There was an active Christian community at Chendamangalam since first century. It is believed as per the history and the tradition that St. Thomas the Apostle, one of the twelve Disciples of Christ, arrived at Kodungalloor, the famous sea port of that time, in 52 AD. The belief that this village had the privilege of being touched by the feet of St. Thomas is powerful. This belief is supported by the facts, like Jewish presence at this place, the similarity of Kotakavu church built by the Apostle, the commercial importance of this place and the cultural genuineness.
The written history of 16th century gives an account of the role of Chendamangalam being a witness to the precious moments in the history of Christianity. There was a Christian royal dynasty existed in Kerala till the end of 15 century AD. Chendamangalam was the capital of this dynasty known as Villarvattom. The capital was shifted to Udhayamperur due the decline of Kodugalloor sea port. The fame of Villarvattom royal dynasty reached even in Europe. Historians say that black pepper, the famous spice of Kerala, had been used to send to Pope and it was sent through the pilgrims who visited Mylapoor. There are mentions in the church history about the papal decrees sent by the Pope to the Vallarvattom kings. Pope John the XXII had sent a message to this royal dynasty and its people through the appointed bishop of Kollom, Rt. Rev. Jordans Kattalani on April 8, 1328. Another message by Pope Evgin the IV sent on August 28, 1439 addresses the king as “to the dearest son of Christ, Thoma, the famous king of India”. The historians have different opinions with regard to the origin of the name of this dynasty. One suggestion is that the river flowing around Chendamangalam was shaped like a villu (bow) and the name ‘Villaruvattom’ (means the place within this area of villu) was its first name, later it became Villarvattom by usage. This dynasty was declined by 16th century. The death of Villarvattom King Thoma (Thomaraja) on Jan. 2, 1450 is mentioned in the book named ‘Malabar and Portuguese’ by Sardhar K M Panikkar and in ‘Jesuits in Malabar’ vol-1. The last Thoma King had no children. His elder brother King Jacob had a daughter named Mariyam, and she was the only heir existing. She was also called as Krpavathi. King Thoma, before his death, adopted the prince Ramavarmma from Karoor royal dynasty, who got baptized to Christianity and changed his name to ‘Emmanuel’, and princess Mariyam was given in marriage to him. But the religious conversion of Ramavarmma was not liked by his uncle Perumpadappu Thamburan. The king of Kochi invited his nephew to Kochi and there King Emmanuel was arrested and put in prison. But King Emmanuel escaped from the prison somehow and went to north side. The queen Mariyam was devastated by the disappearance of King Emmanuel and she passed away having no children left behind. Following the death of the queen Villarvattom was conquered by Perumpadappu. The Christian representatives visited Vasco da Gama, when he arrived at Kappad, and gave the scepter and the royal message, which were given by the perumakkanmar to the royal dynasty. Being the capital of Villarvattom royal dynasty, Chendamangalam and the Chendamangalam church has got special place in the history of Malankara Christians. The beginning eulogy of drama ‘Krapavathi vijayam’ by Nithirickal Mani Kathanar, who was the Vicar General of Kottayam Diocese and a famous pundit, praises the king of Villarvattom. ‘Keralapazhama’ of Hermann Gundert also speaks of this dynasty.
A Portuguese missionary, who came along with the group of Portuguese Captain Pedro Anvaries Kambral, visited Chendamangalam. St. Francis Xavier, who arrived in Goa in 1542, came to Chendamangalam and stayed here for many days. A public meeting of Malankara Church representatives, known as Angamali Sunahados, held at Angamali Church and presided by Bishop Mar Abraham decided unanimously to establish a seminary at Chendamangalam. As per the decision Bishop Mar Abraham wrote a letter to the Pope requesting the help of Jesuit Missionaries to administrate the seminary. Following this request a Jesuit priest Alexanto Viligani arrived in Kerala with the message from the Pope in 1576. He visited the King of Kochi and the Bishop Mar Abraham and they both gave permission to the Jesuits to work under their jurisdiction. So the first centre of Jesuits in India was established at Vypikotta, near Villarvattom hill at Chendamangalam in 1577. There was a chapel built along with the centre, named after The Holy Cross. The first printing press in India was started by Jesuits at Vypikotta in 1577. Bro. John Gonsalves, a Jesuit from Spain, carved the letters on the wood for the press. In 1588, a Christian catechisms book named “Doctrina Christina” was printed here in Tamil, as the Tamil language was more important here, though Malayalam was distinct from Tamil by this time. The book on Jesuit’s history ‘Jesuits in Malabar’ says that this Catechism book was the first one printed in any Indian language. One copy of ‘Doctrina Christim’, another Catechism book printed at Chendamangalam in 1579, is kept in Sorbonne University library. The book ‘Infants Jesuits’ says that a priest named Barnardeno Forev wrote the first Christian Religious book in the land of Malayalam at Chendamangalam. Printing in Suriyani was started at Chendamangalam in 1602. The machinery for the printing of Suriyani was gifted to Chendamangalam by the then Pope Clement the VIII. Those moulds for the press, made in Polygut press of the congregation for Propagation at Rome, was brought by an Italian priest Rev. Fr. Albert Lards. Order of Liturgy (Kurbana kramam & kudasa kramam) and parts of catechism etc. were printed in suriyani for Malankara church. By this Chendamangalam got the credit of having the first multi-language printing press in Kerala.
A Seminary, which could accommodate about 60 students with all facility, was established here in 1581. Writings of a Dutch Protestant Missionary give an account about this seminary that the building of Seminary was good enough to compete with big buildings in Europe. The King of Kochi provided all support for the seminary and an amount of rupees 300 each every year had been given as grant for the education of 30 students. The Vypikotta Seminary, which was known as ‘College of Chennoth’, was the first institution to run with the grant of Government. The then Rector of Vypikotta seminary Rev. Fr. George Castro, with the support of the King of Kochi and the Portuguese rebuilt the present Holy Cross Church in 1581. The font of the church (Mughavaram) was renovated in 1976.
Chendamangalam had the privilege of giving an official welcome on behalf of Malankara Churches to the Bishop of Goa, who arrived at Kochi on Feb. 1, 1599. The historical Udayamperoor Sunahados (Synod) of 1599 has a special place in the history of Christian Churches in Kerala. The gist of Canon for the presentation at the Synod, which was chaired by the Latin Bishop of Goa, Alexio De Menacis, was prepared in Latin language at Vypikotta Seminary. The Malayalam translation of the same done by the then parish priest of Mattanchery Rev. Jacob Kathanar, was also prepared at this seminary. Chendamangalam had a twin representation in the Udayamperoor Sunahados (Synod) among 106 churches participated. The Synod accepted the Pope of Rome as the head of Universal Church. The independency of Suriyani Church in Kerala came to an end by this Synod. The indigenous traditional practices and rituals in daily life and worship, which were followed by the Mar Thoma Christians of Kerala till then, were forced to make changes. Either the olden histories of the Church got destroyed or they were re-written. The historical documents mentioning the arrival of St. Thomas also were lost in the same way.
The revolt against the sovereignty of the Portuguese by the Mar Thoma Christians had created a crucial situation through the Coonan Cross Oath (Coonan Kurisu Sathyam) of 1653, and it ended on splitting the community. While one sect showed attachment to the Pope, the other grope declared obedient to the Patriarch of Antioch. They received cyrian faith later and formed into two factions known as Catholic faction (Orthodox Syrian Church) and Patriarchies faction (Syrian Jacobaya Church). The members of Syro Malabar Church are the Christians who continued to accept the leadership of the Pope even after the Coonan Cross oath.
The first Mariyan Sodality group (present C L C) in Kerala was established here in Vypikotta Seminary. The spiritual group called ‘Dharshana samuham’, meant to make the church feasts more attractive and devotional, was formed here during the tenure of Bishop Francis Rose.
The Vypikotta Seminary, which was managed with the support of the Portuguese Missionaries, was shifted to Ambazhakatt, due to the insist of the Dutch to quit all foreigners from the country, who are not from Dutch, after the Dutch defeated the Portuguese and occupied the old Kochi kingdom in 1663. The Seminary which was shifted to Ambazhakatt was named as St. Paul’s College. A good number of Christians migrated from Chendamangalam to other places due to the presence of the Portuguese and the Portuguese Missionaries, foreseeing attacks by the Dutch. The Vypikotta Seminary and other institutions were destroyed during the attack of Tippu in 1790.
This place, which is the center of religions of Hindu-Christian-Jewish–Islam, is an example of religious harmony and peaceful cooperation.
Antonio Guvaya’s book ‘Journada’, published in Portugal in 1602, says that Chendamangalam was a famous center of trade for coir and handloom products. As the Jewish people left for Israel, the Jewish street without Jewish, the Synagogues and the Jewish Cemetery etc. are left behind. The protected remains of Vypikotta Seminary remain as monument to the reminiscence of the rich past. Many visitors, both indigenous and foreign, come to this place for research and study as part of Muziris Heritage Project.
This church, which is named after The Holy Cross, has the mortal remains of the Holy Cross and the twelve Apostles of Christ and they are placed in most reverence. The feast of St. Augustine is celebrated as the main feast of the parish every year.