 | This article has multiple issues. Please helpimprove it or discuss these issues on thetalk page.(Learn how and when to remove these messages) (Learn how and when to remove this message)
|
| Part ofa series on |
| Protestantism |
|---|
 |
 Christianity portal |
TheMalankara Mar Thoma Syrian Church, often shortened toMar Thoma Church, and known also as theReformed Syrian Church[20][21][9] and theMar Thoma Syrian Church of Malabar, is an autonomousOriental Protestant Christian church based inKerala,India. While continuing many of the Syriachigh church practices, the church isProtestant in its theology and doctrines. It employs areformed variant of theWest Syriac Rite Divine Liturgy of Saint James, translated toMalayalam.[3][4][13][7][11]
The Mar Thoma Church sees itself as continuation of theSaint Thomas Christians, a community traditionally believed to have been founded in the first century byThomas the Apostle, who is known as Mar Thoma (Saint Thomas) in Syriac,[22][23] and describes itself as "Apostolic in origin,Universal in nature,Biblical in faith,Evangelical in principle,Ecumenical in outlook,Oriental in worship,Democratic in function, andEpiscopal in character".[24]
Until the beginning of the 20th century, Mar Thoma Christians lived in a few districts of CentralTravancore (Pathanamthitta,Kollam, andThiruvananthapuram districts) andKunnamkulam (Thrissur district) in Kerala. Since that time they have spread with the 20th-century Indian diaspora to North America, Europe, the Middle East, Malaysia, Singapore, South Africa, Australia and New Zealand. According to the figures provided by the church itself,[25] it currently has over 1 million members.[26] Their mother tongue is Malayalam, the language of Kerala, and historically the variety known asSuriyani Malayalam was associated with them.
According to the 2011 Census of Kerala it was, with a membership of 405,089, the sixth largest Christian church in the state, coming after theSyro-Malabar Catholic Church (2,345,911), theLatin Catholic Church (932,733), theMalankara Orthodox Syrian Church (493,858), theJacobite Syrian Christian Church (482,762), and theSyro-Malankara Catholic Church (465,207).[27]
Malankara Mar Thoma Syrian Church is commonly called theMar Thoma Church. In official and legal records the church is referred to as Mar Thoma Syrian Church of Malabar or as Malankara Mar Thoma Syrian Church.[24]Malabar is a term used to denote the Kerala coast in earlier days. The original Church was referred to as the Church of Malabar by the Jesuits[28] and as the Syrian Church of Malabar in Missionary Registers from 1801 onward.Malankara is an ancient name derived from the name 'Maliankara', Maliankara Island is on the Southwestern side of the Indian Peninsula. It is between Gokarnam andKanyakumari the southernmost point of India. Kerala, the present southwestern state of India is only a part of Malankara. It is also thought to be a cognate of this name Maliankara, a place nearMuziris, where Thomas the Apostle first landed in Kerala.
Mar Thoma isAramaic, and means Saint Thomas. Members of the Mar Thoma Syrian Church are commonly called as Mar Thomiyar, Mar Thomites, or Mar Thoma Syrians. The original liturgical language used by Saint Thomas Christians was the East Syriac language which is a variant of Aramaic. The Reformation movement in the Malankara Syrian Church later resulted in the evolution of an independent indigenous Malankara church under the Mathoma Metropolitan, breaking all the ecclesiastical and temporal control from outside Malankara. In 1898, during the reign ofTitus I Mar Thoma the church accepted as its name,Malankara Mar Thoma Syrian Church orMar Thoma Syrian Church of Malabar to comprise its order and heritage.[29] The members of this church are known as Mar Thoma Nasrani or Mar Thoma Syrian Nasrani.
The Mar Thoma Syrian Church has a well-defined constitution and has a democratic pattern of administration. The central administrative setup consists of the Metropolitan, the Episcopal Synod (Consisting of all the Bishops of the Church), the Prathinithi Mandalam (House of Representatives) and the Sabha Council (Executive body of the house of representatives / Mandalam), and the Vaideeka Selection Committee (to select candidates for the ordained ministry of the church).
The Central Administration of the Church is backed by the Dioceses. Each diocese has its own council and an assembly. The assembly members are elected by the individual parishes, and the diocesan council members are elected by the assembly.
All members of a parish are members of the Edavaka Sangham (General Body) and they also have the right to elect their representatives to the Diocesan Assembly and Prathinidhi Mandalam (Church Parliament).
The title of the head of the Church is "Mar Thoma Metropolitan". He is ordained from among the duly-consecrated bishops (Episcopas) of the Church, the choice being ordinarily that of the senior-most among them. The present Mar Thoma Metropolitan isTheodosius Mar Thoma[30][31] who resides at Poolatheen at Church Headquarters inTiruvalla, Kerala. He is 21 Mar Thoma in the line of continuation after the re-establishment of the Mar Thoma episcopacy after the Oath of the Koonan Cross (1653).
If the Metropolitan is personally satisfied that he has difficulty continuing to perform the duties pertaining to his office, he may relinquish the powers and responsibilities of Metropolitan. Then he becomes the Mar Thoma Metropolitan Emeritus and is addressed as "Mar Thoma Valiya Metropolitan". The present "Mar Thoma Valiya Metropolitan isPhilipose Chrysostom Mar Thoma Valiya Metropolitan.
To assist the metropolitan there areEpiscopas, the senior-most among them is called the Suffragan Metropolitan.
For administrative purposes, the Malankara Mar Thoma Syrian Church is divided into 13 dioceses or popularly called 'Bhadhrasanams' (Malayalam:ഭദ്രാസനം) headed by a Metropolitan or by an Episcopa.They are:
| Diocese Name | Mar Thoma Bishop Houses and Diocesan centers | Headquarters |
|---|---|---|
| Niranam–Maramon | Poolatheen Aramana | Tiruvalla |
| Chengannur–Mavelikara | Olivet Aramana | Chengannur |
| Adoor | Hermon Aramana | Adoor |
| Kottarakkara–Punalur | Oorshalem Aramana | Kottarakara |
| Thiruvananthapuram–Kollam | Mar Thoma Kendram | Mannanthala,Trivandrum |
| Kottayam–Kochi | Bethel Aramana | Manganam,Kottayam |
| Ranny–Nilackel | Mar Thoma Centre | Ranni |
| Kunnamkulam–Malabar | Mar Thoma Centre | Kozhikode |
| Chennai–Bangalore | Mar Thoma Bhavan | Chennai |
| Mumbai | Mar Thoma Centre | Mumbai |
| Delhi | Mar Thoma Centre | New Delhi |
| North America–Europe | Sinai Mar Thoma Center | New York |
| Malaysia–Singapore–Australia–New Zealand | — | — |
 | This sectionmay be in need of reorganization to comply with Wikipedia'slayout guidelines. Please help byediting the article to make improvements to the overall structure.(October 2019) (Learn how and when to remove this message) |
The present members of the Episcopal Synod of Mar Thoma Church are:
The excommunication of Reformist bishops and their followers by the Syriac Orthodox Patriarch in 1875,[32] the Synod of 1876 (Mulanthuruthy) and the Royal Court Verdict of 1889[33] were turning points in the history of theMalankara Syrian Church of Malabar. The Reformist (Metran) faction continued to consecrate bishops to the Malankara See without the consent of Patriarch as they claimed Malankara church is independent of the Syrian Church. Before the death of Malankara Metropolitan Mathews Athanasius, he consecrated Thomas Athanasius as Suffragan bishop of Malankara Church. Following the death of Mathews Athanasius, the suffragan succeeded as the Metropolitan of the Malankara See in 1877 which led to a schism in the Malankara church. Those who supported reformation loyally followed the Malankara Metropolitan who was legally evicted from the Malankara Syrian Church. He died in 1893 without consecrating a successor and suggesting a new name for the church. The Metropolitan of Malabar Independent Syrian Church stepped in and consecrated Titus Mar Thoma as the new bishop.[34]
The Mar Thoma Syrian Church usually follow the traditional West Syriac episcopal consecration practice, by which only the presiding bishop or Mar Thoma Metropolitan lays hands on the bishop-elect.[35] Participation as co-consecrators is effectuated while bestowing the pastoral staff.[35] For that, the bishops of theMalabar Independent Syrian Church,Church of South India andTamil Evangelical Lutheran Church have historically joined the Mar Thoma Metropolitan.[36][37][38]
 | This sectiondoes notcite anysources. Please helpimprove this section byadding citations to reliable sources. Unsourced material may be challenged andremoved.(May 2025) (Learn how and when to remove this message) |
Semmasan (deacons):The Sabha Prathinidhi Mandalam elects a Vaidika Selection board to select candidates for the ordained ministry of the church through recommendations (letters from bishops-clergy by the level of exposure in church or by personal sponsorships of bishops or written support pledged from bishops), exams (English, General knowledge and Bible) and pre- and post- theological training interviews (with theological-sociological aspects and scrutiny through psychological and health evaluations).
Following aMalankara Church tradition and from diasporic influence, the church follows a compulsory twelve-month (or 24 months with relocation, if failed in the first attempt) unpaid missionary service to those who are inclined to be a priest, before selection process as a "Tithe of Youth" program for "evaluation purposes". Additionally, this program was challenged in youth meets of the church at the time of its conception on the basis of non-guarantee in an entry, fast-changing world, career stagnation, and other economic factors and have arrived at a discussion level resolution of implementing this process after the pursual of their theological training and integrating the "Deacon" status during the time period undermentorship which enables the church to fill up NGO's, projects and mission fields with trained and theologically equipped individuals for staff duties and pastoring, thus avoid stress and negligence that would be otherwise imparted on the youth. During the intensive field training, when the inclined candidate is counted to be worthy for the controlled influx in church duties, the trained and experienced Deacons can be nominated for ordinations as Kassessas, by each diocese as the allotment.
Kassessa (clergy priests):Persons receiving ordination as ministers shall be duly ordained deacons. They all have had theirBachelor of Divinity degree from the Mar Thoma Theological Seminary,Kottayam, Kerala, or from other recognized theological seminaries of India. The wife of a Kassissa is known as "Baskiamma" derived from" Baskiyomo in Syriac.
Vicars general:From among the clergy who have completed 25 years of service in the ordained ministry and not less than sixty years of age are selected according to their contributions and ordained asvicars general. In the absence of the diocesan bishop, they may be appointed as deputy head of the bishopric.
Thomas Christians are popularly and traditionally called asSyrian Christians, in view of the Syriac liturgy (a variant of the classical form of Aramaic) used in church services since the early days of Christianity in India.[39]
The Saint Thomas Christians remained as Church of Malabar with fraternity relationship with Church of East,Church of Antioch, Church of Alexandria, etc. till the Advent of Portuguese and Jesuits of Roman Catholic church in the 15th century. Thereafter, the Christians of St Thomas had been influenced by many belief streams at different points of time. These influences have later resulted in serious rifts and in the breaking down of the monolithic apostolic church to different fragments under different faith streams. They were organised as a Church in the 8th century, served by foreign bishops, and with a hereditary local chief calledArchdeacon(Arkadiyokon). In the 16th century the overtures of thePortuguesepadroado to bring the Saint Thomas Christians into theLatin Church of theCatholic Church led to the first of several rifts in the community and the establishment ofPazhayakoor (Catholic) andPuthenkoor factions.[40] Since that time further splits have occurred, and the Saint Thomas Christians are now divided into several denominations, each with their own liturgies and traditions.
On the southwestern side of the Indian peninsula; between the mountains and the Erythraean Sea (now the Arabian Sea); stretching fromKannur toKanyakumari was the land calledCherarajyam, which was ruled by local chieftains. Later this land came to be known as theMalabar region and (nowKerala).Muziris (nearKochi) was the important entry port.[41] After the discovery ofHippalus, every year 100 ships arrived here from various parts of the then known world, including Red Sea ports.[42]
According to the Bible, during the time of Moses andSolomon, theMalabar Coast traded spices and luxury articles with Israel (I Kings 9:26–28, 10:11, 22;2 Chronicles 8:18, 9:21).
Excavations carried out atPattanam (near Kochi) from 2005 provided evidence that the maritime trade betweenKerala and the Mediterranean ports existed even before 500 BC or earlier.[43] It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala.[44][45][46]
WhileAugustus (31 BC- 14 AD) was theRoman emperor andHerod the Great (37–4 BC) wasKing of Judea, ambassadors from Malabar visited the Emperor according to an account ofNicolaus of Damascus. Certain nasrani writings hypothesize that these ambassadors were theBiblical Magi of Matthew 2:1, as a tradition.[47]
Saint Thomas Christians believe thatThomas the Apostle arrived in theMalabar Coast around AD 52.[48] He landed atMuziris (now estimated asPattanam, near Kochi on the Malabar Coast), after his first mission in the Parthian empire, during the era of KingGondophares[49] It is believed that St. Thomas itinerated for 30 years in Kerala[50] and proceeded to the East coast of India from Malankara and died a martyrs' death at a place calledMylapore-Chinnamalai in Tamil Nadu.
The Nazarenes in Malabar were either proselytized from mainstream Judaism by 'Mar Thomas' or 'Mar Bartholomeu'.[51] Pantaneius's reference to the gift of 'Gospel of Matthew in Hebrew' by Bartholomeu to the Nazereans in Malabar is a clear pointer to the fact that Mar Thomas did evangelize Malabar, It could be further stated that either MarNathanael (John 21:2) aided in Mar Thomas' mission in India for a brief time before heading to Armenia or bar-Tau'ma, Son of Thomas assisted in his father's missionary activities per norms inLEV 21:7, this could also explain why most of the priests in the order of St. Thomas were later allowed to be married, which led to the prerogative of sacerdotalism to certain groups/families and to people supported by them.
In early Christian times, 'Nazranis' was not a separate religion, but a sect in the Jewish community. The term was used to denote followers of Jesus of Nazareth. (Acts. 24:5; 28:22). 'Khristianos' (or Christians) was initially used largely to refer non-Jewish people who followed Christ (Acts 11:26). In Kerala, the sect was known as 'Nazraani Margam'. Margam in Malayalam means, 'The Way'. (Acts 9:2; 19:9, 23; 22:4; 24:22). Thus, the word Nazraani clearly shows that many who joined them were Jews. But in Kerala, this name was replaced by the word 'Christians' in the 20th century.[52]
The earliest families within the Jewish community to accept the path of Christianity through St. Thomas, later intermarried with the ethnic local community and Brahmins of the 6th century. This led to the upbringing of marginal class or 'sambandham' Brahminic family clans likePakalomattom, Sankarapuri and Kalli to a different socioeconomic status, they are now widely accepted as the first families who adopted an emigre way of life or 'Christianity' in Kerala. According to recent DNA research by Dr. Mini Kariappa, a significant number of Knanaya's share their ancestral roots with the West Eurasian gene pool of Jews.[53]
Saint Thomas Christians were administratively under the single native dynastic leadership of Arkadyaqon (East Syrian term for an ecclesiastical head with extensive administrative powers, deriving from Greek αρχιδιάκονος =archdeacon) commonly referred as "Jathikku Karthavyan" ( Malayalam term meaning "Leader of The Community"). The Malankara Church believes that St. Thomas appointed elders at every place he preached to lead the believers. He prayed and laid his hands upon them, in the same way as the other disciples did (Book of Acts 6:1–6; 8:14–17; 13: 1–3). This was the system used until the arrival ofPortuguese. By 1500, Malankara Church had Parish elders and a Church leader. Before the arrival of Portuguese, Latin was unknown to Malankara people. In the ‘'Decrees of The Synod of Udayamperoor'’ presented to the St. Thomas Christians in their mother tongue Malayalam, Malankara Mooppen was the name used to refer the Church leader, except on three occasions.[54] During the period of Colonialism, (i.e., from the 16th century), the PortugueseJesuits began deliberate attempts to annex the community into the Latin Church of the Catholic Church, and in 1599 AD, they succeeded in their attempt through the infamousSynod of Diamper. Resentment against these forceful measures led the majority of the community under their ArkadyaqonThomas to swear an oath never to submit to the Portuguese, known as theCoonan Cross Oath in 1653. For the first time in 1653, the Church leader was given the title Mar Thoma when Thomas Arkadyaqon was consecrated as Mar Thoma I. The present head of the Mar Thoma Church is the twenty-first Mar Thoma.
In the 2nd century (189-190 AD) AD,Pantaenus, the Philosopher and Missionary sent by Bishop Demetrius of Alexandria to India, found that there were many Christians in India with aPersian Bishop and that they had a copy of theGospel according to Matthew in Aramaic.[55] These Christians were the early evangelists of Malankara Church.
During the time of KingShapur II (310–379) ofPersia, a group of 400 immigrants (72 families) from Persia arrived in Malabar under the leadership of merchantKnai Thomman. They were engaged in trade and settled down inKodungallur. Another immigration from Persia occurred around 825 under the leadership of Persian merchant Marwan Sabriso, with two Bishops, Sapro and Prodh. Together they were known as Knanaya/Kanai people. They continued to remain partially in anendogamous group within the Nasrani community. They cooperated with the Malankara Church, attended worship services together but remained a separate identity. By the 10th century, in Malabar there were two Nazrani groups, the Saint Thomas Christians and Knanaya community.[56]
Following the arrival of Christians from Persia, their bishops, priests or laymen began visiting them. Most of them were not able to return due to financial difficulties and travelling long distances.[citation needed] The Knanaya people were worshipping together with the St. Thomas Christians.[citation needed] So these visitors also attended these services. It was a matter of ongoing dispute between different churches in Kerala whether the Syrian bishops had any administrative responsibility or jurisdiction over the St. Thomas Nazrani Christians.
Persian crosses were in churches once attended by Nasranis. Out of five Persian crosses, two are in Kottayam Knanaya Valia Palli. According to the archaeologists, the earliest one was made in the 7th century. The cross became a symbol of Christianity in the west, during the time of Constantine (272–337).[57] Saint Thomas Christians of Malabar had hardly any contact with other Christians before the arrival of Knanaya people from Persia. Moreover, two of the oldest church buildings that still exist in South India do not have any marking of a Cross on their original structure. So most probably it was during the 7th century that the cross became a symbol of St. Thomas Christians.
_plates_1_and_4.jpg)
The existence of this Church in the early centuries is evident in the writings of ancient travelers.
The rulers ofKerala, in appreciation of their assistance, had given to the Malankara Nazranis, three deeds on copper plates. These are known as Cheppeds, Royal Grants, Sasanam etc. Five sheets of them are now in the custody of the Malankara Mar Thoma Syrian Church Headquarters at Thiruvalla.
ThePortuguese started settling in India with the arrival ofVasco da Gama in 1498. For the next 200 years, they took control over the sea routes and were powerful in the western parts of India. By 1500, Malankara Church was spread fromKannur in the North toKollam in the South. It included the Saint Thomas Christians and the endogamous group,Knanaya Christians. TheSaint Thomas Christians went through changes with the encounter of Portuguese in 1599.[70] In the 16th century the overtures of thePortuguesepadroado to initiate the Saint Thomas Christians into theCatholic Church led to the first of several rifts in the community and the establishment of Pazhayakoor and Puthenkoor factions. Since that time further splits have occurred.
TheMalankara Church had hardly any contact with the Western Church. The Portuguese used their power to bring the Malankara Church under Latin jurisdiction. A powerful ArchbishopAleixo de Menezes[71] arrived inGoa in 1595. He then convened a Synod atUdayamperoor, south ofErnakulam, from 20 to 26 June 1599, known as theSynod of Diamper. Here the Archbishop demanded complete submission to the Latin jurisdiction. The representatives sent from various parishes in and aroundCochin were forced to accept the decrees read out by the Archbishop.
A protest took place in 1653 with the Coonan Cross Oath. Under the leadership of Archdeacon Thomas (Mar Thoma I), the Thomas Christians publicly took an oath that they wouldn't obey the Jesuit bishops.[72]
Rome sent Carmelites in two groups from thePropagation of the Faith to Malabar headed by Fr. Sebastiani and Fr. Hyacinth. Fr. Sebastiani arrived first in 1655. He began to deal directly with the Archdeacon Thomas (Mar Thoma I). Fr. Sebastiani gained the support of many, especially with the support ofPalliveettil Chandy, Alexandar Kadavil and the Vicar of Muttam. These were the three councilors of Mar Thoma I, who was reconciled with Gracia (SJ)[who?] before the arrival of Sebastaini, according to Jesuit reports.[72]
The Pazhayakūr Catholic faction persistently challenged the validity of the ordination ofMar Thoma I by laying hands of 12 priests. It led many people to believe what they said and chose to rejoin with the catholic faction.
Between 1661 and 1662, out of the 116 churches, the Carmelites reclaimed eighty-four churches, leaving Archdeacon Mar Thomas I with thirty-two churches. The eighty-four churches and their congregations were the body from which the Syro Malabar Church and the Chaldean Syrian Church have descended. The other thirty-two churches and their congregations represented the nucleus from which the Syriac Orthodox (Jacobites & Orthodox), Thozhiyur, Mar Thoma (Reformed Syrians), Syro Malankara Catholics have originated.[73]
In 1665 with the request of the Archdeacon,Gregorios Abdul Jaleel a Bishop sent by the Syriac Orthodox Patriarch of Antioch, arrived in India. A faithful group under the leadership of the Archdeacon welcomed him.[74] The arrival of the Bishop Gregory of the Syriac Orthodox Church in 1665 marked the beginning of a formal schism among the St. Thomas Christians. Those who accepted the West Syrian theological and liturgical tradition of the Syriac Orthodox Church of Antioch of Gregory became known as the Jacobite, while the Syrian Catholics remained in communion with Rome and later came to be known as the Syro Malabar Church.[74]
Under the leadership of their elder Thomas,Nazranis aroundCochin gathered atMattancherry church on Friday, 24 January 1653 (M.E. 828 Makaram 3) and made an oath that is known as the Great Oath of Bent Cross.
"These Portuguese having murdered Mar Ignatius, we will no longer join them. We renounce them, and do not want either their love or their favour. The present Francis, bishop, shall not be our governor. We are not his children or followers. We will not again acknowledge Portuguese bishops."[75]
Those who were not able to touch the cross-tied ropes on the cross held the rope in their hands and made the oath. Because of the weight it is believed by the followers that the cross bent a little and so it is known as "Oath of the bent cross" (Coonen Kurisu Sathyam).[76][77]
Four months after this event, according to the beliefs, 12 elders of the church ordained the elder Thomas as their prelate with the ecclesiastical titleMar Thoma I.
Their beliefs and practices before the arrival of the Portuguese as evident in the canons of theSynod of Diamper.[78][79]
Malankara Church,[80]
The Dutch East India Company defeated Portuguese for the supremacy of spice trade in Malabar in the year CE 1663. Malankara Nazranis used this opportunity to escape from Latin persecution with the help of the Dutch East India Company. The Dutch brought BishopGregorios Abdul Jaleel ofJerusalem of the Syrian Orthodox Church in their trading vessel in CE 1665. Thomas Arkadyaqon who was consecrated as Mar Thoma I entered into a relationship with theWest Syriac Orthodox Church and gradually adoptedWest Syriac liturgy and practices. The Dutch were on the Malabar Coast from 11 November 1604 – 1795.Mar Thoma I toMar Thoma VI were the prelates during this period.
The English defeated the Dutch in 1795 and took overCochin during the time ofMar Thoma VI. In 1806, Rev. Dr.Claudius Buchanan, an Anglican missionary visited Malankara and met Mar Thoma VI.[81] The Bible that was translated from the originalAramaic into Malayalam by two Malpans (Syriac Professors) was printed with the help of Buchanan.[82]
The earlyBritish Residents happened to be people of evangelical persuasions and were curious about the native church.[83][84] In 1808, a bond for the sum of 3000 StarPagoda (Rs. 10,500) was handed over by GeneralColin Macaulay, the British Resident inTravancore to the Govt. forMar Thoma VII with the condition that the interest (known as Vattipanam) be paid to the Metropolitan of the Syrian Church of Malabar.[85] The next Resident ColonelJohn Munro was approached by a monk (Ramban) Pulikkottil Joseph Ittoop, with the idea of setting up a seminary for the Malankara church. The idea appealed to Munro and under his patronage, the Ramban got the construction completed by 1815. At the resident's behest, the AnglicanChurch Mission Society sent its missionaries on aMission of Help, to educate the seminarians.[86][33] In 1815, Joseph Ramban was consecrated by Philexenos of the Thozhyoor Church and was given the ecclesiastical titleDionysius II. To make the Malankara Church accept him as their head, Col. Munro had to get the rulers of Travancore and Cochin issue Royal proclamations ordering Christians to render obedience to Dionysius II.[87] The next two prelates were also selected by Col. Munro and Royal proclamations were issued to them also.[88]
The British missionaries believed that a reformation of the Malankara Church was imperative (since, for instance, they found in the Indian church "those doctrines which we threw off at the Reformation: "Purgatory ... worshipping and adoration of images and relics, and also invocation of saints'")[89] whose presence made reform imperative, and ventured to bring it about through a process of theological instruction and subtle persuasion. By and by, they prodded MetropolitanPunnathra Dionysius III into convening an assembly of his leadingkathanars and missionaries atMavelikkara to discuss the matter. This meeting which took place on 3 December 1818, appointed a committee of six elder kathanars to come up with scheme for reformation, in consultation with the metropolitan and missionaries.[83][84][90] Some priests likeAbraham Malpan, Kaithayil Gheevarghese Malpan etc., who worked along with the missionaries at theKottayam seminary were part of this committee. They were especially receptive to Anglican ideas.[14][91][92] Before the committee brought their findings Punnathra Dionosyus died and Cheppad Dionosyus became the Malankara Metropolitan. Cheppad Dionosyus rejected the committee findings and went on with actions that was against the reforms made by his predecessors.[93] Later, as Anglicans such as Joseph Peet tried to dominate the Pazhaya Seminary and started to create other issue in the Church, Malankara metropolitanDionysius IV convened a synod atMavelikkara on 16 January 1836, where-in the participants resolved not to deviate from their Oriental Orthodox faith or traditions and to remain faithful to the Patriarch of Antioch. This ended the official partnership between the missionaries and the Malankara Syrian Church.[86][83][91]
The British Anglicans had many well-wishers in the Malankara Church.[33] Priests like Abraham Malpan and others continued to collaborate with the missionaries to reform the church from within.[14][84] In 1836,Abraham Malpan, Kaithayil Gheevarghese malpan and other reformistkathanars submitted a memorandum to Resident Col. Fraser, levelling charges of abuse against metropolitan Dionysius IV and a 23-point stratagem for the reformation of the church. But as the metropolitan was against all reforms, nothing came of it.[14][94] Regardless, Abraham Malpan produced areformed revision of theWest Syriac Rite and used it in the seminary and his parishes. Consequently, Abraham Malpan was excommunicated.[14][15][92] Malankara metropolitanDionysius IV refused to ordain anyone trained by reformist malpans.[14][94]
ThoughMaramon PalakunnathuAbraham Malpan was bounteous in his temperament, he never hesitated to introduce reforms in both teaching and practice. He also insisted on a high moral standard of conduct for laity and clergy alike. All this created a ferment in the Malankara Church and its effects are still discernible in the Church as a whole.[95]
The first printedMalayalam Bible, translated from Syriac was published in 1811. Known as Ramban Bible[106] it contained only the four Gospels. By 1841, the whole Bible was translated, printed and released. Counselled byAnglican missionaries who taught at theOrthodox Theological Seminary,Mar Thoma XI convened a meeting of representatives of the Malankara Church with the missionaries atMavelikkara in 1818. In that meeting, a review committee was appointed to recommend reforms, in consultation with the metropolitan and the missionaries.[83][84][90]Abraham Malpan, Kaithayil Geevarghese Malpan, Eruthikkal Markose Kathanar, Adangapurathu Joseph Kathanar were members of this committee. This was the first step in carrying out Reformation in Malankara Church.
On 5 September 1836, the reformation was planned. The strategy was determined by a group of 12 clergymen under the leadership of Abraham Malpan. They issued an encyclical describing what they believed were the wrong teachings, a statement listing twenty-four practices of the Church which they believed were "evil" and had crept in by its association with other Churches and religions and the same as a petition to a British Resident.[107][108]
On 27 August 1837 (Sunday), then suspended[14]Abraham Malpan conducted the Holy Communion service in mother tongueMalayalam at his home parish atMaramon. Clergymen, who supported him also did the same thing in various other parishes on the same day.
Connected with a saint (Baselios Yeldo), every year in the first week of October, there was a church festival atMaramon. During that time a wooden statue of that saint, they called "Muthappen" (Meaning:- Elder father) was taken around in procession, and people used to venerate the saint by offering prayers and ask for intercession. In 1837,Abraham Malpan from deeper biblical understandings and of the spiritual scruples surrounding it, took the statue and threw it into a well saying, "Why consult the dead on behalf of the living?" (Isaiah 8:19). So when the festival came there was no statue to be taken out for the procession.
The use of the revised liturgy and the changes he brought about in practices disgruntledMar Thoma XII. SoAbraham Malpan was excommunicated.[14][94] Deacons trained by him were refused priesthood. ButAbraham Malpan was not disheartened. He continued with his spirited reforms. He returned toMaramon. Many of his students joined him to continue their studies. All those who believed that "The Church" needed a revitalization also joined him. Members of parishes inKozhencherry,Kumbanad,Eraviperoor,Thumpamon,Elanthoor,Kundara,Kottarakara,Mavelikkara,Mallapally, and many other places made trips to Maramon to attend the service inMalayalam and listen to his sermons. Doors were also opened for reformation in other places by ministers who supported him.
At this stage, he had three choices in front of him. Repent and go to the beliefs under Antioch; join theAnglican Church with western aid; or go forward with the Cleansing and restoring "The Church" to what he thought would bring it to a pristine position, A church uncontaminated by avarice, venality, licentiousness, and rapacity.[109] He selected the third one.Abraham Malpan died in 1845.
Realising the need for a bishop to lead the reformists, Abraham malpan sent his nephew Deacon Matthews to the patriarch in Antioch. The patriarch, unaware of Mathew's reformation leanings, ordained him as bishopMathews Athanasius in 1842 and he returned to Travancore in 1843. MetropolitanDionysius IV sent word to the patriarch that he has been deceived and called for prompt corrective action.[33][86] Mathews Athanasius did not have the approval of the majority of Malankara Christians who were opposed to reforms. In spite of that, the initial patriarchate delegations failed in their mission to help their loyalists. More than anything else, this was due to the British support for the Reformist bishop and Mathews Athanasius ultimately became Malankara Metropolitan in 1852.[110][91][15] Mathews Athanasius published the liturgy without the prayer to St. Mary.[111] He consecrated Ouseph Koorilos, as Metropolitan/Bishop for Malabar Independent Church.[112] The entirety of strong-arm actions incited many clergymen and Pulikkottil Ouseph Kathanar went to Antioch in 1864. He returned asDionysious V in 1865.
The Orthodox conservatives led by Dionysious V repeatedly sought intervention from theSee of Antioch. Discerning the source of the reformists' strength, PatriarchIgnatius Peter IV travelled toLondon.[33] Whilst being there, he made many supplications to several high ecclesiastical and governmental authorities, pleading to end the partisan British support for Mathews Athanasius in India.[15][113] Eventually, the British government and churchmen came to accept a position of neutrality with respect to the affairs of the Malankara Church. The Archbishop of CanterburyArchibald Campbell Tait apprised the patriarch of this change in British stance.[113] Armed with significant success, the patriarch sailed for India.
After reaching India, the Antiochian patriarch did everything within his power to aid the traditionalist Orthodox faithful. In 1875, PatriarchIgnatius Peter IV excommunicatedMathews Athanasius,Thomas Athanasius (ordained by Mathews Athanasius as his successor) and their Reformist followers from the Malankara Syrian Church.[92][114][32][115][116] The Reformists desperately besought theArchbishop of Canterbury as well as British authorities, to intervene on their behalf, but to no avail.[117] The British colonial administration abstained from extending their crucial endorsement to any one faction, thereby disengaging themselves from local church matters. Thus, the rival parties had to settle their disputes, entirely by means of court litigations.[91][118]
Dionysious V and his supporters filed a case on 4 March 1879. (Case O.S. No. 439 of 1054) demanding the possession of the seminary and the control of assets of the Church. Thomas Athanasius was then the Metropolitan.
During the course of this litigation (1879–1889), answering a question Thomas Athanasius Metropolitan said,
The Episcopal throne of Patriarch is the throne of St. Peter, while the throne of Malankara Church is that of St. Thomas. Malankara Church is as old as the Church in Antioch, equal in status, and both are independent.
A meeting was convened by the maharaja of Travancore, before the final verdict was given, Athanasius testified that,
Malankara Church was never under any foreign rule and that he was unwilling to move away from the teachings or give the authority and the Church possessions to a foreign Patriarch.
The final verdict which came on 12 July 1889, upheld the conservative position on theSyriac Orthodox Patriarchate of Antioch, as being the only competent ecclesiastical authority historically authorized to ordain and appoint bishops to the Malankara Metropolitanate.[119] The ruling declaredDionysious V the rightful Malankara Metropolitan owing to his loyalty to the Antiochian patriarchate known asJacobite Syrian Christian Church[120][18] wherefrom he received direct consecration and his acceptance by the majority of Malankara Christians.[33] The judgement also dismissed all claims of the reformists and their leader Thomas Athanasius to the Metropolitanate or its assets.[33][110][15] The Metran Kakshi decided to remain as an independent Malankara Church, and to give primary authority to the Holy Bible and continue as the successors of St. Thomas throne. They separated and established theOriental Protestant Mar Thoma Syrian Church.[15][7][110]
 | This sectionmay betoo long and excessively detailed. Please consider summarising the material.(November 2019) |
Many in the Church were fascinated by Gandhian philosophy and particularly its Primates Abraham Thoma, Yuhanon Mar Thoma, and Alexander Mar Thoma were strong Advocates of Gandhian methods. They wore Ecclesiastical robes stitched fromKhadi. The church actively worked in areas of education, empowerment of women, eradication of social evils, and self-reliance. Mar Thoma Sabha councils and Maramon Convention became a platform for disseminating Nationalist ideas. Many nationalist leaders like K. Keshavan, C. V. Kunjiraman,T. M. Varghese, Pattam Thanupillai had usedMaramon Convention to mobilize people against Divan SirC.P. Ramaswami Iyer's move to form an Independent Travancore separate from India. In 1936 Kunjiraman through his speech at Maramon gave an ultimatum to Travancore Royalty to give freedom of worship in temples for all Hindus immediately or see mass conversions to Christianity.[121] The practice of political leaders attending with the Christian gathering at Maramon has its origin from that period.
Ramaswami Iyer liquidated the Quilon bank and sealed off Malayala Manorama, the leading newspaper, for criticizing the divan.Abraham Mar Thoma spoke about these notorious acts and visited those who were jailed by him. He further visited the maharaja of Travancore and complaint about Divans tyrannical rule. Mar Thoma church at this point passed a church resolution against Divan and independent Travancore which infuriated the divan and ordered for the Metropolitans arrest and imprisonment. However, the arrest order was not executed. It was all done at a point of time when other churches and communities of Travancore praised divan or feared to utter a word against the divan.[citation needed] Later the Mar Thoma church had to pay the price for that social action. The land allotted in the heart of Thiruvananthapuram to construct a church by Maharaja SreeMoolam Thirunal was taken back. Mar Thoma church was selectively targeted by Divan, by not giving permissions for the construction of cemeteries and new church buildings.[122]
Thevarthundiyil Titus popularly known asTitusji was the only Christian in the band of 78 inmates selected by Gandhiji from Sabarmati Ashram for breaking the salt law at Dandi in 1930 (Popularly known asSalt March).[123][124] In 1937 when Mahatma Gandhiji was touring Kottayam, Mar Thoma Seminary School opened its doors to Gandhiji. He stayed a night there with K. K. Kuruvila is popularly known as Kerala Deenabandhu (because of his close association with C. F. Andrews Deenabandhu), then principal of the school, he was an MA graduate fromTrinity College (Connecticut).[125] Kuruvila was the founder of newspaperKerala Bhooshanam which was active during the movement for responsible government in Travancore during the 1940s. K. C. Thomas[126] (1901–1976) another noted freedom fighter of the era and once President of "Nivarthana Prasthanam" was in the thick of the agitations against Sir C.P.'s rule in Travancore. He was the secretary of the Jilla Committee of the State Congress was arrested along with Kannara Gopala Panikkar and jailed on 21 September 1938. Their Arrests led to widespread protests in Chengannur and finally led to the infamous 'Mills Maidhan Event' on 28 September 1938 where Divans police used brutal force to dismiss the protesting crowd which resulted in bloodshed. Cherian Thomas son of K.C. Thomas was actively involved with the Bhoodan Movement of Acharya Vinoba Bhave. N.G. Chacko,[127] the freedom fighter plunged into freedom struggle during 1920. He was arrested and jailed for anti-British protests and waving black flag in protest against the visit of the Prince of Wales Lord Wellington, then governor-general in 1921. P.T. Punnoose[128] is another leader of the era, he started his political activities through Congress party in 1938 however later he became a Communist leader. He was the secretary of Travancore Communist Party and one of the organisers of the Punnapra Vayalar Revolt. He laid strong foundations for the Communist party in Ambalappuzha, Cherthala, and Alappuzha. He was later elected from Ambalapuzha Constituency to the Indian Parliament.
T. M. Varghese was a Christian among the trio who formed the Joint Political Party and spearheaded for the formation of a responsible Government.[129][130] Another Mar Thoma Syrian and Gandhian of that era K.A. Mathew[131] started his activities by writing articles in the magazine "The Christian Patriot" which articulated the dissemination of nationalist feelings among Indian Christians. In 1939 at Amsterdam when theunion jack was raised in "International Christian Youth Assembly" for Indian delegates, K.A. Mathew raised the Indian flag in solidarity and carried along with him. Back in Travancore he was active in the movement against Divan Sir C.P. and his independent Travancore. He opposed a move among the Syrian Christians of Tiruvalla to erect a statue of Divan at the center of the town.[132] He was implicated in many false allegations and cases by the divan and jailed him many times. He was elected to legislative assembly in 1948.Barrister George Joseph[133] a follower of Mahatma Gandhi and aHome Rule proponent mobilized the people in theVaikom Satyagraha in early stages but later handed over the leadership toK. Kelappan as per the wishes of Gandhiji. During his stay in Madurai he was closely associated with labour union movement and worked in changing the Criminal Tribes Act (CTA), which targeted specificallyKallar andMukkulathor community. They affectionately called him Rosappu Durai (Master with a rose flower). He was a close friend ofK. Kamaraj and Tamil Poet Subramanya Bharathi. Subramanya Bharathi Penned the patriotic song "Viduthalai Viduthalai" when he was staying at George's home. Seven years prior to his death George Joseph joined the Catholic church. Many young Syrian Christians who were staying inMalaya during the 1940s was attracted to NetajiSubhas Chandra Bose and joined the INA. O.C. Chacko a Marthomite from Kuriannoor, joined theIndian National Army in 1943 when he was in Singapore. A Mar Thoma priest, Rev. C.V. George from Ranny in his youth as an advocate was an active member in the freedom struggle and was jailed for his involvement in activities against British Raj. He is the only Mar Thoma Priest who is recognized and awarded as a freedom fighter by the Government.
After India attained its freedom in 1947, the Government of India lowered to the level of a despotic rule during the time ofEmergency of 1975. The Emergency was followed after election malpractice allegation and following the verdict against Indira Gandhi. All leaders who spoke against the Emergency rule were jailed or kept in house arrest. It was at this time Yuhanon Mar Thoma[134] wrote a letter to Indira Gandhi, the then Prime Minister of India criticizing emergency and requesting to follow ideals of constitution. There were strong rumors about the anticipatory arrest of Yuhanon Mar Thoma.M.M.Thomas[135] another Mar Thoma Syrian and theologian advocating Ecumenism of Churches had written many articles on the emergency situation. In spite of criticism from many Christian groups, M.M. Thomas made his point in depicting the basic fact of violation of human rights and stressed the need of the democratic organization of the people for the realization of social justice in India. Mar Thoma Church also passed a resolution against Emergency and for the restoration of democracy privately.[citation needed] Mar Thoma church was also closely associated with the land for the landless and home for the homeless movement much before Acharya Vinoba Bhave initiatedBhoodan movement.[citation needed]
.JPG)
The word "liturgy" is derived from the Greek wordleitourgia (leitos/loas: people +ergos: work) which means a service rendered to God and people. When the Bible was not available, the liturgy took the role of the Bible, much of the scripture is formed in the liturgical context. The original liturgical language used by the Malankara Church was Aramaic and Hebrew. The Bible that was in use also was in Hebrew.[136] Later when Syriac replaced Aramaic in eastern countries, and the arrival ofKnanaya people fromPersia in AD 345, the Malankara Church began using Syriac. The Bible used in the Malankara Church is called the "Peshitta" and was in Estrangelo Syriac.[81] This was the Bible that was in use till Malayalam (the language ofKerala) translation was available. The first printed Malayalam Bible, translated from Syriac was published in 1811 by Philipose Ramban with the provision ofClaudius Buchanan, known as Ramban Bible it contained the four Gospels. (A copy of this Bible was later presented to Buchanan and is kept at Cambridge University Library.) By 1841, the whole Bible was translated, printed and released by missionary-scholarBenjamin Bailey with the help of Chandu Menon, a tahsildar in the Madras State service. Even though bishops from Syrian churches visited Kerala, they did not attempt to change the Bible into the newer forms of Syriac or to the native language. In June 1876, Patriarch of Antioch Ignatius Pathrose IV visited Kerala and a majority of the Malankara Church accepted him as the head of their church. But those who did not join them continued to follow their own leaders and kept their peculiar identity garnered from reformation. After Mar Thoma Church had begun to use the liturgy in mother tongueMalayalam, other churches continued to follow the same for a deeper engagement with the laity. A revised version of the ancient and apostolic liturgy known as People's liturgy, theLiturgy of St James (Gal.1:18-19), was adopted in the church, later the liturgy has been translated into various languages, including English, Hindi, Tamil, Telugu, and Kannada. The Mar Thoma church follows the West Syrian liturgical tradition and is Eastern in the nature of its worship and ethos.
There are six liturgies other than Saint James liturgy (Mar Yakub liturgy) used in the church and a priest can exercise freedom in using them but should satisfy the requirement of "joint congregation act/involvement" and permission from the respective diocese head. The six other liturgies are:
The Marthomites pray thecanonical hours as contained in theShehimo atseven fixed prayer times while facing theeastward direction.[138]
The seven sacraments (Koodashas) of Mar Thoma Church are:
Mar Thoma Church's evolution from a reformation base only strengthened it to follow best practices of its Syriac traditions. Lents (Nombu) and other church festivals are church's structural and liturgical base.[139] Feasts and fasts are an integral part of the traditions of a Christian community. However, the way believers follow these fasts and feasts differ from church to church. Mar Thoma church being a part of Antiochian tradition churches, follows all the canonical feasts and fasts which are related to important events in the life of Jesus Christ. The constitution of the church states that the feasts, fasts or lents are not to be removed or altered from the church at any time. It Includes Observance of the Sunday as the day of the lord and other fast and feast days in the church calendar. Each Sunday is dedicated to meditating on subjects prescribed in church lectionary.[140]
The church mainly observes the fifty days before the period of Easter and twenty-five days before Christmas as fast days. Mar Thoma church doesn't have a canonical instruction on how a believer should follow the Lents. However, as a matter of practice believers follow certain dietary restrictions with the right spiritual diet as followed over generations. A person committed to lent, is in a spiritual training with introspection and renewal of their commitment to be an imitation of set principles by Jesus Christ. With the will for fellowship, each person anchors bio-psycho-spiritually with Jesus Christ through prayer. Lent is often considered as a refreshful practice for thoughts and soul for cultivating seven gifts of the Holy Spirit (Book of Isaiah11:1–3). An amount of money that is saved by giving up certain types of luxuries during the lent period is typically deposited in the offertory on Good Friday for Church's social services for the afflicted and hungry (Book of Isaiah58:7–12).Post-modernistic view about lent is as an empowering practice that transforms a person for making social and interpersonal impact.[141] Everyweekday in Great Lent there are specific liturgical services which includeprostration or profound bows a number of times. The lents of the church are:
The main feast or festival days of the church are Feast of Nativity, Baptism of Jesus, Feast of Annunciation, Palm Sunday, Easter, Feast of the Ascension, Day of Pentecost, and Feast of the Transfiguration. The most important festivals of the church are that of inHoly Week (Hasha) and Christmas. The festivals of Mar Thoma Church can be divided into 4 categories, they are:
The Ethanaya Feasts Kudos Etho and Hudos Etho is in the second and third Sundays of November, it is also considered as the beginning of a liturgical year.[144] TheHoly Week or Passion Week (Hasha) is the week before Easter and the last week ofGreat Lent, this includesPalm Sunday (Hosanna- Commemorating princely entry of Christ into Jerusalem),Maundy Thursday (Pesach- Commemorating last meal or passover of Jesus Christ with his disciples and theHoly Communion was instituted on this day[a]),Good Friday (Holy Friday – Commemoratingcrucifixion of Christ atGolgotha),Joyous Saturday, andEaster (Resurrection Sunday – Commemorating Resurrection of Christ).
Christmas is celebrated by all members of the Church, to commemorate the birth of Jesus Christ. During this time, parishes will be involved inChristmas carols and the celebration of Christmas Day church services withChristmas cakes. Before the 1850s, Mar Thoma church celebrated Christmas on 6 January, the day of Epiphany.[citation needed] By the end of last century,Christmas trees,Christmas Stars-an illuminative paper decoration made in the form of star orsunburst,Christmas lights,Sky lanterns,Nativity crib,Santa Claus' and other related festive traditions have appeared in the church.
There are no theological impediments to theordination of women, in the Mar Thoma Syrian Church.[145] Being theologicallyProtestant,[7] this church endorses thePriesthood of all believers.[16][101][105] However the church hasn't ordained women yet, as it is not in accordance withEastern Christian traditions. Female ArchbishopKay Goldsworthy of theAnglican Church of Australia, was one of the main speakers at the 2020Maramon Convention, organized by the Mar Thoma Church.[146] On the question of women's ordination, the Mar Thoma church's official response to theBaptism, Eucharist and Ministry document of theWorld Council of Churches reads,
Women now are able to share responsibilities which were formerly exclusively male. This change in society must be seen as an act of God. This must be reflected in increased sharing by women in the priestly ministry of the church. There is no theological barrier to such a development in the Mar Thoma Church. However, the Mar Thoma Church presently has barriers due to custom, culture and tradition in allowing women to share in the ordained ministry of the church. It is earnestly hoped that these will break down as men develop greater consciousness of the change of times and women become willing and open to new challenges that God is opening before them. At the same time we also earnestly hope that ways will be found so that ordination of women does not create new barriers on the way to mutual recognition of ministry and sacraments.[145]
Howsoever the Mar Thoma Church has provided caution that the BEM Document should not be considered as a confession of faith and order, rather it should be seen as a document that closes that gap between Churches across the world.
A word of caution is necessary before we conclude this response. While the Mar Thoma Church accepts the BEM document as a satisfactory starting point for interchurch conversation, we are eager that it should not be made a confession of faith and order. The churches should be free to develop patterns of church life drawing upon the indigenous cultural heritage remaining in continuity and faithfulness to the authentic tradition of the church across the ages.
— Mar Thoma Sabha Council, Churches respond to BEM VOL 4, Faith and order. Page 13
The Mar Thoma Church is involved with several movements and projects, aiming at the upliftment and empowerment of theTransgender community.[147][148][149][150] In 2018, two transgender speakers were given the stage, to address the Maramon convention of the Mar Thoma Church.[151]Joseph Mar Thoma, a former head of the Mar Thoma Church, made it clear that there are no biblical grounds to deny priesthood and baptism for transgender individuals.[152] It is also noteworthy that Joseph Mar Thoma, the former head of the Mar Thoma Church took the example of "Philip and the Eunuch", and how the Eunuch played an important role in development of Ethiopian Christianity.[153]
Theodosius Mar Thoma the current head of the Mar Thoma Church, has said that the time will come, when transgender people would be ordained as priests in the church. He said,
It is quite possible. But don’t expect this all of a sudden. It may take time, but it is likely.[154]
Nine colleges, six higher secondary schools, one vocational higher secondary school, eight high schools, one training school, five technical institutions plus other educational institutions owned and managed by individuals and by parishes.
There are 38 social welfare institutions, 14 destitute homes, and ten hospitals. The Mar Thoma Theological Seminary,Kottayam (established 1926) & Karukachal (Annex), Dharmajyoti Vidyapeedom,Haryana, E.J. Institute of Evangelism, and 4 other institutes cater to the theological education of both the clergy and the laity.[155] Three study centres at Managanam,Kottayam and Trivandrum for arranging regular study programs 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 Sunday School Samajam (organized in 1905) and the work among youth is carried on by the Youth Department, (theYuvajana Sakhyam organized in 1933). The Church has a Women's Department (the Mar Thoma Suvisesha Sevika Sanghom organized in 1919).
| Abbeys of Mar Thoma Church | Location |
|---|---|
| Christu Mitra Ashram | Ankola |
| Christa Panthi Ashram | Sihora |
| Suvartha Premi Samithi | Pithoragarh |
| Christu Dasa Ashram | Palakkad |
| Mar Thoma Dayaraya Samooham | Punalur |
| Santhigiri Ashram | Aluva |
| Mar Thoma Sanyasini Samooham | Elanthoor |
The Mar Thoma Evangelistic Association, the missionary wing of the Mar Thoma Church, is in charge of organising theMaramon Convention, One of the largest annual Christian gathering in Asia.[156] It takes place inMaramon, nearKozhencherry, during February on the vast sand-bed of the Pampa River next to the Kozhencherry Bridge. The first convention was held in March 1895 for 10 days.
The Maramon Convention is principally an assembly of Christians who go there once a year to listen to the gospel as read and expounded by Christian leaders from all over India as well as abroad. This provides a revived ideological and experiential faith in accordance to the need of the laity and period of time. It is in tune with Mathew 6:5. Attendees sit on the sand bed, Old and invalid people are given chairs with separate sponsored or paid seating arrangements. Generally, one session is for ecumenical messages by invited leaders of other churches.[citation needed]
The church actively participates in the programs of theWorld Council of Churches, theChristian Conference of Asia, theNational Council of Churches and the Kerala Christian Council.[157] Mar Thoma Church was attending meetings ofWorld Council of Churches from its first meeting in 1948 at Amsterdam. At the WCC meetings held in Evanston,Juhanon Mar Thoma Metropolitan was elected as one of its presidents. Since then the Church representatives attended all the General meetings.[citation needed]
Due to the historic links of the Malankara reformation to the Anglican missionary enterprise incolonial India and the resultant formative influence, the Mar Thoma Church maintain close relations with theAnglican Church.[92][158] The Church's theology and doctrines are closest to that of Anglicans; hence Mar Thoma as well as some Anglican Churches commemorate each other's bishops, in their respectiveEucharists.[159][160] The Mar Thoma church is infull communion with all the churches of theAnglican Communion. The two denominations fully accept each other's ministry.[161][162] Mar Thoma bishops also take part in theLambeth Conferences.[163][161] Pastoral care and episcopal oversight for Mar Thoma congregations and dioceses in theWestern world, comes from territorial Anglican provinces, on an as-needed basis. In the UK, such a partnership exists with theChurch of England, in Ireland with theChurch of Ireland, in the US with theEpiscopal Church, in Canada with theAnglican Church of Canada and in Australia with theAnglican Church of Australia.[158][164][165][161] In India, their communion partners are theChurch of South India and theChurch of North India. These three churches work together on various issues as theCommunion of Churches in India.[16][166] One such issue is focusing on transgender rights.[148][167][168]
Mar Thoma bishops have acted asco-consecrators in the ordination of Anglican bishops, on a number of occasions.[161][36][37] In 1970, Mar Thoma bishopAlexander Mar Theophilus was a co-consecrator, who ordained seven original CNI bishops, as part of the inauguration of theunitedChurch of North India.[169][170][171][172] In 2011,Joseph Mar Thoma participated as co-consecrator, in the episcopal ordination ofThomas K. Oommen of theChurch of South India.[173][174][175] In 2011, Mar Thoma bishop Euyakim Mar Coorilos participated as co-consecrator, in the episcopal ordination ofDhiloraj Canagasabey of theChurch of Ceylon.[176][177] In 2015, Mar Thoma bishopGeevarghese Mar Theodosius participated as co-consecrator, in the episcopal ordination ofPeter Eaton of theEpiscopal Church (United States). Female primateKatharine Jefferts Schori was the principal consecrator for this ordination.[178][179][180]
Talks between the Mar Thoma Syrian Church and theOld Catholic Churches of the Union of Utrecht began in 2005.[181] From the very beginning, the representatives of these churches were optimistic about a positive outcome. This was due to the fact that both Mar Thoma and Old Catholic churches were already in full communion with theAnglican Communion, separately, for a long time.[181] This pre-existing relationship withAnglicans made the relations between Mar Thoma and Old Catholic denominations essentially transitive.[182]
During the course of discussions, Mar Thoma delegates clarified that even though their church commemorates only the first threeecumenical councils in its liturgy, it still recognizes and respects the four subsequent councils, without formally accepting them.[181][183] Meanwhile, the Old Catholic churches officially accepted the first seven councils.[181] Most importantly, both churches affirmed that theone incarnate Christ is fully human and fully divine in agreement with the essence of thechristological teachings of the fourthCouncil of Chalcedon.[181] Therefore, it emerged that the only real difference between the Old Catholic and Mar Thoma churches in this regard was that the former used the language of the council of Chalcedon to express its faith, while the latter did not.[183][181] Findings from earlier Anglican–Mar Thoma dialogues dispelled all doubts about the possible persistence ofNestorianism within the Mar Thoma church.[181] Eventually, the Mar Thoma Syrian Church and the Old Catholic Churches of the Union of Utrecht entered into a relationship offull communion in February 2024.[183]
There is an ongoing ecumenical dialogue between the Mar Thoma Syrian Church and the Lutheran churches.[184] Swedish bishopJohannes Sandegren of theTamil Evangelical Lutheran Church, acted as co-consecrator in the episcopal ordination of five Mar Thoma bishops.[185][38][186] In 1937, bishop Sandegren assistedTitus II Mar Thoma to ordainJuhanon Mar Timotheus andMathews Mar Athanasius. In 1953, bishop Sandegren took part in the ordination ofAlexander Mar Theophilus, Thomas Mar Athanasius andPhilipose Mar Chrysostom.[38][186]
| This sectionrelies largely or entirely on asingle source. Relevant discussion may be found on thetalk page. Please helpimprove this article byintroducing citations to additional sources. Find sources: "Mar Thoma Syrian Church" – news ·newspapers ·books ·scholar ·JSTOR(November 2019) |
There is a historic relationship between Mar Thoma Syrian Church and Malabar Independent Syrian Church, although the doctrinal positions are not mutually accepted in full. Church of Thozhiyoor (Anjoor) and its primates have come in rescue of Malankara church many times. After the demise of Pulikkottil Joseph Dionysious (Mar Thoma X) and Punnathra Geevarghese Dionysious, Kidangan Geevarghese Philoxinos of Thozhiyoor Church reigned as Malankara Metropolitan as per the Royal Proclamation and returned the title back to Malankara Church without any claim after consecrating Punnathra Geevarghese Dionysious and Cheppad Geevarghese mar Dionysious for Malankara church. Similarly in 1863 Malankara Metropolitan Mathews Athanasious defended Thozhiyoor Church as an Independent Syrian Church in Madras High Court against Euyakim Koorilos Design to subordinate the Thozhiyoor Church under Antioch. From that verdict onwards Church of Thozhiyoor came to be known asMalabar Independent Syrian Church. When the Metropolitan Thomas Athanasius died without consecrating a successor in 1893, it was the Metropolitan of the Thozhiyoor Church who consecrated Metropolitan Titus I Mar Thoma, and helped the Mar Thoma Church in a serious crisis. Mar Thoma Metropolitans have since then helped in consecrating the Metropolitans of Thozhiyoor Church and vice versa. According to the constitution of the Thozhiyoor Church, when difficulties arise the Thozhiyoor Church should seek the advice and guidance of the Mar Thoma Metropolitan despite the fact that either Church has no authority over the other. Thus the relation between the Thozhiyoor Church and Mar Thoma Church is unique. The centenary of the fraternal relationship between the two Churches was celebrated in the Sabha Mandalam on 14 September 1994.[187]
Malankara Mar Thoma Syrian Church andMalankara Orthodox Syrian Church have the sameMalankara antiquity and heritage that dates back to Saint Thomas' mission in Kerala, as well asWest Syriac St James liturgical traditions dating back to thePuthenkoor faction.These churches are often referred asSwadeshi Churches as both have their spiritual and temporal leaders based within Kerala, India unlike many other Christian Churches of Kerala.[188] However, there is no official Holy communion relationship between both the churches.
At the same time, both clergy and laity come together in matters of social and public concern.Ecumenical worship services during Christmas season is common outside Kerala among the diaspora,[189][190] and also at many places within Kerala.[191]
Marriages between the members of the two Churches are very common given the mutual historicalprivileged caste status of Kerala Syrian Christian community, although ecclesiastical authorities like to discourage such alliances and may not grant proper documents.Leaders of both churches have held ecumenical dialogues to discuss their differences in theology, traditions or practices that still remain pending clarification for mutual recognition, joint theological education and research, and communion; such efforts remain ongoing.[192]
There are many church leaders in both the churches who are widely respected across the larger Syrian Christian community, irrespective of their individual affiliation.Mar Thoma church has established an internal tradition that it will never consecrate an Episcopal or Metropolitan with the Greek nameBaselios The ecclesiastical title of Catholicos of Edessa, which is now being used for primates of theMalankara Orthodox Syrian Church( holding the ecclesiastical title ofCatholicos of the East) andJacobite Syrian Christian Church (holding ecclesiastical title ofCatholicos of India).[193]Both Mar Thoma Church and Malankara Orthodox Church believes that their Primates are occupying the EcclesiasticalThrone of St Thomas.
Both churches share church buildings to conduct their worship services at several places such asChengannur, Koorthamala,[194]Bahrain,Hyderabad etc. with peace and mutual love. These serve as examples ofChristian Unity and brotherhood that many other churches can learn from and replicate.[194]
BishopPhilipose Mar Chrysostom of the Mar Thoma Syrian Church attended theSecond Vatican Council as an observer.[195] However, official ecumenical dialogues between Mar Thoma and Catholic churches began only in December 2023.[196] On 11 November 2024, an episcopal delegation from the Mar Thoma Church, led by Joseph Mar Barnabas Suffragan Metropolitan met withPope Francis, in Rome.[195] In an address to the Mar Thoma delegates, Pope Francis acknowledged the usual Mar Thoma self-identification as a church that bridgesSyriac Christianity andProtestantism.[197][198][7] He said,
Your Church, heir to both the Syriac tradition of the Saint Thomas Christians and the Reformed tradition, rightly defines itself as a “bridge Church” between East and West.[199]
The Mar Thoma Syrian Church, which represents the Protestant Reform movement, broke away from the Syrian Orthodox Church in the 19th century.
The Syrian Orthodox also became the target of Anglican missionary activity, as a result of which the Mar Thoma Church separated from the Orthodox in 1874, adopting the Anglican confession of faith and a reformed Syrian liturgy conforming to Protestant principles.
On the death of Mathews Mar Athanasios, Metran of the Malankara Syrian Church, in 1877, he was succeeded by Thomas Mar Athanasios, who lost control over most of his parishes and church buildings in a series of lawsuits filed during his sixteen-year reign by rival Metran Dionysios V. Subsequently, his movement was renamed the Malankara Mar Thoma Syrian Church, and gradually absorbed elements of both Anglicanism and evangelism, as new parishes were established and reforms effected. It remains today the most Protestant of all the Malabar Syrian churches.
Metropolitan Juhanon Mar Thoma called it "a Protestant Church in an oriental grab."...As a reformed Oriental Church, it agrees with the reformed doctrines of the Western Churches. Therefore, there is much in common in faith and doctrine between the MTC and the reformed Churches of the West. As the Church now sees it, just as the Anglican Church is a Western Reformed Church, the MTC is an Eastern Reformed Church. At the same time as it continues in the apostolic episcopal tradition and ancient oriental practices, it has much in common with the Oriental Orthodox Churches. Thus, it is regarded as a "bridging Church".
The Mar Thoma Church combines evangelical and reformed doctrines with ancient forms of worship and practices. As a reformed Church with progressive outlook, it agrees with the reformed doctrines of Western Churches. Therefore, in the days of ecumenism, there is much in common between the Mar Thoma Church and other reformed Churches. At the same time as it continues the Apostolic Episcopal tradition and ancient Oriental practices, it has much in common with the Orthodox Churches. Thus it is regarded by many in the ecumenical world as a bridging Church.
The Reformers calls themselves the "Mar Thomas Christians". They are considerably Protestantized. They have no images, denounce the idea of the Eucharistic sacrifice, pray neither to the saints nor for the dead, and use the vernacular (Malayalam) for their services…If only we knew what the views of the Church of England in matters of faith are, it would be easier to estimate those of the Mar Thomas Christians.
{{cite book}}:ISBN / Date incompatibility (help)In 1937 two new Metrans were consecrated, Juhanon Mar Timotheus and Mathews Mar Athanasius. At this consecration the Mar Thoma Metropolitan and Bishop Abraham were assisted by the Metropolitan of Thozhiyur and Bishop Sandegren of Tranquebar. In 1947 Abraham Mar Thoma passed away in the midst of his labours leaving the task of the oversight of the Church to the two remaining Metrans. In 1953 three more Bishops, Alexander Mar Theophilus, Thomas Mar Athanasius and Philipose Mar Chrysostom were consecrated. At this consecration also the Thozhiyur Metropolitan and Bishop Sandegren of the Swedish Lutheran Church, took part.
{{cite book}}: CS1 maint: location missing publisher (link){{cite web}}: CS1 maint: archived copy as title (link){{cite journal}}:Cite journal requires|journal= (help)The Church has accepted the Bible and the Nicene Creed, as the basis of its faith and doctrines…Another major change was thatprayers for the departed souls and Saints were removed from the liturgy and considers praying for the dead andpraying to the Blessed Virgin Mary and to Saints are opposed to the canon and Scripture. The Church does not validate the practice of seeking the intercession of Saints for lack of biblical reference. In the case of priesthood, the Church believes that the priest is only the representative of the people. The Church affirms the priesthood of the laity and believes that Christ alone is the mediator...Regarding the priesthood, the Church believes that the celebrant is a representative of the people and affirms that Christ alone is the mediator. This Church does not recognize the "priestly mediation".
But his main emphasis was the gospel of personal salvation through faith in Christ and the renewal of personal life and relations, which justification by faith would make possible. This of course was the new emphasis he had learned from the western mission. It was with this end in view that he made the revision in the liturgy of Holy Communion. Besides emphasising justification by faith rather than by religious works, the Malpan gave expression to the priesthood of the whole people of Christ over against the priesthood of the clergy.
Following are the major changes Abraham Malpan made in his revision of liturgy and practice. The reformers also emphasized that we are saved by the grace of God and not by any human deed or work. Through repentance and confession, we have to come to the Lord to receive His grace.
The reformation in the Malankara Church had several elements of theprotestant reformation that took place in the 16th century in Europe under the leadership ofMartin Luther...A recovery of the Lutheran maxim of the "priesthood of all believers" and the reclamation of the Christian vocation as the task of the whole Church, signalled a re-alignment of the nature of the ministry and mission. The ministry was no longer solely equated with the activities of the clergy, but rather became something exercised by the whole people of God, in the Church and the world.(pages 42-43) The office of the priesthood: The role of the priest was accepted as a representative of the people, before God. An emphasis on thepriesthood of all believers (the general priesthood) was give more importance in the liturgy.(pages 83-84) In the case of priesthood, the Church believes that the priest is only the representative of the people. The Church affirms the priesthood of the laity and believes that Christ alone is the mediator.(page 94) Regarding the priesthood, the Church believes that the celebrant is a representative of the people and affirms that Christ alone is the mediator. This Church does not recognize the "priestly mediation".(pages 96-97)
Under the influence of the British officers and the missionaries, the Government by Royal Proclamation recognised Mathews Mar Athanasius as Malankara Metropolitan.
No doubt conscious of the fact that Mathews Mar Athanasios enjoyed support from the British, the Patriarch travelled first to London where he met the Archbishop of Canterbury and a number of Government representatives.......Gradually the British Government and the Churchmen involved came to accept that a position of neutrality regarding who should be Malankara Metropolitan was the only realistic compromise. Archbishop Tait communicated this to Peter III, though his references to the desirability of worship in the vernacular and the distribution of the Scriptures, show where his instincts lay.
{{cite book}}:ISBN / Date incompatibility (help)CS1 maint: publisher location (link)In 1875 Patriarch Peter III Ignatius visited Malabar. Perceiving that his authority was getting steadily eroded because of the popularity of Mathew Mar Athanasius, the patriarch excommunicated him and his clique.
The Patriarch excommunicated Mathew Mar Athanasius and the pro-Anglican group from the Malankara Jacobite Church.
Letters, petitions and telegrams were sent by the Reformers to the Archbishop of Canterbury, the British Government and the governor in Madras. Some of these were from individual Syrian Christians, others from groups. Eighteen individuals from Kunnamkulam, the nearest town to Thozhiyur, for example, sent a Memorial toTait, begging him to intervene on behalf of Mathews Mar Athanasios. Thomas Mar Athanasios, the Suffragan Metropolitan, asked Tait to save the Syrian Church from 'the thraldom which threatens it at present'. Mathews Mar Athanasios himself sent a Memorial to theMarquis of Salisbury, pointing out that the Malabar Church was independent and that there was no precedent of a Patriarch ever deposing or excommunicating a Malankara Metropolitan. It was all to no avail. Mathews Mar Athanasios was to all intents and purposes abandoned by the Archbishop of Canterbury.
1876 Patriarch Peter tries to persuade British to declare Mar Dionysius V as lawful Metropolitan, since he had excommunicated Mathews Mar Athanasius. British refuse, withdraw recognition of Mar Athanasius and ask the Indian Christians to approach the civil courts to decide who is lawful Metropolitan.
{{cite book}}:ISBN / Date incompatibility (help){{cite news}}: CS1 maint: numeric names: authors list (link){{cite news}}: CS1 maint: numeric names: authors list (link)Christianity never banned priesthood and baptism for transgender people, and the Holy Bible very well clarified this, the Mar Thoma Metropolitan, Joseph Mar Thoma, has said...He said the baptism of an Ethiopian eunuch by Philip and the prophesy of Isaiah amply justified this bare truth. The role played by the eunuch in the formation of the Ethiopian Church too was noteworthy in this regard, he said. The Metropolitan said the tendency to keep the transgender people away from the mainstream by misinterpreting the Gospel and the prophesies should be rejected.
"The baptism of an Ethiopian eunuch by Philip and the prophesy of Isaiah amply justified this bare truth. The role played by the eunuch in the formation of the Ethiopian Church too was noteworthy in this regard.
Theodosius believes the time will come when transgender people will be ordained as priests in the church. "It is quite possible. But don't expect this all of a sudden. It may take time, but it is likely."
{{cite news}}:|first1= has generic name (help)CS1 maint: numeric names: authors list (link)It was also agreed that in the consecration of Bishops by either Church, the Bishops of the other Church should participate. Thus ministry of the two Churches was mutually accepted in full.
While the new Bishops knelt before the Moderator of the CNI, Most Rev. Dr R. S. Bhandare, His Grace Metropolitan Alexander Mar Thoma, and seven other bishops of the CNI put their hands upon the heads the Bishops, thereby invoking the Holy Spirit by saying: Send forth your Holy Spirit upon your servants
Then followed the Consecration of new Bishops coming from the UCNI, ' British ' Methodist, Baptist, Disciples and Church – of – the Brethren traditions. The Bishops taking part in the Consecration were the retiring Metropolitan of the Anglican Church in India, the Most Rev. Lakdasa de Mel, and the Right Revs. Christopher Robinson and John Sadiq, together with the Moderator of the CSI and Bishop Mar Theophilus of the Mar Thoma Church. The Ordinal used was that of the Church of South India
Two new bishops were installed on 30 December 1937. With the installation of Yuhanon Mar Timotheos (Yuhanon Marthoma) and Mathews Mar Athanasius, the Church began its diocesan activities. Three more clergymen were elected as bishops in 1952. Alexander Mar Theophilus (Alexander Marthoma), Thomas Mar Athanasius and Philipose Mar Chrysostom were consecrated as episcopas. In the consecration ceremonies of 1937 and 1953, besides the Anjoor Bishop, Bishop Sandegren of Sweden also participated.
In English:
In Malayalam:
| General |  | |
|---|---|---|
| African provinces | ||
| Pan-American provinces | ||
| Asian provinces |
| |
| European provinces |
| |
| Oceanian provinces | ||
| Extra-provincial churches | ||
| Churches infull communion | ||
| International | |
|---|---|
| National | |
| Other | |
