christianity division

Christology
HomeA brief history of Christianity in Kerala
Table of Contents
THE BACKGROUND
Beginning of Christianity
The world Christianity - major divisions
St. Thomas in Malabar and early history
Syrian migration of Thomas Kanai
Nestorian influence
Portuguese colonization & Roman faith
Synod of Udayamperoor
Coonan Cross oath
Romans strike back
The Christian Groups in Kerala SYRIAN CHRISTIAN GROUPS IN KERALA
Jacobite faith in Malankara
Reformation in Malankara - The Marthoma Churches
The Bava kashi & Methran kashi
Other churches in Anthiocian tradition
ROMAN CATHOLIC GROUPS IN KERALA
Latin Catholics
Syro-Malabar
Syro-malankara
Knanaya Christians
EPISCOPAL & PROTESTANT GROUPS IN KERALA
CSI - Church of South India
Assyrian Church of East

Beginning of Christianity
Following the ascension of Jesus, the bestowal of the Holy Spirit on the
disciples at Pentecost, the Apostles followed Jesus' command to preach the
Gospel on the streets of Jerusalem. From Jerusalem, St. Thomas chose to
travel eastwards along the trade routes. He preached in Mesopotamia ,
between 35-37 A.D. After preaching the gospel to his fellowmen in the
Jewish communities, and baptizing several of them, he travelled to the
Malabar coast. Some Heretical Gnostic sects in Syria believe that St.
Thomas was the twin brother of Jesus Christ because of his striking
resemblence to Jesus and Thoma in Syriac, means Twin.
Church tradition maintains that the See of Antioch was founded by Saint
Peter the Apostle in A.D. 37 who came to Antioch to spread the gospel.
Since the second century A.D. Christianity has flourished in Mesopotamia
among the descendent of the two great and ancient nations of Chaldea and
Assyria. Once they were baptized, both nations preferred the name
"Christian" to their old national name. Thus the church which was
comprised of these two nations was called simply "the Church of the East."
This Church prospered and expanded into the whole of Chaldea, Assyria,
Persia, Arabia, the steppes of Mongolia in Asia, the malabar Coast of
india, and even into China. Their jurisdiction was excercised
independently from the Patriarchate of Antioch. After spending seven years
in Antioch, Peter returned to Rome and worked among the Greek speaking
Jews in the city. He established the Roman Church during this period. The
world of christianity was eventually, over the centuries, divided between
these two churches. St. Thomas followed the Syrian tradition and did not
establish any Church by himself.
The world Christianity - major divisions
In the first four centuries A.D, there were four Christian Churches i.e.
the Syrian Church of Antioch, the Latin Church of Rome, the Coptic Church
of Alexandria and the Byzantine Church of Constantinople. In early 5th
century, a certain Patriarch of Constantinople, Nestor, came up with a new
teaching that contradicted the faith of the holy Universal Church. He
claimed that "there are two natures and two persons in Christ, therefore -
one is son of God, and the other is son of man; and that Mary did not give
birth to an incarnate God, but to a pure human who is Jesus Christ, on
whom, the word of God dwelled later. This teaching of Nestor was accepted
by some Syrians in areas under Persian rule, and in some parts in Syria,
Palestine and Cyprus. They split from the Syrian church of Antioch and
established themselves a center of leadership in Madaen, Iraq, and later
on, to Baghdad in 762 A.D. Until recently, their church was known as "the
Syrian church of the East", or the "Syrian Nestorian Church", which in the
2Oth century changed to "the Assyrian church". From this Church branched
off the Chaldean Catholics in 1553 A.D. Their Patriarch took the name "
Patriarch of Babylon 1713 A.D. Later, they called themselves the "Assyrian
- Chaldean Catholic church".
The four major Christian churches split into two groups after the council
of Chalcedon in 451 AD: the first embraced the Syrian Church of Antioch
and the Coptic church of Egypt which believed in one nature in Christ
after the union of the two natures, i.e. the non-Chaldeonians. The second
group embraced the Latin Church of Rome and the Byzantine Church of
Constantinople, who believed in two natures in Jesus Christ even after the
union of the two natures, i.e, the Chaldeonian faith. A group of
Antiochian Syrians split from the mother Church and followed the Byzantine
Chalcedonians.
The Reformation and Protestants
By the early 1500's, the conditions in the Roman church became worse and
led to the Reformation movement. The church Curia was incredibly corrupt
and many bishops lived like princes and ignored the faithful. In 1517,
Martin Luther, a member of the Augustinian order, issued his famous
Ninety-Five Theses in Wittenberg Germany, attacking the church's doctrine
of indulgences. By the late 1500's, the Reformation had divided Western
Europe into Protestant and Roman Catholic lands. Catholicism was reduced
primarily to the Mediterranean countries, as well as to Hungary, Poland,
and small areas within the Holy Roman Empire. In England, Henry VIII
declared himself head of the Church in England by the Act of Supremacy
(1534). Within the next 25 years,England had become a Protestant nation.
Beginning in the 1520's, the papacy initiated counter reformation efforts
to regain to supremacy. A leading force in the Counter Reformation was the
Society of Jesus, commonly called the Jesuits based in Portuguese. Saint
Ignatius Loyola founded the Jesuits in 1534, and Pope Paul III confirmed
the order in 1540.
St. Thomas in Malabar and early history
It was St. Thomas the apostle who introduced Christianity to Kerala. St.
Thomas came to Kerala in 52 A.D. on a merchant ship from Osselis in Arabia
and landed in Kodungallur , 50 Km north of Cochin, to convert the Jews in
India. There was a colony of normadic Jews at Kodungallur, which was a
flourishing sea port in those days. According to historians, the Jewish
contact with Kerala dates back to 973 BC (King Solomon's first fleet) and
the first Jewish settlement in Kerala was soon after the Babylonian
conquest of Judea in 586 BC. (Jews came in large numbers after the Roman
destruction of the Jerusalem temple in 70 AD). Many locals along with the
Jews also accepted Christianity. Most of the local converts were from
higher castes. The high caste Brahmin families that adorned Christianity
were mainly Nambuthiri families and four of the leading Brahmin families
(Palamattam or Pakalomattom, Sankarapuri, Kalli and Kalliankavu) at a
small village called Palayur, near Guruvayoor are believed to have been
raised to the privilege of the priesthood. The head of the Malabar Church
- the Archdeacon - had to be selected from Pakalomattom. This practice was
continued till 1816 AD. Though Malankara Church had connection with the
Persian Church so far as leadership was concerned, in administrative
matters the Archdeacon was the supreme regional spiritual leader. The
Archdeacon guided the believers in all things relating to the religious,
social and political. The position of "Archdeacon" with elaborate powers
and authority is unique in the administrative structure in the Eastern
Syrian church.
The place where St. Thomas landed in Kodungallor is now under the
sea. After the biggest ever flood known in the history of Kerala,
the port was washed off in 1341AD and a new Island known as
Puthu-Vipeen was formed near Cochin in the Vembanad Lake.

St Thomas spent about 3 years in Sindh, 8 years years in Malabar, and 7
years at Mylapore. He built seven churches in Malabar along the coast,
each identified with a miracle he performed. He also setup a small church
or prayer hall at Malayatoor often called a half church.
The Seven churches built by St. Thomas
1. Kodungallur or Maliankara (first church)
2. Palur or Palayur ( A place near Guruvayur)
3. Paraur or Kottukavu (A Place near Cochin)
4. Kokkamangalam - (A place between Alleppey and Kottayam)
5. Niranam (A place near Tiruvalla)
6. Chayal or Nilakkal (An interior hill side place near Sabarimala)
7. Quilon or Kollam

He is said to have then traveled to Sindh and China and then came
back to Mylapore in 64 AD. The cave at "Little Mount" was where he
preached and lived in hiding until 72 AD. He was martyred (pierced
with a lance) on July 3, 72 AD at a place now called St. Thomas
Mount, in Chennai when he was praying in a mountain cave and was
buried at the location of the present Santhome Cathredral in
Mylapore, Chennai. His relics were taken to Edessa in 394 AD at the
instance of the then Patriarch of Antioch. It happend during the
reign of King Abgar IX in Edessa who was converted to Christianity
and made it the 'State Religion'. The Christians of India was under
the Jurisdiction of the Bishop of Edessa during the period, which
made things easier. In about AD. 1144, when the places which the
crusaders had conquered in Asia fell back into the hands of Turks,
the relics were recovered from the ruined Church at Edessa, and
removed to the Island of 'Chios', in the Mediterranean. The relics
remained in Chios till AD 1258 and then transfered to Ortona, Italy.

The current status of the Relics preserved at Ortona - Italy

Early St. Thomas Christians
The followers were called St. Thomas Christians. There is no documentary
evidence referring to the way the Indian Church was governed during early
centuries. This is because Archbishop Menezis destroyed all the historical
records in 1599 AD. The church established by St. Thomas in the Malabar
Coast remained as an independent group, and got their bishops from Eastern
Orthodox Church in Antioch in Syria.
They had their own practices and ways of life - It was mostly Hindu in
culture and Christian in belief. The St. Thomas Christians used the East
Syrian liturgy from the earliest times, since Aramaic (East Syriac) was
the language spoken by Jesus and His disciples. This liturgy is attributed
to Addai, the disciple of St. Thomas, whom the Apostle sent to Edessa and
Mari the disciple of Addai who worked in Seleucia. Addai and Mari are
considered the Apostles of Edessa and Seleucia. They received the
fundamental structure of the liturgy from St. Thomas himself. The Malabar
Christians were aware of the developments of the liturgy in Edessa and
Seleucia. They accepted these developments in East Syrian liturgy because
they were connected with the name of their Apostle Thomas and were
resplendent with resonances of what they themselves had originally
received from St. Thomas.
As a Church that existed outside the Roman Empire, the Church of the St.
Thomas Christians had little contact with Rome. They maintained communion
with the Church of Persian Empire, which later came to be known as the
East Syrian or Chaldean or Babylonian Church which was under the
jurisdiction of the Patriarchate of Antioch until 498 AD. This Church,
with its liturgical center in Edessa, had also claimed its origin from St.
Thomas. Thus the East Syrian or Chaldean liturgy was used by the St.
Thomas Christians. This East Syrian Church and its liturgy developed by
Mar Addai and Mar Mari from Palestinian Christianity through Antioch and
Edessa and they resisted the influence of Constantinople.
A Catholicate of the East was established at the Jerusalem Synod in 231
A.D. The headquarters of the Church was first in Edessa in Persia. The
Patriarch of Antioch used to appoint a Archbishop entitled CATHOLICOSE to
administer this Eastern Dioceses (parts of Persian Empire) beyond the
boundaries of the Roman Empire. This institution was setup to serve as a
link between the Patriarch of Antioch, and the Syrian Christian Community
in Persia who found the journey to the Patriarchate at Antioch, hazardous
because of the bitter political rivalry between the Roman and Persian
empires. The Indian Church was administered by these Maphriyono's of the
East and Metropolitans. But due to local persecutions and other
restraints it was not easy to send bishops frequently to Malabar to
administer Holy Mooron and sacraments. Hence, except for ecclesiastical
assistance, the Malankara Church remained independent.

Thomas Kanai & Syrian Colonization of Malankara in 345
With the Nicene council of 325, the St. Thomas christians became subjects
of the Patriarch of Antioch. In the fourth century (345 AD), it is said,
the Metropolitan Bishop of Edessa had a vision in which the apostle asked
him to help his Indian flock. Informed of this saintly appeal, in 345 AD,
a group of Jewish-Christian emigrants from Cana (Southern Mesopotamia) to
Kodungallur were sent by the Catholicos of the East in Seleucia, for the
purpose of re-invigorating the Church of St Thomas Christians. The
original community consisted of about 400 persons belonging to 72 families
headed by Thomas of Cana (Kanai Thomman), who was a merchant familiar with
Kodungallur. A bishop by name Uraha Mar Yousef, four priests and several
deacons were also among them. There is also a view that Thomas of Cana
migrated to Kodungallur to escape from the Persian persecution. The new
migrants settled to the south of the palace street and were called
Southists (Thekkumbhagar) while the early st. Thomas christians settled at
the North of the palace street came to be refered then onwards as
Northists (Vadakkumbhagar).
This is a turning point in the history of St Thomas Christians of Malabar.
Knai Thoma presented valuables to the King. King Perumal was well pleased
with the newcomers and gave them freedom and many civic honors. The King
conferred 72 honors written in copper plates to Christians. Thus for the
first time St. Thomas Christians were free to worship, preach and enjoy
equal civic liberties. From then onwards St. Thomas Christians were known
as Syrian Christians.
The entire Malankara Christian community thereon adopted the rites &
liturgies of the Syrian Church of Antioch and became a part of that
ancient Patriarchal See. From thence in the fourth century, the 'Malankara
Church' became known as the “Syrian Church” or the “Malankara Syrian
Church”. The name Malankara Church, is mentioned as such, for the entire
Christian Church of Kerala, from this period and remained monolithic till
the advent of European missionaries in the 15th century.
While the St. Thomas Christians sometimes inter married with higher-caste
non-Christians (such as Nairs), the new Syrian Christians practiced strict
endogamy (marriage within the group), choosing not to marry even the St.
Thomas Christians. This led to the division between the Northists and the
Southists. The descendents of these Christians from Cana, called "Knanaya
Christians", continue even today to practice strict endogamy.
Nevertheless, their arrival marks the beginning of Syrian influence upon
the St. Thomas Christians.
As the Catholicos of the East had promised, Uraha Mar Yousef had
successors till the end of the 16th century. Under the East Syrian
Bishops, the Knanaya Community had their own churches and priests distinct
from those of the non-Knanaya St Thomas Christians. The Southists and the
Northists had separate parishes and only priests of the respective
community as parish priests. Each had their own archdeacons who exercised
ecclesiastical jurisdiction over their own respective communities. For St
Thomas Christians a priest of the Pakalomattom family traditionally held
the position of the archdeacons. The Persian bishops who came to Malankara
had only oversight over spiritual matters like ordination of the clergy.
Even such things were done as per the direction of the Archdeacon. In the
course of the time the Southists spread out to other parts of Kerala and
they had five churches of their own: Udayamperoor, Kaduthuruthy, Kottayam,
Thodupuzha (Chunkom) and Kallissery. In some other churches they had one
half the share along with other Syrians (Northists). So Knanites were also
called Ancharapallikkar (owners of five and half churches).
Shifting to Angamaly
Kodungalloor subsequently became less hospitable to Christians due to the
adverse relations between the different trading communities. In 384 AD,
when they fled from their old settlement of Kodungalloor, they split into
three groups. One group settled at the northern Hindu kingdom of
Kaduthuruthy and another at Angamäli where they were given asylum and land
by the Nair chieftain Mangättachan and granted them many privileges
including the right to establish a church, market and a town. Angamäli
became a principal centre of those people. The Metropolitan of the
Malankara church also shifted to Angamaly. A church was established at
Angamaly in 409 AD. The remaining third group continued at Kodungalloor.
Further migration from Syria
There was migration of Syrian Christians from Edessa in the year 435 AD
to Kerala. They were followers of Bishop Nestorius, who was condemned in
431 AD by the Council of Ephesus because he denied the unity of Christ’s
divine and human nature. Also in 8th century, Assyrian christians from
Persia migrated to Malankara. They were mainly merchant class and were
welcomed by the local rulers. In AD 825 two bishops, Mor Sabor Easo and
Mor Porth along with several settlers landed in Quilon consequent to
Muslim persecution of Christians in the middle east. King Cheraman
Perumal gave them land and extended special privileges. The two bishops
belonged to the Chaldean catholic church, with Mor Sabor Easo at Kollam
and Mor Porth at Udayamperoor. Changes in World Christianity
AD 37 St Peter, the Head of all Apostles, establishes Church of
Antioch
2nd and 3rd centuries due to religious persecutions in Rome and
Persia, Christianity could not establish well
Nicea council in 325 AD defines areas of authority for the Patriarch
of Rome (whole of countries to the west of the Balkans), also
recognized Rome as the first among the equals, Patriarch of
Alexandria (Egypt and Palestine) and the Patriarch of Antioch who
had authority over all of the east
Council at Constantinople in 381 AD accepts Patriarch of
Constantinople (Asia Minor and Thrace) and declared it second only
to Rome.
Council at Ephesus in 431 AD Jerusalem bishop was conferred honorary
rank as the fifth Patriarch (Palestine and Arabia)
4th and 5th centuries Differences in Christological views
Council of Chalcedon in 451 AD Church split into two based on
christological view: Chalcedon view (Christ is divine and human
natures in one) - The Catholic (Rome) and Greek (Constantinople)
churches and Monophysitism view (christ is divine nature only) -
Syrian (Antioch) and Coptic (Alexandria) Churches
460-541AD Nestorians dominate Orthodox churches
AD 518 Patriarch Mor Severius was exiled from the city of Antioch
and took refuge in Alexandria.
543 AD A renaissance of the pre-Chalcedon faith in Persian church,
led by Jacob Bardeus with support of Empress Theodara. The
background for this was that many Christians supported the
Monophysitic idea that Jesus had only one nature, not two seperate
(divine and human), as the other large group in the region, the
Nestorians believed.
1054 AD Both the Patriarch of Constantinople and the Pope of Rome
issued bulls of excommunication against each other. This resulted
in vertical split of the whole church in two Christian Churches: the
Roman Catholic Church (in the West) and the Apostolic Orthodox
Church (in the East). Thus the Patriarchate of Rome formed the Roman
Catholic Church (from which Protestants later broke off) and the
four remaining Patriarchates of Constantinople, Alexandria, Antioch
and Jerusalem became what is presently known as the Eastern Orthodox
Church. As time continued, the Roman Catholic Church was identified
with the Latin Mass and the Orthodox Churches with the Eastern Rites

1095 AD The Crusades, begun by the Roman Church, weaken the Eastern
Orthodox churches in Palestine and Syria. Constantinople is sacked
by the Crusaders in 1204, further estranging the East and the West.
1453: Fall of Roman/Byzantine Empire
1663 : The Syrian Church splits, and one group becomes affiliated
with the Roman Catholic Church, and accepts the pope in Rome as the
highest authority. This is known as Syrian Catholic Church.
1933: The Jacobite Patriarch moves his headquarters to Homs.
1959: The Jacobite Patriarch moves his headquarters to Damascus.

Mor Aphroth has been instrumental in the conversion of the royal family of
Udayamperoor to Christianity - perhaps the only Christian Royal family in
Kerala. According to one tradition, the Malayalam Calendar era (Kolla
Varsham) started with these holy fathers who settled at Kollam in 825 AD.

Upto 15th century
The Catholicos with his seat at Seleucia Ctesiphon began to be called also
Patriarch of the East (Babylon) and in 486 A. D. the Church officially
accepted Nestorian faith. This decision was not however accepted by a
minority of Persian Christians in Mosul, Niniveh and Tigris (Tagrit) who
continued to keep their loyalty to the old faith. A few decades later in
629 AD, the Orthodox wing of the Church in Persia that continued to be
under the Syriac Orthodox Patriarchate of Antioch & all the East, got
reorganized under an office of the 'Maphrianate (Catholicate) of the East’
at Tigrit (Tagrit).
During the 10th and to the 14th centuries the Malankara Church stayed with
the Syrian Orthodox belief within the authority of the Patriarch of
Antioch. There were times in this long period when the Christians in India
had been without a bishop and were led by an Archdeacon. And requests were
sent, sometimes with success, to one or another of the eastern prelates to
help restore the episcopate in India. Meanwhile the church in Persia and
much of west Asia declined by internal causes and the impact of Islam,
affecting both the Nestorian Patriarchate of the East (Babylon) and the
Jacobite Catholicate of the East (Tigris). The bishops came to Malankara
from any of these Patriarchates. The Bishops who came from Babylonian
Patriarchate were Nestorians and those from Antioch or Catholicose of the
East were Jacobites. However, till 1490 Malankara church remained with
Jacobite / Orthodox faith.
Nestorian influence
Mar Nestorius was the bishop of Constantinople (428 AD) who argued that
Jesus has two seperate natures. He preached against the title Theotokos,
"Mother of God," that was given to the Virgin Mary. He claimed a more
authentic title should be the Mother of Christ. This came to be known as
the Nestorian controversy. This doctrine was challenged by Cyril of
Alexandria and, later, Pope Celestine, who anathematized Nestorius and
condemned him as a heretic at the Council of Ephesus in 431.
From the 14th century onwards, the Syrian (Jacobite) Patriarchate of
Antioch, gradually became weak following the continued persecution by
Romans, Mohammedans and also because of internal squabbles. In this
period of serious crisis, the Patriarch was not in a position to send any
dignitaries to Malankara. By the 15th century, the Episcopal ties, which
the Malankara Church had with its parental church at Antioch, was
completely broken.
In 1490 the Christians of Malabar dispatched three messengers to the
Nestorian Patriarch to send out bishops; the Patriarch consecrated two
bishops, assigning to one the name of St. Thomas and to the other that of
John. The two bishops started on their journey to India accompanied by the
messengers. On arrival they were received with great joy by Malankara
Christians without any opposition. Since there was certain similarities in
the liturgy and rituals of both the Jacobites and Nestorians, Malankara
Syrian Christians who until then followed the Jacobite faith, were not
reluctant to accept these Nestorian bishops.
From AD 1490 until the time of Udumperor Synod of AD 1599, Malankara
Church had received Metropolitans from the Nestorian patriarchs of Persia.
The last of the Mesopotamian Bishops died 2 years before the Synod, and
for 40 years thereafter, the Syrians were placed under Portuguese Jesuit
Bishops.
Portuguese colonization & Introduction of Roman Catholic faith in
Malankara
The Roman Catholic faith started to have its foothold in Malankara with
the arrival of Vasco De Gama, the famous Portuguese sailor in 1498 on the
Malabar coast. In 1498 Portuguese missionaries made contact with malankara
church and were received as brothers of the same faith; communion with
Rome ensued. Initially the Portuguese Priests concentrated on the poor
people living on the sea coast of Kerala and Goa and converted many to the
Latin Catholic faith, some times even forcibly. These converts came to be
known as Latin Roman Catholics. The Portuguese, who were under the Roman
Church, considered everything outside Roman as heretic and later tried to
introduce their faith among the Syrian Christians of Kerala by all means.
For the Portuguese in general the ideal of a "true" Catholic was to be of
the Latin rite.
There were difficulties for Syrian bishops to arrive in India since Goa
was under the control of the Portuguese. They favoured only Catholics and
did not allow others to reach India. The move against the Syrian Church
was followed by Western Church establishing a European diocese in Goa in
1534 AD. In 1557, Pope Paul IV declared Goa an archdiocese with its
supremacy extending from the Cape of Good Hope at the southern tip of
Africa to China, and all Christians, including the East Syrian Church,
brought under its jurisdiction.
When the Malankara church Metropolitan Mar Abraham the last
Nestorian bishop from Mesopotamia died in 1597, Archbishop Dom
Menezes of Goa, entered Malabar, claimed he had authority from the
Pope, and visited the churches of Thomas Christians exercising
jurisdiction.
Synod at Udayamperoor (Diamper) in 1599
On June 20, 1599, the Portugese Archbishop Menezes of Goa called a
synod at Udayamperoor (Diamper) for commandeering obedience to the
supreme Bishop of Rome. In his zeal to eliminate any trace of the
Syrian traditions among the Malankara Christians, he summoned the
liturgical books and other church records and burned them. Those who
denied were threatened by local kings and Chieftans to attend the
Udayamperur Synod, as commanded by the Portuguese. The Raja of
Cochin even decreed that all assets of Syrian churches which abstain
from the Synod will be confiscated. However, some parishes around
Angamaly did not attend the synod.

The site of the Synod of Diamper, where St Thomas
Christians surrendered to Roman Catholicism
The delegates headed by the Syrian Archdeacon George, who
attended the synod were forced to accept the decrees read out
by the Archbishop Menezes. Thus the Syrian Christians of
Malabar, were made part of the Roman Catholic Church under the
Pope. The result was the destruction of the heritage and
history of the St. Thomas Christians.

St. Francis Xavier Leading a Jesuit group to India, St.
Francis Xavier, popularly known as the Second Apostle of
India, landed in Goa in 1542, and arrived at Cochin in 1544.
He worked among the coastal Christians and fishermen. He
would go through the streets ringing a little bell and
inviting the children to hear the word of God. When he had
gathered a number, he would take them to a certain church and
would there explain the catechism to them. He devoted almost
three years to the work of preaching to the people of Western
India, converting many.
St. Francis Xavier died on December 3, 1552 on the Chinese
island Sancian at the early age of 46. His body was brought
to Goa on March 15th, 1554. Even after sixteen months the body
was still fresh. Many miracles are attributed to this Saint.
St. Francis is called by all Goans as Goencho Saib, meaning -
Lord of Goa.

Those who accepted allegiance to Pope came to be known as Syrian Roman
Catholic. There are also Roman Catholics converted by European
missionaries known as Latin Roman Catholics.
Aftermath of Synod of Diamper
After the synod of Diamper (1599), there was a conscious attempt to
neutralise and nullify, the position of the Archdeacon and the system of
Church administration. Subsequently Roman system of administration with
the Latin Archbishop at the centre was established. The status and
authority of the Archdeacon was thrown to the winds. Francis Roz S.J. was
nominated by the Portuguese as the first Latin Bishop of Angamaly as
successor to Mar Abraham, on Nov. 5, 1599. The Metropolitan see of
Angamaly was reduced to a suffragan see of Goa under the Padroado of the
king of Portugal and the title of Angamaly was changed into that of
Kodungallur. The Thomas Christians were thus placed under Latin
jurisdiction. But for retaining the Syriac language, Roz S.J. latinised
and mutilated the liturgy adding to it translations from the Latin
liturgy. He curtailed the time-honored powers of the Archdeacon treating
him as a Vicar General. of the Latin Church and established the Roman
system of administration with the Latin Archbishop at the centre. The
relationship with the Eastern Syrian Church was thus virtually cut off. In
1608 the archdeacon sent his complaints to the Papal Nuncio in Lisbon, but
got no reply. The archdeacon was even excommunicated, though absolved in
1615. Quarrels again broke out in 1618, since the archdeacon was not made
Administrator when Roz S.J. went to Goa as Archbishop.
The entire Malankara Church remained under Roman Empire for half a
century. The Thomas Christians remained very attached to the bishops of
their own Rite and merely tolerated the governance of the Latin bishops.
The forced Latinization efforts caused many of the St. Thomas Christians
to turn away. When Archdeacon George died in 1637 his nephew Thomas
assumed leadership, and a spirit of revolt seized the Syrians. Since 1641,
a regular fight ensued between the new archbishop Garcia S.J. and the new
archdeacon Thomas. In 1647, Archbishop Garcia appointed Fr. Jerome Furtado
as Vicar General in place of the traditional Archdeacon. The Portuguease
(by Moran Patriarch Bava who arrived in Malankara in 1653) ousted the
Pakalomattom family, who for centuries had been the heads of St. Thomas
Christians, as Archdeacons and then as Syrian Metrans. As the situation
became intolerable, the St. Thomas Christians (Syrian Christians of
Malankara) send several representations to the prelates of their mother
Church in the Middle East.
Oath of Coonen Cross in 1653 AD
Meanwhile, on hearing about the persecution suffered by his flock in
Malankara, the Patriarch of Antioch, Mor Ignatius Ahathulla, set out to
Malankara in 1653. He was captured by the Portugese enroute and was taken
to Madras. Two Syrian Christian deacons from Malankara, Itty and Kurian,
who were on pilgrimage to Mylapore heard about the incident. They managed
to meet Mor Ahathulla and secured a 'Statikon' from him appointing
Archdeacon Thomas as the episcopa of Malankara [with the condition that a
proper ordination would be obtained as soon as the situation permitted].
In the meantime, Mor Ahathulla was brought to Cochin. On hearing about his
arrival, hoards of Syrian Christians rushed to the Cochin Port to free
their holy father. They were unable to free Mor Ahathulla. He was taken to
Goa in a ship and burnt on the stake. But news spread that he was drowned
in the Arabian Sea with a millstone tied to his neck. As the news of this
cruelty spread, the Syrian Christians were on the verge of an emotional
outburst.
On 3rd January 1653 AD at Mattancherry, under the leadership of Archdeacon
Thomas and a Knanaya priest, Anjilimmoottil Ittythomman Kathanar (Rev.
Itty Thomas), about 25000 Syrian Christians held on to a rope tied to a
leaning cross (an ancient assyrian cross that had become leaning with the
passage of centuries) and pledged to never surrender to Portuguese
Archbishop of Goa, Francis Garcia under the Roman yoke and always remain
under the Holy Apostolic See of Antioch maintaining their ancient rites
and traditions. Rev. Itty Thomas was the main organizer of the rally for
Koonan Cross Oath. This historic event is known as the Koonen Kurishu
Sathyam (The Leaning Cross Oath). There began the division in the Church
of the St.Thomas Christians which remained monolithic till that time.
Immediately after the Coonan Cross oath, they assembled at Alangatt, and
twelve priests of Syrian community consecrated the Archdecon Thomas of
Pakalomattom family, who had received a "Statikon" the authority of order
from Patriarch Ahathalla and declared him the episcopa of Malankara,
giving him the name Mar Thoma I (1653 - 1670), the first in the long line
up to Mar Thoma IX till 1816. He was thus the first indigenous bishop of
Malankara church. They also appointed a four-member council of priests to
assist Mor Thoma. They were Anjilimootil Fr Itty Thoman, Fr Kadavil
Chandy, Fr Vengoor Geevarghese and Fr Parampil Chandy. The seat of Mor
Thoma I was at Ankamaly. And once again, Malankara Church became the
integral part of the Syrian Orthodox Church, adopting its rituals, rites
and liturgy as before.
This revolt thus split the Church into two: one group continued to
recognize the prelates appointed by Rome and the other broke away from
Rome and joined the West-Syrian Jacobite Church of Antioch. This latter
group came to be known as the Jacobites (Puthankootukar) or Syrian
Orthodox Church of India. Those remained with Romans came to be known as
Syrian Roman Catholics (now Syro-Malabar Rite, with liturgical language as
Syriac) and others were called Syrian Christians.
The subsequent history of the Syrian Christian Church of Kerala
includes the evolution of the Syrian groups and the Roman catholic
groups.
The Christians of Kerala today are divided into several branches:
(1) the Latin Catholic Church, (2) the Syro-Malabar Catholic Church,
(3) the Jacobite Syrian Church, (4) the Church of the East (those
who accepted the Nestorian Patriarch, (5) the Anglican Church which
is now part of the Church of South India, (6) the Marthoma Syrian
Church (those who accepted the Anglican Church and other Protestant
bodies), (7) the Syro-Malankara Catholic Church. In addition, there
are also a number of minor Churches and Missions. Read on for the
details...
Jacobite Syrian Christian Churches Total membership 17.5
lacs
Jacobite Syrian Christian Church
Regional Church H.Q. at Puthencuriz, Kochi functions under the
spiritual supremacy of the Patriarchal See of Antioch800,000
Knanaya Jacobite Syrian Church
Church H.Q. at Chingavanam, Kottayam. administered by the
'CHIEF METROPOLITAN OF THE EAST' - functions under spiritual
supremacy of the Patriarch of Antioch 75,000
Malankara Orthodox Syrian Church
Church H.Q.at Kottayam. administered by an independent
'CATHOLICOSE OF EAST' whose constitutional supreme head is the
Patriarch of Antioch & all the East800,000
Syrian Orthodox congregations
Within the jurisdiction of the Patriarch of Antioch. Comprises
of the Simhasana Churches; Archdiocese of Greater India
(excluding the dioceses in Kerala); Evangelical Association
of the East; & St. Antony's Mission, Mangalore75,000
Roman Catholic Churches with Syriac tradition Total
membership 31.2 lacs
Latin Catholic Christians Kerala H.Q.at Verapoly,
Kochi1,100,000
Syro-Malabar Church (East Syriac tradition) Church H.Q. at
Kochi 1,700,000
Syro-Malankara Church (West Syriac tradition) Church H.Q.at
Trivandrum200,000
Knanaya Syrian Catholic Christians Church H.Q. at Kottayam
120,000
Episcopal & Protestant Christian Churches Total membership
13 lacs
Malabar Independent syrian Church (Thoziyoor Church)
West Syriac traditions, Church H.Q. - Kunnamkulam 10,000
Assyrian Church of East Chaldeans - East Syriac traditions,
Local H.Q. - Trichur30,000
Marthoma Syrian Church
Protestant faith - West Syriac traditions, Church HQ. -
Thiruvalla 550,000
St. Thomas Evangelical Church Evolved from the MarThoma
Syrian Church 10,000
Anglican & Other Protestant Christian Churches 700,000

The Romans strike back
After the Coonan Cross Oath, Rome began to take an active interest in the
Kerala Christians. The Portuguese Jesuits lost the confidence of the
entire Christian community. Several Italian Carmelite fathers (another
missionary group under the Roman Catholic heresy) were sent to Kerala by
Pope Alexander VII to reconcile the malcontents. They initially acted as
an adversary of the Jesuits and supported the Malankara Syrian Christians.
Meanwhile the Malankara Syrian Church under the leadership of MarThoma
(Thomas Arkadiyokan) was trying hard to rebuild the Church. But the lack
of proper Episcopacy, which he was conscience of, prevented him from
executing full authority as a Bishop. Carmalite priests tactfully
exploited this weakness of the Malankara Syrian Church. They spread rumors
that a bishop cannot be consecrated without laying of hands and the
sacraments of a bishop without proper consecration were invalid. This
caused confusion and many faithful deserted the Jacobite Church and
re-joined Romans. And during the next 12 years 84 Syrian congregations
returned to communion with Rome while 32 congregations remained with the
“Bishop” Thomas. As these foreign missionaries had the support of local
rulers, these conversions were much easier for them. The Pope erected the
Vicariate of Malabar in Cranganore and appointed Fr. Joseph Sebastiani as
Apostolic Administrator of the Roman Catholics (Latin rite) of Malabar in
1659 which was renamed as Verapoly in 1709. In 1662, after a papal
delegation visited Malabar, many of the Syrian Christians reunited under
Rome supremacy. Fr. Kadavil Chandy and Fr. Chandy Parampil who were with
the Arkadiyokan until then also defected. While Bishop Joseph administered
the Roman Catholic followers with their headquarters at Udayamperoor
church, Thomas Arakadiyokan and Itty Thommen Kathanar led the Malankara
Syrian Church staying at the Mulanthuruthy MarThoman church. In 1663 when
Sebastiani left for Goa under instruction from the Dutch, Fr. Chandy
Parambil (Mar Alexander) was made the first Vicar Apostolic of Malabar for
the section of Syrian Christians who adorned the Roman Catholic faith.
After the demise of Mar Alexander, no indigenous Syrian bishop was
appointed to succeed him.
The difficulties experienced by the St. Thomas Christians under the
foreign missionaries resulted in a number of protest meetings in Angamali
and other places. In one such major convention held in 1778 it was decided
to send a delegation to Rome, to inform the Pope directly, the grievances
of the St. Thomas Christians and to seek his intervention. However nothing
actually happened immediately. It was after a few years that two persons
Fr. Joseph Kariattil and Fr. Thomas Paremmakal were sent to Pope to get an
Archbishop to the See of Kodungalloor. Kariattil was consecrated as the
Archbishop of Kodungalloor in 1782 at Lisbon, but on his way back, before
reaching Kerala, he died in 1786 at Goa. There were ugly rumors about
death of Archbishop Kariattil and the bitterness consumed the hearts of
the expectant crowd gathered at Cochin to welcome their own first ever
archbishop. In 1787, representatives from 84 churches assembled in
Angamaly and drew up a document called Angamaly Padiyola which made a
strong demand to Rome for native bishops, in the hope that this might heal
the rift. But Rome was undecided. However, it did not change the situation
much for a long time to come. In 1930 the matter was settled to some
extent with the formation of the Syro-Malankara Church, which enabled the
Syrian Christians and Latin Christians to follow their own practices under
the jurisdiction of Rome.
SYRIAN CHRISTIAN GROUPS
Jacobite faith in Malankara
Mor Thoma I remained with the orthodox church and was aware of his
infirmity and never executed anything that would jeopardize his
conscience. Meanwhile, Pope sent Bishop Joseph Sebastiani to lure Mor
Thoma. But Mor Thoma devoutly resisted him. The enraged bishop Joseph
influenced the king of Cochin and inflicted a false case on Mor Thoma in
Oct 1961. Mar Thoma I took asylum in Mulanthuruthy church along with Fr.
Itty Thomman. King of Cochin joined hands with Portuguese and kept them in
the palace prison to hand over to Portuguese. Luckily, two faithful
visited Mor Thoma and Fr Itty in the prison. The visiting faithful were
eager on the safety of their spiritual leaders and upon mutual consent the
faithful disguised in bishop and priests attire and in turn Mor Thoma and
Fr Itty took layman's dress and came out. Hindu guards failed to recognize
them and thus both Mor Thoma and Fr Itty Thomman miraculously escaped
unhurt. Bishop Joseph came with men to kill them in prison, but understood
the trickery. Thomas Arkadiyokan continued to contact the mother Church at
Antioch. During this period the Portuguese power in India declined and
the Dutch began to establish their authority in 1663. But the Portuguese
influence that continued in the Arabian Sea and other parts of India, made
the communication difficult. He wrote detailed letters to the Patriarch of
Antioch insisting to send bishops to regularize his position. When the
news reached the Church headquarters at Turabdin, the Patriarch of Antioch
in AD.1665 summoned the Holy Synod and decided to depute a Metropolitan
for the Malankara Church. At that time no bishops came from the Church in
Baghdad (east syrian church) since the Patriarchate had been moved from
Baghdad due to political resons to different places and finally it was in
Qudshanis in Kurdistan. With the help of Dutch Protestants, the Patriarch
of Antioch sent Mar Gregorious Abdul Jaleel of Jerusalem (who belonged to
the West Syrian Church) and he duly consecrated ‘Mar Thoma’ in 1665 as
head of the Syrian Orthodox Church in India. Thus he became the first
valid indegenious bishop of Malankara. Together they visited most of the
churches in Malankara and reaffirmed the ancient faith and traditions of
the Syrian Christians.
Morthoma I until his death in 1670 remained faithful and loyal to Antioch.
Mar Gregorius Abdul Jaleel of Jerusalem was associated with the Jacobite
Patriarchate of Antioch. Thus began the relation of the Syrian Church
with the Antiochene Jacobites. A large section of the Syrian Christians of
Kerala thus became a West Syrian Church without knowing much about the
difference between West Syrians and East Syrians. However, the
relationship with the Eastern Syrian Church was virtually cut off, and the
St. James Liturgy used by the West Syrian Orthodox Church replaced the
liturgy of the Apostles Addai and Mari. Because of the relationship with
the Syrian Church, the Church in Malankara (Malabar) was also known as
Malankara Jacobite Syrian Orthodox Church. From 1665 to 1816, 'Mar Thoma'
Metropolitans from the Pakalomattom family ruled over the Malankara Church
as Metropolitans. In 1670 Mor Thoma I and Mor Gregorious of Jerusalem both
jointly consecrated Mar Thoma II. Mor Thoma IV became head of the church
in 1688 and administered the Church for 40 odd years.
Mar Gregorious Abdul Jaleel stayed back in India. He decried that forcing
priests not to marry leads to audulterous practices. Mor Gregorios broke
idols which the Portuguese brought into the Church and encouraged priests
to marry before Ordination of priesthood. Mor Gregorios also consecrated
two Bishops for Church in Malankara.
However, the Syrian Christians around Angamaly who did not accept Mar
Gregorius Abdul Jaleel remained as a separate group and waited for East
Syrian bishops as before.
Story of Mor Thoma V
Just before the demise of MarThoma IV, some of those assembled there,
fearing intrusion and intervention by Nestorian Bishop Mar Gabriel, felt
it necessary that a successor to MarThoma, should at once be consecrated
and suggested Thoma Kathanar, a nephew of Mar Thoma for the high office.
The bed ridden MarThoma was informed of the suggestion and also that he
should lay hands on his nephew. The strictly Orthodox MarThoma IV,
conscious of the consecration of his predecessors and of himself, flatly
rejected the proposal. Meanwhile a section of priests assembled there
declared that Fr. Thoma has been consecrated as MarThoma V with the
blessing of his predecessor, but this was actually without the consent of
MarThoma IV. It is reported that several of the priests left the scene in
protest and there aroused a division in the Church.

A vast majority of faithful kept aloof from the new Mar Thoma V, saying
that he is not a validly consecrated Metropolitan. They even submitted
their complaints before Dutch authorities. As Mar Thoma V himself was
aware of the invalidity of his said consecration, he appealed to Antioch
in 1739, for delegating prelates to 're-consecrate' him. In 1746, there
came Mor Ivanious Yuhanon of Amid, sent by Patriarch Geevarghese III and
he enjoyed a hearty welcome from Mar Thoma; but unfortunately the
friendship didn't last long. Mor Ivanious sternness in flushing out the
remnants of the Latin rite, led to his breaking of images in certain
churches. Due to his inflexibility in matters of faith and practices
followed by the Church, he became unpopular among some; even Mar Thoma V
could not find favour with him. Besides, he had procured no authority to
re-consecrate the native Methran, which so exasperated MarThoma V that he
renewed his application to Antioch praying for deputation of authorized
delegates to re-consecrate him. In 1748, the Patriarch summoned Ramban
Shakralla from Aleppo and consecrated him Maphriyono before sending him to
Malabar.

The Maphrian had with him the Patriarchal authorization for consecrating
Mar Thoma with the title Mor Dionysius and a pastoral staff, bishop's
cross and sustatikon. In those days the Dutch had entered into an
agreement with the Raja of Cochin, which says that the Raja had no
authority over his Christian subjects and no new taxation might be levied
on them without the approval of the Dutch authorities and all Christians
should be under the care of the Dutch, who could punish the Christian
culprits. Under such a situation the Mar Thoma V had no alternative other
than requesting for help of the Dutch authorities and they in turn agreed
to bring the Primates from Antioch on the condition that Mar Thoma meets
the fare.

The Maphriyono Mor Baselios Shakralla, accompanied by Corepiscopa Mor
Gregorious, Ramban Yuhanon of Mosul diocese (Iraq), and four deacons
started from Aleppo (Syria) and arrived at Cochin on 14 April 1751. Being
informed of the arrival of the Maphrian and party, Mar Thoma V, staying at
Pallikara, sent some priests and leaders to receive the dignitaries to
Kandanad Church. But contrary to the agreement reached earlier, neither
Mar Thoma nor anyone authorized by him appeared before the Dutch
authorities to clear the accounts which came to Rs.12000. It is said that
Mar Thoma never expected so heavy and exorbitant amount as traveling
expense. The Dutch, insisted that only after clearing the accounts, would
the party be set free. The Maphrian too did not have enough funds with
him, as he had been informed earlier that the money would be paid here.
The Dutch insisted for payment, but Mar Thoma V continued to abscond. The
Dutch in turn detained the hostages with them and petitioned in Court for
recovery of the amount.

The Dutch then filed a civil action before the Travancore Government,
which issued a warrant for the arrest of Mor Thoma. For some time he hid
himself, but was at last arrested and delivered to the Dutch, who in turn
threatened to deport him, if he failed to pay the sum demanded of him. In
despair, he consecrated his successor under the title Mor Thoma VI.
Meanwhile, some money was collected from the Syrian churches, and large
sum was realized by the attachment and sale of properties belonging to the
church at Niranam. The debt was thus partially paid, and the delegates
were released from custody.

It was Mor Baselious Shakralla during his stay at Mattancherry, built the
Syrian Church located there, and worked hard to reaffirm the Apostolic
faith of the Syrian Church. He changed many a practices then existed in
some churches, like veneration of statutes which was introduced as a
result of the Portuguese influence of the 16th & 17th centuries. He
encouraged the parish priests to marry and at the same time Celibate
priests were disallowed to serve in parish churches as per the Syriac
Christian tradition.

On 30 th Medam the Maphrian consecrated Ramban Yuhanon, who had
accompanied him from Antioch, as the Metropolitan of Malabar under the
title Mor Ivanios. The consecration was at the Kandanad Church. Towards
the end of Mor Baselious's life, a reconciliation was brought about
between Mar Thoma V and His Beatitude; but before the accomplishment of
re-consecration of MarThoma V, Mor Baselios Shakralla passed away in 1764
at Mattanchery.
Marthoma VI was also unhappy about the authenticity of his position. He
attempted to go back to Catholicism, but when his demand to be recognized
as a bishop was rejected by the Catholic authorities, he returned to
Jacobitism. Mor Gregorious and Mor Ivaneous jointly again consecrated and
renamed him as Mor Dionesius I.
Formation of the Malabar Independent Syrian Church of Thoziyoor
During the time of Mor Dionysius I (the sixth successor to MarThoma I),
Mor Gregorios, one of the two representatives of the Holy See then in
Malankara, who had earlier consecrated Mor Dionysius I, consecrated
Kattumangat Abraham Ramban as Mor Kurilose at the Mattancehrry Church in
December 1772. It is said that Kattumangattu Abraham Ramban was nursing
Mor Gregorious in his old age and his persistent request won the heart of
Gregorious and without the knowledge or consent of Mor Ivanios (the other
representative of Patriarchate) and Mor Dionesius I, consecrated Abraham
Ramban as bishop Koorilose and also wrote a Will granting major portion of
his assets to Koorilose. Dionesius I and Ivanios jointly convened general
assembly of churches in the presence of Cochin Raja to decide about
Koorilose. Both the Rajas of Travancore and Cochin finally decided
against Mor Kurilose (Kattumangattu) and so he has to withdrew to
Thozhiyoor (near Kunnamkulam) in British Malabar, where he laid the
foundation of an independent Church in 1774. This came to be known as
"Independent Jacobite Church of Malabar". This lineage came to an end with
Koorilose III in 1856. Then, Palakunnath Mathews Mar Athanasius, founder
of Mar Thoma independent Church at Tiruvalla consecrated Panackal Joseph
as Bishop Koorilose IV to the widowed Thozhiyur Church. This Church
maintains cordial relations with the Mar Thoma Church, especially for
inter-church consecration of Bishops even on date.
The British influence and Protestant faith in Malankara
The British conquered Cochin from the Dutch in 1795 and missionaries from
Britain started their work in India. These missionaries gradually tried to
control the Syrian Orthodox Church, by introducing their reformed
teachings.In 1806 Claudius Buchanan of The Church of England came and met
Mar Dionysius the Metropolitan. In 1811, Buchanan got the Gospels
translated into Malayalam. The British resident Col. Munro in 19th century
showed much interest in the affairs of the Syrians of Malabar and helped
Pulikottil Mar Dionysius to start a seminary at Kottayam in 1813. The
Church Missionary Society of the Anglican Church began to infuse the
Syrian Orthodox Church in Malankara with Western and Protestant
philosophies and practices.
While Mar Thoma VIII (last of the succession of episcopacy in the old
Pakalomattam family) was still alive, Pulikkottil Ittoop Ramban got
consecrated as bishop by Mar Dionysius of Thozhiyoor and got the tittle
"Mar Dionysius", in 1815. He got the support of the C.M.S. Missionaries
who were working here and also the British authorities. Thus there were
two bishops in the Church in the same time, and there was controversy
regarding their authority. Therefore the Travancore and Cochin governments
issued a royal proclamation in 1816 that Malankara Nazranis must accept
Mar Dionysius II as their Metropolitan and obey him. Before long, the rule
of Mar Thoma Metropolitans came to an end the administration of the Church
came into the hands of Mar Dionysius II and Mar Dionysius III. They ruled
the Church as Malankara Metropolitans.
The first Anglican mission (CMS) started to work in Kerala in 1816. They
started English schools and published the Bible in Malayalam. The
relations between the missionaries and the Syrians were smooth during the
periods of Pulikottil Mar Dionysius (1817-18) and Punnathara Mar Dionysius
(1818-25). The Synod of Mavelikara (1818) officially decided to have close
cooperation between the missionaries and the Syrians. The Church Mission
Society of London (CMS) made many converts from among the untouchables and
the Syrian Christians. Some Syrian Christians who were impressed by
Protestant Christians wanted to introduce like them the vernacular
language in their liturgy. A number of Jacobites came under their
influence and reforms were introduced on Anglican lines. Leadership for
this reform group was provided by Palakunnath Abraham Malpan of Maramon
(1796-1845) and Kaithayil Geevarghese Malpan of Puthuppally(1800-1855),
two professors of the Syrian Seminary at Kottayam. They wanted the
reformation staying within the Syrian Church.
After a few years of collaboration, the British missionaries started
teaching protestant theology.
Mavelikkara Synod in 1836
The Jacobite Metropolitan Chepat Mar Dionysius IV was not prepared to
accept such changes. Rev. Daniel, Lord Bishop of Calcutta tried for
reconciliation and in the interview held at Kottayam between Rev. Daniel
and the Metropolitan, it was proposed by the former that certain changes
should be introduced in the Liturgies and ordinances of the Syrian Church
and it was stated in reply that a conference of all the churches would be
held on the subject and its determination made known.
Accordingly, a Synod was held at Mavelikkara by Jacobites in 1836 to
resist the CMS agenda, presided by Mor Dionysius IV. It decided not to
accept the changes and that no deviation from the established Liturgies
and ordinances are allowed and warned against persuasions contrary to
this. That was the end of the relationship between the Jacobite Chruch and
the Missionaries.
This prompted the British missioneries to form a new church called CMS
(Church Missionary Society) which later joined with another Protestant
denomination to form the CSI (Church of South India). The CSI Church in
Kerala had its beginnings mostly from Anglican missionaries who had
converted the local population. However later on they united with the
Basil Mission, Presbyterians and Baptists and formed the group called
Church of South India. As in the case of catholics these various groups
follow largely the relegious practices of their parent groups world over.
However lingustically, socially and culturally they have much in common
with other Kerala christian groups.

Reformation in the Malankara Church
Formation of Mar Thoma Church
It was around that time, Palakunnath Abraham Malpan, a prominent priest of
Malankara Church sided with the European missionaries and modified the
liturgy to suit the Protestant views. In the wake of reformation in the
Syrian Church in Kerala pioneered by Abraham Malpan he is considered as
the Martin Luther King of the East. In 1836 Abraham Malpan and 11 other
priests submitted a memorandum to the British Resident Col. Frazer
highlighting the necessary changes to be made in the church. This is
called the Trumpet of Reformation. As help did not come through, Abraham
Malpan took a bold step. He translated Holy Qurbana into Malayalam and
eliminated prayers for the dead in 1837 for which they were excommunicated
by Dionysius IV in 1837. He retreated to his parish at Maramon and
celebrated this Qurbana. He removed the wooden image of a saint from the
Church.
The Metropolitan refused to ordain the deacons, who worked with the
Malpan. Abraham Malpan realized that for the continuity of the Church in
the Episcopal tradition there was need for a Bishop favoring reformation.
Earlier Mor Dionysius IV, the then Metropolitan of Malankara Jacobite
Syrian Church had sent various petitions to the throne of Antioch praying
for sending more Bishops. But the Patriarch was of the opinion that it was
better to ordain people from Malankara itself. It was in this context
that when Malpan sent his nephew, Deacon Mathew, to the Jacobite Patriarch
at Mardin, Syria with a petition by supporters and got himself ordained as
Bishop Mor Athanasius. Mar Athanasios who reached Malankara in 1843, tried
to grab the position of Malankara Metropolitan and strongly carried
forward the reform ideas. Chepat Mar Dionysius IV opposed this. The new
Metropolitan, with the backing of the British, then went to Trivandrum and
obtained the Royal