealous Muslims stoned him to death at Thana, probably in 1336. After that the catholic Missions languished in India. Franciscan John Marignoli stayed in Kollam for 16 months on his way to China. The arrival of Vasco da Gama at Kozhikode on May 9, 1498 marks a new epoch of Roman Catholic missions in India. Portuguese missionaries converted thousands on the south coast of Kochi. In 1516, under the influence of Albuquerque, the ruler of Kollam allowed conversion. In 1526, a whole village in Goa was converted to Christianity. Around 1536 a civil war broke out between the Paravas and Muslims in Goa. The Portuguese helped the Paravas and so 20000 of them embrace Christianity. Francis Xavier’s landing in India on May 6, 1542 is a land mark in the history of Roman Catholic missions. He worked among the Paravas from October 1542. The fishermen converted by Francis Xavier are estimated to be 20,000. He landed in Kochi on January 12, 1548. He established a seminary at Kochi and one at Kollam.
By about 1630, in addition to eight parishes in the city of Goa, there were 30 in Ilhas and 28 in Bardez. In Salsette there were 25 parishes and 28379 Catholics. When Bombay fell to the English, Catholics were in Majority. By 1635 the number of Catholics in Damao was around 30,000. Around 1670 the Catholics formed 85% of Goan poulation. At Mylapore and Nagapattanam several parishes were established. In and around Mangalore, several parishes were established. In Chaul and in Diu the Dominicans, Franciscans and Jesuits laboured. Roberto De Nobili arrived at Madurai in 1606 and his mission spread over to Trichinapoly Dindigal, Tanjore etc. By 1660, a total of 11,198 people were baptized.
Mughal Mission
The History of the North Indian Mission dates back to the reign of Emperor Akbar. Having heard of the scholarship of the Christian priests, Akbar wanted to have some of them at his court. He invited the Jesuits from their college at Goa. The first batch of Jesuits to visit the Mughal mission consisted of Blessed Rudolf Aquaviva, Antony Monserrate and Francis Henriques. They arrived at the Court of Akbar at Fatehpur Sikri on February 20 1580. Subsequently two or more missions followed. These missions had full patronage of Akbar and his successors Jehangir and Aurangazeb. Mughal India had no Christian communities as such, but a few individuals enjoyed high reputation and wielded considerable influence both at the court and outside. Agra Mission is an outcome of the Tibet Mission. A decree of the Congregation on January 11, 1704 refers to Tibet Mission. Till 1804 the Capuchin missionaries from Europe came to work there. In 1820, the Tibet-Hindustan mission was formed. When Indian Hierarchy was established in 1886 Agra was made a metropolitan see.
Bihar, Orissa and Madyapradesh
Organized Christian presence and establishment of Christian sacred places & institutions in Bihar is nearly 380 years old. The first Christian establishment in the state was in 1620 by a Jesuit Missionary, Simon Figueredo, under the invitation and patronage of the Mughal Governor of Patna, John Maquirrum Khan, who had been converted a Catholic earlier while serving in Goa. However, the Mission was closed down in 1621, due to opposition from certain sections of the local population. The second organized missionary activity in Bihar began in 1703 when the Tibet-Hindustan mission was established and entrusted to the Capuchins. They came to Patna in 1707. The Tibet mission of the Capuchins paved the way for the founding of the oldest Christian community in Bihar, the Bettiah Christians of Champaran. Hostile circumstances forced the Capuchins to abandon the rather well established Tibet mission and they established a mission at Bettiah, north Bihar, in 1745. A second settlement of Christians took place in 1769 when their Nepal Mission (1715-1769) was also forced to wind up due to changed political leadership. The Nepali converts were allowed to flee to India where they were settled down by missionaries at Chuhari village, 11 km north of Bettiah town.
Bettiah Christians
Having had contacts with the European traders at Patna, the Raja of Bettiah, Dhurup Singh came into contact with a healing priest, capuchin Fr. Hoseph mary Bernini, then at Patna. The Raja invited him to his kingdom, extending patronage to establish a Christian mission at his capital. Fr. Bernini obtained necessary permission from the Pope. The mission founded in 1745 the home of a new Christian group, originally belonged to Hindu high and middle castes from far and near Bettiah. Including the Nawar Christians of Chuhari this group acquired a distinct identity as Bettiah Christians (now 13,000 member Catholic community).
Chota Nagpur
In the 1840s the Lutherans from Germany and in the 1870s other protestant missionaries preached Christianity among the tribals of Chota Nagpur (Jharkhand= South Bihar, North Western Bengal, Northern Orissa and Eastern Madhyapradesh) and converted many tribals. Conversion of tribals to Christianity became a mass movement in mid 1880s when the Belgian Jesuit missionaries particularly Constant Lievens worked among the tribals in Ranchi district. Today the church of Chota Nagpur comprises of some 30 tribes, with some 4 lakh protestants and 12 lakhs Catholics. A new stage in the development of Christianity in Bihar began in the 1930s when several Dalits, particularly, Dusadhs and Chamars responded to Christian evangelization both by the Protestants and the Catholics. The dalit response became a mass movement following Jesuit missionary involvement in rural central Bihar. (Today 50,000 Catholics)
Orissa
Christian presence in Orissa had begun in the early 18th century, when Jesuit missionaries of the Malabar province established there Carnatic Mission, which spread from coastal Andrapradesh to coastal Orissa. It was suppressed in 1773. New Jesuit mission of Bengal, begun in the 1850s penetrated to Balasore and Krishnachandpur in Orissa, but not with much effect. The tribals of Northern Orissa, an area contiguous with Jharkhand, established living Christian communities in early 20th century. The vast majority of the Christians in the state are tribals. Total number is estimated to be some 360,000.
Madhyapradesh
Christian presence began with Jesuit missionary Joseph Tieffentaler(1750s). As in Orissa, it was the tribals of mid India and Eastern Madhyapradesh (contiguous region with Jharkhand) who responded to Christian preaching beginning from early 20th century. The protestant missions established strong Christian communities in the central districts and the Catholic missions, operating from South Western Bihar, established strong Catholic communities in Eastern Madhyapradesh. Among a total of 437500 Catholics in the state, a great majority is tribals. In these three states, though the church membership is only 1%, the church has a highly significant number of public institutions, schools, hospitals, hostels , primary health centers, orphanages, old age homes and so on.
North Eastern Region
Two Tibet-bound Portuguese Jesuit missionaries Stephan Cacella and John Cabral, reached Hajo and Pandu (Guawahati) on September 26, 1626. They visited parts of Goalpara and Kamrup districts on their way to Tibet. The Chronicles of the Augustinian monks at Bandal (Hooghly, West Bengal) provide detailed information about the visit of Francis Laynez, the Jesuit bishop of Mylapore, to Rangamati in the kingdom of Cooch Behar in 1714. A large Christian community of 7000 people lived there. Prior to the Treaty of Yandabu and British annexation of Assam in 1826 we see the visit of Frs. Huc and Gabet, French Lazarists, to Mangaldai on their way to Tibet, and the flourishing Catholic community at Bondashil near Badarpur. This would mean that the North East of India had Christian presence even before the acceptance of Hinduism by the Ahom Raja, Rudra Singha(1693-1714). The whole of North East India (Assam) was under the jurisdiction of the vicar apostoli8c of Calcutta since its establishment in 1834. From 1850 the Foreign Missionaries of Paris (MEP) ministered to the scattered Catholic communities in Assam. Assam acted as a spring-board to Tibet for them. It became part of the prefecture of Central Bengal in 1870 under the care of the Foreign Missionaries of Milan (PIME). In 1890 the Assam Mission was entrusted to the care of the then newly founded German Society of catholic Education known as the Society of the Divine Saviour (SDS) or German Salvatorians. The Jesuit missionaries looked after the Assam mission from 1915-1922. From 1922, the Salesians of Don Bosco (SDB) and later on the diocesan clergy and members of other religious congregations and committed laity contributed to the spread and development of Christianity in the North East.
Bengal
The first Christian settlement to grow up in Bengal was the one, which centered at Bandel Chruch, on the Hooghly river in the 16th century. Its origin and growth could be traced to the power, wealth and influence of the numerous Portuguese traders and mercenaries. The Bandel convent became the headquarters of the Augustinian fathers and residence of the Jesuits. It served as the main base of Christian missionary undertaking in Bengal. It was subsequently extended to Dacca, Chittagong, Jessore and so on in East Bengal. Due to the civil war in Portugal, total neglect of all educational activities by Goan clergy and ignorance of Bengali language of the Augustinians and the clergy, there was a set back for the Catholic mission in Bengal in the 18th century. The Catholic missionary undertaking at Calcutta started in 1700. A chapel was built in Calcutta. The bulk of the Bengali Catholics were descendants of the early Portuguese settlers, and were known as “Luso-Indians”. They were later entrusted to the English province of the Society of Jesus and by the end of 1838 to the diocesan clergy. In 1845, the vicariate of Bengal was divided into vicariate of Calcutta (West Bengal) and vicariate of Chittagong (East Bengal).
Western India
Cosmos Indicopeustes saw a Christian church at Kalyan in AD 545 with a bishop from Persia. Jordan Catalani (early 14th c.) found Christians in Kalyan, Thana, Sopara and Broach (Gujarat). After the arrival of Vasco da Gama Catholic Church developed in Western India with Goa as the centre. Under the Portuguese hegemony after 1540, Goa and Salsette were Christianized by the Jesuits while Franciscan christianized Bardez. The visit of St. Francis Xavier gave new vigour. After 1560, the Christianization of Portuguese territories in Western India gathered momentum. Jesuits, Franciscans and Dominicans led this effort. Most of these Christians adopted Portuguese names and their social and cultural ways. Portuguese era of coercion led to strong Hindu resistance. They adopted measures of reconversion to Hinduism through Shuddhi. The conversions had slowed down by the middle 18th century due to the suppression of Jesuits. The establishment of Propaganda Fide in 1622 also affected the growth of Catholic Church in Western India. In Salsette and Thane, Franciscans, Dominicans and Augustinians had their own congregations and churches. In 1813, in Bombay Island, there were 11000 Catholics who formed one third of its population. Padroado missionaries were expelled by the English government in 1740. Instead, Propaganda Carmelite priests were allowed to work there. Padroado rights were reestablished in 1791. Bombay continued to suffer because of double jurisdiction of Padroado and Propaganda from 1794 to 1850. The Maratha mission was launched in Ahammednagar in 1778 by Bishop Meurin. Gujarat mission was launched in 1893 by Fr. Michael F. Gomes. In 1928 the double jurisdiction came to an end, which brought unity and progress. In 1813, Protestant missionaries started working in Western India. American Marathi Mission was started in 1812. In the next 20 years, Church of Scotland, Society for the Propagation of the Gospel, Church Missionary Society, Mar Thoma Mission, American Presbyterian Mission, Alliance Mission, Salvation Army and other Protestant missions reached there.
Karnataka
Attempts at evangelization were made by the Dominican missionaries already in 1325. Four Christian tombs dating back to 1400 have been located at Anekal. The greater concentration of Christians is along the coastal regions of Mangalore. Italian Jesuit Leonardo Cinnami started the Mysore mission in 1649. The majority of faithful in Karnataka is non Kannada Christians (Goans and Tamilians). In the 19th century, several groups of protestants too came on the scene: London Missionary Society (Bellary, Bangalore, Belgaum) Wesleyan Methodist Mission Society (Bangalore, Mysore, Tumkur) and the Basel Evangelical Mission (Mangalore, Dharwar, Hubli, Honavar and Udipi)
Tamilnadu
Group conversion could be noticed right from the middle of the 16th century. Hundreds of fishermen community (Parayas) of the gulf of Mannar embraced Christianity through the work of St. Francis Xavier (1532-1542). The group conversion was mainly from Dalit who had suffered under the yoke of the caste system for ages.
Malabar rites Controversy :
Malabar rites are not rites in the strict sense. They are certain customs that Jesuit missionaries permitted to their neophytes in Madura Mission until the practice was forbidden by the Holy See. (The region comprising the former kingdoms of Madura, Mysore and Carnatic formed part of the Jesuit province of Malabar.)
Adaptation by Roberto de Nobili: According to the missionary method in use in India in the 16th century, neophytes were expected to dress, eat and behave as their Portuguese colonists and required to take Portuguese surnames. These demands were considered intolerable by most Hindus who called the neophytes Parangies and treated them as outcasts. Roberto de Nobili SJ (early 17th C.) introduced a new method of adaptation that had been successfully applied inChina by the Italian Jesuit, Matteo Ricci. Instead of forcing Indians to become Europeans, the missionaries would try to adjust their own way of life and preaching to existing Indian usages. Nobili took suffron dress, lived and ate as an Indian, and studied the non-dualistic Vedanta (advayda) as a means of gaining entrance to the Brahmin Intelligentsia in Madura. He permitted his disciples Kudumi, Poonool, Santal (mark on the brow= Chandanam) etc. Brahmins of Madura welcomed Nobili’s method and some became Christians. But his Portuguese colleagues were suspicious. Christopher de Sa archbishop of Goa summoned Nobili before the inquisition of Goa at the bidding of Pope Paul V. the archbishop, the Dominicans, the Franciscans and the secular priests voted against Nobili while the inquisitor D’Almeida, Francis Ros SJ and all the Jesuits voted in his favour. Thus from the beginning there were sharply divided views. Nobili had made a distinction between religious rites and civil customs. The quarrel was submitted to Rome and to the grand inquisitor of Portugal in 1621. Gregory XV in 1623 (in his constitution Romanae Sedis) pronounced in favour of Nobili. The method od adaptation had triumphed and the Jesuits adopted. They divided themselves into two groups: Samnyasis to evangelize the higher castes and Pandara swamis for the lower castes. In Madura, Mysore and Trichy good results were obtained. By 1704 Christians in Madura district numbered 90,000.
In 1687 French Jesuits arrived to work alongside the Capuchins in the recently founded French colony of Pondichery. They collaborated with Jesuits in Madura mission and created a special in the Carnatic following Nobili’s method. Soon accusations against Jesuits were being sent to Rome. In 1703 Capuchin Francois Marie de Tours submitted to the Congregation of propaganda Fide 36 questions relating to usages in the Jesuit province of Malabar. Pope Clement XI appointed a legate to examine the rites and customs of South India. On June 23, 1704, he signed a decree condemning in 16 points several usages permitted to the Jesuits. His decree was confirmed by the Holy Office on January 7, 1706 and at the same time a consultor was named to examine the question further. The controversy continued. Finally with the bull Omnium Sollicitudinum of September 12, 1744, Benedict XIV decided the question of the Malabar ritesobliging them to swear a 16 point oath relating to the rites. (Tali, reading Hindu scriptures, Chandanakuri were all forbidden)

Malankara Church
The Puthenkoottukar eventually got into communion with the Jacobite Patriarch of Antioch and they adopted jacobite (West Syrian) liturgical tradition. Several attempts were made to rejoin the original apostolic communion. In 1926, the Episcopal synod held at Parumala, empowered Metropolitan Mar Ivanios to enter into negotiations with Rome in order to have a reunion. Pope Pius XI graciously accepted the request and the conditions expressed by the metropolitan that the ancient traditions of the Malankara Church should be retained and kept intact. Accordingly on Sept. 20, 1930, Archbishop Mar Ivanios, Bishop Mar Theophilos, Fr. John Kuzhimepurath OIC, Deacon Alexander and Chacko Kilileth made their profession of faith and were received into Caatholic communion by Bishop Aloysius Maria Benziger of Kollam. On June 11, 1932, the Holy Father erected the Syro-Malankara Catholic Hierarchy.