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Heritage of Mar Thoma Syrian Church
The history of the Mar Thoma Church is divided into three main
eras viz. 1. Pre-Reformation 2. Reformation and 3. Post Reformation.
Pre-Reformation Era
St. Thomas, the Apostle of Jesus Christ is believed to have
landed in AD 52 in Cranganore near Cochin, which was at that time an
important seaport on the Malabar Coast, having trade connections
with the Middle East in those days. F.E. Keay in his book, A History
of the Syrian Church in India has established, from the mention in
the book of Kings, of the articles brought to the court of King
Solomon from India, that even before the time of Christ, there was
trade between the Malabar Coast and Palestine in spices and luxury
articles like ivory. Therefore, it was quite natural for Thomas to
come to India with the Gospel as the disciples went to different
parts of the world in accordance with the commission given to them
by Jesus Christ. In the true Apostolic tradition he preached first
to the Jewish settlers in and around Cochin, and then worked among
the Hindus. Through the ministry of the Word and the many miracles
which tradition attributes to him, he brought many high caste Hindus
to the Christian faith. It is believed that he organized 7
Christians communities for the use of these Christians, and ordained
presbyters from four leading families. The seven churches were, 1.
Cranganore (Malankara) 2. Chavakad (Palur) 3. Parur near Alwaye 4.
Gokamangalam, 5. Niranam 6. Nilakkal (Chayal) and 7. Quilon
(Kalyan). All these places except Nilakkal are near the sea coast.
Nilakkal is in the ghat region near Sabarimala, the Hindu place of
pilgrimage. It is believed that Nilakkal was an important trading
centre for export of spices and other items like ivory, and the
route extended to Tamil Nadu across the ghats. Remains of ancient
human dwellings and places of worship are still discernible among
the ruins in this area, which is now covered with forests. Many
Christian families in Kanjirappally, Ayroor and other places trace
their origin to Nilakkal. There is a Mar Thoma Church at Ayroor
which is still named Chayal (Nilakkal). Recently a new Church has
been built under the joint auspices of all the Christian
denominations of Kerala at the site agreed upon by all concerned.
This Church has having historical significance as the first Church
built and dedicated by all the denominations together as a symbol of
the heritage from St Thomas. It is believed that St. Thomas
proceeded to the East coast of India and died a martyr’s death at a
place called St. Thomas Mount, and was buried at Mylapore in
Madras.
Dr. Juhanon Mar Thoma Metropolitan concludes the Chapter on the St
Thomas Tradition in his book Christianity in India and a Brief
History of the Mar Thoma Church as follows:
“The History of the Christian Church in the first century does not
depend entirely on historical documents. Tradition is often more
true and more compelling than plain historic proof. In this sense St
Peters founding of the Roman Church and St Thomas founding of the
Malabar Church, may be said to stand on the same footing. Both are
supported by traditions which are sufficiently early and
sufficiently strong”.
Mention is made in the records of the Council of Nicea (AD 325), of
the presence of a Bishop John of India.
Jawaharlal Nehru in his Glimpses of World History (1934) commented
as follows:-
“You may be surprised to learn that Christianity came to India long
before it went to England or Western Europe, and when even in Rome
it was a despised and proscribed sect. Within 100 years or so of the
death of Jesus, Christian Missionaries came to South India by sea.
They were received courteously and permitted to preach their new
faith. They converted a large number of people, and their
descendants have lived there, with varying fortune, to this day.
Most of them belong to old Christian sects which have ceased to
exist in Europe.”
The history of this ancient Church during 4th to 15th centuries
reveals the fact that it was in friendly relations with the Church
in Persia. There is a tradition that a group of 400 immigrants from
Persia arrived in Malabar in AD 345 under the leadership of a
merchant named Thomas of Cana, known as Knaye Thommen. Mention is
made also of another immigration from Persia in the year AD 825
under the leadership of a Persian merchant named Marwan Sabriso with
two Bishops named Mar Sapro and Mar Prodh. They landed in Quilon.
King Cheraman Perumal gave them land and extended to them special
privileges, inscribed on two sets of Copper Plates (in Malayalam
“Chepped”). Three of these are still in the Old Seminary in Kottayam
and two are at the Mar Thoma Church Head Quarters, Tiruvalla.
Chepped I kept in the Marthoma
Church Head Quarters Thiruvalla |
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Chepped II kept in the Marthoma
Church Head Quarters Thiruvalla: Side 1 |
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Chepped II kept in the Marthoma
Church Head Quarters Thiruvalla: Side 2 |
There was ecclesiastical connection between the
Church in West Asia and the Church in Malabar till 16th century. The
Bishops who came from Babylonian Patriarchate were Nestorians. Even
now there is a Nestorian Church in Trichur, called the Chaldean
Syrian Church. They have connection with the Nestorian Patriarch.
Though there were such ecclesiastical connections and ministrations,
the Church in Malabar was independent in administration under its
own Archdeacons.
The Portuguese started settling in
India with the coming of Vasco De Gama in AD 1498. They established
their power in the 16th & the 17th centuries. This was also a
period, which witnessed far-reaching effects of the missionary
adventures of the Roman Catholic Church. At this time the Portuguese
were powerful in the eastern areas and had control of the sea
routes. The Roman Catholic Church wanted to use this opportunity to
bring the Church in Malabar under the supremacy of Rome. A powerful
Archbishop Alexio-de-Menezes arrived in Goa in 1592. He then
convened a Synod at Udayamperoor, south of Ernakulam, in the year
1599, called the Synod of Diamper for commandeering obedience to the
supreme Bishop of Rome. The representatives sent from various
congregations were forced to accept the decrees read out by the
Archbishop. Thus the Syrian Christians of Malabar, (the Malankara
Church) were made part of the Roman Catholic Church under the Pope.
The Malankara Church was under Roman Empire for half a century. But
many smarted under the Roman Yoke. Gradually the power of the
Portuguese empire declined and the Christians yearned for regaining
independence.
They tried to get a prelate from one
of the Eastern Churches to lead the people out of this torpid state
of affairs. And when their efforts were proved futile, they declared
their independence and shook off the Roman supremacy after 54 years
of submission, with the ‘Oath of Coonen Cross’ in AD 1653. That was
a historic event, which inscribed a new chapter in the history of
the Church in Malabar. What they wanted was to remain loyal to their
ancient faith and traditions.
Their dream was finally materialized when their Archdeacon, Thomas
by name, was duly consecrated with the title ‘Mar Thoma’ in 1665 by
Mar Gregorius of Jerusalem who was associated with the Jacobite
Patriarchate of Antioch. Thus the Episcopal continuity was restored
with Mar Thoma I as the first Indian Metropolitan. Thus began the
relation of the Syrian Church with the Antiochene Jacobites. Because
of the relationship with the Syrian Church, the Church in Malankara
(Malabar) was also known as Syrian Church of Malabar.
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| Malankara Throne |
The throne used for this consecration in 1655 is
still in the possession of the Mar Thoma Church and kept in the
Poolatheen, the residence of the Malankara Metropolitan at
Tiruvalla. It has been used in the installation of every Mar Thoma
Metropolitan, to this day, so that the continuity of the throne of
Mar Thoma is ensured.
Thereafter, Ten
Bishops with the title of ‘Mar Thoma’ were consecrated who held
ecclesiastical authority over the Malankara Church from 1653 to
1843. Of the ten Bishops, four had assumed the title Mar Dionysius.
During the time of
Mar Thoma VI, who took the title of Dionysius I, Mar Gregorios, a
foreign Bishop consecrated a new Bishop with the title Mar Koorilos.
Mar Dionysus raised objections and Mar Koorilos had established his
seat at Thozhiyoor, near Kunnamkulam on the British Malabar border.
This Church continued as an independent church from that time. This
Church maintains cordial relations with the Mar Thoma Church,
especially for inter-church consecration of Bishops even on date.
By this time,
Malankara Syrian Christians had developed close relations with the
missionaries sent from Church Mission Society in London. But soon
seeds of misunderstanding were sawn and cracks appeared in their
relationship. This gap widened and ultimately resulted in their
parting of ways. With the converts they gained and with the Syrians
who joined with them eventually, a branch of the Church of England
known as the Diocese of Travancore and Cochin was formed (1879).
But that was not
the end. There was a nucleus of people in the church who longed for
the removal of unscriptural customs and practices which had crept
into the church over the centuries. They envisioned a reformation in
the Church in the light of the Gospel of our Lord. There were two
outstanding leaders in this group, one was Palakunnathu Abraham
Malpan of Maramon (1796-1845) and the other, Kaithayil Geevarughese
Malpan of Puthuppally(1800-1855). Both were teachers in the Syrian
Seminary (established in AD 1813 by Pulikottil Mar Dionysius) and
had had opportunities to come into close personal contact with the
missionaries and to share their insights regarding the Christian
life and the nature and function of the Church as depicted in the
New Testament and to imbibe the ideas of the Western Reformation.
The group led by these two was very much concerned about the need of
a revival in the Church.
Reformation Movement
Palakkunnathu
Abraham Malpan from Maramon and Kaithayil Geevarghese Malpan from
Kottayam who spearheaded this movement, never wanted to start a
separate Church. They wanted the reformation staying within the
Church. This group gradually became vocal and approached Col.
Fraser, the British Resident, with a memorandum in 1836 . But since
nothing came of it, Abraham Malpan decided to take action in his own
parish of Maramon which was sympathetic towards his ideas of reform.
He translated the liturgy of the Holy Qurbana into local language
Malayalam from Syriac and also eliminated from it the prayers for
the dead and invocation of saints etc. He celebrated Holy Qurbana in
his church using the revised St.James liturgy on a Sunday in 1836.
This was tantamount to firing the first shot of the reformation. He
later on removed from the church the wooden image of a saint reputed
to have miraculous powers, and in whose honor an annual festival was
held that brought in huge income to the Parish. Both at Maramon and
at the Syrian Seminary at Kottayam, and in the neighboring Parishes
of Pallom and Kollad, Abraham Malpan popularized Bible teaching and
preaching. Abraham Malpan and Geevarghese Malpan had to give up
their service in the Seminary, in 1840. Since then Abraham Malpan
concentrated his attention on the work of reform, holding Bible
classes and prayer meetings and instructing the deacons who were
loyal to him.
Most prominent
elements in the Reformation were:
1. Return to the gospel message of
salvation by faith in Jesus Christ;
2. Cleansing of wrong ways of life, and
3. Taking up responsibility to be
witnesses of Jesus Christ to other;
4. All importance be given to the primacy
of the Word of God.
Thus the reformation movement was started. It was a return to the
purity of the life and practice of the early Church. The emphasis on
preaching the word of God led to revival meetings, which were led
both by the clergy and laymen. The domination of the clergy as
custodians of grace became a thing of the past. Emphasis was given
to the sole mediation of Christ, importance of laity and priesthood
of all believers. More and more groups were formed for Bible study;
and conventions for preaching and hearing the Word of God became
common.
Metropolitan Chepat
Mar Dionysius was not prepared to accept such changes. So he refused
to ordain the deacons who had undergone training with Abraham
Malpan. He also excommunicated Abraham Malpan. So Abraham Malpan
went to his mother-parish at Maramon. He stood strong in faith and
convictions when faced with serious challenges and great
difficulties. However the whole parish stood with him. Others who
favoured the reforms went to hear his preaching and were strengthed
by his exhortations. Some other parishes also decided to adopt the
programme of reformation. Abraham Malpan realized that unless he had
the support of a bishop who was sympathetic towards his reforms,
there was little prospect of the movement gaining ground. So he sent
his nephew Deacon Mathew, who was then studying in Madras, to the
Patriarch at Mardin in Syria. The Patriarch, being impressed with
the character and ability of the deacon, in due course ordained him
as priest and consecrated him as Metropolitan, with the name Mathews
Mar Athanasius. The new Bishop arrived in Cochin in 1843 with
credentials received from the Patriarch.
The new
Metropolitan went to Trivandrum and tried to obtain the Royal
proclamation declaring him as the Metropolitan of the Malankara
Church. Chepat Mar Dionysius opposed this. Mathews Mar Athanasius
got the royal proclamation in 1852 declaring him as the Metropolitan
of the Malankara Church. Abraham Malpan died at the early age of 49
years in 1845. Having received the Royal proclamation, he made
himself more active and involved in the cause of reformation. Years
later a group led by Pulikottil Joseph Mar Dionysius who was
consecrated by the Patriarch of Antioch worked vigorously against
him and his attempts to continue reformation. Mathews Mar
Athanasius, consecratd his cousin Abraham Malpan’s son, as Thomas
Mar Athanasius in 1868. The reformed party had possession of the
Syrian Seminary as Mathews Mar Athanasius had been declared as the
Malankara Metropolitan. The Partriarch of Antioch himself came to
Kerala in 1875. A prolonged litigation followed, as to who was the
rightful Malankara Metropolitan. Mathews Mar Athanasius died in 1877
and Thomas Mar Athanasius had to carry the burden of conducting the
court cases, for the possession of the Syrian Seminary and Church
property. This case was decided in the royal court of appeal in
Trivandrum, in 1889. Two judges decreed that Joseph Mar Dionysius
was the rightful Metropolitan of the Malankara Church as he
expressed allegiance to the Patriarch of Antioch. One Christian
Judge gave the verdict in favour of Thomas Mar Athanasius because of
his conviction that the Malankara Church has been an independent
Church from the beginning. The majority view prevailed and Thomas
Mar Athanasius had to leave the Syrian Seminary and the properties
there, because he upheld the autonomy of the Church. It was
suggested that Thomas Mar Athanasius would be recognized as
Malankara Metropolitan, if he agreed that future consecrations of
Bishops should be by the Partriarch of Anticoh. He did not agree to
this proposal as it was against the autonomy of the Church.
Again litigation
continued for the possession of individual churches. The reform
party got only Maramon and Kozhencherry churches by court decision,
and the Kottarakara church without contest. Five churches were to be
used by the two parties on alternate Sundays. They put up small
sheds in other places to hold worship services.
Even though the reform party lost their hereditary and rightful
possession, it became the occasion for the people to turn to God and
to go forward in faith, trusting in the power of God. This led to a
spiritual revival and great joy in spite of difficulties. It was
this spiritual fervour which sustained the people. The Maramon
Convention (Evangelistic Meeting) was started about this time in the
year 1896. The famous Maramon Convention which we have been holding
annually, for the last 108 years is a source of great spiritual
power and inspiration for innumerable people. The losses were
forgotten in the zeal of spiritual fulfillment. The concern for the
spread of the Gospel gave momentum to the reformation movement. The
successive Metropolitans of the Church also continued in the same
spirit, with the help of dedicated clergy whose leadership and
sacrificial lives have been deeply appreciated by the people in the
Church.
Post Reformation
Though the reformists succeeded in introducing the revised order of
worship and successfully discontinued many practices, they had to
pay a heavy price for achieving the desired result and had to face
serious mental and financial strains arising out of the prolonged
legal battles. In pursuance of the judgment handed out by the Royal
Court of Appeal, Bishops consecrated by the reformists group lost
control of the Malankara Church and had to vacate the Syrian
Seminary at Kottayam, considered as the head quarters of the
Malankara Church.
Our forefathers,
however, did not lose heart. On the contrary, the material loss and
humiliation suffered by them infused renewed vigour and hope in
their minds and gave them the confidence to start rebuilding the
Church from scratch, laying their trust on God almighty. There has
been a phenomenal expansion of the Church during the last six
decades, widening its frontiers to various countries of West Asia,
Africa, North America and Western Europe. The Church has now 1075
parishes including congregations, divided into eleven dioceses.
There are 10 Bishops including the Metropolitan and 786 priests. It
has a democratic pattern of administration with a representative
assembly (Prathinidhi Mandalam), an executive council (Sabha
Council) and an Episcopal Synod.
The Church has been
active in the field of education and owns 8 Colleges, 6 Higher
Secondary Schools, 1 Vocational Higher Secondary School, 8 High
Schools, 1 Training School and other educational institutions owned
and managed by individual parishes. We have 3 Technical Institutions
at Cherukole, Kalayapuram and Anchal.
The Church has 31 social welfare institutions, 11 destitute homes
and five hospitals. The Mar Thoma Tehological Seminary (Estd: in
1926) and 6 other institutes cater to the theological education of
both the clergy and the laity. Further, there are three Study
Centres, at Managanam, Kottayam and Trivandrum for arranging regular
study programmes and to provide opportunities for creative dialogue
between church and society on various ethical, moral, social and
religious issues. The religious education of children is looked
after by the Christian Education Department (the Sunday School
Samajam organized in 1905) and the work among youth is carried on by
the Youth Department, (the Yuvajana Sakhyam organized in 1933). The
Church has a women’s department (the Mar Thoma Suvisesha Sevika
Sanghom organized in 1919) which is vigorously active.
The Church actively participates in
the programmes of the World Council of Churches, the Christian
Conference of Asia, the National Council of Churches and the Kerala
Christian Council. It is in full communion with the Anglican Church.
The Church of South India and the Church of North India and has
cordial relations with the various denominations of the Christian
Church. The Church actively co-operates with the C.S.I. and the
C.N.I. through CCI (Communion of Churches in India).
The Mar Thoma Church is financially independent and maintains its
indigenous nature. Its regular work as well as special projects are
almost entirely financed by contributions from its members at home
and abroad.
While the history of the Church especially during the last century
shows advance and growth in various directions, it will be admitted
that there is little room for complacency. In the life of the
individual as well as the community, we lag far behind the standard
set by our Lord. The Church is in need of renewal in Spirit in order
to become more effective and useful instrument in His hands for the
extension of His Kingdom. As members of the Church let us therefore
surrender ourselves under the mighty hand of God so that He may
exalt us and use us for His glory in the years to come.
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Palakkunnathu Abraham Malpan |
Recognized as the catalyst behind the Reformation, Abraham Malpan
was born in 1796 (Malayalam Era 971) in Palakunnathu family which is
believed to be a branch of the renowned Pakalomattam family. He lost
his parents very young, and was raised by his uncle Thomas Malpan.
He learned Syriac, and was ordained as a Priest by the 8th Mar Thoma
in Malayalam Era 990.
It was at this time that the CMS Missionaries started their work in
Kottayam. They appointed Abraham Malpan as Syriac Teacher in old
Seminary. As a result he came to have close contact with the
Missionaries who gave priority to the spreading of the Gospel, and
felt the immediate need of purifying the church to be in accordance
with the teaching of Christ. He, along with ten other Priests,
submitted a memorandum to the British resident Col. Praiser,
detailing the malpractices in the church.
Chepat Mar Dionysius the then Metropolitan had a row with the CMS
Missionaries, and consequently some of the priests withdrew their
support to Abraham Malpan. But Abraham Malpan, his close associate
Kaithayil Geevarghese Malpan and a few of their disciples stood
firm. The Metropolitan refused to ordain the deacons who were with
them. So Abraham Malpan sent his nephew Deacon Mathew to the
Patriarch, and he was ordained as Bishop Mathew Mar Athanasius. On
his return, he obtained a royal proclamation which was against the
wish of Abraham Malpan. Abraham Malpan retreated to Maramon where he
lived and served the church according to his vision till his death
in 1021 and came to be known as the Eastern Wickliffe.
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