Beginnings of Kerala Church Architecture

Apostolic Origins:
• Tradition holds that St. Thomas the Apostle arrived in Kerala (circa AD 52) and
founded early Christian communities.
• Early churches developed organically among indigenous communities,
sometimes adapted from local temple structures.
Indigenous Architectural Language:
• Early designs resembled local Hindu temple forms (e.g., sloping roofs,
compound walls, minimal windows).
• The basic layout featured a longitudinal plan with a nave (locally termed
“Hykala”) for the congregation and a smaller, elevated sanctuary (or
“Madbaha”) at the eastern end.
Material and Climatic Considerations:
• Use of locally available materials.
• Designs were closely related to the climatic needs of the region, ensuring
thermal comfort and durability.
Indigenous Kerala Church Architecture (Pre-16th Century)
Eastern Influence: Kerala’s Thomas Christian community followed Eastern Orthodox
traditions from Syria and Persia.
Resemblance to Hindu Temples:
• Pre-Portuguese churches shared architectural features with Hindu temples.
Spatial Layout:
• Longitudinal axis with two main sections:
• Hykala (Nave): Rectangular hall for congregation.
• Madbaha (Chancel/Sanctum): Shorter width, higher roof than Hykala,
located on the eastern end.
Orientation: Predominantly East-West, with Madbaha in the East.
Minimal Ornamentation:
• No statues or extensive imagery before European influence.
• Fr. Alvaro Penteado: "They have crosses in their churches on the altars… but no
images or engraved outlines of profiles and faces."
Portuguese Arrival (16th Century Onward):
• The Portuguese introduced Roman Catholicism and Western liturgical practices.
• Existing indigenous churches were remodeled and new ones built to meet the
changing liturgical and functional needs.
Fusion of Styles:
• A blending of indigenous (Eastern/Assyrian liturgical traditions) and Western
(Roman Catholic, Gothic, Renaissance) elements emerged.
• Architectural classifications evolved:
• Group A: Indigenous churches with decorative embellishments.
• Group B: Hybrid churches incorporating both indigenous layouts and Western
spatial modifications.
• Group C: New church constructions designed explicitly in Latin or European
style.
Functional and Spatial Adaptations:
• New auxiliary spaces were added (e.g., baptismal rooms, sacristies, priest and
confession rooms, choir areas, and bell towers) to accommodate Western
liturgical practices.
• Facades became more imposing and light was introduced to brighten interiors.
Portuguese Influence:
• Portuguese arrival in the 16th century imposed Roman Catholicism and Latin
liturgy.
Architectural Changes:
• New churches built and existing ones remodeled in Western styles.
• Introduction of imposing facades, enhanced lighting, and monumental
structures.
New Spatial Requirements:
• Western liturgical practices required additional spaces:
• Baptismal room, sacristy, priest rooms, confession rooms, choir
space, bell tower (belfry).
Integration of Statues and Imagery:
• The Synod of Diamper (1599) and Archbishop Menezes introduced religious
paintings and statues.
Fusion of Eastern and Western Traditions
Hybrid Spatial Organization: Churches developed unique layouts combining Eastern
and Western elements.
Classification of Churches :
• Type 1: Indigenous churches with Western embellishments but minimal spatial
changes.
• Type 2: Indigenous churches with both interior embellishments and spatial
planning modifications.
• Type 3: New churches built for Latin Catholics, with fully Western spatial
planning.
Impact on Indigenous Architecture
Deliberate European Alteration:
• European efforts to replace Kerala's traditional church architecture,
considering it "Hindu by nature."
• This traditional fabric was disrupted… a concerted attempt to alter the religious
architecture of traditional Malabar Christians.
Loss of Indigenous Style:
• Irreparable Break: Traditional church architecture was fundamentally altered.
• Many original churches were either demolished or heavily modified, leaving few
pre-Portuguese structures intact.
Characteristic Features of Kerala Church Architecture
Orientation and Layout:
• Consistently oriented along the east–west axis (entrance on the west, altar on
the east).
• Longitudinal layout divides the space into the Hykala (nave) and a more
compact Madbaha (sanctuary).
Structural and Decorative Elements:
• Madbaha: Elevated with a higher roof and often covered with a double (or
vaulted) roof structure; typically without windows to preserve a sacred
ambience.
• Entrance: Often features an arched, heavy timber door with local carvings and
sometimes an entry porch (shala).
• Materials: Extensive use of laterite stone and wood, sometimes combined with
imported materials during later renovations.
• Ornamentation: Indigenous murals, wood carvings, and later, European
elements like stained glass, pointed arches, and ornate facades.
Integration of Local and Liturgical Needs:
• The interior space is designed to focus worshipers’ attention toward the altar.
• Auxiliary spaces (introduced under Western influence) blend seamlessly with
the traditional spatial layout.
St. Mary's Church, Kallooppara
Historical Context:
• Founded around AD 1339, making it one of the older surviving indigenous
churches.
• Reflects the early phase of Kerala’s church architecture, with deep roots in the
region’s indigenous style.
Architectural Features:
• Modest, longitudinal plan with a spacious nave (Hykala) and a narrower,
elevated sanctum (Madbaha).
• Heavy roof structure with minimal window openings, emphasizing a solemn
interior.
• Constructed primarily with local materials such as laterite stone and timber,
echoing the style of nearby temple architecture.
Cultural Significance:
• Embodies the early synthesis of local building traditions and early Christian
liturgical needs.
• Its design and construction methods highlight the adaptability of indigenous
communities to new religious ideas.
St. Mary's Basilica, Champakulam (Kalloorkkad)
Historical Context:
• Believed to have been founded by St. Thomas in AD 427 and later rebuilt
multiple times.
• Considered the mother church for many Catholic Syrian congregations in the
Alleppey district.
Architectural Features:
• Shows an evolved form with a grand and imposing façade that combines both
indigenous layout and Western decorative elements.
• The sanctuary (Madbaha) is distinctly designed with a conical shape and
elaborate woodwork.
• Incorporates additional spaces (e.g., sacristy, priest rooms) introduced during
the period of Western influence.
• Over successive renovations, features such as larger stained-glass windows,
pointed arches, and ornamental facades were added.
Cultural Significance:
• Represents the transformation of early Kerala church architecture under
colonial influence.
• Serves as a living example of the fusion between local tradition and imported
European design, preserving a continuous thread in the region’s Christian
architectural heritage.