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Kalappurackal is an ancient Syrian Christian (Syro-Malabar Catholic) family name. Syro malabar Christians are ancient Christians of Kerala, India which has its origin in St. Thomas apostle who came to India in 52 AD. Their parental family is "Edamana Illam" of North Paravur, Ernakulam District.

St. Thomas Christins are also known as "Nasranis". The Syro-Malabar identity is unique to the state of Kerala in India and its people. According to Fr. Placid Podipara "they are Hindu or Indian in culture, Christian in religion and Syro-Oriental in worship".

The Syro-Malabar Catholic Church is an East Syrian Rite, Major Archiepiscopal Church in full communion with the Catholic Church. It is one of the 22 sui iuris Eastern Catholic Churches in the Catholic Church. It is the largest of the Saint Thomas Christian denominations with around 3.8 million believers. It is also the second largest Eastern Catholic Church in communion with the Bishop of Rome. . The church is headed by the Major Archbishop of Ernakulam-Angamaly, Mar George Cardinal Alencherry. Saint Alphonsa is the first saint from within the Church. The members of the Church are locally known as Nasranis.

Origin of St. Thomas Christians
It is believed that St. Thomas the Apostle landed at Kodungalloor (Muziris) in 52 A.D. St. Thomas is said to have preached and established Christian communities in different parts of India and he died at Mylapur in 72 A.D. It is also believed that St. Thomas founded seven churches or communities in Kerala; at Kodungalloor, Niranam, Kollam, Chayal, Kottakkavu, Kokkamangalam and Palayoor.

St. Thomas, the apostle after the Pentesost day, did missionary work in Persia, North India & Afghanistan. He visited Jerusalem at the death of St. Mary, mother of Jesus and attended the Jerusalem Synod in A.D.50.

Then he journeyed to south India and landed at the chera capital port of cranganore or musiris in Kerala. After this he traveled to south East Indian shore and did missionary activity there. In A.D. 72, at the port city of Mylapore, South of Chennai the old Madras city he was martyred.

The living testimony of St.thomas mission in India is the enlivening presence of the St.thomas Christians in Kerala and their living traditions. His tomb is not claimed by any other people in the world requires a special note. The mortal remains of St. Thomas, wherever it is kept like Edessa, Orthona etc certifies that it is brought from India. The fact that the tomb of St. Thomas is 1500 Kms. away from Trichur in Chennai coast and the Solemn celebration of St. Thomas day (Dukrana) on July 3 when Kerala is having incessant rain by Syrian Christians here is a living concrete testimony of the St. Thomas connection of Kerala Christians.

St. Thomas came to Palayur, as per tradition as the second place of his visit after Kodungallur. The place was a Jain and Budhist centre. So called Dravidian Population was the predominant section in the society. Palayur had Brahmin and Jewish colonies. Pliny AD. 52 the Greek traveler mentions “Palura” and “Brahmagora” which are suspected to be Palayur and Brahmakulam on the Arabian Sea Coast, one km. inside. It was a trade city as well as a confluence point of many religions.

The incident of St. Thomas meeting the Brahmins is interesting. The Brahmins were doing the Tharpanam in the Thalikulam. Apostle asked them, whether they can hold the water in the atmosphere. They said they cannot do it against the gravitational rule. Then the apostle did the miracle, and the water remained in the sky and the trogh was seen on the surface of the water. Perceiving the upperhanded power of the Apostle, the four families accepted the faith of the apostle. It is interesting to note that the same story exist in northern Iran and Turkish mosul area,that Apostle Thomas did this miracle and converted Zorastrians to Christianity. The miracle appears to be the stock-in-trade of the apostle. Doubting Thomas who believed only after seeing things made the people believe by showing vision miracle. Physical experience was the key.

Where there Brahmins in Kerala in 1st century?
Kerala was known to Vedic Aryans even in Rigvedic Period 5000 years ago. In the Sanskrit Sloka defining India starting “Uttaram Yat Samudrasya”, the geographical boundaries were given in Rig Veda. In the Mahabharata war (dated at 1400 B.C. by Pagiter) Kerala Chief Participated by giving food to both sides. He is called “Perumchottudian” in the epic. The epic Mahabharata mentions the kings by the name “Pandyancha. Cheralan”. In Rig Vedic Nadi Suktam or sloka of rivers which name the rivers. “Imam me Ganga, Yamuna” etc. the river Kaveri is mentioned. Hence after knowing Kerala for three thousand years, the Brahmins never came to Kerala for three millennium is an absurd theory. The Budhism and Jainism were very strong in Kerala, but that does not mean that Sanatana dharma, with its intellectual missionary vanguard, the Brahmins were absent in Kerala. Budhism and Jainism were Kshatriya and Vaisya revolts against Brahminism, and were in essence Hindu reform movements. Hence to say that the reform movements were here, but the original Brahmins and Hinduism were not here, is quite absurd. Aryans and their Indian forefront the Brahmins were very good travelers. They started from the Bohoemian Plateau by 3000 B.C. By 2300 B.C. they traveled 2500 kms and captured the Indus Valley destroying Harappa and Mohenjodaro. Their western cousins reached Palestine as Hittiles and were fighting Egyptian Pharoah Rameses II in the Battle of Kadesh in 1545 B.C. They traveled 2000kms in 1000 years. They reached Greece as Dorians and conquered Greek Peninsula by 1250 B.C. they reached Rome and Italian Peninsula by 756 B.C. they overrun spain and Britain by 55 B.C. they took only 1000 years to overran the whole of Europe. From sind to the conquest of Gangetic basin they took less than 1000 years. Hence to argue that the Aryans will take more than 2500 years to reach Kerala, to say the least is foolishness. The Mosshika Vamsam Kavyam shows that the Haihayas reached Payyannur (North Kerala), in the 5th century B.C.Parasurama came at this time. The Parasurama legend shows the Aryanisation of western coast including Kerala. Hence the Brahmins reached Kerala in the 5th century B.C.

The confusion was created when the word Nampoothiri was used in the Palayur conversion story. Nampoothiri Brahmins are the Maratha Brahmins, who came as invaders to Kerala. Parasuramas ruled in the Narmada Valley of Maharastra. A Malwa King named Parasurama is supposed to have invaded Kerala and brought the Brahmins by force. “Illam” the word came from Marathi word “Illu” which means house. As they came by rowing in boats they were called Narambu=Row, and Nayambu –Thiris. Thus coming of Maratha Brahmins to Kerala, may have happened in the 4th and 5th centuries, and by 6th century they got the caste Name Nampoothiri. By 8th century sankaracharya a Nampoothiri is seen carrying his Sankara Dig Vijayam throughout India.

In the Sanghakala works we come across Brahmins by name “Anthanar”. The second century Sanghakala poet Kapilar was a Anthanar Brahmin. The anthanar is used even by Ramapurathu warrier in his Vanchipattu. Agasthya and Tholkapiyar B.C. IInd century to A.D. IInd century the precursors of Tamil literature were Brahmins. In B.C. second century itself the King Chandragupta Maurya resigned and came along with Sanyasis and Brahmins to Sravana Belagola in South Karnataka and lived there. Another 150 kms of travel and the Brahmins could reach Kerala. The Parasurama legend shows large scale migration of Brahmins to Kerala. Chanakya, the Black Brahmin prime Minister of Chandragupta Maurya in B.C.3rd century was a South Indian Brahmin from golla country. A.S.P. Ayyar tells, Golla country is Kollam. In the Panthirukulam story Vararuchi, one of the Navaratnas of Vikramaditya (AD. 320 – 360) is shown as visiting Kerala. All this shows that Brahmins were only Pandits and not the ruling class. The early chaldean and mesopotomian languages also indicate Indian religion and the word used is Brahmin. These are the Brahmins met by St. Thomas in Palayur. The epithet Nampoothiri was a later addition in the 16th century. Hence when we read Nampoothiri it may be understood as Brahmin or Anthanar.

St. Thomas and Persian connection
Indian church from the beginning maintained intimate connection with the Persian Church. St.Thomas tradition in Persia is one of the causes for the same. Adai the disciple of St. Thomas is believed to be the founding father of the Church of Edessa and Mari the disciple of Adai is believed to be founding father of the church of Seleucia tesiphon. St. Thomas himself preached in Persia. Aramaic the spoken language of Jesus, became the liturgical language of all these places shows the common origin of four places and churches. First we had relation with furs, and by 7th century Indian Church was connected with Seleucia. The Persian patriarch (714-728) gave metropolitan Bishop to India. Patriarch Timoty (778 823) brought Indian Church under his control. Till 1558, Kerala Church had Persian Bishops visiting them for spiritual needs. Last Persian Bishop was Mar Abraham who died in 1597 and was buried in Ankamali church.Before the advent of Portugese, it is believed that a Christian dynasty called Villarvattam ruled from 13th to 16th century with Diamper as capital. This shows the high Social Status of Christians in those two centuries. The Biblical names, the burial customs and the same social beliefs of all four Christian churches came from the common source of the Persian Church.

Divisions among Saint Thomas Christians
A protest took place in 1653 with the Coonan Cross Oath. Under the leadership of Archdeacon Thomas, the Thomas Christians publicly took an oath that they would not obey the Jesuit bishops.

Rome sent Carmelites in two groups from the Propagation of the Faith to Malabar headed by Fr. Sebastiani and Fr. Hyacinth. Fr. Sebastiani arrived first in 1655. He began to deal directly with the Archdeacon, Mar Thomas I. Fr. Sebastiani gained the support of many, especially with the support of Alexander Parampil, Alexandar Kadavil and the Vicar of Muttam. These were the three councilors of Mar Thomas I, who were reconciled with Gracia (SJ) before the arrival of Sebastaini, according to Jesuit reports.

Between 1661 and 1662, out of the 116 churches, the Carmelites reclaimed eighty-four churches, leaving Archdeacon Mar Thomas I with thirty-two churches. The eighty-four churches and their congregations were the body from which the Syro Malabar Church has descended. The other thirty-two churches and their congregations represented the nucleus from which the Syriac Orthodox (Jacobites & Orthodox), Thozhiyur, Mar Thoma (Reformed Syrians), Syro Malankara Catholics have originated.

In 1665 Mar Gregorios, a Bishop sent by the Syriac Orthodox Patriarch of Antioch, arrived in India. The dissident group under the leadership of the Archdeacon welcomed him. Though most of the St. Thomas Christians gradually relented in their strong opposition to the Western control, the arrival of the Bishop Mar Gregory of the Syriac Orthodox Church in 1665 marked the beginning of a formal schism among the St. Thomas Christians. Those who accepted the West Syrian theological and liturgical tradition of the Syriac Orthodox Church of Antioch of Mar Gregory became known as the Jacobite, The Catholics remained in communion with Rome and later came to be known as the Syro Malabar Church

Restoration of the Syro-Malabar hierarchy
After the split in the church, some priests and laymen have attempted to persuade the hierarchy to improve the identity of the local church and for the appointment of bishops from local priests. To represent their position, Kerala's Syrian Catholics Joseph Kariattil and Paremmakkal Thomma Kathanar went to Rome in 1778. While they were in Europe, Kariatty Joseph Kathanar was installed in Portugal as the Archbishop of Kodungalloor Archdiocese. While journeying home, they stayed in Goa where Kariattil died before he could formally take charge. Before he died, Kariattil appointed Kathanar as the Administrator of Kodungalloor Archdiocese after him. The new administrator ran the affairs of the church establishing his headquarters at Angamaly. In 1792, the headquarters of the Archdiocese was shifted to Vadayar because of the attacks of Tippu Sultan. In the last four years of his life, Thomma Kathanar managed church administration from his own parish, Ramapuram.

After being under Chaldean bishops earlier and under Latin Rite Roman Catholic bishops from 1599, St. Thomas Christians got their own dioceses from 1887. They came to be known as the Syro Malabar Catholics from that point on, to differentiate them from the Latin Rite Catholics in Kerala. The Syro Malabar Hierarchy was restored on 21 December 1923 with Mar Augustine Kandathil as the first Metropolitan and Head of the Church.

History of Kalappurackal Family
"Kalappurackal" family has its roots in Arakuzha which is a small village located six kilometers south of Muvattupuzha in northern Travancore. The parental family of "Kalappurackal" is "Edamana Illam". The members of Aarakuzha Edamana illam belonged to the branch of the Brahmin family which had immigrated to Perumballur from North Paravur. They embraced Christianity. Mathew Muthappan (Mathulla) and Mariam Muthi (Kalathimuthi) are their forefathers. The details about the family since AD 52 are described in their kudumba charithram (hand book) titled "Edamanakalathi Kudumba Charithram" which was originally written by Rev. Fr. Souriar Pulparambil (Pulparambil Souriarachan) and later updated by Rev. Fr.Jose Kalappurackal (Josachan)..

St.Mathew
"Mathai Sleeha" (St.Mathew) is the saint of "Edamana" family. When Matthew is mentioned in the New Testament, he is sometimes found paired with Thomas. The New Testament records that as a disciple, he followed Jesus,  and was one of the witnesses of the Resurrection and the Ascension. Afterwards, the disciples withdrew to an upper room (Acts 1:10-14) (traditionally the Cenacle) in Jerusalem. The disciples remained in and about Jerusalem and proclaimed that Jesus was the promised Messiah.

Branches of "Edamana illam"
Now the family members are spread all across Kerala especially in northern and southern Travancore areas and some migrated to Malabar. In the early stage of "Coonan Cross Oath" some family members decided to go with Syriac Orthodox (Jacobites & Orthodox) and they are still continueing there. Many members of the younger generation of the family are working in different parts of the world. There are many priests and sisters in this family.  Rev. Dr. Chacko Thottumarickal, Indore Bishop  is also belonged to this family. The very oldest Edamanakurusupalli of the Edamana family is still situated near Arakkuzha church. The tradition of organising a Kudumbayogam (family meet) is still kept alive in the family. There is a permanent "kudumba yoga hall" at Kalloorkadu for conducting kundumbayogam. The Youth committee is also kept alive in the family. Most of the members meet together once a year. The purpose of these meetings is to keep alive the relationships and to discuss how the family as a whole can serve the church and the society effectively. Problems in the family are discussed, prayers offered for the departed, and the activities of the Kudumbayogam Committee are reviewed. Since the family is now spread around all the continents of the world, it has now become impossible to attend all the members of the family in these meetings.
 * Pulpparabil
 * Molathu
 * Kalappurackal
 * Edapazhathil
 * Thalackal
 * Padathil
 * Kottupallil
 * Malekudiyil
 * Nellikunnel
 * Injaplackal
 * Mannoor
 * Vettuparackal
 * Edathattel
 * Thayyil
 * Kattackal
 * Chollamadam
 * Kalamparambil
 * Kalathiparambil

 Rev. Dr. Chacko Thottumarickal, Bishop of Indore 

Bishop Chacko Thottumarickal SVD was born on January 7, 1949 to Joseph Thottumarickal and Aleykutty Kalappurackal at Kalloorkad village in Kothamangalam Diocese in Ernakulam district of Kerala. He has three brothers and two sisters. After completing the schooling in his home village, he joined the Society of the Divine Word (SVD) at Changanacherry on June 15, 1964 and did the pre-degree course from St. Berchmans&#65533;s College. In July 1966, he came to the juniorate in Palda in Indore district of Madhya Pradesh. After the novitiate he took his first vow on April 27, 1969. He studied Philosophy at Pontifical Atheneum, Pune (1969-71), Maharashtra. He studied at Gujarati College Indore and obtained B.Sc. from the University of Indore (1971-74), presently known Devi Ahilya Vishwavidyalaya. During regency, he taught two years (1974-76) at St. Stephen&#65533;s High School, Dohad, Gujarat. He did Theology at the Pontifical Atheneum Pune (1976-79). He took his final vow in Pune on June 13, 1977. He was ordained Priest on May 11, 1979 at his home village Kalloorkad, Kerala, by Bishop George Punnakottil of Kothamangalam diocese.

His first seven years (1979-87) of priestly ministry was in Jhabua, Madhya Pradesh. He did further studies leading to a Masters in Communication at the University of Leicester, UK and a diploma in Printing and Publishing from the London College of Printing(1987-89). He served as Manager of Sat Prachar Press at Indore from 1989 to 2006. He was elected as Provincial Superior of Society of the Divine Word, Central India Province, in Indore twice (1996-2002). He was appointed as Bishop of the new diocese of Jhabua on 25 March, 2002 and ordained as Bishop on June 7, 2002 at Meghnagar, by late Bishop George Anathil SVD of Indore. He was transferred to Indore Diocese following the retirement of Bishop George Anathil on 24 October, 2008 and was installed as third bishop of the diocese on December 7, 2008.

St Mary's Forane Church, Arakuzha
The village has a large population of Syrian Catholic Christians. St Mary's Forane Church, Arakuzha has an immportant role in the life of the people. Syrian Christians of Arakuzha have more than 1500 years of recorded history. This Region of Kothamangalam, Vazhakulam, Arakuzha, Mylakompu, Nagapuzha, Muthalakodam of Northern Travancore has some very old Churches.

The St. Mary's Forane Church, Arakuzha was erected in 999 A.D. The date 999 A.D contradicts the popular saying that the church was erected for thousand Christians in the year 1000 A.D. (&#3334;&#3375;&#3391;&#3376;&#3330; &#3374;&#3390;&#3370;&#3405;&#3370;&#3391;&#3379;&#3374;&#3390;&#3452;&#3349;&#3405;&#3349;&#3393; &#3381;&#3399;&#3363;&#3405;&#3359;&#3391; &#3381;&#3355; &#3370;&#3379;&#3405;&#3379;&#3391;)[1] St Marys Forane Church Arakuzha is in Arakuzha Village, 6 km from Muvattupuzha, India.The village has a large population of Syrian Catholic Christians. Syrian Christians of Arakuzha have more than 1500 years of recorded history.[2] This Region of Kothamangalam, Vazhakulam, Arakuzha, Mylakompu, Nagapuzha, Muthalakodam of Northern Travancore has some very old churches. The St. Mary's Forane Church Arakuzha belongs to the Syro-Malabar Catholic Diocese of Kothamangalam. [3]Servant of God Varghese Payapilly Palakkappilly had served as the parish priest in Arakuzha (1920-22).[4]

Syrian Catholic Church at Arakuzha Though it is said about Arakuzha church that it was erected in 1000 A.D. for 1000 Christians (Ayiram mappilamarkuvendi ayirathil vacha palli), it was erected in 999 A.D. Aarakkuzha (Aara+ kuzhai) means a vast area.

Christians had migrated to Arakuzha for cultivation in the 9th century. Families such as Oram, Ozhuka, Mudiyil, Cherukulam, Kalambadan, Kadalikkadan and Cherukadan migrated from Vadakara. It is said that a Nair and a Christian priest had accompanied them. People from Ramapuram, Kadamattom, Mailakombu, Chembu, Idapalli, North Paravur, Thenkasi, Vizhakapattanam and Thulunadu had migrated to Aarakuzha. The road connecting Kaduthuruthi with Tamilnadu runs through the southern side of Aarakuzha. There had been roads to Edapalli, Thruppunithura, Aluva and Angamali from Aarakuzha. It is said that people could travel from Aarakuzha to Nediasala at night without light because there were many houses by the side of the road that people could travel at night with the light coming from the houses.

Aarakuzha had been a part of Mailakombu Parish. The immigrant Christians erected a cross on a hillock situated on the western side of the paddyfield lying west of the present church and used to conduct worship. The dead were buried nearby. It was the first place of Christian worship in Aarakuzha. Later a church was erected on Koodathil (Kucadathil) parampu where the present High School is situated. Later the church was abandoned due to the hostilities of Puthattel Unniathiry and the property of the church was shifted to Memadangu which was under the authority of Chettoor Kartha and worship was resumed there. In course of time the old church and the cemetery were forgotten.

Aarakuzha which was the cellar of spices that brought plenty of foreign money gained a prominent place in the history of Thiruvithamkoor. King Marthandavarma erected a mundapathumvathil, danavu, and chavuka, etc. on the north east side of Maradikara which was a part of Aarakuzha pakuthi. As that area lay on the banks of Thodupuzha and Muvattupuzha rivers, it came to be called Muvattupuzha. Nearness to the rivers and the presence of the long fort (nedumkotta) increased the prominence of the place. There had been a palace, fort, temples, bazaars and markets in Aarakuzha during the reign of Vadakumkoor Dynasty.

When Kadamattom church was erected as a branch of (station church) of Mailakombu, in 9 century, the area on the west of the big stream flowing on the west of Aarakuzha church and Maradi area came under kadamattom parish.

The Catholic Church at Aarakzha was erected by Rathappallimuthi who was a housewife from the famous Rathappalli family. She erected the church because of the difficulty to travel to Mailakombu to attend the Holy Mass. It is said by some people that the church was erected by Orathelmuthi. The real house name of the lady was Orathel. Orathel family came to be known as Rathappilli in later years because it was this family of traders that first used &#65533;rathal&#65533; (a measuring unit for weighing things).

Aarakuzha church was pulled apart and rebuilt several times. The present church was erected in about 1780.Vallikada Panickar family had provided considerable aid for the construction of the church. The descendents of that family are staying at Rakkattu and Karakkunnam now. The madbaha of the church was renovated in 1840. The roof was tiled in the Malayalam Era 1070(1895 A.D.). Darshana sangham (confraternity) was established in the parish on 14 kanni 1859. Rathal (Retable) was erected in the madbaha in 1832

Vadakara Christians are those Christians who had fled from Vadakara in north Kerala due to Muslim attack in 9th century. Before fleeing, they had salvaged the relics of Mar Simon Barsaba, Mar Geevarghese and Mar Kuriakose and the icon of Mar Yohannan Mamdana and brought them to Aarakuzha. The thirunnal of the martyr was celebrated in Aarakuzha on account of its relationship with Vadakara. The thirunnal was attended by many traders. The locals used to buy things for the year from them during the days of the thirunnal celebrations

The Massive Drought and Pachor Nercha
There had been no rain for 18 months in about 1770 A.D. It was during those months that 8 wells were dug in Kaliyar River at Veloor, more wells were dug in Thodupuzha River at Unnikkayam near Thottakara and in Muvattupuzha River at Maradikayam and the Nambuthiri families of Maradi migrated to the present Thirumaradi which is situated on the west of Kuthattukulam. It was widely said that the drought was the aftermath of the wrath of Aarakuzha muthi who was incensed with the killing of a person who had sought shelter in Aarakuzha church by Unnyathiri. The jothishis (astrologers) also said the same thing to Unnyathiri. Following the advice of the astrologers, Unnyathiri offered pachor with 18 para (a measure) of rice to Aarakuzha muthi as atonement. Then it rained. Panickar donated enough land and paddy field to the church so that the required rice and coconut for the annual pachor nercha could be had without any hindrance. The nercha started by unnyathiri is still in practice in the church

Forane Church Aarakuzha was consecrated as a Forane Church by the decree of Bishop Carlose Lavinju on 10 October 1891.When churches were erected in Muvattupuzha (1822),Peringuzha(1864), Vazhakulam (1885), Arikuzha 1889), Thottakara (1902),Meenkunnam (1925),Chittoor (1953),Perumballur(1958) and Nadukkara (1958), the population and area of Aarakuzha got reduced. The establishment of Government offices near Muvattupuzha in Maradi during the reign of Marthandavarma and the resistance of the locals against the attempt to build the M.C. Road through Aarakuzha in 1877 out of their fear of war lessened the prominence of Aarakuzha. Yet Aarakuzha managed to maintain the status of a Forane and &#65533;pakuthi&#65533;. Kothamangalam church had been under Aarakuzha Forane Church in those days.

There is a saying that gold coins are buried under the cross which may be used at the time of abject poverty (&#65533;illivathilum kollivilakumakunna kalathu&#65533;). It was believed that there were inscriptions on stone at the main entrance (anavathil) of the church. But recent excavations proved that there were no such inscriptions there.

Tomb of "Rev. Fr. Francisca Souriar"
Arnose Pathiri (1701 &#65533; 1732) had converted a Namboothiri (Brahmin) youth from kidangur. The youth became a famous priest and an eminent retreat preacher. He was known as Francisca Souriar. He might have lived between 1720 and 1770.He departed to the heavenly abode when he was the vicar of Aarakuzha parish. His body was buried on the north of the church where the present chapel in the cemetery is standing. Devotees used to visit his tomb and seek his intercession. Dr. P. Thomas has recorded in his book that the tomb of Francisca Souriar can be seen even today.

Edamanakurisupalli
200 years before the erection of Aarakuzha Marthamariam Church, there had been Edamanakurusu and a cemetery attached to it at Aarakuzha. The members of Aarakuzha Edamana illam belonged to the branch of the Brahmin family which had immigrated to Perumballur from North Paravur. They embraced Christianity. Edamanakurisu was erected by them. Other Christians used to light lamps and pray there and bury their dead there. Documents related to Edamanakurisu have been found in Aarakuzha Church. Edamanakurisu was erected around 600A.D. It was renovated into a kurisupalli and consecrated in 1812.Later, after the demise of Edathattel Valiachan, under whose initiation it was erected, it was left uncared. As both Christians and Hindus began to conduct nercha there, it was pulled apart in 1859.A cupola was erected by the side of Aarakuzha &#65533; Thottakkara Road and the cross from the demolished church was brought and installed in the cupola.

Edamanakurisu
"Edamanakurisu" was erected around 600 A.D by the members of Aarakuzha "Edamana illam" who were Brahmins imigrated to Perumballur from North Paravur and converts to Christianity in 52 A.D by St. Thomas apostle. Other Christians also prayed there and bury their dead there. It was given a facelift as a Kurisupalli (small chapel - Edamanapalli) and consecrated in 1812 by Edathattel Valiachan. But as both Christians and Hindus began to conduct nercha there, it was destroyed in 1859. The cross ("Edamanakurisu") was placed in the cupola which was erected by the side of Aarakuzha &#65533; Thottakkara Road. In 1973, Sri. Chacko Marattukudi while he fell a jack fruit tree, found a stepping stone which was the remains of the demolished Kurisupalli. Sri. Chacko approached the vicar of Aarakuzha church with the request that a church should be erected there. He offered timber worth Rs. 150 for the construction of the church. With the due permission of Fr. Vicar, a church was erected there and it was consecrated on 23 December 1973.Documents related to "Edamanakurisu" have been found in Aarakuzha Church.

Records concerning the church copied from the inscription on palm leaf is given below
''"Padiola (inscription on palm leaf)submitted before The Holy Marthamariathumma by Kavanakarayil Vettuparackal Mathula Varugeethum Thampimarum of Aarakuzha parish as per the decision of the palli yogam on 20 makaram 987(1812 A.D.).

Since the time of the forefathers of Vettuparackal family a cross was erected at Edavana and the tax for the land had been paid by us. Later when the family accepted the authority of Aarakuzha church and had been observing all the rituals, it was desired to conduct a nercha at Edavana kurisu. When permission was sought from the higher authorities to conduct the nercha, the family was informed that nercha should be conducted only at a church and it was a sacrilege to conduct nercha at a place not consecrated and without officiated by a priest. If nercha is conducted in violation of the church rules it would amount to a sacrilege on the part of those who conduct the nercha and if anyone does it, the parish priest should question him. Though we obeyed the order of the higher authority, some other people conducted a nercha at Edavana kurisu in violation of the order, following which we were summoned to the General Body held at Aarakuzha church and told that a sacrilege had been committed by conducting nercha in violation of the orders at a non-consecrated place and hence a kurisupalli would be erected at Edamana by Aarakuzha church. In reply to the offer we made a promise that a kurisupalli would be erected at Edamana by Vettuparackal family as the cheriapalli of Aarakuzha Church. Having erected the kurisupalli as per the promise, it was informed to the General Body of Aarakuzha church along with a request that it may be consecrated. It was accepted with the condition that the key of the kurisupalli should be handed over, the office of the vicar should be under the authority of the vicar of Aarakuzha church, the income from the kurisupalli should be collected by the trustee of valiapalli and baptism, marriage, funeral and the annual confession etc. should be conducted at the valiapalli. As we accepted all the conditions and promised to carry them out and handed over the key, Edamana kurisupalli was consecrated .As the kurisupalli was erected under the special efforts of Edathattel Valiachan, he will be put in charge of the church till his retirement after which Edamana kurisupalli will be directly managed by the Valiapalli at Aarakuzha. We, Vettuparackal Varugeethum thampimarum, do hereby execute this padiola promising to follow the above terms and conditions”

(the ancient script in which this document was written is changed into the new Malayalam script and short vowel ‘u’ and long vowel ‘a’ have been added for the convince of printing and reading).