The Malankara Orthodox Syrian Church: A Historical Overview …

Fr.Johnson Punchakonam

The History and Schisms of the Malankara Orthodox Syrian Church

Introduction

The Malankara Orthodox Syrian Church, often called the Malankara Church, is a prominent Christian denomination in India with a rich history dating back to the apostolic era. Significant events and schisms have marked its journey, leading to the formation of various other churches. This document provides a detailed look at the pivotal moments in the church’s history and the resulting factions that arose from them.

The St. Thomas Christians: Apostolic Beginnings

The St. Thomas Christians trace their origins to the missionary work of St. Thomas, one of Jesus Christ’s twelve apostles, who is believed to have arrived in India around 52 AD. His mission established the Christian faith in the region, particularly among the Brahmin communities of Kerala. Over centuries, the community developed distinct liturgical practices influenced by Eastern Christian traditions.

Liturgical Practices

The St. Thomas Christians’ liturgy, deeply rooted in the Syriac tradition, reflects their historical ties with the Church of the East. The Malankara liturgy preserves the liturgical language Syriac, a dialect of Aramaic spoken by Jesus Christ, and showcases a blend of Indian cultural elements and Eastern Christian rites.

Resilience and Leadership of the Malankara Orthodox Syrian Church

The Malankara Orthodox Syrian Church has faced numerous divisions and challenges, including foreign invasions that brought significant losses of people and property. Despite these hardships, the church has remained steadfast and proud, maintaining its spiritual and temporal integrity. This study explores the resilience and Leadership of the Malankara Orthodox Syrian Church, highlighting its historical significance and enduring legacy.

Historical Challenges and Foreign Invasions

The Malankara Orthodox Syrian Church has endured various challenges over the centuries, including invasions and colonization by foreign powers. These invasions often resulted in substantial losses, both in terms of human life and property, and posed significant threats to the church’s autonomy and traditions.

Key historical events:

1. Portuguese Invasion (16th Century): The arrival of the Portuguese in the 16th Century brought attempts to Latinize the church, leading to significant conflicts and the Coonan Cross Oath in 1653, a declaration of resistance against foreign dominance.
2. Dutch and British Colonial Periods: Subsequent colonial powers, such as the Dutch and British, also influenced the church’s structure and governance, but the Malankara Orthodox Syrian Church retained its distinct identity.

Symbol of Resilience: Church Headquarters

The headquarters of the Malankara Orthodox Syrian Church, as detailed in various historical records and traveler accounts, continues to serve as a symbol of resilience. Located in Kottayam, Kerala, this site has been a center of administration, theological education, and spiritual guidance for the church.

Historical Accounts:

Traveler’s Diary (19th Century): “The church headquarters at Kottayam stand as a testament to the resilience of the Malankara Orthodox Syrian Church, a beacon of faith amidst the challenges of foreign domination.”

Example: Mar Ivanios’ Declaration (1930):

The Malankara Metropolitan holds authority over the church’s physical properties and administrative matters. This role has been crucial in preserving the church’s assets and ensuring its continuous operation despite external pressures.

Key Events Leading to Schisms: The Portuguese Arrival (16th century)

The Arrival of the Portuguese in India in the 16th century marked the beginning of significant changes for the St. Thomas Christians. The Portuguese sought to convert Indian Christians to the Roman Catholic Church’s Latin Rite. This led to the Synod of Diamper in 1599, where the Portuguese imposed Latin liturgical practices, leading to widespread discontent.

The Coonan Cross Oath (1653)

The discontent culminated in the historic Coonan Cross Oath in 1653, where a large section of the St. Thomas Christians, led by Archdeacon Thomas, pledged not to submit to the authority of the Latin bishops. This event marked the first major schism within the community, leading to the formation of the Malankara Church, which sought to restore its Oriental traditions.

Following the Coonan Cross Oath, the Malankara Church attempted to establish its hierarchy and sought assistance from the Syriac Orthodox Patriarch of Antioch. This led to the consecration of Mar Thoma I as the first bishop of the independent Malankara Church, thereby establishing a lasting relationship with the Syriac Orthodox Church.

Splits and Denominations in The Malankara Church

The history of the Malankara Orthodox Syrian Church is a testament to St. Thomas Christians’ enduring faith and resilience. Despite numerous challenges and schisms, the core traditions and liturgical practices established by St. Thomas continue to thrive in various forms across the Indian Christian landscape. Each faction that emerged from the original Malankara Church carries forward a piece of this rich heritage, contributing to the diverse tapestry of Christianity in India.

Formation of the Syro-Malabar Catholic Church in 1663

The Syro-Malabar Catholic Church’s establishment in 1663 represents a pivotal moment in the history of Christianity in India, specifically within the St. Thomas Christian community. This study examines the origins, key events, and implications of the schism led by Parambil Chandy Kathanar. We will explore historical documents, particularly the Synod of Diamper (1599), to understand the factors that led to the formation of the Syro-Malabar Catholic Church and the Malankara Church as its mother church.

Portuguese culture had an impact on the Diamper Synod.

The Portuguese colonizers arrived in India in the late 15th Century, significantly changing the religious landscape. Determined to bring the St. Thomas Christians under the Latin Rite, the Portuguese convened the Synod of Diamper in 1599. This synod, presided over by Aleixo de Menezes, the Archbishop of Goa, sought to align the Malankara Church with Roman Catholic doctrines and practices.

The Synod of Diamper made important decisions.

1. Doctrinal Conformity: The synod was mandated to correct perceived heresies and adopt Roman Catholic doctrine.
2. Liturgical Changes: Latin liturgical customs were introduced, replacing many traditional Eastern practices.
3. Administrative Control: The synod placed the Malankara Church under the authority of Latin bishops appointed by the Portuguese.

The Synod of Diamper’s decisions faced resistance from many St. Thomas Christians, leading to internal conflicts and deep division within the community.

The Role of Parambil Chandy Kathanar

Parambil Chandy Kathanar, a prominent priest from the Malankara Church, emerged as a significant figure amid the discontent brewing within the St. Thomas Christian community. His departure from the Malankara Church in 1663 began a new chapter.

Motivations Behind the Schism:

1. Preservation of Tradition: A key motivation was the desire to preserve the ancient traditions and liturgical practices that Latinization was eroding.
2. Autonomy and Identity: The community’s desire for ecclesiastical autonomy and a unique identity within the larger Christian world also drove the schism.

The Syro-Malabar Catholic Church was established.

The establishment of the Syro-Malabar Catholic Church involved formalizing an ecclesiastical structure that adhered to Eastern liturgical traditions while recognizing the authority of the Roman Pope.

Key Developments:

1. Episcopal Ordination: Parambil Chandy was ordained as the first indigenous bishop of the Syro-Malabar Catholic Church, symbolizing the community’s autonomy and continuity of apostolic succession.
2. Liturgical Practices: The church maintained the East Syrian liturgy (Chaldean Rite) while accepting specific Latin influences, creating a unique blend that reflected its dual heritage.

Historical Documents and Evidence

Synod of Diamper Documents

The decrees of the Synod of Diamper provide crucial insights into the Roman Catholic Church’s efforts to bring the Malankara Church into conformity. These documents highlight the theological, liturgical, and administrative changes imposed on the St. Thomas Christians.

Excerpts from the Synod of Diamper:

1. “Doctrinal Adjustments”: “All heretical books shall be collected and burned, and the faithful shall adhere strictly to the doctrines of the Holy Roman Church.”
2. Liturgical Reforms: “We shall replace the traditional Eastern rites with the Roman liturgy, ensuring uniformity in worship practices.”

Correspondence and records

Historical records, including correspondence between church leaders and colonial authorities, offer valuable evidence of the negotiations and conflicts leading to the schism.

This is an example of a letter from Parambil Chandy to the Vatican.

“We seek to remain faithful to the ancient traditions of our forefathers while expressing our unwavering loyalty to the Holy See.”

Recognition by the Malankara Church

Despite the schism, the Malankara Church recognizes the Syro-Malabar Catholic Church as an integral part of the broader St. Thomas Christian heritage, indicating a shared historical and theological lineage.

Statement from Malankara Church :

“The Syro-Malabar Catholic Church, born out of the quest to preserve our ancient traditions, remains our sister church, reflecting the enduring bond between our communities.”

Legacy and Impact

The formation of the Syro-Malabar Catholic Church has had a lasting impact on India’s Christian landscape. It stands as a testament to the resilience of the St. Thomas Christian community in maintaining its distinct identity while integrating into the global Catholic communion.

Historical, theological, and cultural factors shaped the establishment of the Syro-Malabar Catholic Church in 1663 under the Leadership of Parambil Chandy Kathanar. By examining documents from the Synod of Diamper and other historical records, this study has highlighted this pivotal schism’s motivations, processes, and legacy. Today, the recognition of the Syro-Malabar Catholic Church by the Malankara Church underlines these two ancient Christian communities’ enduring connection and shared heritage.

The Thozhiyoor Church Establishment in 1772

The establishment of the Thozhiyoor Church in 1772 by Kattumangattu Achen (Abraham Mar Koorilos Metran) founded the Thozhiyoor Church in 1772, marking another significant chapter in the history of the St. Thomas Christians. This study delves into this event’s origins, motivations, and implications, supported by historical documents and evidence, including letters from the Patriarch of Antioch.

The Schism Leading to the Thozhiyoor Church

The mid-18th Century was a period of considerable ecclesiastical turmoil and division within the Malankara Church. Disputes over liturgical practices, ecclesiastical authority, and the community’s relationship with external patriarchates often drove these divisions.

Key Figures:

Kattumangattu Achen (Abraham Mar Koorilos Metran): A respected priest and leader within the Malankara Church who played a central role in establishing the Thozhiyoor Church.

Establishment of the Thozhiyoor Church.

Motivations for the Schism

Several factors drove Kattumangattu Achen’s decision to establish a new church.

1. Liturgical Preservation: Within the Malankara Church, there was a desire to preserve traditional liturgical practices that were being modified or replaced.
2. Ecclesiastical Autonomy: The quest for greater autonomy in ecclesiastical governance and freedom from external interference.
3. Doctrinal Integrity: Maintaining doctrinal purity amidst increasing influences from different Christian traditions.

Formation and structure

In 1772, Kattumangattu Achen, who later took the episcopal name Abraham Mar Koorilos Metran, formally established the Thozhiyoor Church. This new ecclesiastical body sought to maintain the integrity of the Malankara Church’s ancient traditions while asserting its independence.

Key Developments:

1. Episcopal Ordination: Abraham Mar Koorilos Metran’s ordination as the first bishop of the Thozhiyoor Church symbolized the continuity of apostolic succession and the church’s legitimacy.
2. Liturgical Practices: The Thozhiyoor Church adhered to the West Syrian liturgical tradition, which distinguished it from other branches of the St. Thomas Christian community.

Historical Documents and Evidence

Letters from the Patriarch of Antioch

Historical records, mainly letters from the Patriarch of Antioch, provide crucial evidence of the legitimacy and recognition of the Thozhiyoor Church.

An example of patriarchal correspondence:

The document is a letter from the Patriarch of Antioch to Abraham Mar Koorilos (1773).

“We acknowledge the creation of the Thozhiyoor Church and extend our blessings to Abraham Mar Koorilos Metran, affirming his rightful ordination and apostolic succession.”

Church Records and Chronicles

Church records and chronicles from the period offer insights into the early years of the Thozhiyoor Church, documenting its formation, liturgical practices, and community activities.

Excerpt from Thozhiyoor Church Records:

“In the year 1772, under the guidance of Kattumangattu Achen, our community established the Thozhiyoor Church, embracing the traditions of our forefathers and the blessings of the Patriarch of Antioch.”

Recognition by the Malankara Church

Despite the schism, the Thozhiyoor Church has maintained a relationship of mutual recognition and respect with the Malankara Church. The Malankara Church acknowledges the Thozhiyoor Church as a legitimate continuation of the St. Thomas Christian tradition.

Statement from The Malankara Church

 

“The Thozhiyoor Church, founded by Abraham Mar Koorilos Metran, stands as a testament to our shared heritage and commitment to preserving the ancient traditions of the St. Thomas Christians.”

Legacy and Impact

Establishing the Thozhiyoor Church has significantly contributed to India’s Christian landscape’s diversity and richness. It remains a symbol of the resilience and adaptability of the St. Thomas Christian community in maintaining its distinct identity amidst changing ecclesiastical dynamics.

Theological, liturgical, and cultural factors shaped the formation of the Thozhiyoor Church in 1772 under the Leadership of Kattumangattu Achen (Abraham Mar Koorilos Metran). By examining letters from the Patriarch of Antioch and other historical records, this study has highlighted this vital schism’s motivations, processes, and legacy. Today, people continue to recognize the Thozhiyoor Church for preserving ancient traditions and contributing to the broader Christian heritage of the St. Thomas Christians.

The alliance with the Anglican Church began in 1836.

In 1836, a significant realignment occurred within the Malankara Church, forming a new group of Syrian Christians who aligned themselves with the Anglican Church. This event formalized through the Mavelikara Padiyola, marked a profound theological and doctrinal shift that has lasting implications for the religious landscape in Kerala, India. This study, supported by historical documents and evidence, explores the background, key events, and consequences of this alliance.

European Influence and Internal Reforms

The arrival of European colonial powers, notably the Portuguese and later the British, introduced new theological and ecclesiastical influences. The 19th Century was a period of significant reform and internal conflict within the Malankara Church, driven by a desire for modernization and Alignment with global Christian movements.

The alliance between the Mavelikara Padiyola and the Anglican Church

Motivations for Realignment

Several factors motivated a group within the Malankara Church to seek Alignment with the Anglican Church:

1. Theological Reformation: There was a growing desire for theological reforms influenced by Protestant ideas, including a focus on scripture and personal faith.
2. Liturgical Changes: The group sought to simplify liturgical practices and adopt a more Protestant style of worship.
3. Ecclesiastical Independence: The Alignment reduced the influence of the traditional Malankara Church hierarchy and external patriarchates.

The Mavelikara Padiyola

The Mavelikara Padiyola, a critical historical document, formalized this realignment. Signed in 1836, it outlined the community’s decision to join the Anglican Church and embrace its theological and liturgical reforms.

Key Provisions of the Mavelikara Padiyola:

1. Declaration of Faith: The signatories accepted Anglican doctrines and rejected certain traditional Malankara Church practices.
2. The new ecclesiastical structure under the Anglican Church’s oversight, including the appointment of Anglican bishops and clergy, was outlined.
3. Community Support: The document included the signatures of critical priests and lay leaders, indicating broad support within the community.

Excerpt from the Mavelikara Padiyola:

“We, the undersigned priests and lay members of the Malankara Church, hereby declare our alignment with the Anglican Church, seeking to reform our faith and practices in accordance with the Holy Scriptures and the teachings of the Anglican Communion.”

The Syrian Christian Group has formed within the Anglican Church.

Following the Mavelikara Padiyola, the group officially joined the Anglican Church and became known as Syrian Christians within the Church of South India (CSI), as well as other Protestant denominations. This new Alignment significantly changed their religious practices and community structure.

Historical Documents and Evidence

Mavelikara Padiyola

The Mavelikara Padiyola serves as the primary document evidencing the realignment. It provides detailed insights into the theological and doctrinal shifts that motivated the group to join the Anglican Church.

Analysis of the Mavelikara Padiyola:

Theological Shift: The document emphasizes a move towards Protestant theology, particularly the centrality of the Bible and the rejection of certain traditional rituals.

Community Support: The numerous signatures demonstrate broad-based support for community realignment.

Correspondence and church records

Correspondence between church leaders and British missionaries and records from the Anglican Church provide additional context and evidence of the realignment process.

An example is a letter from an Anglican missionary to the Bishop of London in 1836.

“We have received a group of devout Christians from the Malankara Church who seek to join our communion, bringing with them a rich heritage and a fervent desire for reformation.”

Recognition by the Anglican Church

The official records of the Anglican Church acknowledge the inclusion of the new Syrian Christian group, as well as their integration into the Church of South India.

Church of South India Archives:

“We have formally received the Syrian Christians, formerly of the Malankara Church, into our communion, contributing to the diversity and richness of our ecclesiastical community.”

Recognition by the Malankara Church

Despite the realignment, the Malankara Church recognizes the historical connection and considers the Anglican Protestant denominations as its offshoots, acknowledging the shared heritage.

Statement from Malankara Church:

“The Syrian Christians within the Anglican Church and other Protestant denominations are part of our extended ecclesiastical family, reflecting our shared roots and historical journey.”

Impact on the Religious Landscape

The alliance with the Anglican Church has had a lasting impact on the religious landscape in Kerala, leading to the establishment of vibrant Protestant communities. These communities have contributed significantly to the region’s education, social services, and theological discourse.

In 1836, the Mavelikara Padiyola formalized the realignment of a group within the Malankara Church with the Anglican Church, representing a significant moment in the history of the St. Thomas Christians. Supported by historical documents and correspondence, this study highlights the motivations, processes, and legacy of this theological and ecclesiastical shift. Today, the Syrian Christians within the Church of South India and other Protestant denominations continue to honor their heritage while contributing to the broader Christian community in India.

The Mar Thoma Syrian Church was established in 1889.

The Mar Thoma Syrian Church was founded in 1889, marking a significant development in the history of the St. Thomas Christians in India. This schism, led by Palakunnathu Mathews Mar Athanasios Metran, added another branch to the lineage of churches originating from the Malankara Church. This study, supported by historical documents and evidence, explores the historical context, key events, and consequences of this division.

The Coonan Cross Oath (1553) and the Movements Toward Reformation

A pivotal event in the history of the Malankara Church was the Coonan Cross Oath in 1653, where a large section of the community pledged to resist the domination of the Portuguese and the Roman Catholic Church. This event set the stage for subsequent movements toward reformation within the church.

The Coonan Cross Oath contains critical provisions.

1. Rejection of Roman Supremacy: The community vowed to resist the Roman Catholic hierarchy’s control.
2. “Commitment to Autonomy” They pledged to maintain ecclesiastical independence and preserve Eastern liturgical traditions.

Palakunnathu Mathews Mar Athanasios Metran

Palakunnathu Mathews Mar Athanasios Metran, a prominent Malankara Church leader, played a central role in establishing the Mar Thoma Syrian Church. His vision for reformation and renewal within the church was instrumental in this schism.

Motivations for the Schism:

1. Theological Reformation: There was a strong desire for theological reforms influenced by Protestant ideas, particularly the emphasis on sola scriptura (scripture alone) and the rejection of certain traditional practices.
2. Liturgical Simplification: The move aimed to simplify liturgical practices and align them more closely with early Christian worship.
3. Ecclesiastical Autonomy: The quest for greater ecclesiastical independence and governance without external interference.

Formation and structure

Palakunnathu Mathews Mar Athanasios Metran led the official establishment of the Mar Thoma Syrian Church in 1889. This new church sought to blend the ancient traditions of the Malankara Church with the principles of the Protestant Reformation.

Key Developments:

1. Episcopal Leadership: Matthews Mar Athanasios’s consecration as the first Metropolitan of the Mar Thoma Syrian Church symbolizes the church’s continuity and legitimacy.
2. Doctrinal Reforms: The church adopted a reformed theological stance, emphasizing the authority of the Bible and simplifying rituals and sacraments.
3. Liturgical Practices: While incorporating elements of Protestant worship, the church maintained the West Syrian liturgical tradition.

Church records and manuscripts

Various church records and historical manuscripts provide detailed insights into the Mar Thoma Syrian Church’s establishment and the motivations behind the schism.

For example, church records from 1889:

Palakunnathu Mathews Mar Athanasios Metran guided the establishment of the Mar Thoma Syrian Church to revitalize our faith and customs, which are deeply rooted in the Holy Scriptures and the traditions of our ancestors.

Correspondence and declarations

Correspondence between church leaders and missionaries and official declarations offer additional evidence of the theological and doctrinal shifts that led to the formation of the Mar Thoma Syrian Church.

An example is the Declaration by Matthews Mar Athanasios (1889).

“We seek to restore the purity and simplicity of the early Christian faith, affirming the authority of the Holy Scriptures and rejecting innovations that have crept into our liturgical practices.”

Historical Account (1890):

“The establishment of the Mar Thoma Syrian Church marks a significant step in the reformation of the St. Thomas Christian community, blending ancient traditions with the principles of the Protestant Reformation.”

Recognition by the Malankara Church

The Malankara Church recognizes the Mar Thoma Syrian Church as part of the broader St. Thomas Christian heritage, reflecting a shared historical and theological lineage despite the schism.

Statement from Malankara Church

“Under the leadership of Mathews Mar Athanasios Metran, we acknowledge the Mar Thoma Syrian Church as a branch of our ancient community, reflecting our common heritage and commitment to preserving the faith of our forefathers.”

Impact on the Religious Landscape

The establishment of the Mar Thoma Syrian Church has had a lasting impact on the religious landscape in Kerala. It contributes to the diversity and richness of the St. Thomas Christian tradition and has played a significant role in the region’s education, social services, and theological discourse.

The formation of the Mar Thoma Syrian Church in 1889, led by Palakunnathu Mathews Mar Athanasios Metran, represents a significant moment in the history of the St. Thomas Christians. This study highlights this vital schism’s motivations, processes, and legacy supported by historical documents and correspondence. Today, the Mar Thoma Syrian Church continues to honor its heritage while contributing to the broader Christian community in India, reflecting a unique blend of ancient traditions and reformed theological principles.

The Malankara Catholic Church was established in 1930.

The establishment of the Malankara Catholic Church in 1930 by Geevarghese Mar Ivanios Metran of Bethany represents a significant event in the history of the St. Thomas Christians in India. This study explores this schism’s background, key events, and implications, supported by historical documents and evidence, including Pope Pius XI’s historic letter of communion.

Previous Schisms and Reformation Movements

Over the centuries, the Malankara Church has witnessed several significant schisms and movements toward reformation. Key events such as the Coonan Cross Oath (1653) and the Mar Thoma Syrian Church (1889) formed the stage for further divisions within the community.

Geevarghese Mar Ivanios Metran of Bethany

Geevarghese Mar Ivanios Metran, a prominent Metropolitan within the Malankara Church, played a central role in the establishment of the Malankara Catholic Church. His vision for unity and reformation within the church was instrumental in this schism.

Motivations for the Schism:

1. The quest for unity: Mar Ivanios sought to unify the Malankara Church with the Roman Catholic Church to bring about theological and liturgical reform.
2. Ecclesiastical Authority: The move aimed to place the church under the direct authority of the Pope, thus integrating it more closely with the global Catholic communion.
3. Doctrinal Alignment: The church sought to align its doctrines with those of the Roman Catholic Church while preserving its Eastern liturgical heritage.

Formation and structure

Geevarghese Mar Ivanios Metran led the official establishment of the Malankara Catholic Church in 1930. This new church sought to blend the ancient traditions of the Malankara Church with the theological and doctrinal framework of the Roman Catholic Church.

Key Developments:

1. Episcopal Leadership: The Malankara Catholic Church consecrated Mar Ivanios as its first Archbishop, symbolizing its continuity and legitimacy.
2. Papal Recognition: The historic letter of communion from Pope Pius XI played a critical role in the establishment, formalizing the Malankara Catholic Church’s place within the Roman Catholic communion.
3. Liturgical Practices: The church maintained the West Syrian liturgical tradition while incorporating Roman Catholic worship and doctrine elements.

Historical Documents and Evidence

Pope Pius XI sent a historic letter of communion.

The letter of communion from Pope Pius XI is a crucial historical document that provides evidence of the papal recognition of the Malankara Catholic Church. It outlines the theological and ecclesiastical framework for the new church’s integration into the Roman Catholic communion.

Excerpts from the letter:

1. Recognition and Blessings: “We, Pope Pius XI, extend our apostolic blessings to Geevarghese Mar Ivanios Metran and the faithful of the Malankara Church, who seek communion with the Holy See.”
2. Doctrinal Alignment: “We acknowledge the desire to preserve the rich liturgical heritage of the Malankara Church while embracing the doctrines and unity of the Roman Catholic Church.”

Church records and manuscripts

Various church records and historical manuscripts from the period provide detailed insights into the establishment of the Malankara Catholic Church and the motivations behind the schism.

Example: Church Records from 1930:

“Under the guidance of Geevarghese Mar Ivanios Metran, we established the Malankara Catholic Church to renew our faith and practices, rooted in the Holy Scriptures and the traditions of our forefathers, while seeking unity with the Holy See.”

Correspondence and declarations

Correspondence between church leaders and the Vatican and official declarations offer additional evidence of the theological and doctrinal shifts that led to the formation of the Malankara Catholic Church.

Example: Mar Ivanios’ Declaration (1930):

“We seek to restore the purity and simplicity of the early Christian faith, affirming the authority of the Holy Scriptures and the teachings of the Roman Catholic Church, while preserving our liturgical heritage.”

Recognition by the Malankara Church

Despite the schism, the Malankara Church recognizes the historical connection and considers the Malankara Catholic Church as part of its broader ecclesiastical family, reflecting a shared heritage.

Statement from Malankara Church:

Geevarghese Mar Ivanios Metran established the Malankara Catholic Church, which we acknowledge as part of our extended community. It reflects our common roots and historical journey.

Impact on the Religious Landscape

The establishment of the Malankara Catholic Church has had a lasting impact on the religious landscape in Kerala. It contributes to the diversity and richness of the St. Thomas Christian tradition and has played a significant role in the region’s education, social services, and theological discourse.

The formation of the Malankara Catholic Church in 1930, led by Geevarghese Mar Ivanios Metran, represents a significant moment in the history of the St. Thomas Christians. This study highlights this vital schism’s motivations, processes, and legacy supported by historical documents and correspondence. Today, the Malankara Catholic Church continues to honor its heritage while contributing to the broader Christian community in India, reflecting a unique blend of ancient traditions and reformed theological principles.

The Jacobite Syrian Christian Church was established in 2002

The establishment of the Jacobite Syrian Christian Church, also known as the Puthenkurishu Society, in 2002 marked a significant division within the Malankara Church. This schism, led by Thomas Mar Divannasios, added a new chapter to the history of the St. Thomas Christians in India. This study explores this division’s background, key events, and implications, supported by historical documents, legal records, and Supreme Court rulings.

Previous Schisms and Ecclesiastical Disputes

Several significant schisms, such as the Coonan Cross Oath (1653) and the formation of the Mar Thoma Syrian Church (1889), marked the history of the Malankara Church and set precedents for further divisions within the community.

The Jacobite Syrian Christian Church was established.

omas Mar Divannasios and the Schism

In 2002, Thomas Mar Divannasios, a former priest and Metropolitan within the Malankara Church played a central role in establishing the Jacobite Syrian Christian Church. Ongoing theological and administrative disputes within the Malankara Church drove his actions.

Motivations for the Schism:

1. Theological Disagreements: persistent theological disagreements regarding the interpretation of doctrines and ecclesiastical authority.
2. Administrative Conflicts: Disputes over church administration and governance, leading to calls for autonomy.
3. Ecclesiastical Identity: The desire to establish a distinct ecclesiastical identity within the broader Malankara tradition.

Formation and structure

In 2002, under the Leadership of Thomas Mar Divannasios, the Jacobite Syrian Christian Church, also known as the Puthenkurishu Society, was officially established. This new church sought to maintain its distinct theological and liturgical traditions while asserting its independence.

Developments:

1. Episcopal Leadership: The newly formed Jacobite Syrian Christian Church consecrated Thomas Mar Divannasios as its metropolitan, symbolizing its continuity and legitimacy.
2. Legal Recognition: Despite being legally contested, the church declared its autonomy and established its administrative structure.
3. Liturgical Practices: The church adhered to the West Syrian liturgical tradition, distinguishing itself from other factions within the Malankara Church.

Historical Documents and Evidence

Legal Documents and Supreme Court Rulings

Legal documents and Supreme Court rulings from India provide detailed accounts of the disputes that led to the establishment of the Jacobite Syrian Christian Church. These records highlight the complexities of the schism and the legal battles that ensued.

Example: Supreme Court Ruling (2002):

“The Supreme Court of India acknowledges the ongoing disputes within the Malankara Church, emphasizing the need for resolution in accordance with established legal and ecclesiastical frameworks.”

Church Records and Declarations

Church records and official declarations from the period offer additional evidence of the theological and administrative shifts that led to the formation of the Jacobite Syrian Christian Church.

Declaration by Thomas Mar Divannasios (2002):

“We, the undersigned, declare the establishment of the Jacobite Syrian Christian Church to preserve our theological integrity and ecclesiastical independence, rooted in the traditions of our forefathers.”

Historical Accounts and Publications

Historical accounts and publications from the early 21st Century document the schism and the establishment of the new church, providing contemporary perspectives on the events.

Historical Account (2003):

“The formation of the Jacobite Syrian Christian Church reflects the ongoing struggle for theological and administrative autonomy within the St. Thomas Christian community.”

Rcognition by the Malankara Church

Despite the schism, the Jacobite Syrian Christian Church acknowledges the Malankara Church as its mother church, reflecting a shared heritage and historical connection.

Statement from Malankara Church:

“The Jacobite Syrian Christian Church, established under the leadership of Thomas Mar Divannasios, is recognized as part of our extended ecclesiastical family, reflecting our common roots and historical journey.”

The establishment of the Jacobite Syrian Christian Church has had a lasting impact on the religious landscape in Kerala. It contributes to the diversity and complexity of the St. Thomas Christian tradition and has played a significant role in theological discourse and community development in the region.

The formation of the Jacobite Syrian Christian Church in 2002, led by Thomas Mar Divannasios, represents a significant moment in the history of the St. Thomas Christians. This study highlights this vital schism’s motivations, processes, and legacy, supported by historical documents, legal records, and Supreme Court rulings. Today, the Jacobite Syrian Christian Church continues to honor its heritage while contributing to the broader Christian community in India, reflecting a unique blend of ancient traditions and contemporary theological principles.

The Malankara Orthodox Church leadership Structure

Duties of the Malankara Metropolitan:

Property Management: Overseeing the church’s extensive properties and ensuring their proper use and maintenance.

Administrative Leadership: Leading the church’s administrative affairs and representing the church in legal and public matters.

His Holiness Catholicos Baselios Marthoma Mathews III

The spiritual and administrative leader of the Malankara Orthodox Syrian Church is the Holy Catholicos and Malankara Metropolitan, currently His Holiness Baselios Marthoma Mathews III. He presides over spiritual matters and sits on Saint Thomas the Apostle’s throne, symbolizing the church’s apostolic heritage.

Spiritual Leadership:

Guiding the Faithful: Providing spiritual guidance and leading the church’s liturgical life.

Historical Records: Documents and Manuscripts Detailing the Church’s History and the Challenges It Faced

 

The Acts of St. Thomas (3rd Century)

Document: An apocryphal text detailing the missionary journeys and martyrdom of St. Thomas the Apostle in India.

Key Points:

• The book describes St. Thomas’s arrival in India, evangelical work, and martyrdom in Mylapore (modern-day Chennai).
• This book provides insights into the region’s early establishment of Christian communities.
• This article highlights the foundational role of St. Thomas in the Malankara Orthodox Syrian Church
• The Canons of the Synod of Diamper (1599)

Document: The decrees from the Synod of Diamper, an assembly convened by the Portuguese Archbishop Alexis de Menezes to bring the Malankara Church under the Roman Catholic Church’s jurisdiction.

Key Points:

• The Malankara Church has enacted changes to align its practices with Roman Catholic doctrines.
• It suppressed several Eastern Christian customs and traditions, causing significant upheaval.
• This led to a period of Latinization and resistance among the Malankara Christians.
• The Coonan Cross Oath (1653)

Document: A pivotal event where Malankara Christians swore to resist Portuguese control and reaffirm their traditional faith.

Key Points:

• This signifies the official opposition to the Portuguese-imposed process of Latinization.
• It is significant in preserving the autonomy and Eastern traditions of the Malankara Church.
• This led to the establishment of an independent Malankara Metropolitan.
• The Malankara Orthodox Syrian Church’s 1934 Constitution

Document: The constitution was adopted to govern the administrative and ecclesiastical affairs of the Malankara Church.

Key Points:

• It defines the organizational structure and governance of the church.
• It establishes the roles and responsibilities of the Catholicos, bishops, and church bodies.
• It ensures the preservation of apostolic traditions while providing a framework for modern administration.
• The Royal Grants and Copper Plates (8th–10th Century)

Documents: Ancient copper plate inscriptions given to the Christian community by South Indian rulers.

Key Points:

• Confirm the presence and privileges granted to the Christian community in Kerala.
• Land grants, trade rights, and other royal favors bestowed upon the church should be documented.
• Reflect on the church’s integration and influence within the local socio-political landscape.

1. Portuguese Missionaries’ Reports (16th Century)

Documents: Letters and reports from Portuguese missionaries detailing their interactions with the Malankara Church.

Key Points:

• Provide accounts of the church’s structure, rituals, and theological positions.
• Document the initial cooperation and conflicts between the Malankara Church and Portuguese authorities.
• Highlight the challenges faced by the church in maintaining its independence and traditions.

1. Minutes of the Mulanthuruthy Synod (1876)

Document: Records of the synod convened to address internal administrative issues and reaffirm the church’s traditional practices.

Key Points:

• Addressed disputes within the church regarding authority and governance.
• The Malankara Orthodox Syrian Church has reaffirmed its autonomy.
• This strengthened the church’s commitment to its apostolic and theological heritage.

The Importance of These Historical Records

These documents and manuscripts are crucial in understanding the history and evolution of the Malankara Orthodox Syrian Church. They provide a detailed account of the church’s origins, struggles against external influences, and efforts to preserve its traditions and autonomy.

The historical records of the Malankara Orthodox Syrian Church, ranging from ancient texts to modern constitutions, highlight the church’s rich and complex history. These documents detail the church’s challenges and unwavering commitment to maintaining its apostolic tradition and theological integrity. They serve as a testament to the resilience and faith of the Malankara Christian community.

Traveler Accounts: Descriptions of the Church Headquarters and Its Role as a Symbol of Resilience

Cosmas Indicopleustes (6th century)

Account: Cosmas Indicopleustes, a Greek merchant and later a monk, traveled extensively in the Indian Ocean region. His work “Christian Topography” provides one of the earliest descriptions of Christian communities in India, including those associated with the Malankara Orthodox Syrian Church.

Key Points:

• The book describes a thriving Christian community in Malabar (modern-day Kerala).
• In contrast to Western Christianity, it acknowledges the presence of churches and their unique customs.
• These communities demonstrate resilience in the face of the non-Christian populations surrounding them.

Marco Polo (13th Century)

Marco Polo, the famous Venetian traveler, mentions his journey to India and the Christian communities he encountered in his travelogue, “The Travels of Marco Polo.”

Key Points:

• The article describes the St. Thomas Christians as a significant religious group in the region.
• The text delves into the architecture and the church’s function as a focal point for worship and communal assembly.
• The book emphasizes the unique blend of local customs and Christian traditions.

John de Marignolli (14th century)

Account: John de Marignolli, a Franciscan friar, visited India as a papal legate. His writings provide insights into the Christian communities he encountered.

Key Points:

• Chronicle his visit to the St. Thomas shrine in Mylapore (Chennai), acknowledging the historical importance of the Apostle’s mission in India.
• The author observes the resilience and faith of the local Christian population.
• This highlights the church’s role as a custodian of apostolic tradition.

Francis Xavier (16th Century)

Saint Francis Xavier, one of the first Jesuit missionaries, documented his observations of the St. Thomas Christians during his missionary work in India.

Key Points:

• The text describes the deep-rooted Christian traditions and the organized ecclesiastical structure of the Malankara Church.
• It acknowledges the church’s autonomy and unique customs inherited from Roman Catholicism.
• The text emphasizes the church’s role in preserving the Christian faith in a predominantly Hindu and Muslim region.

Antonio Gouvea (16th Century)

Account: Antonio Gouvea, a Portuguese traveler and author of “Jornada do Arcebispo de Goa Dom Frey Aleixo de Menezes,” provides a detailed account of the Synod of Diamper (1599), which aimed to bring the Malankara Church under Roman Catholic influence.

Key Points:

• It describes the church’s rich traditions and rituals that predate the arrival of Portuguese missionaries.
• The text highlights the resistance of the Malankara Christians to the imposition of Latin practices.
• The statement acknowledges the church’s resilience in maintaining its Eastern Christian heritage despite external pressures.

The Importance of These Traveler Accounts

These traveler accounts are invaluable in understanding the historical and cultural context of the Malankara Orthodox Syrian Church. They provide external perspectives on the church’s headquarters, its architectural and spiritual significance, and its role as a resilient symbol of faith in the region.

The accounts from travelers like Cosmas Indicopleustes, Marco Polo, John de Marignolli, Francis Xavier, and Antonio Gouvea offer a rich tapestry of descriptions highlighting the resilience and enduring legacy of the Malankara Orthodox Syrian Church. These narratives document the church’s historical presence and emphasize its role in preserving the Christian faith and tradition in India over the centuries.

Essential Legal Documents: Supreme Court Rulings and Legal Records

1958 Supreme Court Verdict

Case Title: Most Rev. K.C. Thomas and Others v. Very Rev. K.J. Daniel and Others

The Malankara Orthodox Syrian Church continues to be a beacon of faith and resilience, inspiring and guiding its followers through the ever-changing tides of history. Mark’s judgment recognized the authority of the Catholicos of the East over the Malankara Orthodox Syrian Church, affirming the church’s 1934 constitution. It settled a long-standing dispute between the church’s factions regarding administrative control and ecclesiastical hierarchy.

Key Points:

• Confirmed the authority of the Catholicos as the spiritual head.
• It upheld the 1934 Constitution as the governing document of the church.
• Resolved issues of administrative control and property management.

1995 Supreme Court Verdict

Case Title: P.M.A. Metropolitan and Others v. Moran Mar MarthomaOrs

Summary: This ruling addressed disputes related to the autonomy of individual dioceses and the overarching authority of the church’s central leadership. It reinforced the earlier 1958 decision, emphasizing the church’s unified structure under the Catholicos.

Key Points:

• Reiterated the central authority of the Catholicos.
• Emphasized the importance of church unity and hierarchical structure.
• Addressed administrative disputes, clarifying the roles of diocesan bishops and the central administration.

2002 Supreme Court Judgment

Case Title: P.M.A. Metropolitan v. Moran Mar Marthoma

Summary: This decision further clarified the implementation of the 1934 constitution, which articulately concerned bishops’ election procedures and the Catholicos’ administrative authority. It aimed to resolve ongoing tensions and provide a clear framework for governance.

Key Points:

• Clarified the election process for bishops.
• This strengthened the administrative powers of the Catholicos.
• Addressed procedural issues to prevent future disputes.

2017 Supreme Court Judgment

Case Title: Most Rev. K.P. Yohannan v. K.S. VargheseOrs

Summary: This recent ruling focused on property disputes and the administrative rights of the church’s central leadership versus local parishes. It upheld the authority of the central administration to manage church properties and settle internal conflicts.

Key Points:

• Upheld central administrative control over church properties.
• Reinforced the legal framework established by previous rulings.
• This provided clarity on the role of local parishes in property management.

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