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2026 Supreme(Ker) 307

IN THE HIGH COURT OF KERALA AT ERNAKULAM
EASWARAN S., J.
Fr. George Manjankal – Appellant
Verus
Biju Uthup S/o Uthup – Respondent
R.S.A. No. 64 of 2017
Decided On : 23-03-2026

Advocates Appeared:
For the Appellants : K. Jayakumar, Jacob E. Simon, T. Krishnanunni, S. Vinod Bhat, R.D. Shenoy
For the Respondents: T. Sethumadhavan, C.S. Manilal, S. Nidheesh, Agi Joseph

Civil courts have jurisdiction to enforce civil rights related to community membership against religious customs, and endogamy practices cannot override established civil rights and identities.

Headnote:(A) Specific Relief Act, 1963 - Section 39 - Jurisdiction of civil courts - The court held that the denial of a 'Vivahakuri' is a civil right subject to enforcement by civil courts; endogamous customs imposed by religious authorities cannot override civil rights. (Paras 20, 36)

(B) Jurisdiction - The court affirmed the jurisdiction of civil courts to entertain suits involving civil rights tied to religious identity, citing that such matters are not purely ecclesiastical. (Paras 20, 21)

(C) Endogamy - The court ruled against the enforcement of endogamous customs within the community as inconsistent with canon law and repugnant to Christianity. (Paras 36)

(D) Community Membership - The court found evidence sufficient to establish the plaintiff's membership in the Knanaya Catholic Community and the Holy Family Church, acknowledging the family's historical ties to the community. (Paras 13, 32)

Facts of the case:
The plaintiff sued for a mandatory injunction to compel the issuance of 'Vivahakuri' for marriage, claiming rights as a member of the Knanaya Catholic Community. The defendants denied his membership, citing endogamous customs and alleging the plaintiff's maternal lineage disqualified him.

Findings of Court:
The courts confirmed that the plaintiff and family members are recognized as part of the community and its Church, and that denial of the 'Vivahakuri' was without proper justification.

Issues: The central issues revolved around the maintainability of the suit, the plaintiff's community status, and the validity of endogamous customs.

Ratio Decidendi: The court emphasized the civil court's authority to interpret community regulations within legal frameworks, declaring that endogamous practices cannot infringe upon civil rights or accepted community membership.

Result: Appeal dismissed with costs quantified at Rs.50,000.

Table of Content
1. factual background of marriage and suit. (Para 2)
2. defendants' objections to suit maintainability. (Para 3 , 4)
3. court's duty to address civil rights. (Para 11)
4. plaintiff's community membership established. (Para 13 , 14)
5. disputes over 'vivahakuri' and endogamy practices. (Para 15 , 16)
6. court's jurisdiction on civil and religious matters. (Para 18 , 19 , 20)
7. endogamy practice not legally enforceable. (Para 30 , 33)
8. court's final ruling on the appeal. (Para 39)

JUDGMENT :

In diem vivere in lege sunt detestabilis (Delays in the law are hateful")

1. This appears to be a classic case where the above maxim finds its application. The sequence of facts that emerge in this case proves how a party can successfully destroy one's valuable right by playing delaying tactics.

2. The appellants are the defendants in O.S. No.923/1989 on the files of the Additional Munsiff's Court, Kottayam. Before delving deep into the facts, it is pertinent to mention that the Regular Second Appeal had been dismissed by the judgment dated 30.1.2017. Thereafter, the appellants filed Review Petition No.450/2017 to review the impugned judgment. The said Review Petition was heard and allowed on 14.3.2018. Consequently, the judgment dated 30.1.2017 was recalled, the R.S.A. was reopened, re-heard and the Judgment was rendered dismissing the appeal. Against the order/judgment in the review petition and the appeal, the appellants preferred Civil Appeal Nos.10196-10197/2018 which was ordered on 1-10-2018. The Supreme Court, while retaining the order in the Civil Appeals, interfered with the Judgment in the appeal and restored the appeal and requested this Court to hear the appeal afresh. Thus, the appeal is on board for final hearing. In the meantime, another suit was filed raising the same issue involved in this case, which resulted in the filing of RSA No.656 of 2022 and connected cases, which were heard separately, though were tagged along with this appeal. Before proceeding further, it must be noted that the 2nd appellant died on 14-6-2017, and an application for substitution was filed before the Supreme Court. However, no such petition is seen filed in this appeal. Hence, this Court has no other alternative but to dismiss the appeal as abated against the 2nd appellant.

2.1 Succinctly stated, the facts are as follows:

The suit was one for mandatory injunction directing the defendants to issue a 'Vivahakuri' to the plaintiff. According to the plaintiff, the plaintiff, his parents and other members of the family are members of the Knanaya Catholic Community attached to the Holy Family Parish Church, Nattassery. They were accepted and acknowledged as members of the said Church from 1977 onwards, before that, they were members of other Parish Church coming under the jurisdiction of the Kottayam Diocese. His parents' marriage was conducted on 22-10-1956 in the Little Flower Knanaya Catholic Church, Othara, a Parish Church coming under the Kottayam Diocese. He was baptised in the said Church. As per the Canon Law and Rules and Practices governing the Kottayam Diocese and Parish Churches, the plaintiff is entitled to have every religious rites performed and conducted by the Vicar of the said Church. Nobody has any right to deny the said privilege, unless the plaintiff is interdicted from the community or Church by a competent Ecclesiastical Authority. On the above belief, the plaintiff's parents have made arrangements for his marriage with Leena, who is a member of St. Mary's Church, Vithura, coming within the Kottayam Diocese. The issue of 'Vivahakuri' is a condition precedent for the conduct of betrothal and marriage ceremony and the 1st defendant is obliged to issue 'Vivahakuri' to him. When the plaintiff's parents approached the 1st defendant requesting to issue of the same, initially, he agreed to issue 'Vivahakuri’; but, subsequently, refused to grant the same and it is learnt that the subsequent refusal was at the instance of the 2nd defe

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