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The son of God, the Redeemer of mankind incarnated in Asia, a land that has its own spiritual and religious tradition. The people of India were lucky enough privileged to receive the redeeming message in the first century itself (AD 52) through St. Thomas, one of the twelve apostles of Jesus. St.Thomas came to India with the aim of spreading the message of Jesus Christ. He formed and flourished seven communities in India. The 'Marthomma Nazaranies' were lucky enough to inculcate the salvation message of Jesus Christ in the Indian traditional background and culture. 

For the first sixteen centuries, Marthoma Nazaranies were part of the Indian Church. But with the arrival of Portuguese, the relationship between the Mother Church and the Marthoma Nazaranies was changed and they were forced to sacrifice their traditional heritage. Udayam Peroor Synod, KoonanKurishu Sathyam, Mavelikkara synod and Mulanthuruthy synod were some of the instances that created turning points in the life of Marthoma Nazaranies. As a result the Marthoma Nazaranies were divided into different groups like Syro Malabar, Syro Malankara, Syrian Orthodox, Marthoma Church, etc. 

Marthoma Nazaranies lost their tradition and heritage with the arrival of foreign missionaries. They began to Latinize the traditional Christians of India and for this purpose they started their own seminaries. As a result, the heritage and culture of Marthoma Nazaranies were contaminated and they began to make their own efforts to regain their lost culture and tradition. From the 19th Century onwards, they were allowed to have their own local Bishops. Latin way of seminary education continued even under the rule of the local Bishops. 

In the 16th Century, the Christians of India were known as Marthoma Christians. They used Syrian as their liturgical language. Yet the community was divided due to the foreign domination. Meanwhile, some others decided to establish their own religious congregations so as to maintain the nobility of their community. Bl. Chavara Kuriakose Elias and Bishop Thomas Palackal were luminous examples of this noble endeavor. A Seminary was established in 1853 by Rev. Fr. Antony Kudakkachira for the formation of Syrian priests. At the same time seminaries were established at Mannanam and Marangattupilly (now they do not exist). 

Marthoma Nazaranies longed to have their own Bishops who were from their own land and culture. To fulfill this endeavour Rev. Fr. Antony Kudakkachira had gone abroad but unfortunately he expired in Bagdad. Rev. Fr. Antony Thondanatt undertook the mission carried by Rev. Fr. Antony Kuddkkachira, but the demands suggested by these Fathers were to get the consent of the Patriarch, Joseph Outha. Therefore Rev. Fr. Antony approached the Nesthorian Patriarch and Thomas Lukose was anointed Bishop and sent to Malankara. He was given a warm welcome, but later on he was called back. Hence there was no solution for Fr. Antony Thondanatt, who approached the Nesthorian Patriarch and was anointed Bishop. Later on, having realized that his anointing was not legal, he went back to Bharananganam giving up his power as a Bishop. 

Thus, the Kerala Kaldaya Church had the situation of not having a Bishop. In such a situation, Mar Elia Melns (Meluse?) came to Kerala and Fr. Tondanatt joined him. Rev. Fr. Mani Kariyarakath came to Pala and met with the ancestors of Kizhakekkara family and decided to erect a church at Elamthottam, and he somehow managed to get permission from the Govt. of Travancore and from Mar Elia Melns (Meluse?). In 1872, he built a church at Elamthottam in the name of St. Antony the Abbot, and also he established a seminary. Seminarians from Marangattupilly and several young men from Pala joined the Seminary. But the Latin Catholics from Varapuzha objected to the views of Mar Meluse and filed a petition against him in the Court. Mar Meluse was defeated in the case and he was called back to Musa in 1872. Before going to Musa he anointed Fr. Agustiona as the Cor Episcopa.

In such a desperate situation at the failure of Rokose and Meluse Mission, the Kaldaya Church was compelled to surrender the honour of bishop to Varapuzha, a rich choice. However, Fr. Antony Tondanatt was forced to accept the honour of Bishop and Trissur became the Bishopric. The Syrians happily accepted Mar Abdhisho and he was solemnly welcomed by the people of Elamthottam. He began to rule over 34 churches in Malankara. Churches like Plassanal, Latano, Anthyalam, Elamthottam etc. were some among them. Mar Abdhisho began to dwell at Elamthottam and Thrissur respectively. Since 1884, Elamthottam became his permanent dwelling place. Thus Elamthottam became the See of Mar Abdhisho. Some seminaries also were under formation at Elamthottam. Mar Abdhisho was anointed Bishop without the permission of Rome. Thus Elamthottam became a seeshma Church. Later on, Abdhisho shifted his residence from Elamthottam to Thrissur and the priests ordained by him went back to their own homes. The people of Elamthottam came back to Catholic belief. 

Since everybody had gone away from Elamthottam, Fr. Ninan Kizhakkekara was entrusted to look after the church and the Bishop’s House. He obtained the power to rule Elamthottam from Mar Abdhisho in 1898. Mar Abdhisho passed away on 16th November, 1900.

The seeshma ended when the priests and the people of Elamthottam, accepted the authority of Pope. The wealth and properties of Elamthottam were given to Roman Catholic Church. A new Parish was formed when Mar Thomas Kuriyalassery was the Bishop of Changanacherry. It was insisted not to maintain the remembrance of a Seeshma here. But Mar Kuriyalassery did not accept this view since there existed a church here, and he granted permission to erect the same. Thanks to the efforts of Mar Kuriyalassery the church still exists here. In 1911, Elamthottam became a sub-station of Pala and was raised to a parish in 1966 by Mar Sebastian Vayalil, then Bishop of Pala. Elamthottam was the See of Mar Abdhisho. A pillar was kept as monument of this historical event. At present a statue of Mother Mary is placed on it. 

Rev. Fr. Abraham Thengumthottathil re-constructed the church in 1922. There after th thonnore was constructed by Rev. Fr. Kuriakose Kottarathil and Fr. Augusine Nadayath started the Sunday school. Fr. John Thurthypally constructed the cemetery. 

The present new Church has been constructed by Rev. Fr. Jose Vettathel and blessed by his Excellency Mar Joseph Kallarangatt, Bishop of Pala in 2006. There are 260 families in this Parish and a convent run by DST sisters. The church has six acres of land as its property.

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