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Indian Orthodox Church
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The Malankara Orthodox Syrian Church (also known as the Malankara Orthodox Church, Orthodox Church of the East, Orthodox Syrian Church of the East,The Indian Orthodox Church) is an autocephalous church and a member of the Oriental Orthodox Church family in Christianity, founded by St. Thomas, the Disciple of Christ in A.D. 52.
official name of the church is Malankara Orthodox Syrian Church or Orthodox Syrian Church of the East.
spiritual regional head of the Malankara Orthodox Syrian Church is the Catholicos of the East and Malankara Metropolitan .
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The Malankara Orthodox Syrian Church (also known as the Malankara Orthodox Church, Orthodox Church of the East, Orthodox Syrian Church of the East,The Indian Orthodox Church) is an autocephalous church and a member of the Oriental Orthodox Church family in Christianity, founded by St. Thomas, the Disciple of Christ in A.D. 52.
Official name of the Church
The official name of the church is Malankara Orthodox Syrian Church or Orthodox Syrian Church of the East.
Hierarchy, distribution and doctrine
The spiritual regional head of the Malankara Orthodox Syrian Church is the Catholicos of the East and Malankara Metropolitan . The Church has dioceses and churches in most parts of India as well as in the United States, Canada, United Kingdom, Western Europe, Persian Gulf nations, Malaysia, Singapore, Australia and New Zealand. The official title of the head of the Church is the "Catholicos of the East and the Malankara Metropolitan". The present Catholicos of the East and Malankara Metropolitan is Baselios Marthoma Didymos I, who was enthroned on October 31, 2005, at Parumala Church by the Holy Synod amidst the Holy Eucharist.
The Church has attempted to keep the traditional oriental Orthodox faith and liturgy. It accepts the first three Ecumenical Synods. The Church suffered persecution from Western European colonial forces after Vasco da Gama arrived in Kerala in 1498. Used in the service is the translation of the liturgy adopted from the Syriac Orthodox Church of Antioch . It had an earlier relationship with the Churches of Edessa, Tigris and Selucia and these Churches sent bishops to look after the spiritual needs of Malankara church. Today the Church uses liturgy in Syriac, Malayalam, Hindi, and English.
The sub culture of Indian Orthodox community is a part of the Indian culture, which is formulated by the continuous interaction of Christian faith and South Indian civilization in the last 20 centuries which differs significantly from western Christian culture.
The Church has theological seminaries at Kottayam and Nagpur.
History
Organization
In the past, Indian (Malankara) Orthodox Church was an autonomous diocese of the autocephelous Orthodox Church of the East headquartered in Persia ever since the establishment of Catholicate of the East in the 4th Century.
The Islamic conquest of Persia resulted in the deterioration of the church there. Its diocese in India was strengthened by virtue of its virtual independence.
The Indian autonomous diocese of the Orthodox Church of the East was elevated to an autocephelous church with the re-instatement of Catholicate of the East in India by the help of Patriarch of Antioch of the Syriac Orthodox Church in 1912 AD.
Founding
During the later Old Testament times the Malabar Coast had trade relations with West Asia,especially Iraq. These trade routes later enabled Christianity to reach Kerala, a state on the south western coast of India.
The Christian Community of Kerala traces back its origin to the advent of St. Thomas who reached the port of Cragnanore in 52 AD.
It is believed that the Apostle started his gospel mission in India, from a small town called "Maliyankara" on the sea coast of 'Paravur' Taluk in Kerala, at a short distance away from Cranganore Port.
Tradition states that Thomas preached the Gospel to the locals (which included Jewish settlers in Kerala, and baptized many, and founded "six and a half churches" in 52 AD.. The churches are as below:
- Niranam
- Palayoor, Currently Arthat Church, Kunnamkulam
- Nilackal
- Kottakavu
- Gokkamangalam
- Kollam. This was destroyed by a tsunami two centuries later.
- Maliyankara
- Thiruvancode. This is called a "half church." This appellation is controversial.
Three of them still exist.
The Christians of this ancient tradition were and are known as either Nasranis or Syrian Christians.
Mar Thoma Nasranis (St Thomas Christians) were spiritually ruled by the Chaldean Bishops from Eddesa, Iraq. When Latin Bishops, Portuguese colonialists, and missionaries at St. Paul seminary, Kodungallur, tried to change the the Chaldean rite followers in Kerala to Roman Catholic, the Chaldean rite followers revolted against the St. Paul priests. A schism (religion)|schism]] occurred leading to the introduction of the Jacobite Church (Puthenkuttukar or newly formed) under the Syrian Antiochean Patriarch in India.
By 1599 Goan Archbishop Menezes succeeded in forcibly converting some Chaldeans to the Latin Catholic Church.
Church History:Before 1653
Introduction
It was with the arrival of the Portuguese in the 16th century to South India that the ancient church of St. Thomas there for the first time in its history, began to undergo the decisive impacts of the Portuguese colonial era, also with which, the adverse effects of the Roman Catholicism. As the result, it was enforced to succumb under Rome, through the Portuguese in the course of time. Five well – planned maneuvers were played to force this church finally to obey Rome. Among these the first one is bringing the church of Thomas under the administrative control of the Portuguese. The second, subjecting this Church under a thorough latinization process by establishing two clergy training institutions; Third, forcefully terminating all contacts of the Kerala Church, once for all with the East Syrian Church. Fourthly, enforcing the whole Church of the Thomas through a representation in an assembly under Rome. Fifthly imposing upon it a direct rule of the Roman Catholic regime destructing at the same time of all indigenous precious heritages of the Church of Thomas.
CONTACT OF THE THOMAS CHRISTIAN WITH THE PORTUGESE
The Thomas Christians as a whole reacted against the Roman Catholicism in 1653 through the famous event known by the name the Coonan Cross Oath. Although the event was a great success, the Church of St. Thomas could not long continue in its determination. As the pressures from the Roman Catholic side continued to haunt, the leadership was subjected to division. A group once again rejoined Roman Catholicism and stood against the free movement of the group which stood for freedom from Rome and this group later on came to become the Orthodox Church of India. A few details of this story are explained under.
When the Portuguese landed in India thy met the Christians of St.Thomas there and they felt satisfied that their centuries’-old dream of discovering India and eastern Christians had been fulfilled. They set great hopes on St.Thomas Christians. These Christians too on their part experienced a spontaneous relief and joy at the arrival of powerful Christians from the West and desired the new comer’s help to strengthen their own privileged existence in India. So the new comer’s were enthusiastically welcomed by the Church of St.Thomas. When Vasco-da- Gama arrived at Cochin on his second voyage (1502) infact, a delegation of Thomas Christians went and met him and implored protection.
The cordial and intimate relation established thus, continued for two decades. However, when the Portuguese penetrating into the interiors of the St.Thomas Christians and into their Churches, knew that these Christians were neither subject to Rome, nor were in that Church traditions. To their dismay they found that these Christians were followers of the East Syrian Church, and its bishops looked after them, and the Patriarch in Babylonia was considered their ecclesiastical supreme. Moreover they thought, as the East Syrian Church is Nestorian, Indian Christians also is of that sect, which to the norm of the Roman Catholicism is heretical. Since Pope of Rome through ‘padroado’ privileges had granted to the Portuguese crown sovereign rights over the eastern lands which come under their sway, the Portuguese thought, that is their right, according to which the Thomas Christians be under their control and to achieve this aim, the Portuguese worked cleverly among the Church of the Thomas Christians for one and a half century.
THE EAST SYRIAN BISHOPS PRESENCE AND ENCOUNTERS WITH PORTUGUESE
When the Portuguese came, the Church of St.Thomas was following the traditions of the East Syrian Church. There were about a dozen bishops from that Church, among the St.Thomas Christians in the 16th century. From a letter of 5 East Syrian bishops, written to their Patriarch in Babylon (in 1504), it is known that there were in Malabar about thirty thousand families of St.Thomas Christians their co-religionists; they have begun to build new churches, and that they were prosperous in every respect and living in peace and security. They also say that St.Thomas was martyred at Mylapore and there was a monastery. The letter too admits the arrival of the Portuguese and friendly relationship between them and the St.Thomas Christians. Among these East Syrian bishops Mar Jacob, the last one, lived and led the Church of St.Thomas till his death in 1552 AD. After the death of this last bishop the Roman Catholics tightened their efforts of subduing the Church of St. Thomas and for that, they directed their energy in the direction of terminating the fresh arrivals of bishops from Babylon. Even if some had come disguised they were caught and subjected to destruction or tortured to embrace Roman Catholicism so that they might become helpful to achieve the Romanization of the Church of St.Thomas. Two or three bishops did arrive from the East Syrian Church after the death of Mar Jacob but they were harassed to be so and Mar Abraham was one among them, who led the Thomas Christians till the last year of the 16th century.
THE PLACE OF UDAYAMPEROOR IN SUB DURING THOMAS UNDER ROME
Immediately after the death of this bishop Mar Abraham St.Thomas Christians were forced to meet in a famous synod, best known as the Synod of Udayamperoor (1599) and declared that they were under Rome there on.
Among all efforts that were undertaken to subdue the Thomas Christians by the Roman Catholics during the Portuguese colonialism and through the Portuguese, the efforts of the Jesuits – a religious order that had been framed in the tensive context of reformation in Europe – deserve special mention. For, their endeavours, in the direction of enforcing Roman Catholicism upon the Church of St.Thomas, were remarkable. It was due to their effort a clergy training centre was established at Vaipikotta to train St.Thomas Christians’ clergy in Oriental style. Moreover, the major architects behind the convocation, deliberations, decrees’ framing and decrees’ execution of the so called Fake Udayamperoor Synod 1599 – which once for all made the Church of Thomas Christians succumbed to Rome – were these Jesuits of Vaipikotta Seminary. Apart from these the administration of the Church of St.Thomas was also entrusted with them as a tribute to the gesuits excellent service of subding them following the Udayamperoor Synod. Till 1653 three bishops from the Jesuits ruled over this church executing the decrees of that Synod and thus enforced the Malabar Church to be a part of Roman Catholicism.
However the Synod of Udayamperoor was the culminating point in the high handed process of making the church of St.Thomas part of the Roman Catholic Church, subject to Portuguese administrative control. The convoker, presider, decrees’ frame and executer etc. all were done by the Roman Catholic archbishop Dom Alexios Menezis of Goa, who infact, had no right at all, to do anything of that sort in the church of St.Thomas. The synod was held for eight days. Almost all of the decrees were framed not in the synod after due discussion but before 15 days or more of the meeting. Many of the decrees were framed after the Synod as the archbishop desired. The synodal decrees were passed by threats and terrorizing methods, and autocratically as desired by the archbishop and his coccus. The synodal decrees were aimed at the total transformation of the church of St.Thomas with the Roman Catholics, in faith, church polity, church discipline etc. It decreed the supremo for the church of St.Thomas - the pope of Rome. The Patriarch of Babylon was condemned as heretic and contact with him declared highly perilous inviting dangers.
THE IMPACT OF UDAYAMPEROOR
The faith of the Malabar church must be as per the norms laid by the council of Trent. The priests should keep compulsory celibacy and the Malabar church is divided into parishes with parish priest directly appointed by the Portuguese church authorities. Besides, the church is required to abandon the many errors which have crept into its life from the Indian milieu. All Syriac books are to be handed over for burning so that no memory of East Syrian connections do remain.
Though the whole process of the so called the Synod of Udayamperoor had been condemned by recent scholarships both ecclesiastical and secular, yet the impact of it upon the Thomas Christians was decisive. Roman Catholicism was firmly established on the St. Thomas Christians and the Synod was a turning point in the history of the Malabar Church. After the synod these events followed immediately.
Appointment of a Latin bishop over the Church of St.Thomas.
Suppression of the Metropolitan status of Angamali and bringing of it as a subordinate under Goa.
Padroado of the Portuguese was extended over the Thomas Christians.
The Thomas Christians’ protest and Restoration of the Metropolitan status to Angamali and change of the place to Crangannore under the Latin bishop Roz.
Francis Roz was the first Portuguese Latin-Roman Catholic bishop over the Thomas Christians soon after the subduing of the Thomas Christians under Rome through the Udayamperoor Synod. Since he had been the main architect behind the success of Udayamperoor he was given the privilege of ruling over the Thomas Christians for 24 years. During the time according to the principles directed by Udayamperoor synod he tried his best to Romanize and Latinize the Thomas Christians in worship, administrative systems, customs, discipline, etc. He centralized in himself all authority reducing almost all to nothing the powers of the archdeacon, Palliyogams and Kathanars of the St. Thomas’ Church. The same continued to occur during the episcopates of two successors Stephen Britto (1624-1641) and Francis Garzia (1641-1659).
Archdeacon George of the Cross, who had suffered endlessly under Roz and Britto died in 1640 and was succeeded by his nephew archdeacon Thomas Parambil. This Thomas was not in tune with the archbishop Garzia. This incumbent tried his best, by using both ecclesiastical and civil powers, to suppress the archdeacon. Meanwhile the archdeacon had corresponded secretly for bishops from South-West Asian churches. A man named Ahatalla arrived and he was made captive by the Portuguese at Mylapore. From detention, he was brought to Cochin in chains on his way to Goa or to somewhere else to be sent away or destroyed by the Portuguese. At once under Archdeacon the Thomas Christians reacted asking release of Ahatalla thinking that he was sent to them at their request by some South-West Asian churches. But, all appeals for his release were failures.
The news spread that he was drowned by the Portuguese. The tension mounted and reached its apex under the leadership of the Archdeacon against the Portuguese, Roman Catholics, Jesuits and Garzia, at an Oath called Coonen Cross on Friday, January3,1653, at Mattanchery near Kochi,. This is the Coonen Cross Oath, the famous freedom declaration event of the Church of the St.Thomas Christians. At once all connections with the Portuguese Roman Catholics, Jesuits and archbishop Garzia were rejected declaring that “till the end that neither the Thomas Christians nor their progenies never do obey the church of Rome or the Portuguese or Jesuits save their Archdeacon Thomas”; also added that the Francis metran should be rejected similar like any other church superiors from the Roman side.
All historians agree that during the Oath practically the whole body of the Thomas Christians joined in against Roman Catholic’s supremacy. That after the Oath too, for some considerable time there were very few people ready to co-operate with Garzia. One view is that he had only about 200 laymen and 15 to 20 clergy with him from the St.Thomas Christians.
The Coonen Cross event was a great victory for the Archdeacon Thomas and for his church. It was a powerful expression of the will and determination of the Thomas Christians, who wanted to re-establish their freedom, identity, dignity and venerable heritage, rejection at the same time of all those things imposed upon them by the colonial powers religiously and politically.
Their leaders assembled at Edapally where four councilors – Parambil Chandy, Kadavil Chandy, Vengoor Gheevarghese and Anjilimoottil IttyThoman were appointed to help archdeacon in his church administration. This was followed by a general meeting at Allangad on May 22, 1653 where Archdeacon Thomas was elevated to the status of bishop with the title MarThoma by laying on of hands of 12 leading priests of the Church of St.Thomas at the unanimous consent of the Church.
Being troubled by the effects of the Coonen Cross, Garzia, Portuguese and the Goan authorities tried their best to pacify and then to suppress the event, and to bring the community under chaos, and again under Roman Catholic control. But their efforts were in vain. In this situation, Goan authorities requested direct Roman papal intervention in the affair. Now Rome, seeing the obtained favourable opportunity at its disposal cleverly well acted immediately despatching two batches of Carmelite missions, one under Hyacinth and another headed by Joseph Sebastiani. The latter arrived Malabar in 1657 and the former a year later. Portuguese, Goan authorities and Garzia lent full supports to these missions. Moreover the Raja of Cochin and his subordinate petty rajas also at the command of the colonial power, lent their political and economical supports. Sebastiani visiting many churches of St.Thomas Christians and making good use of local rajas’ supports and by spending huge amount of bribery, to please these rajas and other reactionary elements and forcefully entering into churches of the Thomas Christians took control of them. In the meantime archbishop Garzia, bribing 3 among the four councilors of MarThoma caused them to defect from MarThoma’s side and to scandalize against him, joining the Roman side. Thereafter using these former adherents of MarThoma Sebastiani questioned and scandalized the episcopal position of Mar Thoma as illegitimate and invalid and constantly and publicly accused MarThoma as bishop only in name. Many who thus accustomed to hear frequently from the enemies of MarThoma and particularly from the cousin brother Parambil Chandy of MarThoma, as well as from the other two defected councillors disliked MarThoma and joined for Rome.
In January 1658 Sebestiani made a hurried visit to Rome to get himself consecrated as bishop very sectetly and returned to Malabar and thereafter presented himself before the Thomas Christians as the legitimate and valid bishop unlike Mar Thoma. The Portuguese and the Goan authorities would have opposed theis move of Sebastini as he became a bishop without their consent. But they kept silent because of two reasons: Archbishop Garzia was almost all at the eve of his life so he could not do anything to reconcile the revolted Thomas Christians; moreover, the Goan and Portuguese authorities were unable to control the situation of trouble in Malabar. So they kept silent and supported Sebastiani to act whatever he liked to. Sebastiani as bishop excommunicating Mar Thoma forced into the churches of the latter with the political force and huge sum of money. Parambil Chandy also assisted him. Thus 2/3 of the Churches of St. Thomas Christians were brought once again under the control of Rome. The betrayal of Parambil Chandy, Kadavil Chandi and Vengoor Gheevarghese was disastrous to Mar Thoma and most advantageous to the success of Roman Catholicism once again among the St.Thomas Christians. Supported by the Portuguese, the Kings of Cochin and Vadakkankur and others, Mar Thoma was prohibited entry into their territories. Mar Thoma had people all over there. But in a prohibition condition all over, he could not enter and guide his adherents. The net result, due to all adverse conditions, was all in favour of Rome’s victory. The position of Mar Thoma became highly precarious year by year.
In such a situation things were moving on the Dutch captured Cochin and ended the Portuguese rule in 1663. Sebastiani too ordered to quit. Caught up in such a dilemma he decided to confer episcopal position on Parambil Chandy in retribution to his loyalty to Rome and to deception of his associates. Parambil Chandy was consecrated bishop ceremonially but Sebastiani made it sure that Chandy would remain loyal to Rome and not join with his nephew – Mar Thoma. Before his consecration, he was pressed to curse the latter publicly. Further he was taken before the Dutch authorities at Cochin to Vow again and to make sure that he remains faithful to Rome during the Dutch dominion. Thus closing all possibilities of future re-union of the St.Thomas Christians and clearly dividing it into two, and placing it in a state of conflicting condition Sebastiani left Malabar. Moreover, before his departure he got assurance from the Dutch that they do support Chandy and his people and not Mar Thoma and his adherents. Indeed during the Dutch colonialism Mar Thoma did not get much advantage from them. Although they did not persecute openly the adherents of Mar Thoma and followers. But they were left to be remained silently as an ignored one, without any support from the Dutch. This ignored situation prevailed all through till the end of 18th century.
In such a discarded and disappointed condition Mar Thoma bishops lived and guided the anti-Roman Thomas Christians. From 1665 they began contact with the West Syrian Patriarchate. But that connection was not of much usefulness to them as it was desired then. This affair will be traced in the forthcoming another section of this study.
From the above given story of the St.Thomas Christians during the Portuguese colonial period it is obvious these points.
WHO IS THE VICTOR
It was the Portuguese mission associated with colonialism and militant Roman Catholicism enforced the ancient Church of St.Thomas to come under the Roman Catholic church. When they refused to surrender to that forced submission they were not allowed to continue in a state of united but also were subjected in a divided conflicting condition. If a group desired to move freely, they were too not allowed to go on that way peacefully. The original causers of divisions and quarrels within the church of St.Thomas Christians were the Roman Catholics and their tradition of such quarrelling was faithfully handed over to their partisans who joined with them from the St.Thomas Christians.
The church of St.Thomas Christians founded by St.Thomas was connected with the Church of East Syria till the 16th century. In that sense it was an independent church. The Portuguese action in converting that church to Roman was totally unjustified. Rome’s claim of universal church and universal jurisdiction are not accepted by any Eastern Church. This is a unilateral claim which is being advanced with Rome’s money by making uniat, churches with members from Eastern Churches. As for the church of Malabar, it is out of ignorance of Church history and incapability to hold on its own, that it happened to fall into the state of uniat church from 1599 AD. But after over half century, in 1653 when an opportunity arose, the community almost as a whole abandoned that servitude. Rome now used non-Portuguese European missionaries and did everything in its power to gain the loss. Even then about half of the people did not follow or yield to Rome. Though this section did not have adequate knowledge of theology and church history, yet it maintained its Eastern character and ecclesiastical freedom, which a section joined from the Thomas Christians with Rome from 1653, did not represent or enjoy. This was their most deplorable situation then onwards till now. It was Rome’s greediness for power and the utilization of money in that direction the cause behind divisions every where among Christian churches. This was what had happened in the affair of the church of St.Thomas in the 16th and 17th centuries in India. The consequences of the betrayal of a section of the Thomas Christians who had rejoined with Rome were visible while one looks into their tribulations they suffered from 1657 on till now under the servitude of Rome. But their opponents from then on till now had enjoyed the freedom though underwent tribulations initially. So the difference between the Thomas Christians with Rome and the Thomas Christians apart from Rome is decisive and incompatible. If one is under the servitude of Rome the other is fully an independent one; if one is slave the other is free. Let the reader assess who of those is really the best and the victor the betrayer or the betrayed?
The Roman Catholic Church could have helped enormously the church of St.Thomas out of its larger resources provided had it had a larger and committed vision of Christianity. Indeed in the 16th century the Indian church was in need of help. Indian Christians befriended with the Portuguese in that sense of mutual help. But seeing the plight of it the Roman Catholics through the Portuguese colonial dominance attempted to bring it under their suzerainty. This was typically the expression of the type of the Western culture of the time from which the Roman Catholicism was not free. Hence the events like the Coonen Cross Oath and divisions within the St.Thomas Christians and through all such events the Indian Church had challenged the concept of Roman Catholicism’s sovereignty. But it is very unfortunate to say that a section within the Indian Church did not realize at all the far reaching importance of those events which took place in their own history as self expressions of their own self-awareness.
VARIOUS CONDITIONS OF THE ST.THOMAS CHRISTIANS IN THE 16th and 17th CENTURIES
Before concluding this section of the history of the St.Thomas Christians in the 16th and 17th centuries, it is relevant to note here a few things on the church conditions of the St.Thomas Christians during the period. Till 1599 what was their position is detailed first: “The life of St.Thomas Christians had been leading spanned two worlds: the geographical, political and social world of Kerala; and the ecclesiastical world of the East Syrian”. It was the East Syrian bishops governed them, whose faith, worship, church laws they shared in. But this does not mean that church had no identity of its own. It had an Indian one. All the 16th century evidences are unanimous that the church identity of the Thomas Christians was with the East Syrian Church. Therefore, the doctrinal position was East Syrian. Similar is the case in Liturgy and church disciplines. The texts of the Eucharistic celebration were the liturgy of St. Adai and St. Mari. In “Hail Mary” they did not use the words “O! Mother of God”, instead they used “mother of Christ”. Similarly auricular confession before a priest was not in vogue. There were traditions of married and celibate clergy but no compulsory celibacy.
To carry out the ministry of the church they had East Syrian bishops, local clergy and palliyogams. Apart from them, there was an archdeacon the senior most priest, who had according to the tradition the sole administration of the church in the presence and longer absence of the East Syrian bishops, who were occasional visitors. Their church Supremo was the Catholicos – Patriarch of the East Syrian Church who resided at Gezarta in Iraq. Apart from these they also had a large number of indigenous traditions some of which though the Udayamperoor synod tried to modify considering as due to bad influences from non-Christians contacts, yet most of them continued to prevail thereafter.
Till the above said Synod the church condition of these Christians was East Syrian and this was replaced with the Roman Catholicism. Instead of the Catholicos-Patriarch Pope of Rome became their supreme and instead of the East Syrian bishop’s presence the Latin regime and bishops. The archdeacon’s office though present was weakened with the introduction of the Latin bishopric and its regime and the real issue of clash was between the powers and offices of the Latin bishop and that of the archdeacon.
The liturgy of Adai and Mari continued to prevail with modification because although the Udayamperoor Synod had instructed to modify the liturgy in accordance with the Latin custom that was not worked out due to stern opposition of the St.Thomas Christians. So archbishop Roz had to reintroduce, as the Rozian statute ignoring norms of Udayamperoor, several prevailed customs including the ancient liturgy.
During 16th and 17th centuries the Thomas Christians had no connection whatsoever either with the Antiochene Syrians or with the Antiochene Syrians in Tigrith. Same is the case with regard to the Roman Catholics till their enforced dominion over these Christians through the Udayamperoor synod.
The life-style of the Thomas Christians during 16th and17th centuries is of unique importance, and it has been briefly stated by eminent luminaries as “Indian in culture, Christian in religion and Oriental in worship”.
Their church life did bear the characteristics of an early church which had its origin and growth outside the Grace-Roman world. There was no tightly centralized administrative structure of a monarchical pattern. The territorial administrative system which developed after the diocesan pattern within the eastern and western Roman empires did not exist in the Church setup of the St.Thomas Christians in India. Their fidelity to the Law of Thomas (Thomayude Margam) was the touch stone of their authenticity and Orthodoxy. It was this indigenous church life style the Roman Catholics drastically changed following the event of the year 1599 to that of Roman Catholicism.
What the Portuguese saw , while they arrived into the midst of St.Thomas Christian’s was that socially and culturally these Indian Christians were very much integrated into the wider Hindu community and they kept on many of the Hindu Namboothiri social customs and practices. They had a position of privilege in Indian Society accepted and later on granted by the local rulers. Since majority of the Thomas Christian’s were having been from high Hindu social standing they continued the social organization and life they lived before conversion and due to this there was no social dislocation between the Christians and the Hindu high caste community. Christians shared with the Hindus especially the Brahmins very many of the social customs and practices such as connected with birth, adolescence, marriage, death etc. Hence they are considered next to Brahmins or equals, in sharing names they had similarities with the Nayars also. In dress, food habits occupations, feastivities, ornaments wearing similarities are much more. There were instances of inter-marriages between Christians and Nairs in Kerala. Religious harmony was the rule of the land. Mutual toleration and respect were the outcome of the same. The Hindu temples, Christian churches and even Mosques co-existed nearby sharing and worshipping. No restrictions or prohibitions prevailed on, that the Hindu alone or Christian alone attend functions therein; and the Hindu went to Christian churches and participated in festivities, similar like the case with the Christians too. Christians used Hindu style torches, umbrellas, banners, bells, elephants, processional regalia etc and shared all these with the Hindus too during festivities in temples actively participating with presence. Thus from the very beginning the Indian Christians were an indigenous community having the deeply rooted social and community life with the Indians.
Their food was frugal consisting of boiled rice and curries, mostly vegetables; they rarely ate meat, beef and pork never. Alcoholic drinks were considered unbecoming to their sound social status. During social feasts they eat with fingers squatting on long mattresses, their plates being plantain leaves right side folded into two, which was shared also by the high caste Hindus of the country as privilegious.
They distinguished themselves in such professions as agriculture, trade and military service. They cleared forests and drained marshy places to cultivate paddy, coconut etc. They were the proprietors of pepper and master of public weighing office. They were the finest soldiers in the whole of Malabar. Hindu kings constructed churches for them and endowed them with tax-free lands in order to secure their military services. For their services certain families had a position of privilege in society and certain honorific titles had been conferred on, such as Tharakan, Muthalali, Menon, Panicker, Vaidyan etc. A commonest name of the Christians was Nasrani Mappila. Many served kings also as ministers and councilors.
The Thomas Christians were a highly cultivated and disciplined people both in body and mind. They had elaborated rules of etiquette. Not only for any private life but also for public disciplines these were highly utilized. The modesty of the St.Thomas Christians’ women was proverbial.
Although they respected other religions as the means of others salvation yet, they preserved their Christian faith intact. And they were distinguishable as Christians among the non-Christian people. It is a fact that they did not attempt much to effect a synthesis between their faith and the philosophy of the Hindu religion as the Greek Christians had tried. This may be due to their broader vision of communal harmony and spirit of tolerance, which are typical Indian contribution to the Christian vision. “Outside the church there is salvation” is the life experience out of the encounters of the church of St.Thomas in India due to its co-existence with classical non-Christian religions in India. This positive attitude was also due to their theology which is Antiochene.
At the heart of the Antiochene theology which influenced the Thomas Christian till the 16th century period, was the emphasis on the full humanity of Jesus Christ. The reality of Jesus’ humanity and its kinship with the rest of humankind is of utmost importance in their theology. Contrary to the Augustinian teaching on original sin and human nature, they emphasized human freedom and the responsibilities and obligations of Christian faith. It is possible for such a theology to develop a positive attitude to other religions and cultures. An emphasis on the full humanity of Jesus Christ, an appreciation of human freedom and responsibility, a positive attitude to other religions and cultures and a strong affirmation of the independence and freedom of the Indian Church were some of the salient features of the Indian Christian theology and ecclesiology in the early period. This is what the Latin missionaries found to be heretical within the St.Thomas Christians and what the present day historians of Indian Christian theology failed to notice.
Here above it is seen how St.Thomas Christians lived and encountered in the 16th and 17th centuries. Till the end of 16th century they lived ecclesiastically in closer allegiance with the East Syrian Christianity and thus were their story while one looks back at least to the 4th century or even backwards. This is explained in the forthcoming section of this narration.
Church History:Before Portuguese Arrival
With regard to the church status of the Indian St.Thomas Christians before the Portuguese’ arrivals, it is admitted unanimously by all the classical historians that it was in close connection with the East Syrian Christianity. Apart from the evidences available in the 16th century almost all the evidences from 4th century, at the least, admit the above said facts. Out of the study of these evidences it can be held these. One, the expansion of Christianity in the East, especially in India was not the work of Hellenistic Christian missionaries from Antioch or from any parts within the former Roman Empire, not a linear progression from Antioch. It was the work of Jewish Christian missionaries such as Adai in Edessa, Aggai and Mari in Persia and Thomas in India. In the East Syrian Tradition, St.Thomas is their great Apostle. The Christian churches thus formed were ecclesiastically independent of Antioch or any other centre in the West. It is difficult to present the pre-Portuguese history of St.Thomas Christians in India as a connected story due to lack of sufficient historical records. But we get certain glimpses of the life of them in the writings of foreign visitors, sometimes in the traditions preserved in India and East Syria, occasionally in casual references by Indian writers, and in a few monuments and inscriptions. Out of these the following outline could be drafted.
TRAVELERS’ RECORD
The first truly circumstantial and historical mention of a church of St.Thomas in our modern India is made by Western travelers of the lower Middle Ages. They are Marcopolo (1298), John of Monte Corvino (1293), Friar Odoric (1325), John de Maringolly (1349) and Nicolo Conti (c.1440). All these mention about a church or shrine of St.Thomas in India or Mylapur. Similar is the case with reference to the nature of Christianity that it was East Syrian. Marcopolo is emphatic in the above said emphases. It is from the account of John Maringolli that one hears, for the first time, the name addressed to these Indian Christians as St.Thomas Christians.
However, the first unquestionable historical evidence of an Indian church and of its relation with the East Syrian church is of Cosmos the Alexandrine traveler. Cosmos who traveled the countries beyond the Red sea between 520-530 gives in his Christian Topography well organized Christian churches in Ceylon, Malabar, Calliana, and Socotra with bishops appointed from Persia. What Cosmos intends out of his book was to give a picture that the Persian church had spread all over Asia. Although among them there were Persian immigrants yet most of those churches were of native origins. The Indian church was not a daughter church of the East Syrian Church. Because they themselves admit that the Indian Church had a separate apostolic origin that is out of the apostolic labours of St.Thomas.
MIGRATION OF EAST SYRIANS TO KERALA
Apart from the ecclesiastical relationship that had been established with the East Syrian church, there were at least two important waves of immigration of Persian Christians to India one in the 4th century and the other in the 9th, which strengthened the already existing communities in India. The tradition about the first immigration is this: those 72 families of Persian Christians under the leadership of a merchant Thomas including deacons, priests and a bishop migrated and settled at Kodungalloor, and Cheraman Perumal, the King of Malabar invested them with royal privileges, land and other things inscribed on copper plates. They also built a town Mahadevarpattanam near Kodungallur. Since these Christians tried to preserve their ethnic separation even now they are known as the southist among the St. Thomas Christians or Cnanaya Christians. They are now in a divided condition, a group adheres with the Roman Catholics and exists as part within the Syro-Malabar Church and another group stands with the West Syrian Church with an archbishop. Each of the group’s centre is Kottayam.
Though the ecclesiastical relation between the Indian Christians and the East Syrians existed even before the arrival of the colony of the first immigrants, the arrival not only strengthened the existing Kerala Christian community but also influenced its liturgical life. It is said that it was consequent on the arrival of Thomas C’nai that the Christians of Malabar accepted the rites and ceremonies of the Syrian Church. This may not be a complete acceptance of the Syrian rites and ceremonies because there were indigenous traditions in the Indian church. However it is most likely that the arrival was the beginning of Syrian influence on the liturgical life and practice of the Indian Church.
The second migration is dated in the year AD823 and the tradition claims that the Christian immigrants rebuilt the town of Quilon in AD825 from which date the Malayalam era is reckoned.
The Syrian colony was led by two saintly bishops Mar Sapor and Mar Prot with Sabrisho. Till the Synod of Udayamperoor there was churches among the Thomas Christians built in the name of these saintly bishops. The Synod, considering these bishops Nestorian, ordered to convert those churches into the names of All Saints. There are innumerable ancient churches among the St.Thomas Christians in the names of All Saints which are clear indication that those churches were formerly the churches of Mar Sapor and Mar Prot. This evidence alone is enough to prove that the Indian Christians between 9th century and 1599 were part of the East Syrian Church.
The contemporary evidence to the arrival of this second colony of Persian Christians is available in five copper plates which are still in existence – three in the Catholicate palace Kottayam and two with the Mar Thoma church at Tiruvalla. These plates contain records of grants made to the Christians in Quilon by the kings. Among these grants certain rights are reserved in perpetuity to the Christians in Quilon. Most important of these is the guardianship of steelyard, the weights and the royal stamp. The church is given land let out under certain conditions and also certain families of lower cast are assigned for the maintenance of the church. The Christians have the sole responsibility of administering justice in their territory. The Christians are to enjoy protection from the Venata militia called six hundred and from the Jewish and Manigramman leaders. In the light of the royal grants the picture which emerges is important. The Christians are clearly a well-established community, accepted and highly respected. The granting of responsibility for the weights and measures is an unusual sign of confidence; it may indicate that the immigrants had a higher level of mathematical and commercial competence than the Indians among whom they had settled.
There are also certain inscriptions and monuments surviving from this period, which speak of the connection between the Indian church and the Persian church. The monuments consists of five carved stone Crosses (known as St.Thomas Crosses), which have been discovered in South India, the first at St.Thomas Mount near Madras and others at Kottayam and some other places in Kerala. They are Persian Crosses and are dated 7th or 8th century.
WITNESS OF PERSIAN SOURCES
From Cosmos’ account, it was observed that there was well-organized Christian church in India hierarchically connected with the East Syrian Church. The two immigrations from the East Syrian Church to Kerala suggest frequent contacts existed between the Indian and East Syrian Christians. Though small in number, the Indian Christians from the earlier centuries of Christian era were not completely an isolated group from fellow Christians in Alexandria and Persia. We know of a certain Pantaenus – an Alexandrine scholar, who visited India in the 2nd century. But we have no evidence of any church relationship which the Indian church entered into with the church in Alexandria. But in the case of the East Syrian or Persian church, there came into existence some sort of church relationship between it and the Indian church from a very early date, though it is difficult to say when this relationship was established. One may wonder why the Indian church came to establish a relationship with the Persian church and not with others. A possible explanation is both East Syria and India claimed St.Thomas as their apostle and in that sense they had a common apostolic origin. Hence, they were proud of their Thomistic origin and decided to be in that family.
The Indian church claimed St.Thomas as their founder and the East Syrians had a special relationship with St.Thomas as it was he who sent Addai to Edessa, and Aggai and Mari who evangelized Persia were the disciples of Addai. Edessa and Persia always unquestionably upheld St.Thomas as the apostle of India. However, we also have to note that according to certain traditions existing in India St.Thomas, on his way to India embarked at Basra, in the Persian Gulf. In all probability, St.Thomas might have preached in Basra and its neighborhood; and thus they claimed him as the founder of their church.
The first contact of the Indian church was with the church in Basra (Fars), the name of Thomas linking them together. The available evidence indicates that this relationship of the Indian church with the church in Basra existed at least from the 3rd century. The chronicle of Seert an important East Syrian document belonging to the 7th century mentions that Dudi, bishop of Basra in the Persian Gulf, an eminent doctor, left his see between AD 295 – 300 and went to India where he evangelized many people.
When the Episcopal hierarchy of the East Syrian Church was fully centralized and organized by the beginning of the 5th century (410) the bishopric of Rewardashir was elevated to a metropolitanate and given jurisdiction over relations with India. Rewardashir was strategically located on the direct sea route to India near the head of the Persian Gulf on its eastern side and the province included Basra. This arrangement continued till the 7th century when Patriarch Ishoyahb II (628-43) appointed a metropolitan for India separately. The reason might have been the increase of Christians in India. Mingana mentions that between 6 and 12 suffragan bishops were also consecrated for India and the metropolitan of India outranked that of China and that China outranked that of Central Asia. Metropolitans of distant sees such as India, China and Samarkhand were exempted from attending the general Synod of the Church because of the great distance. Instead, they had to write a letter to the Patriarch declaring their allegiance to him and informing him of the stat of their province.
According to Mingana, the 5th century opens with an Indian Christianity, which was in such a state of development that she was able to send her priests to be educated in the best schools of the East Syrian church, and to assist the doctors of that church in the revision of the ancient Syriac translations of the Pauline epistles. He says, “In a precious Colophon to his commentary on the epistle to the Romans, Isshodad writes as follows: This epistle has been translated from Greek into Syriac by Mar Komai, with the help of Daniel the priest, the Indian.”
During the patriarchate of Ishoyahab III (650-60), there arose a rift between him and the Metropolitan Simon of Rewardashir. It is reflected in a letter of the former addressed to the latter which has come down to us in which related to Indian church 3 things could be noted.
Metropolitan Simon in his opposition to the patriarch was violating the canons as he had closed the door of Episcopal succession in the face of many people of India
Consequently the Episcopal succession has been interrupted in India and the country, has since sat in darkness..
Simon’s negligence has affected not only India that extends from the borders of the Persian Empire to the country, which is called Kalah, which is a distance of one thousand and two hundred parasangs, but also his own Fars. This letter is an important evidence that the Indian church was in close relation with Persian church under the East Syrian Patriarch.
While the great East Syrian Patriarch Timothy I (779-823) was ruling over the church three incidents happened also bear witness to the fact that the Indian church was looked after by the East Syrian Patriarchate.
The Patriarch, in a letter written to the monks of the Maron monastery in reply to the controversy concerning the use of the words “Crucified for us” in the Trisagion, says “in all countries of Babylon, of Persia, and of Assyria and in all countries of sunrise, that is to say- among the Indians, the Chinese, the Tibetans, the Turks, and in all provinces under the jurisdiction of this Patriarchal See there is no use of “Crucified for us”.
In a letter written by Patriarch Timothy to Hanon Isho of Sarbas shows that during those times the monks of the Persian church were being criss crossing as missionaries to India and China.
This Patriarch had finally reconciled with him the rebellious metropolitan of Rewardhashir, who disagreed to obey the patriarchal suzerainty over his diocese saying that Rewardashir is the See of Thomas and not that of Mari.
Mingana notes that there is a lectionary composed at Crangannore in 1301 at the archives of the Vatican Library. The document gives the information that the lectionary was composed in the days of the East Syrian Patriarch Yahb Alaha V and of the Indian metropolitan Mar Jacob. The compiler refers to Mar Jacob as the leader of the Holy Indian church by occupying the See of the Apostle St. Thomas, and to himself as deacon Zachariah. It is clear from this that the reference to the “see of St. Thomas” had been in use in those times and that the Indian church functioned then under the jurisdiction of the East Syrian Patriarch.
A few words on the East-Syrian church with which the Indian Church had centuries’ relations, is needed. Hence this is treated lender the Section 3.6
POSSIBLE CONCLUSIONS
The connection of the Indian church goes back to the second century itself or even to the apostolic period because of the connection of St. Thomas both with India and Persia. If the book – Acts of the Apostle Thomas – a second century Syriac writing, about which we will refer in the next section of this study, originated in Edessan circle has testified that the relics of St. Thomas were deposited in Edessa as the result of it had been carried to there from Mylapore it is a strong evidence of an earlier connection between the Indian Church and the East Syrian church.
By and large Christianity in India till 1599 belonged to the East Syrian church. Its supreme head was the Catholicos- Patriarch of Babylon. It had no relation what so ever with the churches and sees in the Roman Empire. India had bishops and enjoyed metropolitan status and the latter resided in Kodungallur, Angamali, or Bombay. Moreover, the bishops always had been East Syrian and never Indian origin.
Though we do not have details of the extension of Indian Christianity, it will be a great mistake to think that it in the early and medieval periods was only found in South India. There are solid grounds for believing that fairly large Christian community existed in north India and western coast of India from very early times. The majority of these were undoubtedly Indians by blood and ancestry. However, the majority of its faithful was concentrated in Kerala more precisely between Palayur in the north and Quilon in the South. There were strong but scattered Syrian Christian communities along the West Coast, in Goa, Saimur (Chaul), Thana, Sopara, Gujrat and Sind. The east west of Mylapore had also such a Christian community close to the shrine of St.Thomas.
All sources of information available from the early and medieval periods point to the fact that there were scattered communities of St.Thomas Christians in different parts of the Indian continent. This was achieved especially due to the connection of the Indian church with the East Syrian Church, which in its missionary outreach was a church without comparison.
The church of India has never had a definite native ecclesiastical language. It was Syriac, their language. It is held that it was the lingua franca from eastern Persia to western India until the 7th century. The early Syrian Christians being converts from Jews, might also have had a love for Syriac. From the 4th century onwards the Persian influence was felt more and more in the liturgical life of St.Thomas Christians, which certainly have affected contrarily against the development of any native language of South India as conducive to the ecclesiastical use. If one looks at the Malayalam decrees of Udayamperoor it is evidently char that the kind of Malayalam prevailed was rough and uncultured.
It is also true that the Thomas Christian enjoyed a Sound Social Status and lived truly an appreciable indigeneous life. Style in full identity with the non-christian natives. They lived in harmony and mutual respect with non- Christian religious Communities. But in church matters the Thomas Christian were the followers of the East-Syrian Church and its characteristics.
The Persian Connection of the Thomas Christian was beneficial to the latter to a limited extent especially for the fact that this connection opened the small Indian Christian Community to a larger Christian world. But many see this relation as disastrous and compromising the independent and indigeneous growth of the community. A tighter control of Persian Church over the St.Thomas Church adversely affected the Spontaneous growth of the Original Community into a genuine Indian Church with its Indian patterns of thought, worship, life-style, etc. It meant that the Thomas Christian had to lead a life not in one world but in twos at the same time. This was somewhat an artificial and unnatural kind of life. The core element of Christian life remained Foreign, adapted only peripherally that too in a Country which possessed a rich cultures, philosophy, and spiritual tradition. Hence with the coming of the Vasco da Gama era these Christian had to undergo various tribulations, divisions and further foregnizations from time to time.
Church History:After 1653 as an Independent Church
The Thomas Christians as a whole who had separated from the Latin chuch, stood for sometime together under their leader Thoma, who was elevated by the community to the status and function of bishop. The Portuguese-Roman Catholics were not willing to accept the Thomas Christians to worship freely. The minority Thomas Christians resisted, ultimately becoming the Orthodox church of India.
From 1663, during the Dutch occupation, the Roman Catholics were powerful and as such the Dutch supported them. Though the Dutch did not openly persecute the Thoma and his followers.
Although the Padroado rule of Portugual ended with the arrival of the Dutch, the supremacy of papal authority continued in Malabar.
The Orthodox Thomas Christians under a series of bishops known as Thoma continued to defend their freedom as a church. Bishops Thoma I, IV, V and VIth were particularly notable.
From 1665, under Thoma I, a relationship with the west Syrian Patriarchate was established when Gregorios arrived along with two bishops. In 1751 the number of bishops rose to three.
That church under East Syrian ecclesiastical authority was taken over by the West Syrians through the presence and actions of the West Syrian bishops. The West Syrian Patriarch tried several times to exert strong control. Until 1876 the Indian church was able to resist all such attempts.
Orthodox Church Under Thomas
From 1653 till 1816 the Orthodox Church was led by 8 bishops and their common name is Thoma. Their period of service and important events those took place etc are separately mentioned in another section. These bishops were virtually indigenous, who by honour of heredity and tradition of the Thomas Christians were archdeacons and from the ancient priestly family of Pakalomattam and in power and authority “the Gate of All India”. Together with these they were also bishops and metropolitians of their own independent church according to the episcopal tradition introduced and prevailed in Kerala since 1653. Although the office of bishop was there, it had not developed in such a way as it was found in the Latin or West Syrian churches’ tradition. They maintained it in its traditional pattern.
They were deadly against the Roman Catholics and in that respect also against those Romo Thomas Christians who defected from them for Rome. Particularly on the issue of the church autonomy was concerned no compromise was allowed. When Rome did not permit them to continue in their free status and when they were continuously scandalized they sought other means to be strengthened. Hence the connection with the Syrian Christianity. Thoma I was the inaugurator of this connection and a new era begun in the history of that section of the St. Thomas Christians who were with him. The basic cause to this the Roman Catholics and all troubles from them in Kerala.
Although the clear division of the Thomas Christians between Roman and Orthodox was of a later stage, it was labelled as two as New party (Puthnekoor) and old party (Pazhayakoor) by the Roman side from earlier atleast since 1665 with the arrival of the West Syrian bishop Gregorios. By these appellations what the Roman Thomas Christians meant was that they were the orginal, legitimate and true church and the dissidents were revolters, rebellious, schismatics, heretics, peoples after false bishops and new party in creed and allegiance with West Syrianism. For more than a century they labelled that the bishops Thoma were illegitimate bishops. The intention was undoubtedly the submersion of the dissidents with the Roman side.
Under Thoma I, who led the Orthodox between 1653 an 1673, monumental achievements were these:
The ultimate fulfilment of the concern that was proclaimed at the oath taken at the Bent Cross 1653, that the Roman Catholics’ ecclesiastical power deliberately and under unappreciable means which had been imposed upon under the iron hand policy of the Portuguese colonial power must be ended for ever.
The realization of the strong determination to remain as a free and indigenous church under the local and traditional leadership within the church set-up of oriental Christianity which is Syriac.
Against the constant allegations from the Roman side and the particularly from his own cousin brother Parambil Chandy, that Thoma was false bishop, Thoma I sought remedy by inviting, the West Syrian bishop into the midst of his adherents and in this way he confirmed the legitimacy of his office as bishop so that his adherents might not have least doubt about its office and his validity.
Thoma I along with the Gregorios worked together for more than 5 years and they strengthened their flocks against the Roman Catholics. Hence was started a new relationship in the history of St. Thomas Christians with the West Syrian Christianity. This relation so established developed in the our of time to become this section of the Thomas Christians, orthodox and a church in the family of the Oriental Orthodox Churches, and in identity with the West Syrian Christianity. Thus the East Syrian church identity in the our of time weakened and in that place the West Syrian was replaced. Thoma I is esteemed by his church as it “greatest soldier” because of his non compromisive stand against the Romo- Portuguese in achieving the freedom of his Indian church. He fought courageously as a hero for his flock taking all sorts of risks even ignoring his own life. Thus the founder of the Malanakara Orthodox Churches I was he. On 22 April 1673, two years after the death of Gregorios(24 April 1671), Thoma I the great son of the Malankara church passed away and was entombed at St. Mary’s church in Angamaly. No one in the whole history of the church of Thomas in India had lived with such a dedicated, committed and courageous qualities than this magnificent leader, Thoma I.
Thoma I was suceeded by Thoma II (1673-86) and III (1686-88). Of these Thoma III served the church only for a short period (he died in April, 1688 and entombed at Marthoma Church Kadambakad) but Thoma II for thirteen years, Important events during their times were these:
One, another arrival of West Syrian bishops in 1685 and further strengthening of the Orthodox against the Roman Catholicism ecclesiastically and episcopally. Those West Syrian bishops were Yaldho Baselios and Hidayuthulla Ivanios. Of them Yaldho Baselios being quite old, died within a fort night of his arrival and entombed at the little Orthodox Church in Kothamangalam. He could not accomplish anything in the Orthodox church of India. But his companion Ivanios did do remarkable service till his death in 1693. He was entombed at St. Thomas Orthodox church Mulanthuruthy. It was he who advanced the work which Gregorios had started by trying to bring in the faith and traditions of the West Syrian church about which we shall deal later on.
It is held that he introduced further the doctrinal, liturgical and other ecclesiastical disciplinary things into the Orthodox and stabilized these against the Roman Catholicism.
It is also held that he had the rare opportunities of conscerating as bishops Thoma III and IV.
Thoma II after serving the Church especially in strengthening its autonomous stand against the attacks of the Roman Catholics died in 1686(April-13) and entombed at the Orthodox Church in Niranam.
We have evidence that bishop Chandy, the leader of the Romo-St.Thomas Christians and archdeacon Mathew his nephew, had high respect for Thoma II. Chandy died in 1687. Before his death as he had been disappointed with the propaganda missionaries with regard to the issue of his successor had a desire to have Thoma II consecrated as his successor and thus to unite the two sides. But the Carmelites foiled fall in the move in that direction.
Thoma IV succeded Thoma III and he led his church for forty years (1688 to 1728). It was during his time that Gabriel came to Kerala. He was an East Syrian bishop sent by the Catholiocs-Patriarch from Babylon to reclaim his lost flock in India due to the the high handed measures of the Roman Catholics under the Portuguese. Thoma IV had to encounter this bishop all along doctrinally and administratively. In confronting Gabriel, Thoma IV found himself incompetent and he sent several appeals to the West Syrian Patriarch asking for help. But no reply. He died in 1728(March 24) and entombed at St.Mary’s Orthodox Church, Kandanadu. But before his death he had appointed his Successor Thoma IV. He too served the Church for 35 years (1728-1765). He also had to encounter Gabriel till his death in 1731. More over regarding his status as a bishop, there was a dispute in the Church. So some people refused to accept him and this rejection led to the invitation of West Syrian bishop once again and as the result two West Syrian bishops arrived in 1751 at the request of Thoma V. And these bishops were Sakralla Baselios and Gregorios. They were accompanied by a group of clerics from the West Syrian Church. The patriarch of the West-Syrian church had given intimation through his bishops to reconsecrate Thoma V under the jurisdiction of the Patriarch with the title Dionysius. But Thoma refused to do so seeing in it a plot to subdue him and his autonomous church under the Patriarch. Against him a metropolitan with the name Ivanios, who had accompanied the West Syrian bishops, was consecrated by the high handed action of Baselios. Even then Thoma V did not yield. He refused to accept the West Syrians and to pay their travel expense to the Dutch, who had carried them to Kerala. At once the Dutch asked Thoma V to pay Rs.12000/- as travelling expenditure otherwise threatened with that he be imprisoned and deported. Since he could not raise such a huge amount at once he was imprisoned. In that circumstance his own flock at Niranam hearing the trouble of their Metropolitan rose and one man raised the required amount and released the bishop as well as the West Syrian bishops.
Again the West Syrian bishops continued to project the reconsecration of Thomas to which he, however, did not yield. There was no rapproachment between him and the West Syrian bishops in his life time in this regard. He himself and alone consecrated his successor, without seeking co-operation of the foreigners, as Thoma VI in 1760. In 1765 Thoma V died and was entombed at the Orthodox Church, Niranam. The conflict extent between him and the foreigners still continued during the ruling period of Thoma VI. In 1772, however, a sort of diplomatic agreement was reached. On that basis Thoma VI agreed to undergo a sort of confirmation ceremony at the hands of two remaining West Syrian bishops- Gregorios and Ivanios. The Baselios had already died in 1764 (October 20) and entombed at St Mary’s Orthodox Church, Kandanadu.
After the confirmation ceremony of Thoma VI was given a new Episcopal insignia as Dionysius. He served his church thereafter till his death on April 8 1808. He is known in his church as Dionysius the Great.
Apart from the incident above given there occurred several other important and events during his period in his church. The formation of an Independent Church in Thozhiyur. Reunion attempts with the Roman Catholics, invasions of Tippu Sultan and devastation of many Christians and churches from Koodungallur to Kunnamkulam and forced conversions of Thomas Christians to Islam, Dionysius’ captivity to the plots of Tachil Mathoo Tharakan a prominent Romo-Thomas Christian, an agreement with Ivanios the remaining West Syrian bishop to follow in his Church certain traditions of the West Syrian Church along with the prevalent East Syrian traditions, the consecration of his successor by himself and that too with the name Thoma, the change in colonial scenario- the extinction of the Dutch and the advent of the British East India Company’s power’ the visits of two Anglican clergy men Richard Kerr and Claudius Buchanan and the Establishment of Trust Fund etc. Thus opening a new era in the history of his Church Dionysius passed away. He was entombed at St Mary’s Church, Puthenkavu, Chengannur. His successor, who was consecrated in 1796 (My 5), known as Thoma VII took up the responsibility of the church. Unfortunately the metropolitan had a very short span of life as metropolitan. The only events worth recording are the deposit of the Trust Fund money with the East India Company and withdrawal of the interest thereon for the first time. He died in 1809 and was buried at Kolencherry. Thoma VIII succeeded him in 1809 but from the very beginning of his office there began to take place bitter quarrel on the issue of invalidity of his office as bishop. Soon after assuming office Thoma VIII convened a meeting of the church at Kandanad in which he was acknowledged as their metropolitan. It also appointed Pulikottil Joseph Kathanar and Philipose Kathanar of Kayamkulam (both to be elevated as Ramban) to function as advisers to the Metropolitan.
Unfortunately, the Metroploitan and advisors broke off within two years. There arose two parties in the church in their favour and against and complaints were lodged by Rambans and party against the Metran before the then British residents. , Macaulay and Munro. But they took no serious actions. In the meantime, Joseph Ramban influencing Munro explored the possibility of establishing a clergy training Seminary at Kottayam and getting help from him the proposed Seminary was established in1813. The establishment of Seminary and the rise of Pulikootil Joseph Ramban weakened the prestige and power of Thoma considerably. Thoma expired in Jan 1816 and entombed at St.Mary’s Church Puthenkavu. Thus came to an end centuries leadership of the Pakalomattam family in the St.Thomas Christians. Thereafter, new leadership began. It may however, be stated in all fairness that the Pakalomattam family presented to the Malankara Church a long line of indomitable and highly devoted leaders who were admirably able to lead the church during very critical and turbulent days and show the future generation a definite and clear path for its survival and progress.
Before, concluding this section of the study we have to look into the ecclesiastical strength and characteristics of Orthodox while Thoma bishops were ruling. Moreover what was the nature of their connection with the West Syrian Patriarchate and his church?
Eccelesiastical Characteristics and Strength of the Orthodox
It is a fact that the Thomas Christians were followers of the East Syrian Church’s traditions doctrinally, liturgically and other issues related with eccelesiastial disciplines, feasts and fasts etc, till the synod of Udayamperoor. Although this synod desired to Latinize everything in accordance with Roman systems that did not practically work out. However some traditions of the Roman Catholics had been imposed upon the Thomas Christians which they in 1653 at the Coonen Cross event had thrown out and thereafter, they desired to revive and continue in East Syrian traditions. But that hope too did not realize due to unfavourable context to maintain contacts with that tradition and due to divisions and unsettled positions prevalent within the Thomas Christians. Only the office of the Archdeacon was revived among the non-Romo Thomas Christians which their opponents did not allow to retain and develop. In those circumstances access to the West Syrian Christianity was made by Thoma bishops from 1665.
West Syrianization
The West Syrian bishops who had been present among the Orthodox Thomas Christians from 1665 gradually introduced their Church traditions among them. Exploiting the severe opposition mentality prevailed within the Orthodox against the Roman Catholics the West Syrians tried to introduce doctrinal, liturgical and other Church disciplinary measures among them. This was not too difficult to achieve, though it needed time for people to accept the change. From the time of Gregorios in 1665 he had obviously begun to work on it and those who came after him continued on what he had done. However it was from the middle of the 19th cent. West Syrianization process was speeded up in the Orthodox.
Substantial affinities prevalent in languages, traditions, disciplines, except in the case of sub title theological differences, between the East Syrian and West Syrian traditions were condusive to the introductions of West Syrian traditions among Orthodox of India. Moreover different acute situations prevalent from time to time also speeded up West Syrianization. But it should be observed another thing here. While accepting the services of Gregorios the Orthodox of Malabar was not coming into the jurisdictional set up of the Antiochene Syrian Church. In order to impart services of Gregorios’ to the Orthodox of India, with which the Patriarch of the West Syrian Church had no connection till then, that Patriarch had to get a thing done at once. It was necessary that the Indian church formally accept that Patriarch as the Supreme head of the church. As the Portuguese had done in 1599 by extracting submission to Rome from the Indian church the West Syrian Patriarch from the beginning of the Indian Church’s relationship with him desired similar submission of the Indian church to him. But to fulfill this intention, it was not easy: Gregorios does not seem to have taken any step to promote it. After his time those two West Syrian dignitaries who came in 1685 intended to achieve the Patriarchal destination. But unfortunately they achieved nothing, because of the death of one soon after their arrival. Ivanios lived for about nine years and there were two opportunities before him opened to exercise the patriarchal demand because it was he who conferred episcopal positions on Thoma III and IV. Some historians suggest that he had made such demand but Thomas abruptly rejected such claim. Hence till 1751 the patriarch sent no bishops to Thomas inspite of repeated request from them. Moreover the West Syrian delegation which came in 1751 had clear motivation to implement the intention of their patriarch with regard to the Indian church. When Thoma V refused a rival metran was consecrated against him getting a group of supporters from the adherents of Thoma V. In 1772 the appointment of Thozhiyoor metran secretly by Gregorios was another attempt in the same direction. But Thoma V & VIth foiled all these attempts and the Patriarch’s jurisdictional claim remained unrealized while all Thoma metrans were serving thair church. But a party within the followers of Thomas, who were favourably disposed to the West Syrian bishops and to their patriarchs realization of jurisdictional claims over the Indian Church, had been formed during the middle of the 18th century. Thomas V, VI and VII were seriously troubled by this party from time to time. This party was very active while the Indian Church was involved in collaboration with the Anglican mission between 1816 and 1836 and the major factor behind the collapse of that co-operation was again the activities of that party. This we shall analyse in the forthcoming section.
The Final Attempt to reinforce East Syrianism
It should be also observed here before entering into other issues of the Thomas Christians who were under the Thoma bishops, their East Syrian Church identity. Between 1709 and 1731 a bishop named Gabriel from the East Syrian Patriarch had arrived into Kerala to reclaim his flocks with which from the time of 1599 that Patriarch had lost all relation. Seeing the changed political condition of South India took place this arrival of Gabriel. At this arrival a number of churches and considerable body of Thomas Christians, both from the non-Romo and Romo-Thomas Christians accepted him. He died at Kottayam and was buried at Cheriapally, which later on came under the Orthodox where his anniversary feast used to be celebrated every year till the end of the 19th cent. This event shows that during the 18th and 19th centuries, till the Orthodox were fully identified with the West Syrian Church, they were also remaining identified eccelesiastically with the East Syrian Christianity. The Eastern Syriac they were following as their liturgical language and this practice prevalent till Western Syriac was imposed upon them from 1876 after the Synod of Mulanthruthy.
It is a fact with the arrival of Gabriel it was not possible full reintroduction and reinforcement of East Syrian Christianity among the Thomas Christians. Because the Thomas Christian were remaining in a divided state: one under the Roman Catholics and the other under Thoma bishops. Thoma bishops IVth and Vth were not ready to receive Gabriel, but they clashed with him both theologically and administratively. As the Thomas found themselves poorly equipped to meet challenges from Gabriel and this partisans, they appealed to the West Syrian Patriarch for help. This led to the strengthening of that patriarchal ties with Orthodox. Gabriel since died without a successor his hopes upon the future of his church’s continuation remained unrealized. Thus with this event the connection of the Indian church with the East Syrian church came to an end forever. Although the Indian Church continued basically in the East Syrian Church traditions along with the West Syrian ones, which were newly introduced, hold of the East Syrian ones, gradually began to be declined. There were two basic causes behind: The Portuguese all along had condemened the East Syrian Church as Nestorian a dreadful hereby and they had accomplished a substantial amount of spade work and the Malabar church had began to assimilate with this stand point. The West Syrian contact with the Orthodox of India also opened an era of denouncing the East Syrian Christianity as heretical. In these situations gradually the Indian Orthodox had to quit off their East Syrian identity, instead as substitute to it were forced to embrace West Syrian identities.
Strength of the Orthodox
With regard to the strength, number of churches and headquarters of the Orthodox since 1653 to 1816 these could be observed. During the period of our observation all the churches of the Thomas Christians were not subjected to division between Orthodox and Roman Catholic. Whenever the Roman Catholics could enforce political with ecclesiastical power the majority of a parish stood with them but that situation did not imply that there were no minority who stood for Orthodox in those churches. The latter as the result of pressurizing of the majority would have succumbed to in the course of time with the majority.
According to the accounts of the Roman Catholics the number of churches with Thomas all through were 32 and by the end of 18th Cent.there were only 5 churches which were shared by each division. According to Thoma IV there were over 100 churches and the Portuguese have captured half of all churches.
The strength of the Orthodox is considered about 50,000 in the 18th cent. Coming to the beginning of 19th cent. the Orthodox were numbered, according to Ricahrd Kerr, between 30,000 and 80,000, and their churches Buchanan reports as 55. Thoma VIII in his reply to the questionaires of the Madras Govt. in 1812 also mentions the number of churches as 55. Most of these churches were in a deeayed state without repairs and maintenance. They also had several churches in common with the Romo-Thomas Christians. eg. One each at Kottayam, Changanaserry, Alleppey and Piravam. In 1820 dispute over these Churches was solved by giving two each side. Piravam and Kottayam Viliyapalli were given to the Orthodox, while Changanaserry and Alleppy churches were given to the Roman Thomas Christians.
It is said that two churches in Kottayam Manarcad and Puthuppally joined Thoma IV in 1701 leaving the Roman side in the protest of the appointment over Romo-Thomas Christians of John Ribeiro as bishop Cranganore. The Churches of Malayattur and Karingachira were partioned in 1753 by the Dutch commander A maten giving the former to the Roman and the latter to the Orthodox.
However, one community consciousness of the Thomas Christians could not have been possible to break down by Roman and Orthodox divisions. Marriages between the sections a common feature. Similarly sharing and participation in cultural and church heritages could not be separated.
Both Sections had followed, more or less, the Chaldean-Romo Church traditions without substantial changes. Although in the beginning of connection with the West Syrian Christianity some doctrinal elements have entered into the Orthodox yet these were not stabilized. In liturgy and canonical offices and in the use of the Syriac language it was the post-Diamper features maintained. The West Syrian liturgy had not become popular compulsory of celebary remained and the tradition of the married clergy was not popular. The liturgical vestments enforced upon from the Latin rite were discarded. In Eucharist leaven bread way used. The Orthodox clergy never accustomed to wear cap on their head.
Residence of the Orthodox bishop
During the time of Thoma I the headquarters of the Orthodox was at Angamaly, which however, he had to abandon because under Joseph Sebastiani the Romo-Thomas Christians occupied it. The Raja of Kochi had sold it, to Sebastiani for a 1000 fanam. And had ordered to capture Thoma I to be handed over to that bishop. It appears for a considerable time Kothamangalam Kuruppampady became headquarters of Thoma II and III. But in the 18th Cent. all along Kandanad was the centre of Thoma. For a time Niranam too becamae centre. It was in 1816 the residence was changed to Kottayam forever.
Marthoma Metrans
But in AD 1653, St. Thomas Christians revolted and resolved against accepting Catholic (Latin) authority known in church history as 'Koonan Kurishu Oath or Coonen Cross Oath'. Majority of St Thomas Christians sought to preserve the Church's age old Chaldean ties again .
Another section of the Christians assembled in Alangad and 12 priests anointed the Archdeacon Thoma I as bishop. In order to have episcopal powers for Thoma I , they appealed to the Syrian (Antioch) Church for help in restoring its Episcopal succession. The Syrian Orthodox Church of Antioch responded and Mar Gregorios Abdul Jaleel, the Syrian Orthodox Patriarch of Jerusalem, came to India in AD 1665. The Archdeacon who had been declared in the meantime to be Metropolitan Mar Thoma by the laying on of hands by twelve Presbyters was now confirmed by him in his Episcopal rank, and both of them worked together to organize the church on firm footing.
Mar Thoma I was followed in succession by a series of Prelates with the same name till AD 1816 when the last of them namely Mar Thoma IX came to the scene, but was soon replaced by Mar Dionysius II.
Anglican
The London Missionary Service was active in India. Bishop Norton inaugurated the first Anglican Church in Kerala at Thalavady in the house of one Itty Matthan Panickar who was till then a Syrian Orthodox Christian. This church was later known as Christian Missionary Service and after Indian Independence it became the Church of South India. Lore says that Bishop Norton was tutored in Malayalam by Itty Matthan Panickar. Later the same person tutored Bishop Benjamin Bailey in Sanskrit & Malayalam, and was presented the chair on which the Bishop sat as a gift.
Later in the 19th century, exposure to the doctrines of the Church of England inspired a reform movement led by Abraham Malpan. This led to the formation of the Mar Thoma Church.
In 1912, the Catholicate of the East was revived in India. The Malankara Orthodox Church had always wanted to retain its autocephalous nature and so, appealed to Patriarch Ignatius Abdul Masih II of the Syriac Orthodox Church, who ordained Murimattathil Paulose Mar Ivanios as Baseliose Paulose, Catholicos of the East. The ceremony was held at St. Mary's Church, Niranam on 15 September 1912 with much jubiliation and joy.
Despite several schisms, the Indian Orthodox Church remains a stronghold of Oriental Orthodoxy in the The Subcontinent.
The Metropolitan Bishopric of the United States and Canada was created in 1979 with the appointment of late Bishop Dr. Thomas Mar Makarios to the new diocese. The first church of this diocese was consecrated in 1980 as the St. George Malankara Orthodox Church, located on Cedar Grove Avenue in the New Dorp Beach section of Staten Island, New York. An additional 74 parishes have been established in the United States since then.
Catholicate of the Church
The word "Catholicos" means "The General Head". It can be considered as equivalent to "Universal Bishop". There were only 3 ranks of priest-hood in the early Church; namely - Episcopos (Bishop), Priest and Deacon. By the end of the third century certain bishops of certain important cities in the Roman empire gained pre- eminence over other bishops and they came to be known as Metropolitans. The Ecumenical councils of the fourth century recognized the supreme authority of these Metropolitans. By the fifth century, the Bishops in major cities like Rome, Constantinople, Alexandria, Antioch etc. gained control over the churches in the surrounding cities. Gradually they became the heads of each independent regional church and were called Patriarch which means common father. The same rank in the Churches outside the Roman Empire was called Catholicos. There were three ancient Catholicates in the Church before the fifth century. They were the Catholicate of the East, the Catholicate of Armenia and the Catholicate of Georgia. None of these ranks and titles are the monopoly of any church. Any Apostolic and national church has the authority to declare and call its head, Catholicose, Pope, or Patriarch.
As we say that St. Peter was the first Pope of Rome, St. Thomas was the first Head or the Catholicos of India. As all other Apostles did, he also established Church in India and made a set up to continue its administration in India. This Apostolic authority existed in India throughout the centuries.
The first stage of the apostolic ministry in the Malankara Church is from the time of St.Thomas, when he converted 7 Brahmin families of India to Christianity, according to a myth, and gave them priest-hood. The second stage is the period of the reign of the Archdeacons which started from the fourth century and lasted until the sixteenth century. The third stage started when the archdeacon was elevated to the position of a Bishop by the community with the name Marthoma I in 1653. Since then the head of the community was the Marthoma Metrans and later the position was developed to Malankara Metropolitan with more recognition.
In 1912, the Catholicate of east was relocated to India, and Baselios Paulose I was seated in the Honorary Apostolic Throne of St. Thomas as the Catholicos Of East.
In 1934, the Malankara Association entrusted the spiritual and temporal authority and powers of the Malankara Metropolitan to the Catholicos. This one person came to be known as Catholicos of the East and Malankara Metropolitan.[citation needed]
Catholicate Palace
The Headquarters of the Indian Orthodox Church, named Devalokam is located at Kottayam, in Kerala.
It is the official headquarters of the Catholicos Of The East who reigns on the Honorary Throne of St. Thomas, the Apostle, and was established on 31 December 1951.
The Chapel next to the Aramana built in 1953 was primarily the efforts of the women folks of the Malankara Orthodox Church. The construction of the Holy Altar was completed on 15 August 1956.
The Catholicate Office built in 1957 was donated by Dr. Mrs Lukose in memory of her husband the renowned high court Judge Kunnukuzhiyil K.K. Lukose. On 22 April 1957 the Catholicos consecrated the building.
The new Aramana which was built in 1961 was inaugurated by the visiting Armenian Catholicos VASCAN
A burial place for the interment of the Holy Fathers was constructed next to the Aramana by Baselios Ougen I Catholicos. The burial places of Baselios Geevarghese II and Baselios Ougen I were embossed with marble and made beautiful with ornate engravings. The room for tombs was widened in order to facilitate the interment of successors of the Catholicos. An auditorium and an administrative Block were also constructed close to the Aramana.
The Office of the Catholicose, the Office of the Holy Synod, Kottayam Central Diocesan Office, Malankara Corporate Management Office, Sunday School Office, Malankara Sabha Magazine Office, Catholicate Press, M.O.C Publication Office etc are also at the head quarters.
The mortal remains of Baselious Geevarghese II, Baselious Augen I and Baselious Marthoma Mathews I are entombed in the Catholicate Chapel. A portion of the holy relics of St. Thomas, the Apostle of India and Founder of the Church, is also kept in the chapel.
Past Catholicos
The Catholicos lineage starts from Apostle Thomas, continuing with the bishops of Edessa and Archbishops in Selucia-Ctesiphon. In 410 AD, Mar Isaac first used the title Catholicos. Since then, the Catholicos has claimed jurisdiction over all Christians of the East outside the Roman Empire.
This Catholicate resided in Persia until the end of the 19th century. The Patriarch of Antioch relocated the Catholicae to India in 1912. Catholicos Didymos I is the 111th Catholicos in the lineage of Saint Thomas.
- Mor Baselios Paulose I (1912-1914) (Catholicose of the East)
- Mor Baselios Geevarghese I (1925-1928) (Catholicose of the East)
- Mor Baselios Geevarghese II (Catholicose of the East, 1929-1964 & Malankara Metropolitan, 1934-1964)
- Mor Baselios Augen I (1964-1975) (Catholicose of the East & Malankara Metropolitan)
- Mor Baselios Mar Thoma Mathews I (1975-1991) (Catholicose of the East & Malankara Metropolitan)
- Mor Baselios Mar Thoma Mathews II (1991-2005) (Catholicose of the East & Malankara Metropolitan)
- Mor Baselios Mar Thoma Didymos I (2005-present) (Catholicose of the East & Malankara Metropolitan)
Saints of the Church
- Parumala Thirumeni (Gheevarghese Mar Gregorious) (Declared by the Holy Synod, in 1947, by Catholicos Baselios Gheevarghese II)
- Catholicos Baselios Eldho of Kothamangalam (Declared by the Holy Synod, in 1947, by Catholicos Baselios Gheevarghese II)
- Mar Dionysius VI of Vattasseril (Declared by the Holy Synod, in 2003 by Catholicos Baselios Marthoma Mathews II)
Current Metropolitans of the Church
- Baselios Mor Thoma Didymos I (Catholicose of the East and Malankara Metropolitan)
- Paulose Mor Milithios (Catholicose Designate)
- Dr. Geevarghese Mor Osthathios
- Mathews Mor Barnabas
- Mathews Mor Epiphanios
- Philipose Mor Eusebius
- Thomas Mor Athanasius
- Geevarghese Mor Ivanios
- Dr. Thomas Mor Athanasius
- Dr. Yuhanon Mor Milithios
- Kuriakose Mor Clemis
- Zachariah Mor Anthonios
- Dr. Mathews Mor Severius
- Job Mor Philoxenos
- Geevarghese Mor Coorilos
- Paulose Mor Pachomius
- Dr. Yakoob Mor Irenaeus
- Zachariah Mor Nicholovos
- Dr. Gabriel Mor Gregorios
- Dr. Zachariah Mor Theophilos
- Dr. Yuhanon Mor Chrysostomos
Theological seminaries of the Church
Ecumenical relations
The Malankara Orthodox Syrian Church takes an active role in various ecumenical activities at national and international levels. It was a founder member of the World Council of Churches.
Church theologians Paulos Mar Gregorios, Geevarghese Mar Osthathios, V.C. Samuel Cor-Episcopa, and Dr. K.M. George, contributed to the negotiations between the Oriental and Byzantine churches. The Indian Orthodox Church participated in the Ecumenical Council of Oriental Orthodox Churches held in Addis Ababa, in 1965.
International Ecumenical Organisations
World Council of Churches
One of the founding members of this world-wide ecumenical body, the church has participated in all its projects and programmes. Its members have filled leadership positions. Sara Chacko, and the Metropolitan Dr. Paulos Mar Gregorios have been president. The Church is represented in its Central Committee by Dr. K.M. George, the Principal of the Orthodox Theological Seminary. Dr. John Mathews, Professor of Biblical Studies at the Orthodox Theological Seminary serves as a member of the WCC's Committee on Education and Ecumenical Formation.
Other organizations to which the church belongs are*Faith and Order Commission
- Christian Conference of Asia. Susan Jacob is a member of the Executive Committee. Philip Kuruvilla the Secretary of the CCA's HlV/AlDS Programme.
- Global Christian Forum
Monasteries of the Church
- Vallikkattu Dayara, Vakathanam
- St.Thomas Dayara, Bhilai
- Mount Tabor Dayara, Pathanapuram
- Mar Kuriakose Dayara, Pampady
- Mount Horeb Sasthamcotta (Tomb of Baselious Marthoma Mathews II)
- Bethany Ashram, Perunad
- Christushishiya Ashram (Thadakam), Coimbatore
- Mar Kuriakose Ashram, Mylapra
- Mar Basil Dayara, Pathanamthitta
- St. George Dayara, Othara
- St. Pauls Ashram, Puthuppady
- Bethlehem Ashram, Chengamanad
- Chayalode Ashram, Pathanmthitta
- Holy Trinity Ashram, Ranni
- Mar Baselios Ashram, Njaliakuzhy
- Bethel Ashram, Kuttikonam
- Calvary Ashram, Pattazhi
- St. Thomas Ashram, Sooranad
- Mount Carmel Ashram, Kallada
- St. Thomas Ashram, Attapadi
- St. Thomas Dayara, Vettikal
Important pilgrim centers
- Thiruvithancode church(founded by st. Thomas)
- Parumala Seminary, (Tomb of Geevarghese Mar Gregorios)
- Kothamangalam Marthoman Church
- Kadamattom Church
- Pampady Dayara
- Karingachira Church
- Pampakuda Cheriapally (St. Thomas Church)
- Relics of Julius Mar Alvares, St. Marys Orthodox Church, Panjim, Goa
- Cheppad St George Syrian Orthodox Church
- Thevalakkara Mar Abo church
- Vakathanam vallikkattu dayara
- Mulanthuruthy Marthoman Church
- Kallada valiyapalli
- Paliyekkara palli
- Puttadi kurisumala,Kumily
- Puthupally Palli
- Coonan Cross Oath Memorial Holy Cross, St. George Orthodox Church Mattancherry, Ernakulam
Dioceses
See also
Footnotes
External references
links
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