The idea to start a Church at Thirupuram was initiated as early as 1820; but it took eighteen years for the same to materialise. It is really qratifying to recollect that Rev.John Cox, the same LMS Missionary who founded the Trivandrum Mission Centre was instrumental in establishing Thirupuram Church also.
Many hurdles had to be encountered during the initial periods. The conspiracy to set on fire the first 'thatched' church was aborted by the intervention from the then church worker. All the subsequent attempts to destroy the church landed in vain. The history of Thirupuram church is studded with many obstacles on the way.
In the year 1839, the present L.M.S.U.P School started functioning under the church.Mr.Arulanandam, the father of Moes Walsalam Sasthriar was a teacher in that school. No doubt, this school has paved the way for the culture and liberty in this locality. Many celebrities had their nurturing in this school. Eminent educationalists, cultural leaders, politicians and very high officials had their basic education from this school.
Consequent to racism which was prevalent in those early days, the low class people were persecuted ruthlessly. Men were allowed to wear cloth up to the knee only and ladies had no right to cover their breasts. However by their ardent struggle the missionaries were able to restore freedom from these oppressions by the grace of God. It is our duty to protect this freedom.
It was during the tenure of Sumanan evangelist, a member of the church at Neyyattinkara, that the old Church and first parsonage were constructed. Salomi, the wife of Rev.Issac was a strong believer with the gift of prayer in the nineteen thirties. She conducted a prayer house near the parsonage on all week days. Women from Parassala, Neyyattinkara, Kanjiramkulam etc attended the prayer meetings. Her prayer support was a real blessing to Thirupuram Church.
Annual conventions are being organised in our church ever since 1940 on the permanent stage erected on the southern side of the Church. Eminent preachers like Chacko Sastry, Sadhu Kochukunju, Gnanadhas(Tamil Nadu) have shared the word of God. Many Hindus were attracted towards Christianity by these convention meetings. The prayers of our forefathers led the way for it.
1950s saw the budding out of many "HINDU SUNDAY SCHOOLS" under the church in the suburbs of Thirupuram, which have blossomed into churches viz.
1. Northern side-Kadavattaram-C.S.I.Olathanni
2. Eastern side-Chillumvila-C.S.I.Kanchampazhinji
3. Southern side-Planthottam-Vedamuthu Memorial C.S.I
4. Western side-Kadavattaram-C.S.I.Nediyavila and
5. Mankulam Hindu Sunday School-C.S.I.Mankulam
Multiplication of churches in the area persuaded the South Kerala Diocese to form a separate district and on 21-11-1999,C.S.I Thirupuram was elevated as 'District Church', with the following churches under Thirupuram District-Arumanoor, Kanchampazhinji, Kanchipuram, Kanjiramthottam, Mankulam, Nediyavila, Olathanni, Peracode and Planthottam.
As days passed the church also witnessed lot of developments. A new parsonage was constructed and dedicated on 5.6.1988. The present beautiful facade of the Church building was completed and dedicated on 1.5.2005 vestry and office portion of the church was dedicated along with the 171st church day celebrations on 10.5.2009. Simultaneously, renovations continued and resulted in the present beautiful structure and appearence of the church.
The church grew up spiritually and otherwise overcoming many hurdles and crisis, on the way to complete 178 years of glorious witnessing.
SUCCESSION LIST OF PRESBYTERS, CHURCH WORKERS AND CATACHISTS
|16||Rev.M.G.Mathew||36||Rev.P.John William Raj|
SUCCESSION LIST OF CHURCH SECRETARIES
|2||Daniel Asan||11||C.Justus Daniel|
|5||E.Christudas||14||Pradeep K Sathyaraj|
|7||D George||16||Lessley K Stephen|
The origin of the Trivandrum Church dates back to the arrival of the Rev. John Cox, the first LMS missionary in Trivandrum, in 1838. He stayed initially at Pettah, at the house of Mr. John Roberts, former headmaster of the LMS school at Nagercoil (estd. 1819). Roberts had, at the invitation of Maharaja Swati Tirunal, started the Raja’s Free School in Trivandrum in 1834 (which grew into the present University College). He taught Scripture at the school, and in 1838 organised a Tamil worship for LMS Christians at his home. The same year, the Government Press at Trivandrum was started with the help of material and workers from the LMS Press at Nagercoil. In 1838 itself, John Cox obtained land at Kannammoola for establishing the mission station of the LMS. Prior to this, Trivandrum city, being the abode of Ananthapadmanabha, was out of bounds for missionaries and no church was permitted to be built within the city.
Meanwhile, the British officers in the Nair Brigade, residing at Cantonment (a vast area including today’s Palayam and all the University lands) built a small church next to the Free School (behind today’s University Library). Permission for the church was secured by the Resident, Lt. Col. James Stuart Fraser and it was opened for worship on August 5, 1838. Soon Rev. John Cox was put in charge of the church and he prepared a Trust Deed (as in the Congregational churches), by which it was secured for the use of all Protestant Christians. The initial trustees included Col. Fraser, John Caldecott (astronomer), Capt. William Henry Horsley (Engineer), John Roberts and other British officers in Trivandrum. In his Memoir of Travancore, perhaps the first attempt at a written history of Travancore (printed from the Govt. Press in 1839 and probably written in 1838 itself), Capt. Horsley writes: The Barracks for the 2 battalions of Nair Sepoys, in the service of this Government, are situated, half-way between the Fort and Cantonment, at which latter the Officers and other European gentlemen reside. A Protestant Church has lately been erected in the Cantonment by subcription among that class of the European community, at which Divine Service will in future be performed by a Minister connected with the London Missionary Society. The Tamil worship of the LMS was shifted to this chapel from Pettah. Soon Malayalam worship was also started. This church, known variously as the Protestant Church, the Trivandrum Church and the Cantonment chapel, was the first Christian church inside the city proper. In 1843, Cox built the second Christian church in Trivandrum – Highfield Chapel at Kannammoola. In 1859, the Anglicans who worshipped at the Cantonment chapel built a separate church (Christ Church) and moved out. From that time on, it was used exclusively by the LMS. After Rev. John Cox resigned in 1861, he was succeeded by Rev. Samuel Mateer, who bought Capt. Davidson’s Compound in 1866 and made it the new mission compound. After Mateer left in 1891, the church was in the temporary charge of Rev. I. H. Hacker (Neyyoor missionary) along with Mr. H. T. Wills (city missionary), until Rev. T. W. Bach took charge in 1894. By this time the need was keenly felt for a new and bigger church building to accommodate the Trivandrum Church. These missionaries initiated a church building project in memory of Samuel Mateer, who died in 1893. The foundation stone was laid in 1897, during the tenure of Rev. Bach.
The article by Mr. H. T. Wills in the LMS publication, The Evangelical Magazine and Missionary Chronicle, September 1896 (pp 207, 208), gives a clear picture of the Cantonment church and the need for a new building. The full text is reproduced below:
THE OLD CHAPEL AT TRIVANDRUM
I herewith send you a photo of our chapel at Trevandrum. It was originally built for themselves by the European population of this important station, and was placed under trustees, the British resident being a prime mover. The trust deed secured its use by all Evangelical Christians, and there being at that time no chaplain, the services of the local missionaries or of ministerial visitors were largely made use of. At the same time the use of the building was granted for the native congregation connected with our Society, In course of time a chaplain was appointed and a fine Episcopal church built for the Churchmen, who, in this case at least, are true "Nonconformists" and "Dissenters." This led, of course, to the vacating of the old church by the Europeans and Eurasians, who, though many of them Free Churchmen, yet preferred to follow the fashion as, unfortunately, is so often the case. The old church was thus left practically to the sole use of the L. M. Society, and we have enjoyed it for the last thirty-five years.
The building has long been in a most unsafe condition. A few years ago it was closed by order, and not allowed to be opened until Rs.1,000 had been spent upon it. The tiles were removed from the roof and thatch put in their place, and a heavy-roofed verandah (Long roofed and open space infront of house), running round the building, was dismantled. The pillars shown are only about half their original height. But, in spite of the alterations, things have been gradually getting worse, and to-day the place is in a very dilapidated and dangerous condition. It is very small, far too small for our use. Our congregation-roll numbers 600, whilst we can only seat, at a crush, about 300, perhaps not so many. We are in a perpetual state of cram. A number of Christians of the Syrian and C.M. Churches like to attend our services in addition to our own people, so it can well be imagined what room there is for accommodating strangers. On Sunday, July 5th, the girls of Mrs. Bach's newly opened boarding school were present for the first time. Where to put these thirty children was the question. They had at last to be accommodated on the floor of the aisle, platform, etc.
This condition of things cannot be put up with for long. Our work is increasing. A boys' boarding school must soon be started. Indeed, we are needing most urgently a building to hold at least 600 persons. To meet this need it has been proposed to erect a larger church in memory of our late veteran missionary, Rev. Samuel Mateer. Many of our country chapels are three or four times the size of our present house, and are filled each Sunday with worshippers. The estimated cost of a building suitable for as progressive a city as Trivandrum is only the modest sum of £800 to £1,000. For this a good substantial building, but not a highly ornate one, can be erected—that is, provided we can utilise a site we hare already. If land has to be bought, we should need £200 or £300 more. The people are responding well to the appeal for funds; but at best they can do very little. At present only some £100 has been given or promised. We therefore confidently make this need public-and solicit the generous help of all who care for the Lord's work among these sadly neglected people. Trevandrum City has had but little attention given to it in the past, but as the centre of this State it is a most important place. We are glad to be able to report evidences of life in the work on every side. Already since I came here, now nearly four years ago, more than 500 persons have placed themselves under Christian instruction in the villages which form the suburbs of this city, and we could gather many hundreds more at once if only we had the means to put teachers to work. There is a great door of access now open to these poor and outcast populations, whose only hope is in the Gospel of Christ. This work must necessarily extend enormously in the near future. All this means the need for increased accommodation. We have no place where we can gather our people together at the present time. It is therefore exceedingly imperative that we build a larger place.
My colleague, and Mr. Mateer's successor, Rev. T. W. Bach, is co-operating with me in making this appeal, being associated in the management of the city pastorate. Either of us will be glad to receive help from any friends for the building of this chapel, or gifts may be sent to the headquarters of the Society in London.
HAROLD T. WILLS
Trivandrum, South India, July 20th, 1896.
Moses Valsalam Sastriyar
Kerala's contribution to Carnatic music in the form of composers does not either begin or end with Swathi Thirunal. Kunjan Nambiar, Kerala Varma of Vadakkan Kottayam, Irayimman Thampi, kuttykunju Thankachi, T. Lakshmana Pillai, Mahakavi Kuttamath, K.C.Kesava Pillai are all well known composers who have made valuable contributions at different levels. It is however doubtful whether another saint a genius from Thiruvananthapuram
Known more as a social reformer and poet, the classical gems created by this great man still remains mostly unearthed. By the second half of the 19th century, the Christian community in Kerala had clearly adopted a different cultural outlook due to western influence from the British counterparts. This reflected in the architecture of the churches to the way prayer meetings were held. Naturally, the songs rendered in the churches during prayer meetings also underwent this transformation. Today, though some raga names are sometimes mentioned, church music doesn't retain any sort of pure South Indian music elements. It is in this context that the work of Valsala Shastriar its uniqueness.
Born in Thriupuram near Thriuvananthapuram, Valsala Shastriar ( 1847-1916) was a poet, music composer, singer and social reformer. His actual name was Moses Valsalam. He was christened "Valsala Shasthri" by the Metropolitan of Malabar in 1883 after listening to his music & discourse. He made sermon through the villages of Travancore and Cochin. He has to his credit a large number of literary and musical works.A few of them were published during his life time itself. They include "Gitamanjari-Garland of Songs" (1903) and "Dhyanamalika-Meditation Songs " (1916). Later on "The Collected Works of Valsala Sastriar" was brought out by Mr.J.John, his grandson, in 1958. An authentic life history has been published by the Valsala Sastriar Memorial Committee, Thiruvananthapuram, in 1986. These are the available sources of information about Valsala Shasthriar and copies of the works published in 1908 and 1916 were brought to light by Dr. (Miss) Pushpita John, former Head of Dept. of Education and Dean, Faculty of Education, University of Kerala, a descendent of Sastriar. 'Gita Manjari testifies Valsala Sastriar's in-depth knowledge of Carnatic music. Some of them have the "Chitta Swaras" attached to them. Only a person having real expertise in classical music can produce such compositions. "Cholkottu" like those in the compositions of Deekshithar and Swathi Thirunal have been attempted in some compositions, "Kaithukki Parane" in "Saveri-Rupakam, " Ananda Kirtaname" in Shankarabharanam-Rupakam contain this embellishment. The first composition is presented as a 'Chithrapadyam'- a matrix of letters arranged meticulously to generate the poem ("Neethithakaya" in Thodi).The swara notations are unfortunately not included. Even some of the raga and tala specifications seem to be confusing. "Bandhu Varadi" is possibly "Pantu Varali". In some compositions, raga is specified as 'English'. These compositions are probably set to Shankarabharanam and meant to be sung in the Western style. This, perhaps, is an indication that only songs specified as 'English' are meant to be sung in the Western style and the others are pure Carnatic classical compositions. A few of the songs which are being practiced now in churches do not follow the original form that was probably envisaged by the composer.
Bless the Lord, O my soul and all That is with in me bless his holy name: Bless the Lord, O my soul and forget None of His benefits” (psalm 103:1-2)