Thursday, September 10, 2015
Sunday, August 9, 2015
Sunday, July 19, 2015
Friday, July 17, 2015
ST. EUPHRASIA: HER SAINTHOOD JOURNEY
ST. EUPHRASIA: HER SAINTHOOD JOURNEY
Introduction
Right from the
beginning till today the Church upholds her holiness in the world through the
holy life of her children. ‘Golden jubilee bell’ has already rung for the
Council of Second Vatican’s astonishing contribution: “In the Church all are
called to holiness” (cf. LG, 42). The council fathers did not hesitate
to add in the very next chapter of the Constitution Lumen Gentium that to
preserve the holiness of the Church is the prime duty of religious men and
women. They are placed at the forefront in the pilgrim journey of the Church
aiming heavenly Jerusalem
Life Sketch of CMC
The Congregation
of Mother of Carmel (CMC) owes her origin to the Triune God, Father, Son and
the Spirit through the instrumentality of St. Kuriakose Elias Chavara, the
founder and first member of the Third Order of Discalced Carmelites for Men
(TOCD) and Rev. Leopold Beccaro OCD an Italian Carmelite Missionary. Under the
name Third Order of Discalced Carmelites for Women, they founded this
Congregation at Koonammavu, in the then Vicariate of Verapoly on 13th
February 1866. Servant of God Vakayil Eliswa, Vyppissery Thresia, Vakayil Anna
and Puthenangady Eliswa were the first 4 members among whom first three were
from the Latin Rite and the last hailed from the Syro Malabar Rite. The Charism
of the Congregation is
the personal sanctity and redemptive uplift of the people of God, especially
women and children, through the right blending of contemplation and action.
Two separate
Vicariates were formed for the Syrians in 1887. Followed by that in 1890, the
convent at Koonammavu was entrusted to the Vicariate of Thrissure and the Latin
sisters were transferred to Verapoly. Thus the first indigenous religious
congregation (Women TOCD) was separated into two Congregations CMC and CTC as
they are known today.
After the
division, the growth of CMC was under the leadership of Apostolic Vicars of
each diocese. They took the initiative for the spiritual and material growth of
the sisters as well as the apostolic activities. Thus, the Congregation lived
as separate entities in each eparchy. The unification of these separate units
was taken place under the able leadership of Msgr. Hippolitus Kunnunkal. Then
onwards the Congregation is known under the new name, CMC. In 1967 CMC was
elevated to the pontifical status. She attained a tremendous growth in
spiritual, material and mission fields, then onwards.
At present CMC
is having 6300 sisters in 20 provinces and 6 regions. They serve the world
through the Church in Continents of Asia, Africa, America
and Europe . CMC has opened widely her eyes to
read the signs of the time and to venture new ways and means not only in the
fields of apostolate but also in the material and psycho -spiritual well being
of her members.
Today CMC
rejoices along with all people of good will as her founder Father Kuriakose Elias
Chavara and one of her members Euphrasia Elavuthingal are elevated to Sainthood
for the greater glory of God.
The saintly life
of Sr. Euphrasia Eluvatingal
Sr. Euphrasia
was born on 17 October 1877 in a small interior village called Katoor, which is
in the Thrissur district, Kerala ,
India church
of Edathiruthy
Process
to Sainthood of Elavuthingal Euphrasia
The process of
canonization was started on 27 September 1986 and Fr. Lucas Vithuvatikal, CMI
was appointed as the postulator on 13 August 1987. He made the oath as
postulator in the presence of Mar Joseph Kundukulam, the Bishop of Thrissur, on
29 August 1987 and Sr. Euphrasia
Eluvathingal was declared as Servant of God on that day.
Sr. Perigrin was
appointed as Vice-postulator on 9 September 1987. The next year the diocesan
tribunal was established in the forane church of Ollur Rome Vatican is being prepared for the canonization
of Blessed Kuriakose Elias Chavara and Blessed Euphrasia Eluvathingal along
with four other Blesseds from Italy
Thursday, May 21, 2015
Monday, March 23, 2015
Educational Contributions of CMC in India and Abroad
Educational
Contributions of CMC in India and Abroad
Introduction
Blessed Kuriakose Elias Chavara a great visionary of
nineteenth century Kerala church recognized the importance of woman education
and its impact in families and society of Kerala which was downtrodden due to
the absence of a well-organized system, caste restrictions and communal
barriers in the field of education. Though modern women empowerment programs
were unknown to him, he was aware that the stability and sanctity of families
depends mostly on well-groomed women in society.[1]
He was also conscious of the social taboos which had tied up nineteenth century
women. At an awful condition of women in Kerala, as a prudent and effective
CEO, Chavara with the help of Fr. Leopold Beccarro OCD - then Carmelite
missionary delegate of Kerala- in view of empowering women in the Church and
the society, founded the first congregation for women in Syro Malabar Church on
13th February 1866[2], which was then termed as
‘Women TOCD’ and later bifurcated into CMC and CTC on the basis of rites.[3]Through
this article we try to look at the contributions of CMC in India and abroad for
the cause of education.
Initial Stages of CMC
in the Field of Education
As per the vision of the founders Blessed Kuriakose Elias and
Fr. Leopold, education is the first apostolic field in which CMC has
concentrated. The education apostolate of CMC was inaugurated in2nd
January1868[4]by
starting anEducandath(boarding school) for girls to stay and study
Christian virtues, handicrafts and three Rs, viz. reading, writing and
arithmetic.[5]CMC
started a school outside the convent campus and began its formal education
ministry by 1872 October 16th.[6] Then
onwards sisters have been actively engaged in educational apostolate;and thus
participate in the mission of the church and contribute in nation building. The
initial curriculum of the schoolmust be the expanded from of what they had started
in boarding school (Educandath), which was comprised of cooking, music,
languages, arithmetic, religion, stitching and handicrafts.[7]At
the beginning stage theeducational efforts of sisters of CMC were of three
kinds:
1.
Teach in Educandath- Boarding houses- It
was meant for Christian girls where Christian virtues were taught along with
basic education (3Rs) and handicrafts.
2.
Run and teach in formal schools [though planned
to start in 1668, really started in 1872.][8]
3.
Run orphanages for financially backward people
to stay and to do their studies in the regular school.
The educational work started at Koonammavu produced good
result. Citing Nasrani-Deepika vol. 44/51 Father Valerian presents the words of
appreciation the Jacobite scholar O.M. Cherian regarding the service of CMC
sisters. According to him, the famous convent at Koonammavu which was founded
by father Kuriackose Elias Chavara was spreading numerous blessings in the
society.[9]
The great enthusiasm shown by the bishops, priests, and the
parishioners in establishing convents, boardings and educational institutions
attached to them supported the growth of CMC very much in the initial stages.
Gradually convents and schools sprung up in the vicinity of the towns and the
villages of Kerala. Sisters rendered their dedicated service even in places
where transport facilities or the blessings of electricity had not reached.
Sisters had to face very many difficulties in the initial stages to satisfy the
government conditions to get grant, especially number of the students remained
unfulfilled for many years. But struggles did not reduce their enthusiasm work
for the growth of people.[10]More
thrust was given in moral and spiritual formation of students and in imparting
Christian values through life examples before studentsrather than words.
From the very beginning CMC focused on education of women and
female children. According to the statistics of the gold jubilee year of CMC (1916),
by 1913 CMC had established 13 schools. Among them St. Joseph School,
Koonammavu (1872), St. Joseph School,Mutholi(1888), St. Joseph’s, Changanacherry(1894),St.
Joseph’s,Arakuzha(1895),St. Joseph’s Karukutty (1899) St. Mary’s Ollur (1900),
and St. Ann’s Edathiruthy, (1906) were girls schools. St Joseph’s school-
Viakam and Immaculate LPS Pulimkunnu (1898) [started as girls schools, but
later converted to co-ed],St. Theresa’s School, Manaloor (1905), St. Joseph’s
LPS, Venthala (1909) and St. Joseph’s Chengal (1911) wereco-education schools.
St. Aloysius, Paravoor (1910) washand over to Parish Church in 1914.[11] The contributions of
these schools and later schools raised CMC as a major contributor in the
educationalscenario of Kerala. At present CMC has 627 schools in the following
groups.57 -Hr. sec. schools, 114- High schools, 110- UP schools, 106 Lower
primary schools, 266 - pre-primary schools in India.[12]This list includes aided
and unaided - English medium and vernacular state schools, CBSC, ICSE as well
as ISC schools. CMC schools are often appreciated for peaceful and serene
atmosphere, moral and spiritual orientation, systematic administration, good
infrastructure, committed staff and excellent result.
Teachers Training Institutes
Henry Brooks Adams says, “A teacher affects eternity; he can
never tell where his influence stops.” Fr. Leopold, the co-founder reminded
sisters to set exemplary life before students.[13] Understanding the importance
of training and formation of teachers CMC began a new venture in education
through teachers training institutes. St. Joseph Training School, Mutholi (1934)
is the first teachers’ training institute of CMC. There after Christ the King
TTI Pavaratty (1940), St. Joseph’s Training College Ernakulam (1946), and St.
Joseph’s TTI Karukutty (1952) are founded. At present CMC has seventraining
schools and two training colleges.[14] Many famous teachers
those who extended their valuable service in forming the present generation in
Kerala and outside are from these institutes.
CMC Contribution in Higher Education
Catholic colleges and universities should play a privileged
role to provide intellectual leadership to the society and humanity by
transforming the world through the optimism and hope, by forming people with a
sense of justice and truth.[15]According to Kothari
Commission report education of women is more relevant than that of men with
regard to wholesome development of human resources, progress of family
wellbeing and character formation of children. (Kothari, 1966) Having perceived the relevance of
providing higher education to young women CMC took a major step in education by
establishing St. Mary’s college Thrissur (1946), the first women higher
education institute of India.[16]In the beginning it was
affiliated to Madras University, but in 1968 it got affiliated to Calicut
University. Apart from St. Mary’s CMC has three more colleges viz. Vimala
College - Thrissur, Mercy College Palakkadu, and Carmel College - Mala. There
are5703 women are attaining higher education from these institutes.[17] CMC is trying to reach
higher education to more women of rural areas (3435) through eleven parallel
colleges.[18]
Vocational and Technical
Education
The aim of vocational and technical education is to develop
the skills through diversified courses to meet the requirements of, mainly the
unorganized sector and to instill self- employment skills in people through
self-employment oriented courses. Imbibing the mind of the founders CMC had
initiated vocational trainingthrough St. Joseph's Technical Institute
established in Koonammavu in 1868 itself. It aimed at enhancing the status of
women and to enable them to seek self- employment and thereby to attain
economic independence. The
girls were given training in making rosaries, scapular, embroidery works,
church materials, and decoration pieces which became a source of income for
them. Since 1922 this was raised to the level of a standard institution
supported by the government. In 1922 another technical institute of the same
kind was started in Karukutty. Apart from these two institutions recognized by
the government, other such institutions were opened attached to all the
convents and orphanages
and thus provided a source of income for the women of the surroundings.[19]At
present CMC has 20 technical schools. It provides various kinds of technical training
including skills in computer technology.[20]
Non-formal Education
Apart from
formal education CMC is involved in non-formal education too. Understanding the
condition and life situations of people whom we serve in the missions, with a purpose
of providing education for all and to have a greater equity and justice in the
society CMC extends her service through evening classes, pre-primary education
programs, free-tuition for students of government schools, classes for aged,
moral and health classes for women and children etc.[21]; some places we have open
schooling systems too. Many students who crossed their school going age and are
working in different fields for their livelihood could appear for board
examinations and, thus could improve their life situation and financial status
through open-schooling. At present there are seven open schools for CMC.[22]
Education Apostolate of CMC Outside India
Educational initiatives of missionaries laid a foundation for
growth and development in India. Blessed Chavara’s vision and contributions
enhanced it in Kerala. CMC following the example of the founders expanded its
mission to different countries abroad since1965-70. Mostly our service is
extended in medical field; but in African countries and in two American states
(Louisiana and Indiana) where we elongate our educational apostolate since
1977. In USA sisters teach catechism and Christian values apart from regular
subjects.[23]
In African countries sisters teach in diocesan seminaries and schools, but
their concentrated effort is for imparting moral and spiritual education. There
are three primary schools and a secondary school for CMC in the region which
are the best schools of the region; apart from them we have one special school
in South Africa for mentally retarded children and three vocational training
centers in Tanzania and Malavi.[24]
Conclusion
As per the
statistics of 2012, 1988 sisters are serving in the educational apostolate in
CMC institutions alone, to educate 2,03,892 students.[25] Apart from this list CMC
sisters are rendering their service in the diocesan schools tooalmost
equal in number.In recent years CMC schools are concentrating on Total Quality
Management under the guidance of general education councilor and secretariat.
‘CMC Education Ratio’ (2009) gives common guide lines to all CMC institutions
to be faithful to the founders’ vision and to the guidelines of the church. Imbibing the vision of founders
and strengthened by the divine love in contemplation CMC continue to offer
dedicated service and quality education to foster the individuals
intellectually, spiritually and physically, so that they may have a mature
vision of life.
CMC educational
Institutions in India and Abroad at a Glance
|
Type of Institutions
|
No of Institutions
|
Abroad
|
|
Arts/Science
College
|
4
|
|
|
Parallel Colleges
|
11
|
|
|
Training institutes
|
8
|
|
|
Nursing College /schools
|
5
|
|
|
Hr. Sec. Schools
|
57
|
|
|
High Schools
|
114
|
1
|
|
Upper Primary
Schools
|
110
|
3
|
|
Lower Primary
Schools
|
106
|
3
|
|
Pre-primary
|
266
|
|
|
Technical
Institutes
|
20
|
|
|
Open Schools
|
7
|
|
Source - Activity
Report of CMC from 2009-‘2012, 2012, 77 &
129
Reference
[1]Kadankavil, T.,The christian family, a prototype of Heaven
on earth, in the vision of Chavara inThe Lord of Heaven and earth ,2004,
Bangalore: Dharmaram Publications, 210-230.
[2]Chronicles of KoonammavuConventVol.
I, 9-13; Chronicles of MannanamMonasteryVol. II, 75-77. These will
be referred further as CKC and CMM with volume number.
[3]Women TOCD was the first indigenous women congregation in
the Syro Malabar Church. On 20th May 1887 Pope Leo XIII, through the
Decree Quod Jam Pridem separated the Syrians from the Latin
jurisdiction, (Bernard Thomma, 1916, 861). And thereafter TOCD got bifurcated
into Syrian and Latin wings and now named as Congregation of Mother of Carmel-
CMC and Congregation of Teresian Carmelites - CTC respectively.
[4]CKC I, 80-81.
[5]Jossy, CMCIn the Shadow of the Most High,
Aluva: Mount Carmel generalate, 1997, 68.
[6]CKC II, 60.
[7]Jossy, CMCIn the Shadow of the Most High,
68.
[8] CKC II, 60.
[9]Valerian,MalankaraSabhamathavinteoruveerasanthanam,
Mannanam: St. Joseph’s press,1938,
[10]Jossy, CMC In the Shadow of the Most High,
71
[11]Cf. Avila, Dhanya, &Mareena,ArivinteVazhiyeTapassamanassu:
Collection of Analytical Studies on the Eeducational Vision of ChavaraKuriakose
Elias, 2012, 84-95.
[12]Activity Report of CMC from 2009-‘2012, Aluva: Mt. Carmel Generalate,2012,
77.
[13]CKC II, 59-60.
[14]Activity Report of CMC from 2009-‘2012, 77.
[15] Becker, P., “Advance praise” in Globalisation and
its impact on higher education in India, Bangalore: Centre for publication,
Christ College,2006, x.
[16]Avila, Dhanya, &Mareena,ArivinteVazhiyeTapassamanassu,
2012, 97
[17]Activity Report of CMC from 2009-‘2012.
[18]Avila, Dhanya, &Mareena,ArivinteVazhiyeTapassamanassu,
99.
[19]Jossy, CMC In the Shadow of the Most High,
152.
[20]Activity Report of CMC from 2009-2012.
[21]CMC Education Ratio, Aluva: Mt. Carmel Generalate, 2009,51.
[22]Activity Report of CMC from 2009-‘2012, 77.
[23]CMC Holy Queen’s Province Through the
Corridors of History-
Malayalam, Sr. Cicy, CMC, Provincial Superior, 2003,319.
[24]Activity Report of CMC from 2009-‘2012, 129-130.
[25]Avila, Dhanya, &Mareena,ArivinteVazhiyeTapassamanassu,
100.
Congregation of the Mother of Carmel (CMC)
Congregation of the
Mother of Carmel (CMC)
Congregation of the
Mother of Carmel, the first indigenous religious Congregation for Women was
founded as the Third Order of Carmelites Discalced(TOCD), on 13 February 1866
at Koonammavu (Kerala) by Saint Kuriakose Elias Chavara the then Vicar General
of Syrian Church of Kerala. St. Kuriakose Elias Chavara was the recognized
leader of the people of God of his time. He was a missionary who integrated
contemplation and action harmoniously in his life.
Rev. Fr Leopold Beccaro
OCD is its Co-Founder. He was the provincial delegate of the time in Kerala.
The Roman Pontiff is the supreme head of this Congregation. The Congregation is
dedicated to Our Lady of Mount Carmel. Blessed Virgin Mary who responded to
God’s call with unwavering faith, hope and love is the model for the members of
this congregation.
CMC strives for the
personal sanctity of her members and the redemptive uplift of the people of
God, especially of women and children through various apostolic activities. The
congregation has a lifestyle deepened in ‘Abba experience’ with the right
blending of contemplative prayer and apostolic service. CMC which had a humble
beginning at Koonammavu in a ‘panambu madham’ with 4 members is grown
today into 20 provinces and 6 regions in 4 continents with 6,425 nuns. Rooted
in the Indian culture, spiritual heritage and traditions of the St. Thomas
Christians and of the Carmelites, it is nourished by the lived experience of
the members of the Congregation. By remaining obedient to the lawful superiors
of the Congregation, its members spend themselves generously in the service of
God and mankind, sacrificing all their personal rights and gains and offering
their labour and its fruits for the needs of the Congregation, for the integral
growth and Christian formation of the people, especially of women and children
through the apostolate of education, caring for the sick and the destitute,
orphans and the poor.
St. Euphrasia, who
scaled the great heights of holiness by radically living the CMC charism, is
our exemplary model and witness to the fact that we can attain holiness by
living our charism faithfully. This year the Congregation is gracefully enjoying
the coincidence of the observation of the Year of the Consecrated Life
and the Sesqui Centennial Jubilee Year of its foundation.
ST. EUPHRASIA: HER SAINTHOOD JOURNEY
ST. EUPHRASIA: HER SAINTHOOD JOURNEY
Introduction
Right from the
beginning till today the Church upholds her holiness in the world through the
holy life of her children. ‘Golden jubilee bell’ has already rung for the
Council of Second Vatican’s astonishing contribution: “In the Church all are
called to holiness” (cf. LG, 42). The council fathers did not hesitate
to add in the very next chapter of the Constitution Lumen Gentium that to
preserve the holiness of the Church is the prime duty of religious men and
women. They are placed at the forefront in the pilgrim journey of the Church
aiming heavenly Jerusalem
Life Sketch of CMC
The Congregation
of Mother of Carmel (CMC) owes her origin to the Triune God, Father, Son and
the Spirit through the instrumentality of St. Kuriakose Elias Chavara, the
founder and first member of the Third Order of Discalced Carmelites for Men
(TOCD) and Rev. Leopold Beccaro OCD an Italian Carmelite Missionary. Under the
name Third Order of Discalced Carmelites for Women, they founded this
Congregation at Koonammavu, in the then Vicariate of Verapoly on 13th
February 1866. Servant of God Vakayil Eliswa, Vyppissery Thresia, Vakayil Anna
and Puthenangady Eliswa were the first 4 members among whom first three were
from the Latin Rite and the last hailed from the Syro Malabar Rite. The Charism
of the Congregation is
the personal sanctity and redemptive uplift of the people of God, especially
women and children, through the right blending of contemplation and action.
Two separate
Vicariates were formed for the Syrians in 1887. Followed by that in 1890, the
convent at Koonammavu was entrusted to the Vicariate of Thrissure and the Latin
sisters were transferred to Verapoly. Thus the first indigenous religious
congregation (Women TOCD) was separated into two Congregations CMC and CTC as
they are known today.
After the
division, the growth of CMC was under the leadership of Apostolic Vicars of
each diocese. They took the initiative for the spiritual and material growth of
the sisters as well as the apostolic activities. Thus, the Congregation lived
as separate entities in each eparchy. The unification of these separate units
was taken place under the able leadership of Msgr. Hippolitus Kunnunkal. Then
onwards the Congregation is known under the new name, CMC. In 1967 CMC was
elevated to the pontifical status. She attained a tremendous growth in
spiritual, material and mission fields, then onwards.
At present CMC
is having 6300 sisters in 20 provinces and 6 regions. They serve the world
through the Church in Continents of Asia, Africa, America
and Europe . CMC has opened widely her eyes to
read the signs of the time and to venture new ways and means not only in the
fields of apostolate but also in the material and psycho -spiritual well being
of her members.
Today CMC
rejoices along with all people of good will as her founder Father Kuriakose Elias
Chavara and one of her members Euphrasia Elavuthingal are elevated to Sainthood
for the greater glory of God.
The saintly life
of Sr. Euphrasia Eluvathingal
Sr. Euphrasia
was born on 17 October 1877 in a small interior village called Katoor, which is
in the Thrissur district, Kerala ,
India church
of Edathiruthy
Process
to Sainthood of Elavuthingal Euphrasia
The process of
canonization was started on 27 September 1986 and Fr. Lucas Vithuvatikal, CMI
was appointed as the postulator on 13 August 1987. He made the oath as
postulator in the presence of Mar Joseph Kundukulam, the Bishop of Thrissur, on
29 August 1987 and Sr. Euphrasia
Eluvathingal was declared as Servant of God on that day.
Sr. Perigrin was
appointed as Vice-postulator on 9 September 1987. The next year the diocesan
tribunal was established in the forane church of Ollur Rome Vatican is being prepared for the canonization
of Blessed Kuriakose Elias Chavara and Blessed Euphrasia Eluvathingal along
with four other Blesseds from Italy
Aspirations of Saint Euphrasia
Aspirations of Saint Euphrasia
1. My
good Jesus, do in me anything as you please.
2. My Holy Redeemer,
whenever you are rejected in human hearts,come and dwell in my heart.
3. O! My loving Lord, when
can I see that Holy Face more shining thanthe sun and those most beautiful eyes
setting the heart ablaze withlove by a single glance!
4. My Redeemer, give me
also a share of your Passion.
5. I praise and glorify
the Mother of God, Immaculate Virgin Mary asthe Queen of the three worlds.
6. Queen of Heaven, do not
forsake me until I come and join you inheaven.
7. Jesus, most worthy of
love, most sweet Jesus, lonely Jesus, let myheart be a lamp burning brightly
for you.
8. Eternal Father, I offer
you myself as a holocaust of love in orderthat your holy will and desire be
perfectly fulfilled in all things.
9. Holy Mother, give me a
big heart, that I may love Jesus in every way.
Gems of Saint Euphrasia’s Thoughts
1. My
only solace is to be with my Jesus.
2. The day without
suffering for our Lord seems as nothing.
3. What fortune is there,
more than suffering for the Lord!
4. O! My Holy Redeemer,
your will is enough for me.
5. The only consolation to
my heart is to gaze at the Crucified Lord andthe Holy Mother, pray and shed
tears.
6. The day without
meditation is like nothing done.
7. The strength to endure
and suffer, I receive from Holy Communion.
8. I am ready to endure
any affliction or suffering for the sake of myloving Saviour.
C.M.C - A HISTORICAL PERSPECTIVE
1
C.M.C
- A HISTORICAL PERSPECTIVE
Introduction
Sr Santhi Grace CMC
‘Mother India is not a piece of
earth, but she is a godhead.’ She always fascinated and challenged the
religious minds and bears witness to the multifarious styles of religious life.
She has been known as a very spiritual, religious heavy area of the world. In
India religion is a way of life and it permeates every aspect of life. By
widening the horizons of religious life she manifests the depth of her
spirituality. Since the beginning of the time the Himalayan Mountains have
attracted many spiritual seekers. Down through the centuries the rishis and the
great sages were always in a hunger for self realization and the mantra
‘Asathoma sadgamaya…Thamasoma jyothirgamaya….Mrutyorma amruthamgamaya …’ echoed all over the subcontinent.
Even though there were many devoted women religious the general attitude of
Indian religions were against women religious life.
Religious life in Kerala church
The Christian community of India
hails its faith from St.Thomas the great apostle of our Lord. In the Ist
century itself there was a community in Kerala firmly founded in Christian
spirituality and they took pride in their St.Thomas heritage and ancient
culture and customs. Due to the persian relation the East Syrian liturgy was
preserved here in the Syrian language itself.
The arrival of Portuguese
missionaries and their interventions in the liturgical traditions and rituals
of the St.Thomas Christians caused a lot of misunderstandings. The eastern christians
could not tolerate the foreign bishop’s ignorance and refuting of their age-
old ‘Marthoma Margam’. Enforcing the western customs and attitudes on the
Syrian Christians paved the way for the friction in the church. To save these critical
situations Pope Alexander VII appointed the Carmelite missionaries. Still the
people of God was longing for an indigenous
leadership to the
2
Kerala church to preserve their identity
and uniqueness. In this chaos Bl.Chavara Kuriakose Elias arose as a
scintillating star in the horizon of the Kerala church.
Women’s place in the 19th century
“There is no chance
for the welfare of the world unless the condition of women is improved. It is
not possible for a bird to fly on only one wing.”(Swami Vivekananda) Kerala society till late 19th
century was not based on the principals of social freedom and equality. Slavery
along with untouchability and inapproachability were prevailing in its most
primitive forms. Women were knuckling under the yolk of male dominancy. The
saying of ‘Manusmruthi’ “Na stri swathantramarhathi” was perfectly realized in
their lives. Deprived of any form of education and respected jobs some of the
underprivileged women even resorted to prostitution to make a living. If a
woman were to decide to remain single she would be ridiculed and pitied by the community.
The catholic women too were far behind religiously, socially and economically.
Even though the Christian family atmosphere was very much contusive for the
sprouting and emerging of religious life till the second half of the ninetieth
century it remained as a dream.
1The Chronicles of the Koonamavu
Convent, 21
3
St.Chavara - The golden star in the
herald of the East
Fr.
Chavara was born on Feb.10th 1805 in Kainakari, Alapuzha which has
been acclaimed as the ‘Venice of the East’ from pious parents Chavara Kuriakose
and Mariam. It was Fr.Thomas Palackal who detected the extra ordinary talents
and gifts in the boy Kuriakose at an early age and he joined the seminary while
he was ten.
God’s ways are always wonderful and
mysterious. “We know that all things work together for good for those who love
God, who are called according to His purpose”(Rom.8/27). He leads each person in order to accomplish
His design to him. Fr.Chavara too had to tread on a stony path of sufferings
and separation as his parents and only brother died due to an epidemic.
‘The
will of God will not lead us where the grace of god can’t sustain us.’ Crossing all the barriers he was ordained on 29
November 1829. In his first mass said together with the Bishop he made the
intention for the realization of the monastery project already begun at
Mannanam. Along with the pastoral services he dedicated himself fully for the
first indigenous monastery with the holy and wise priests Fr.Palackal and
Fr.Porukara. In 1831 the first indigenous men congregation of the Syro-Malabar
Church came into existence and in 1855 Bl.Chavara was the first member to take
vows in this religious order which was known as the Carmelites of Mary Immaculate
(CMI).
Ever since St.Chavara’s
mind was longing for establishing on Malabar soil a religious house for women,
which would be a ‘citadel for virtues’. As
our sisters writes in the chronicles “He was not only a bright lamp and a model
for all Christians of Kerala but also a strong pillar of the church, by his
zeal in its faith and in its growth.”2 St.Chavara’s first two attempts
“Wisdom
renews all things, in every generation.
She passes into holy souls and makes them friends of God and prophets”
(Wisdom 7/27).Yes, god acts through the
2 The chronicles of Koonamavu
convent, 210
4
very instrumentality of the holy
and simple lives to challenge the humanity in order to renew it. It was a long cherished dream of St.Chavara
to start an ‘abode of virtues’ for the women for learning doctrines and
traditions of the Catholic religion as well as to make them good Christians.
Fr.Leopold the co-founder of CMC himself witnessed that the foundation of the
convent was the topic of constant prayer and unceasing desire for Fr.Chavara.3
In 1859 the first attempt was made. A place
near Alangad kunnel Church was considered.
Since the place was far away from the monastery the project was given
up. Subsequently Puthenpally was found to be an ideal place for the convent.
The plot was leased to Bp.Bernardine Baccinelli, the Vicar apostolic of
Verapoli for building a convent and the construction works begun. A compound
wall of 13 feet height was being constructed all around. But God had another
plan. Before the candidates could arrive and take possession, the unity of
Catholicism in the Malabar coast was once again threatened due to Roccos
Schism. As the Koonamavu chronicle says “on account of turmoil created, the construction
of the convent too was stopped. By God’s grace, when then strife ceased seeing
that many souls were being lost for want of good priests a decision was taken
to change the convent into a seminary”4
Being
a man of great faith Fr.Chavara resigned to God’s plans and patiently waited
for His time with the aspiration “God’s will is done. It will always be done”.
Fr.Leopold Beccaro: The co-founder
3CMC in the
shadow of the Most high,33
4The Chronicles of Koonamavu convent,21
5
spiritual director of many priests
including Fr.Chavara. In 1863 this young missionary was appointed as the
delegate provincial of third order of Carmelites. Contrary to the situations
Fr.Leopold stayed at Koonamavu, instead of Verapoli and thus he got acquainted
with the cultural heritage of and richness of St.Thomas Christians and he
creatively involved in the struggle of St.Thomas Christians for autonomy. The
meeting of these two spirit filled persons paved the way for the emergence of
the first indigenous women congregation of the Syro-Malabar church.
The Dream comes true
Fr.Chavara
was appointed as the vicar general of the Syrians in eighteen sixty one and for
the administerial convenience he moved to Koonamavu monastery where
providentially Fr.Leopold was appointed as the novice master. It is in such a
context that Fr.Leopold happened to know that the widow Vakayil Eliswa aged 34
and her daughter Anna aged 14, who had vowed to spend their life in consecrated
chastity.The Koonamavu chronicle gives a vivid picture of this “at this time
the widow Eliswa and her only daughter were members of this parish ………..they
used to go for confession and direction to Fr.Leopold Moopachan. They told him that they had decided to live a
life of chastity till their death.”
5 Fr.Leopold
confided their desire to Fr.Chavara . He himself records in both the chronicles of Koonamavu convent and
Mannanam monastery about the extreme joy he felt when he heard Fr.Leopold
speaking about the same matter for which he himself was longing since a long
time. Vyppisery Thresia the younger sister of Eliswa
and Puthanangadi Clara too expressed their desire to join the convent.
After having a general idea about the convent
Fr.Chavara along with Fr.Leopold approached Mgr.Bernardine Baccinelli, the
Vicar Apostolic for his consent and informed him the entire enterprise. He
agreed with them and ordered that the proposed religious community should
assume the name ‘Third Order Carmelites’.
5The Chronicles of Koonamavu
convent, 22
6
The Humble beginning of C.M.C
CMC was born on
13th February 1866 in Koonamavu, a small village in the present arch eparchy of Ernakulam -Angamali as the first
indigenous women congregation in the Syro-Malabar church under the divine
patronage of Our Lady of Mount Carmel, in the loving providence of God the Most High.
It was founded as the third order of discalced Carmelites with the legal
permission of Mgr.Bernadaine Baccinelli , the Vicar Apostolic of Verapoli.The
founder Bl.Kuriakose Elias Chavara and the co-founder Fr.Leopold Beccaro O.C.D
prepared a bamboo convent (Panambu madom)
with the conviction that God can make a
big tree out of this small mustard seed.
‘The
virgins who were anxiously awaiting to enclose themselves in the solitude of
the convent’ were Eliswa Vakayil a widow,
her daughter Anna Vakayil, Thressia Vyppisery the younger sister of Eliswa and
Eliswa Puthanangadi (Clara) a widow. ‘They were given a small brown scapular’
and the ‘Te Deum’ was sung in Syrian by Fr.Chavara and in Latin by Fr.Leopold. The
fathers with paternal care arranged and kept everything in each room. Eliswa
was appointed as the superior and they were given instructions about the
different aspects of the religious way of life. Their hearts overwhelmed with
joy and gratitude and Bl.Chavara praised the Lord The first panambu madom was an abode of poverty,
since they had to meet the challenges of climate, poisonous snakes etc. The fathers tried to build a strong
convent for them. After that what happened was a miracle. The prophesy of the
fathers that ‘God will make you a strongly built convent before it is time to re-thatch and
renew the leaves of the roof and the
bamboo mats’ 8 became
realized on 27th March 1967 when they transferred into a newly flourished building with all the rooms fully
furnished.
16th July
1968 was a great day in the annals of Kerala church. Two widows and two virgins
consecrated themselves to Lord and received Him as their spouse. They dedicated themselves
to prayer and meditation in
the cloister
and at the same time they would engage in the work of education of girls
in Edukumdat (Boarding for girls).The
realization of the dream was a milestone in the history of Syro-Malabar church.
The nurturing hands of Bl.Chavara and
Fr.Leopold protected C.M.C in her infancy. But they were not fortunate enough
to enjoy
their service for a
long time. Putting an end to his tiresome but fruitful life Bl.Chavara ‘the
brave son of Kairali’
7
flew to his heavenly abode on
January 3rd 1871. Fr.Leopold had to go back to Italy leaving his
novices and beloved daughters under
suspicion that he was supporting the Syrians in their struggle for autonomy.
Bifurcation of T.O.C.D into C.M.C
and C.T.C
The
decree ‘Quad iampridem’ promulgated by Pope Leo XIII marked a new era in the
history of the congregation as it separated Syrian Christians from the Latin jurisdiction
by establishing two vicariates for them namely Trichur and Kottayam. In
Koonamavu convent there were sisters belonging to the three vicariates Verapoly,
Trichur and Kottayam. As directed by the the Kottayam Vicar Apostolic Charles Lavinge
13 sisters of Kottayam vicariate moved from Koonamavu to Mutholi and formed a new convent there. On 18th
April 1890, as per the decree of the Holy See the jurisdiction of the convent
at Koonamavu came under the vicariate of Trichur. Consequently seven members belonging to the Latin rite ( 5
Professed sisters, one lay sister and a boarder ) shifted to Verapoli on 17th
September 1890, and they became an independent community under latin jurisdiction.
With deep sentiments of sorrow the sisters bid farewell to latin sisters. The
successors of these latin sisters known today as Congregation of Theresian
Carmelites (C.T.C).
The growth of C.M.C under the Local
Hierarchs
On 28th July 1896 Pope
Leo XIII reorganized the existing
vicariates of Trichur and Kottayam into three of Trichur, Ernakulam and
Changanaserry by the decree “Quae reisacre”. The members of Trichur vicariate were brought to Ambhazhakad by Trichur Vicar
Apostolic on 9th may 1987. Bl.Euphrasia who was an aspirant at that time was one among
them. The further bifurcations of the
vicariates paved the way for forming new units
of the congregation Pala in 1952, Kothamangalam in 1956 and Tellichery in 1961 with their own Mother generals. Even though
they had the regula given by Fr.Leopold in 1875, the local bishops gave their
own too. Thus the congregation flourished very fast under the patronage of
local bishops while enjoying the spiritual support and care of the members of C.M.I
congregation.
8
Unification in 1963
Imbibing the
spirit of 2nd Vatican Council which was a clarion call for renewal
Fr.Hippolitus Kunnumkal OFM Cap. was delegated by the Congregation for the
Oriental churches to unify the carmelite
communities spread out through the Syro-Malabar dioceses of Kerala. 16th
November 1963 was a great day in the annals of C.M.C as this homecoming was really
a challenge for the pioneers. Mother Mary Celine became the first superior
general. On 2nd March the congregation was raised to the Pontifical
status under the name ‘Congregation of the Mother of Carmel’ (C.M.C) and the
constitution of the unified C.M.C was provisionally approved.
Our Charism
Our founder father St.Chavara
was a man of great faith and religious vision. He experienced God as his ‘Abba’
and spent hours in the presence of his omniscient and omnipresent Master. His
prayer was always in line with his active life. His vision on religious life is
envisaged in three phrases ‘lead a clean spiritual life, ensure the salvation
of the souls and build a house of virtues.’ He reminded his daughters “to live
in the love of Christ, always be in His presence, always walk close to Him, and
always talk with him.”6
His deep mystical
experience thrilled his heart and overflowed to the entire humanity as in the
form of service.
6Complete works of Fr.Chavara vol .
iv,82
7 Letters of Fr.Leopold,6
The
charism of our Congregation is personal sanctity and redemptive uplift of the
people of God, especially women and children, through the right blending of
contemplation and action. Be holy and lead others to holiness is its essence.
The charism obliges us not only to work for our own sanctity but also for the
salvation and sanctification of souls, remaining united with the Father
through contemplation and accomplishing apostolic services by following
the example of Jesus who fulfilled the will of His Father by praying in the
solitude of the mountains, preaching the kingdom of God and doing good to all.
The
spiritual vision that permeated the whole life of our founder St. Kuriakose
consists in acknowledging God as his loving Father, the fellow beings as his
own brethren, the Church, as his mother and the whole world as his own family.
The contemplative and apostolic
aspects of our charism are depicted in our motto: “Remain united to Me in
contemplation and consecrated to Me in action.”8
Thus we share the god
experience of our founders which consists of Abba experience, constant
awareness of the indwelling presence , faith and absolute trust in providential
care and total surrender to seek and do God’s will always in humility and joy.
Mother Mary who was a contemplative mystic and an active evangelizer is our
role model.
Our Apostolic Call
“Religious should carefully
consider through them, Christ should be shown contemplating on the mountain,
announcing God’s kingdom to the multitudes, healing the sick, turning sinners
to wholesome fruit, blessing children, doing good to all, and always obeying
the will of the father who sent Him” (L.G.46) As a collaboration with the
Eternal Designer, we render our apostolic services not only in India but also
in the continents of Africa, America and Europe. More than ten percentage of
our sisters are involved in direct evangelization
through Home mission, retreat preaching,
counseling etc. A vast majority of our sisters are engaged in aposlates of education,
care of the sick and social work.
8 CMC
constitutions,7
10
Indian missions highlight the
missionary drive of C.M.C and its vitality.
In
addition to these traditional forms of apostolates we extend our service in view
of more intense and effective experience of prayer, service of the church and
identification with the poor in keeping our constitution and charism. A few of
our sisters live in a semi cloistered house at Karukutty which is the ‘power
cell’ for the entire congregation. “We collaborate with the hierachy, clergy
and other religious, laity, civil authorities and all human beings of good will
in making our contribution to the establishing of God’s kingdom.”9
Reading the signs of the time we move into new pastures such as City
evangelization , Railway Platform rescue works, rehabilitation of the run-away
children, short stay homes, asylum for the H.I.V patients and boarding schools
for their children, de-addiction centres , prison ministry, women empowerment
programmes and service among the migrant workers etc.
“Mother Mary is
the example of that maternal affection which animate all of us who co-operate
in the apostolate of the church for the regeneration of our fellow beings.”
(L.G 65) Like Mary we too ‘with haste’
are sensitive to the needs of others and involve in the affairs of the church
and the world.
St.Euphrasia- The Rose of Carmel
St.Chavara had once lamented
“In the land of Malayalam even
though the true
Christian religion was in practice from very early times, there existed no monatries or convents.” 10 In his attempt to counteract the situation he
founded the C.M.I and C.M.C. congregations. St.Euphrasia ‘the hidden rose of Carmel
is the fulfillment of his dream.
Mother
Euphrasia was born on October 17th 1877 in the ancient catholic
Eluvathingal family of Anthony and Kunjethy. At the age of nine she offered her
virginity eternally to the Lord and received Christ as her beloved spouse. On
October 24th 1988 she entered the boarding house in Koonamavu
convent. Even though the
9
CMC constitutions,45
10
The chronicles of
Koonamavu convent,21
11
authorities remarked that she did
not have adequate physical health to continue by a miraculous vision the ‘Holy
Family’ cured her. On 10th January 1898, she received the religious
habit and two years later she did her final commitment to the Lord. The praying Mother always experienced
the divine presence in her soul and was really a moving tabernacle. She
uttered these words “Won’t forget even after death” for all the favors received
from others. Silence and solitude in
itself is therapeutic in a noisy, hectic world. It is to be remembered that
creative silence and solitude means silence of ambition, silence of powers,
silence of luxurious needs, silence of aggression etc. Bl.Euphrasia’s life
consolidates these beautiful features by her hidden life.
Her odour of sanctity still spread
across the interior of carmel and
points the way of the valiant men and women of god. Now C.M.C is proudly
preparing for the long awaited day ,November 23 the canonization day of her
founder Bl.Kuriakose Elias Chavara and her beloved daughter Bl.Euphrasia.
The present profile of C.M.C
The tiny seedling planted
in the fertile soil of Koonamavu now began to spread its shade all over the
world within a century and a half crossing all the barriers of time and space.
Now she has 20 provinces and 6 regions including Africa as an independent
region and at about 6500 professed sisters working all over the four continents.
In the agony of
separation and in the
midst of turbulences His eagle wings sheltered and nourished
her satisfying her hunger with manna from heaven and quenching her thirst with
water from the rock.
.
Rabindra Nath Tagore says
‘This frail vessel thou emptiest again and again and fillest it even with fresh life. Thy infinite gifts
come to me only on these very small hands of mine. Ages pass , and thou pourest ,and still there
is room to fill.’ Yes, as the clarion call for the 150th
Jubilee echoes C.M.C proudly moves to new vistas holding on the hands of Our
Lady Of Mount Carmel beneath the shadow of the Most High listening to His whispering
‘take courage, it is I.’
12
References
Benecasia. The Chronicles of Koonamavu
convent , trans. Seraphia cmc . Aluva: C.M.C Publications, 2002.
C.M.C
Constitutions,
Mount Carmel Generalate, 1976.
Jossy.CMC in the shadow of the Most High,
trans. Susan cmc, Seraphia cmc.Aluva: Mount Carmel Generalate, 1997.
Letters of Father Leopold, trans. Leo cmc. Aluva: Mount Carmel Generalate,
1993.
Mundadan,
Mathias. Blessed Kuriakose Elias
Chavara , Bangalore: Dharmaram publications , 2008 .
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