Malankara Mar Thoma Syrian Church (Malankara Mar Thoma
Suriyani Sabha as it is called in native Malayalam) is one of the oldest groups
of practising Christians in+ the world. Believed to be followers of one of the
original disciples of Jesus Christ - St. Thomas (also called Didimus or Thomas,
the doubter). It is widely believed that the Apostle St. Thomas came to Muziris
on the south west coast of India in AD 52 and laid the foundations of
Christianity in this part of the world.
Today, the headquarters is located at SCS
Campus, Thiruvalla, Kerala, India and has over a million adherents spread
worldwide. The goal and function adopted by the church is:
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To be the repository of the divine doctrines
revealed by Jesus Christ and proclaimed by His Apostle
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To maintain these doctrines in their purity
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To promote the spiritual life of its members
through the administration of sacraments and by the ministry of the WORD
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To make disciples of all nations by the
proclamation of the Gospel to all the world, and through the administration of
Holy Baptism in the name of True God
The history of the Mar Thoma Church is divided into three main eras:
- Pre-Reformation
- Reformation
- Post Reformation
Pre-Reformation Era
St. Thomas, the Apostle of Jesus Christ is believed to have landed in AD 52 in
Cranganore near Cochin, which was at that time an important seaport on the
Malabar Coast, having trade connections with the Middle East in those days. F.E.
Keay in his book, A History of the Syrian Church in India, has established, from
the mention in the book of Kings, of the articles brought to the court of King
Solomon from India, that even before the time of Christ, there was trade between
the Malabar Coast and Palestine in spices and luxury articles like ivory.
Therefore, it was quite natural for Thomas to come to India with the Gospel as
the disciples went to different parts of the world in accordance with the
commission given to them by Jesus Christ. In the true Apostolic tradition he
preached first to the Jewish settlers in and around Cochin, and then worked
among the Hindus. Through the ministry of the Word and the many miracles which
tradition attributes to him, he brought many high caste Hindus to the Christian
faith. It is believed that he organized 7 Christian communities for the use of
these Christians, and ordained presbyters from four leading families.
The seven churches were:
- Cranganore (Malankara)
- Chavakad (Palur)
- Parur near Alwaye
- Gokamangalam
- Niranam
- Nilakkal (Chayal)
- Quilon (Kalyan)
All these places except Nilakkal are near the sea coast. Nilakkal is in the ghat
region near Sabarimala, the Hindu place of pilgrimage. It is believed that
Nilakkal was an important trading centre for export of spices and other items
like ivory, and the route extended to Tamil Nadu across the ghats. Remains of
ancient human dwellings and places of worship are still discernible among the
ruins in this area, which is now covered with forests. Many Christian families
in Kanjirappally, Ayroor and other places trace their origin to Nilakkal. There
is a Mar Thoma Church at Ayroor which is still named Chayal (Nilakkal).
Recently a new Church has been built under the joint auspices of all the
Christian denominations of Kerala at the site agreed upon by all concerned. This
Church has historical significance as the first Church built and dedicated by
all the denominations together as a symbol of the heritage from St. Thomas. It
is believed that St. Thomas proceeded to the East coast of India and died a
martyr’s death at a place called St. Thomas Mount, and was buried at Mylapore in
Madras.
Dr. Juhanon Mar Thoma Metropolitan concludes the Chapter on the St.
Thomas Tradition in his book Christianity in India and a Brief History of the
Mar Thoma Church as follows:
“The History of the Christian Church in the first century does not depend
entirely on historical documents. Tradition is often more true and more
compelling than plain historic proof. In this sense St. Peter's founding of the
Roman Church and St. Thomas' founding of the Malabar Church, may be said to
stand on the same footing. Both are supported by traditions which are
sufficiently early and sufficiently strong”.
Mention is made in the records of the Council of Nicea (AD 325), of the presence
of a Bishop John of India. Jawaharlal Nehru in his 'Glimpses of World History'
(1934) commented as follows:-
“You may be surprised to learn that Christianity came to India long before it
went to England or Western Europe, and when even in Rome it was a despised and
proscribed sect. Within 100 years or so of the death of Jesus, Christian
Missionaries came to South India by sea. They were received courteously and
permitted to preach their new faith. They converted a large number of people,
and their descendants have lived there, with varying fortune, to this day. Most
of them belong to old Christian sects which have ceased to exist in Europe.”
The history of this ancient Church during 4th to 15th centuries reveals the fact
that it was in friendly relations with the Church in Persia. There is a
tradition that a group of 400 immigrants from Persia arrived in Malabar in AD
345 under the leadership of a merchant named Thomas of Cana, known as Knaye
Thommen. Mention is made also of another immigration from Persia in the year AD
825 under the leadership of a Persian merchant named Marwan Sabriso with two
Bishops named Mar Sapro and Mar Prodh. They landed in Quilon. King Cheraman
Perumal gave them land and extended to them special privileges, inscribed on two
sets of Copper Plates (in Malayalam “Chepped”). Three of these are still in the
Old Seminary in Kottayam and two are at the Mar Thoma Church Head Quarters,
Tiruvalla.
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Chepped-I kept in the Marthoma Church Head Quarters Thiruvalla
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Chepped-II kept in the Marthoma Church Head Quarters Thiruvalla: Side 1
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Chepped-II kept in the Marthoma Church Head Quarters Thiruvalla: Side 2 |
There was ecclesiastical connection between the Church in West Asia and the
Church in Malabar till 16th century. The Bishops who came from Babylonian
Patriarchate were Nestorians. Even now there is a Nestorian Church in Trichur,
called the Chaldean Syrian Church. They are connected with the Nestorian
Patriarch. Though there were such ecclesiastical connections and ministrations,
the Church in Malabar was independent in administration under its own
Archdeacons.
The Portuguese started settling in India with the coming of Vasco De Gama in AD
1498. They established their power in the 16th & the 17th centuries. This was
also a period, which witnessed far-reaching effects of the missionary adventures
of the Roman Catholic Church. At this time, the Portuguese were powerful in the
eastern areas and had control of the sea routes. The Roman Catholic Church
wanted to use this opportunity to bring the Church in Malabar under the
supremacy of Rome. A powerful Archbishop Alexio-de-Menezes arrived in Goa in
1592. He then convened a Synod at Udayamperoor, south of Ernakulam, in the year
1599, called the Synod of Diamper for commandeering obedience to the supreme
Bishop of Rome. The representatives sent from various congregations were forced
to accept the decrees read out by the Archbishop. Thus the Syrian Christians of
Malabar, (the Malankara Church) were made part of the Roman Catholic Church
under the Pope. The Malankara Church was under Roman Empire for half a century.
But many smarted under the Roman Yoke. Gradually the power of the Portuguese
empire declined and the Christians yearned for regaining independence.
They tried to get a prelate from one of the Eastern Churches to lead the people
out of this torpid state of affairs. And when their efforts were proved futile,
they declared their independence and shook off the Roman supremacy after 54
years of submission, with the ‘Oath of Coonen Cross’ in AD 1653. That was a
historic event, which inscribed a new chapter in the history of the Church in
Malabar. What they wanted was to remain loyal to their ancient faith and
traditions.
Their dream was finally materialized when their Archdeacon, Thomas by name, was
duly consecrated with the title ‘Mar Thoma’ in 1665 by Mar Gregorius of
Jerusalem who was associated with the Jacobite Patriarchate of Antioch. Thus the
Episcopal continuity was restored with Mar Thoma I as the first Indian
Metropolitan. Thus began the relation of the Syrian Church with the Antiochene
Jacobites. Because of the relationship with the Syrian Church, the Church in
Malankara (Malabar) was also known as Syrian Church of Malabar.
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MALANKARA THRONE |
The throne used for this consecration in 1655 is still in the possession of the
Mar Thoma Church and kept in the Poolatheen, the residence of the Malankara
Metropolitan at Tiruvalla. It has been used in the installation of every Mar
Thoma Metropolitan, to this day, so that the continuity of the throne of Mar
Thoma is ensured.
Thereafter, Ten Bishops with the title of ‘Mar Thoma’ were consecrated who held
ecclesiastical authority over the Malankara Church from 1653 to 1843. Of the ten
Bishops, four had assumed the title Mar Dionysius.
During the time of Mar Thoma VI, who took the title of Dionysius I, Mar
Gregorios, a foreign Bishop consecrated a new Bishop with the title Mar
Koorilos. Mar Dionysus raised objections and Mar Koorilos had established his
seat at Thozhiyoor, near Kunnamkulam on the British Malabar border. This Church
continued as an independent church from that time. This Church maintains cordial
relations with the Mar Thoma Church, especially for inter-church consecration of
Bishops even on date.
By this time, Malankara Syrian Christians had developed close relations with the
missionaries sent from Church Mission Society in London. But soon seeds of
misunderstanding were sown and cracks appeared in their relationship. This gap
widened and ultimately resulted in their parting of ways. With the converts they
gained and with the Syrians who joined them eventually, a branch of the Church
of England known as the Diocese of Travancore and Cochin was formed (1879).
But that was not the end. There was a nucleus of people in the church who longed
for the removal of unscriptural customs and practices which had crept into the
church over the centuries. They envisioned a reformation in the Church in the
light of the Gospel of our Lord. There were two outstanding leaders in this
group, one was Palakunnathu Abraham Malpan of Maramon (1796-1845) and the other,
Kaithayil Geevarghese Malpan of Puthuppally (1800-1855). Both were teachers in
the Syrian Seminary (established in AD 1813 by Pulikottil Mar Dionysius) and had
opportunities to come into close personal contact with the missionaries and to
share their insights regarding the Christian life and the nature and functioning
of the Church as depicted in the New Testament and to imbibe the ideas of the
Western Reformation. The group led by these two was very much concerned about
the need of a revival in the Church.
Reformation Movement
Palakkunnathu Abraham Malpan from Maramon and Kaithayil Geevarghese Malpan from
Kottayam who spearheaded this movement, never wanted to start a separate Church.
They wanted the reformation, staying within the Church. This group gradually
became vocal and approached Col. Fraser, the British Resident, with a memorandum
in 1836 . But since nothing came of it, Abraham Malpan decided to take action in
his own parish of Maramon which was sympathetic towards his ideas of reform. He
translated the liturgy of the Holy Qurbana into local language Malayalam from
Syriac and also eliminated from it the prayers for the dead and invocation of
saints etc. He celebrated Holy Qurbana in his church using the revised St.James
liturgy on a Sunday in 1836. This was tantamount to firing the first shot of the
reformation. He later on removed from the church the wooden image of a saint
reputed to have miraculous powers, and in whose honor an annual festival was
held that brought in huge income to the Parish. Both at Maramon and at the
Syrian Seminary at Kottayam, and in the neighboring Parishes of Pallom and
Kollad, Abraham Malpan popularized Bible teaching and preaching. Abraham Malpan
and Geevarghese Malpan had to give up their service in the Seminary, in 1840.
Since then Abraham Malpan concentrated his attention on the work of reform,
holding Bible classes and prayer meetings and instructing the deacons who were
loyal to him.
Most prominent elements in the Reformation were:
- Return to the gospel message of salvation by faith in Jesus Christ;
- Cleansing of wrong ways of life, and
- Taking up responsibility to be witnesses of Jesus Christ to other;
- All importance be given to the primacy of the Word of God.
Thus the reformation movement was started. It was a return to the purity of the
life and practice of the early Church. The emphasis on preaching the word of God
led to revival meetings, which were led both by the clergy and laymen. The
domination of the clergy as custodians of grace became a thing of the past.
Emphasis was given to the sole mediation of Christ, importance of laity and
priesthood of all believers. More and more groups were formed for Bible study;
and conventions for preaching and hearing the Word of God became common.
Metropolitan Chepat Mar Dionysius was not prepared to accept such changes. So he
refused to ordain the deacons who had undergone training with Abraham Malpan. He
also excommunicated Abraham Malpan. So Abraham Malpan went to his mother-parish
at Maramon. He stood strong in faith and convictions when faced with serious
challenges and great difficulties. However the whole parish stood with him.
Others who favoured the reforms went to hear his preaching and were strengthed
by his exhortations. Some other parishes also decided to adopt the programme of
reformation. Abraham Malpan realized that unless he had the support of a bishop
who was sympathetic towards his reforms, there was little prospect of the
movement gaining ground. So he sent his nephew Deacon Mathew, who was then
studying in Madras, to the Patriarch at Mardin in Syria. The Patriarch, being
impressed with the character and ability of the deacon, in due course ordained
him as priest and consecrated him as Metropolitan, with the name Mathews Mar
Athanasius. The new Bishop arrived in Cochin in 1843 with credentials received
from the Patriarch.
The new Metropolitan went to Trivandrum and tried to obtain the Royal
proclamation declaring him as the Metropolitan of the Malankara Church. Chepat
Mar Dionysius opposed this. Mathews Mar Athanasius got the royal proclamation in
1852 declaring him as the Metropolitan of the Malankara Church. Abraham Malpan
died at the early age of 49 years in 1845. Having received the Royal
proclamation, Mathews Mar Athanasius made himself more active and involved in
the cause of reformation. Years later a group led by Pulikottil Joseph Mar
Dionysius who was consecrated by the Patriarch of Antioch worked vigorously
against him and his attempts to continue reformation. Mathews Mar Athanasius,
consecratd his cousin Abraham Malpan’s son, as Thomas Mar Athanasius in 1868.
The reformed party had possession of the Syrian Seminary as Mathews Mar
Athanasius had been declared as the Malankara Metropolitan. The Partriarch of
Antioch himself came to Kerala in 1875. A prolonged litigation followed, as to
who was the rightful Malankara Metropolitan. Mathews Mar Athanasius died in 1877
and Thomas Mar Athanasius had to carry the burden of conducting the court cases,
for the possession of the Syrian Seminary and Church property. This case was
decided in the royal court of appeal in Trivandrum, in 1889. Two judges decreed
that Joseph Mar Dionysius was the rightful Metropolitan of the Malankara Church
as he expressed allegiance to the Patriarch of Antioch. One Christian Judge gave
the verdict in favour of Thomas Mar Athanasius because of his conviction that
the Malankara Church has been an independent Church from the beginning. The
majority view prevailed and Thomas Mar Athanasius had to leave the Syrian
Seminary and the properties there, because he upheld the autonomy of the Church.
It was suggested that Thomas Mar Athanasius would be recognized as Malankara
Metropolitan, if he agreed that future consecrations of Bishops should be by the
Partriarch of Anticoh. He did not agree to this proposal as it was against the
autonomy of the Church.
Again, litigation continued for the possession of individual churches. The
reform party got only Maramon and Kozhencherry churches by court decision, and
the Kottarakara church without contest. Five churches were to be used by the two
parties on alternate Sundays. They put up small sheds in other places to hold
worship services.
Even though the reform party lost their hereditary and rightful possession, it
became the occasion for the people to turn to God and to go forward in faith,
trusting in the power of God. This led to a spiritual revival and great joy in
spite of difficulties. It was this spiritual fervour which sustained the people.
The Maramon Convention (Evangelistic Meeting) was started about this time in the
year 1896. The famous Maramon Convention which we have been holding annually for
over a century, is a source of great spiritual power and inspiration for
innumerable people. The losses were forgotten in the zeal of spiritual
fulfillment. The concern for the spread of the Gospel gave momentum to the
reformation movement. The successive Metropolitans of the Church also continued
in the same spirit, with the help of dedicated clergy whose leadership and
sacrificial lives have been deeply appreciated by the people in the Church.
Post Reformation
Though the reformists succeeded in introducing the revised order of worship and
successfully discontinued many practices, they had to pay a heavy price for
achieving the desired result and had to face serious mental and financial
strains arising out of the prolonged legal battles. In pursuance of the judgment
handed out by the Royal Court of Appeal, Bishops consecrated by the reformists
group lost control of the Malankara Church and had to vacate the Syrian Seminary
at Kottayam, considered as the headquarters of the Malankara Church.
Our forefathers, however, did not lose heart. On the contrary, the material loss
and humiliation suffered by them infused renewed vigour and hope in their minds
and gave them the confidence to start rebuilding the Church from scratch, laying
their trust in God almighty. There has been a phenomenal expansion of the Church
during the last six decades, widening its frontiers to various countries of West
Asia, Africa, North America and Western Europe. The Church has now 1166 parishes
including congregations, divided into twelve dioceses. There are 10 Bishops
including the Metropolitan and 795 active priests (and 151 retired priests). It
has a democratic pattern of administration with a representative assembly
(Prathinidhi Mandalam), an executive council (Sabha Council) and an Episcopal
Synod.
The Church has been active in the field of education and owns 8 Colleges, 6
Higher Secondary Schools, 1 Vocational Higher Secondary School, 8 High Schools,
1 Training School and other educational institutions owned and managed by
individual parishes. We have 3 Technical Institutions at Cherukole, Kalayapuram
and Anchal.
The Church has 31 social welfare institutions, 11 destitute homes and five
hospitals. The Mar Thoma Tehological Seminary (Estd: in 1926) and 6 other
institutes cater to the theological education of both the clergy and the laity.
Further, there are three Study Centres, at Managanam, Kottayam and Trivandrum
for arranging regular study programmes and to provide opportunities for creative
dialogue between church and society on various ethical, moral, social and
religious issues. The religious education of children is looked after by the
Christian Education Department - the Sunday School Samajam (organized in 1905)
and the work among youth is carried on by the Youth Department - the Yuvajana
Sakhyam (organized in 1933). The Church has a women’s department - the Mar Thoma
Suvisesha Sevika Sanghom (organized in 1919) which is vigorously active.
The Church actively participates in the programmes of the World Council of
Churches, the Christian Conference of Asia, the National Council of Churches and
the Kerala Christian Council. It is in full communion with the Anglican Church,
The Church of South India and the Church of North India and has cordial
relations with the various denominations of the Christian Church. The Church
actively co-operates with the C.S.I. and the C.N.I. through CCI (Communion of
Churches in India).
The Mar Thoma Church is financially independent and maintains its indigenous
nature. Its regular work as well as special projects are almost entirely
financed by contributions from its members at home and abroad.
While the history of the Church especially during the last century shows advance
and growth in various directions, it will be admitted that there is little room
for complacency. In the life of the individual as well as the community, we lag
far behind the standard set by our Lord. The Church is in need of renewal in
Spirit in order to become more effective and useful instrument in His hands for
the extension of His Kingdom. As members of the Church let us therefore
surrender ourselves under the mighty hand of God so that He may exalt us and use
us for His glory in the years to come.