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Church based in the Indian state of Kerala. From Wikipedia, the free encyclopedia
The Malankara Mar Thoma Syrian Church, often shortened to Mar Thoma Church, and known also as the Reformed Syrian Church[20][21][9] and the Mar Thoma Syrian Church of Malabar, is an autonomous Oriental Protestant Christian church based in Kerala, India. While continuing many of the Syriac high church practices, the church is Protestant in its theology and doctrines. It employs a reformed variant of the West Syriac Rite Divine Liturgy of Saint James, translated to Malayalam.[3][4][13][7][11]
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The Mar Thoma Church sees itself as continuation of the Saint Thomas Christians, a community traditionally believed to have been founded in the first century by Thomas the Apostle, who is known as Mar Thoma (Saint Thomas) in Syriac,[22][23] and describes itself as "Apostolic in origin, Universal in nature, Biblical in faith, Evangelical in principle, Ecumenical in outlook, Oriental in worship, Democratic in function, and Episcopal in character".[24]
Until the beginning of the 20th century, Mar Thoma Christians lived in a few districts of Central Travancore (Pathanamthitta, Kollam, and Thiruvananthapuram districts) and Kunnamkulam (Thrissur district) in Kerala. Since that time they have spread with the 20th-century Indian diaspora to North America, Europe, the Middle East, Malaysia, Singapore, South Africa, Australia and New Zealand. According to the figures provided by the church itself,[25] it currently has over 1 million members.[26] Their mother tongue is Malayalam, the language of Kerala, and historically the variety known as Suriyani Malayalam was associated with them.
According to the 2011 Census of Kerala it was, with a membership of 405,089, the sixth largest Christian church in the state, coming after the Syro-Malabar Catholic Church (2,345,911), the Latin Catholic Church (932,733), the Malankara Orthodox Syrian Church (493,858), the Jacobite Syrian Christian Church (482,762), and the Syro-Malankara Catholic Church (465,207).[27]
Malankara Mar Thoma Syrian Church is commonly called the Mar Thoma Church. In official and legal records the church is referred to as Mar Thoma Syrian Church of Malabar or as Malankara Mar Thoma Syrian Church.[24] Malabar is a term used to denote the Kerala coast in earlier days. The original Church was referred to as the Church of Malabar by the Jesuits[28] and as the Syrian Church of Malabar in Missionary Registers from 1801 onward. Malankara is an ancient name derived from the name 'Maliankara', Maliankara Island is on the Southwestern side of the Indian Peninsula. It is between Gokarnam and Kanyakumari the southernmost point of India. Kerala, the present southwestern state of India is only a part of Malankara. It is also thought to be a cognate of this name Maliankara, a place near Muziris, where Thomas the Apostle first landed in Kerala.
Mar Thoma is Aramaic, and means Saint Thomas. Members of the Mar Thoma Syrian Church are commonly called as Mar Thomiyar, Mar Thomites, or Mar Thoma Syrians. The original liturgical language used by Saint Thomas Christians was the East Syriac language which is a variant of Aramaic. The Reformation movement in the Malankara Syrian Church later resulted in the evolution of an independent indigenous Malankara church under the Mathoma Metropolitan, breaking all the ecclesiastical and temporal control from outside Malankara. In 1898, during the reign of Titus I Mar Thoma the church accepted as its name, Malankara Mar Thoma Syrian Church or Mar Thoma Syrian Church of Malabar to comprise its order and heritage.[29] The members of this church are known as Mar Thoma Nasrani or Mar Thoma Syrian Nasrani.
The Mar Thoma Syrian Church has a well-defined constitution and has a democratic pattern of administration. The central administrative setup consists of the Metropolitan, the Episcopal Synod (Consisting of all the Bishops of the Church), the Prathinithi Mandalam (House of Representatives) and the Sabha Council (Executive body of the house of representatives / Mandalam), and the Vaideeka Selection Committee (to select candidates for the ordained ministry of the church).
The Central Administration of the Church is backed by the Dioceses. Each diocese has its own council and an assembly. The assembly members are elected by the individual parishes, and the diocesan council members are elected by the assembly.
All members of a parish are members of the Edavaka Sangham (General Body) and they also have the right to elect their representatives to the Diocesan Assembly and Prathinidhi Mandalam (Church Parliament).
The title of the head of the Church is "Mar Thoma Metropolitan". He is ordained from among the duly-consecrated bishops (Episcopas) of the Church, the choice being ordinarily that of the senior-most among them. The present Mar Thoma Metropolitan is Theodosius Mar Thoma[30][31] who resides at Poolatheen at Church Headquarters in Tiruvalla, Kerala. He is 21 Mar Thoma in the line of continuation after the re-establishment of the Mar Thoma episcopacy after the Oath of the Koonan Cross (1653).
If the Metropolitan is personally satisfied that he has difficulty continuing to perform the duties pertaining to his office, he may relinquish the powers and responsibilities of Metropolitan. Then he becomes the Mar Thoma Metropolitan Emeritus and is addressed as "Mar Thoma Valiya Metropolitan". The present "Mar Thoma Valiya Metropolitan is Philipose Chrysostom Mar Thoma Valiya Metropolitan.
To assist the metropolitan there are Episcopas, the senior-most among them is called the Suffragan Metropolitan.
For administrative purposes, the Malankara Mar Thoma Syrian Church is divided into 13 dioceses or popularly called 'Bhadhrasanams' (Malayalam: ഭദ്രാസനം) headed by a Metropolitan or by an Episcopa. They are:
| Diocese Name | Mar Thoma Bishop Houses and Diocesan centers | Headquarters |
|---|---|---|
| Niranam–Maramon | Poolatheen Aramana | Tiruvalla |
| Chengannur–Mavelikara | Olivet Aramana | Chengannur |
| Adoor | Hermon Aramana | Adoor |
| Kottarakkara–Punalur | Oorshalem Aramana | Kottarakara |
| Thiruvananthapuram–Kollam | Mar Thoma Kendram | Mannanthala, Trivandrum |
| Kottayam–Kochi | Bethel Aramana | Manganam, Kottayam |
| Ranny–Nilackel | Mar Thoma Centre | Ranni |
| Kunnamkulam–Malabar | Mar Thoma Centre | Kozhikode |
| Chennai–Bangalore | Mar Thoma Bhavan | Chennai |
| Mumbai | Mar Thoma Centre | Mumbai |
| Delhi | Mar Thoma Centre | New Delhi |
| North America–Europe | Sinai Mar Thoma Center | New York |
| Malaysia–Singapore–Australia–New Zealand | — | — |
 | This section may be in need of reorganization to comply with Wikipedia's layout guidelines. (October 2019) |
The present members of the Episcopal Synod of Mar Thoma Church are:
The excommunication of Reformist bishops and their followers by the Syriac Orthodox Patriarch in 1875,[32] the Synod of 1876 (Mulanthuruthy) and the Royal Court Verdict of 1889[33] were turning points in the history of the Malankara Syrian Church of Malabar. The Reformist (Metran) faction continued to consecrate bishops to the Malankara See without the consent of Patriarch as they claimed Malankara church is independent of the Syrian Church. Before the death of Malankara Metropolitan Mathews Athanasius, he consecrated Thomas Athanasius as Suffragan bishop of Malankara Church. Following the death of Mathews Athanasius, the suffragan succeeded as the Metropolitan of the Malankara See in 1877 which led to a schism in the Malankara church. Those who supported reformation loyally followed the Malankara Metropolitan who was legally evicted from the Malankara Syrian Church. He died in 1893 without consecrating a successor and suggesting a new name for the church. The Metropolitan of Malabar Independent Syrian Church stepped in and consecrated Titus Mar Thoma as the new bishop.[34]
For the consecrations, from 1917 onward bishops from other churches were invited as guests. But the consecration was done only by the Metropolitan and was assisted as a witness by the other Bishops of the Mar Thoma Church and of the Malabar Independent Syrian Church.
Semmasan (deacons): The Sabha Prathinidhi Mandalam elects a Vaidika Selection board to select candidates for the ordained ministry of the church through recommendations (letters from bishops-clergy by the level of exposure in church or by personal sponsorships of bishops or written support pledged from bishops), exams (English, General knowledge and Bible) and pre- and post- theological training interviews (with theological-sociological aspects and scrutiny through psychological and health evaluations).
Following a Malankara Church tradition and from diasporic influence, the church follows a compulsory twelve-month (or 24 months with relocation, if failed in the first attempt) unpaid missionary service to those who are inclined to be a priest, before selection process as a "Tithe of Youth" program for "evaluation purposes". Additionally, this program was challenged in youth meets of the church at the time of its conception on the basis of non-guarantee in an entry, fast-changing world, career stagnation, and other economic factors and have arrived at a discussion level resolution of implementing this process after the pursual of their theological training and integrating the "Deacon" status during the time period under mentorship which enables the church to fill up NGO's, projects and mission fields with trained and theologically equipped individuals for staff duties and pastoring, thus avoid stress and negligence that would be otherwise imparted on the youth. During the intensive field training, when the inclined candidate is counted to be worthy for the controlled influx in church duties, the trained and experienced Deacons can be nominated for ordinations as Kassessas, by each diocese as the allotment.
Kassessa (clergy priests): Persons receiving ordination as ministers shall be duly ordained deacons. They all have had their Bachelor of Divinity degree from the Mar Thoma Theological Seminary, Kottayam, Kerala, or from other recognized theological seminaries of India. The wife of a Kassissa is known as "Baskiamma" derived from" Baskiyomo in Syriac.
Vicars general: From among the clergy who have completed 25 years of service in the ordained ministry and not less than sixty years of age are selected according to their contributions and ordained as vicars general. In the absence of the diocesan bishop, they may be appointed as deputy head of the bishopric.
Thomas Christians are popularly and traditionally called as Syrian Christians, in view of the Syriac liturgy (a variant of the classical form of Aramaic) used in church services since the early days of Christianity in India.[35]
The Saint Thomas Christians remained as Church of Malabar with fraternity relationship with Church of East, Church of Antioch, Church of Alexandria, etc. till the Advent of Portuguese and Jesuits of Roman Catholic church in the 15th century. Thereafter, the Christians of St Thomas had been influenced by many belief streams at different points of time. These influences have later resulted in serious rifts and in the breaking down of the monolithic apostolic church to different fragments under different faith streams. They were organised as a Church in the 8th century, served by foreign bishops, and with a hereditary local chief called Archdeacon (Arkadiyokon). In the 16th century the overtures of the Portuguese padroado to bring the Saint Thomas Christians into the Latin Church of the Catholic Church led to the first of several rifts in the community and the establishment of Pazhayakoor (Catholic) and Puthenkoor factions.[36] Since that time further splits have occurred, and the Saint Thomas Christians are now divided into several denominations, each with their own liturgies and traditions.
On the southwestern side of the Indian peninsula; between the mountains and the Erythraean Sea (now the Arabian Sea); stretching from Kannur to Kanyakumari was the land called Cherarajyam, which was ruled by local chieftains. Later this land came to be known as the Malabar region and (now Kerala). Muziris (near Kochi) was the important entry port.[37] After the discovery of Hippalus, every year 100 ships arrived here from various parts of the then known world, including Red Sea ports.[38]
According to the Bible, during the time of Moses and Solomon, the Malabar Coast traded spices and luxury articles with Israel (I Kings 9:26–28, 10:11, 22; 2 Chronicles 8:18, 9:21).
Excavations carried out at Pattanam (near Kochi) from 2005 provided evidence that the maritime trade between Kerala and the Mediterranean ports existed even before 500 BC or earlier.[39] It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala.[40][41][42]
While Augustus (31 BC- 14 AD) was the Roman emperor and Herod the Great (37–4 BC) was King of Judea, ambassadors from Malabar visited the Emperor according to an account of Nicolaus of Damascus. Certain nasrani writings hypothesize that these ambassadors were the Biblical Magi of Matthew 2:1, as a tradition.[43]
Saint Thomas Christians believe that Thomas the Apostle arrived in the Malabar Coast around AD 52.[44] He landed at Muziris (now estimated as Pattanam, near Kochi on the Malabar Coast), after his first mission in the Parthian empire, during the era of King Gondophares[45] It is believed that St. Thomas itinerated for 30 years in Kerala[46] and proceeded to the East coast of India from Malankara and died a martyrs' death at a place called Mylapore-Chinnamalai in Tamil Nadu.
The Nazarenes in Malabar were either proselytized from mainstream Judaism by 'Mar Thomas' or 'Mar Bartholomeu'.[47] Pantaneius's reference to the gift of 'Gospel of Matthew in Hebrew' by Bartholomeu to the Nazereans in Malabar is a clear pointer to the fact that Mar Thomas did evangelize Malabar, It could be further stated that either Mar Nathanael (John 21:2) aided in Mar Thomas' mission in India for a brief time before heading to Armenia or bar-Tau'ma, Son of Thomas assisted in his father's missionary activities per norms in LEV 21:7, this could also explain why most of the priests in the order of St. Thomas were later allowed to be married, which led to the prerogative of sacerdotalism to certain groups/families and to people supported by them.
In early Christian times, 'Nazranis' was not a separate religion, but a sect in the Jewish community. The term was used to denote followers of Jesus of Nazareth. (Acts. 24:5; 28:22). 'Khristianos' (or Christians) was initially used largely to refer non-Jewish people who followed Christ (Acts 11:26). In Kerala, the sect was known as 'Nazraani Margam'. Margam in Malayalam means, 'The Way'. (Acts 9:2; 19:9, 23; 22:4; 24:22). Thus, the word Nazraani clearly shows that many who joined them were Jews. But in Kerala, this name was replaced by the word 'Christians' in the 20th century.[48]
The earliest families within the Jewish community to accept the path of Christianity through St. Thomas, later intermarried with the ethnic local community and Brahmins of the 6th century. This led to the upbringing of marginal class or 'sambandham' Brahminic family clans like Pakalomattom, Sankarapuri and Kalli to a different socioeconomic status, they are now widely accepted as the first families who adopted an emigre way of life or 'Christianity' in Kerala. According to recent DNA research by Dr. Mini Kariappa, a significant number of Knanaya's share their ancestral roots with the West Eurasian gene pool of Jews.[49]
Saint Thomas Christians were administratively under the single native dynastic leadership of Arkadyaqon (East Syrian term for an ecclesiastical head with extensive administrative powers, deriving from Greek αρχιδιάκονος = archdeacon) commonly referred as "Jathikku Karthavyan" ( Malayalam term meaning "Leader of The Community"). The Malankara Church believes that St. Thomas appointed elders at every place he preached to lead the believers. He prayed and laid his hands upon them, in the same way as the other disciples did (Book of Acts 6:1–6; 8:14–17; 13: 1–3). This was the system used until the arrival of Portuguese. By 1500, Malankara Church had Parish elders and a Church leader. Before the arrival of Portuguese, Latin was unknown to Malankara people. In the ‘'Decrees of The Synod of Udayamperoor'’ presented to the St. Thomas Christians in their mother tongue Malayalam, Malankara Mooppen was the name used to refer the Church leader, except on three occasions.[50] During the period of Colonialism, (i.e., from the 16th century), the Portuguese Jesuits began deliberate attempts to annex the community into the Latin Church of the Catholic Church, and in 1599 AD, they succeeded in their attempt through the infamous Synod of Diamper. Resentment against these forceful measures led the majority of the community under their Arkadyaqon Thomas to swear an oath never to submit to the Portuguese, known as the Coonan Cross Oath in 1653. For the first time in 1653, the Church leader was given the title Mar Thoma when Thomas Arkadyaqon was consecrated as Mar Thoma I. The present head of the Mar Thoma Church is the twenty-first Mar Thoma.
In the 2nd century (189-190 AD) AD, Pantaenus, the Philosopher and Missionary sent by Bishop Demetrius of Alexandria to India, found that there were many Christians in India with a Persian Bishop and that they had a copy of the Gospel according to Matthew in Aramaic.[51] These Christians were the early evangelists of Malankara Church.
During the time of King Shapur II (310–379) of Persia, a group of 400 immigrants (72 families) from Persia arrived in Malabar under the leadership of merchant Knai Thomman. They were engaged in trade and settled down in Kodungallur. Another immigration from Persia occurred around 825 under the leadership of Persian merchant Marwan Sabriso, with two Bishops, Sapro and Prodh. Together they were known as Knanaya/Kanai people. They continued to remain partially in an endogamous group within the Nasrani community. They cooperated with the Malankara Church, attended worship services together but remained a separate identity. By the 10th century, in Malabar there were two Nazrani groups, the Saint Thomas Christians and Knanaya community.[52]
Following the arrival of Christians from Persia, their bishops, priests or laymen began visiting them. Most of them were not able to return due to financial difficulties and travelling long distances.[citation needed] The Knanaya people were worshipping together with the St. Thomas Christians.[citation needed] So these visitors also attended these services. It was a matter of ongoing dispute between different churches in Kerala whether the Syrian bishops had any administrative responsibility or jurisdiction over the St. Thomas Nazrani Christians.
Persian crosses were in churches once attended by Nasranis. Out of five Persian crosses, two are in Kottayam Knanaya Valia Palli. According to the archaeologists, the earliest one was made in the 7th century. The cross became a symbol of Christianity in the west, during the time of Constantine (272–337).[53] Saint Thomas Christians of Malabar had hardly any contact with other Christians before the arrival of Knanaya people from Persia. Moreover, two of the oldest church buildings that still exist in South India do not have any marking of a Cross on their original structure. So most probably it was during the 7th century that the cross became a symbol of St. Thomas Christians.
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The existence of this Church in the early centuries is evident in the writings of ancient travelers.
The rulers of Kerala, in appreciation of their assistance, had given to the Malankara Nazranis, three deeds on copper plates. These are known as Cheppeds, Royal Grants, Sasanam etc. Five sheets of them are now in the custody of the Malankara Mar Thoma Syrian Church Headquarters at Thiruvalla.
The Portuguese started settling in India with the arrival of Vasco da Gama in 1498. For the next 200 years, they took control over the sea routes and were powerful in the western parts of India. By 1500, Malankara Church was spread from Kannur in the North to Kollam in the South. It included the Saint Thomas Christians and the endogamous group, Knanaya Christians. The Saint Thomas Christians went through changes with the encounter of Portuguese in 1599.[66] In the 16th century the overtures of the Portuguese padroado to initiate the Saint Thomas Christians into the Catholic Church led to the first of several rifts in the community and the establishment of Pazhayakoor and Puthenkoor factions. Since that time further splits have occurred.
The Malankara Church had hardly any contact with the Western Church. The Portuguese used their power to bring the Malankara Church under Latin jurisdiction. A powerful Archbishop Aleixo de Menezes[67] arrived in Goa in 1595. He then convened a Synod at Udayamperoor, south of Ernakulam, from 20 to 26 June 1599, known as the Synod of Diamper. Here the Archbishop demanded complete submission to the Latin jurisdiction. The representatives sent from various parishes in and around Cochin were forced to accept the decrees read out by the Archbishop.
A protest took place in 1653 with the Coonan Cross Oath. Under the leadership of Archdeacon Thomas (Mar Thoma I), the Thomas Christians publicly took an oath that they wouldn't obey the Jesuit bishops.[68]
Rome sent Carmelites in two groups from the Propagation of the Faith to Malabar headed by Fr. Sebastiani and Fr. Hyacinth. Fr. Sebastiani arrived first in 1655. He began to deal directly with the Archdeacon Thomas (Mar Thoma I). Fr. Sebastiani gained the support of many, especially with the support of Palliveettil Chandy, Alexandar Kadavil and the Vicar of Muttam. These were the three councilors of Mar Thoma I, who was reconciled with Gracia (SJ) [who?] before the arrival of Sebastaini, according to Jesuit reports.[68]
The Pazhayakūr Catholic faction persistently challenged the validity of the ordination of Mar Thoma I by laying hands of 12 priests. It led many people to believe what they said and chose to rejoin with the catholic faction.
Between 1661 and 1662, out of the 116 churches, the Carmelites reclaimed eighty-four churches, leaving Archdeacon Mar Thomas I with thirty-two churches. The eighty-four churches and their congregations were the body from which the Syro Malabar Church and the Chaldean Syrian Church have descended. The other thirty-two churches and their congregations represented the nucleus from which the Syriac Orthodox (Jacobites & Orthodox), Thozhiyur, Mar Thoma (Reformed Syrians), Syro Malankara Catholics have originated.[69]
In 1665 with the request of the Archdeacon, Gregorios Abdul Jaleel a Bishop sent by the Syriac Orthodox Patriarch of Antioch, arrived in India. A faithful group under the leadership of the Archdeacon welcomed him.[70] The arrival of the Bishop Gregory of the Syriac Orthodox Church in 1665 marked the beginning of a formal schism among the St. Thomas Christians. Those who accepted the West Syrian theological and liturgical tradition of the Syriac Orthodox Church of Antioch of Gregory became known as the Jacobite, while the Syrian Catholics remained in communion with Rome and later came to be known as the Syro Malabar Church.[70]
Under the leadership of their elder Thomas, Nazranis around Cochin gathered at Mattancherry church on Friday, 24 January 1653 (M.E. 828 Makaram 3) and made an oath that is known as the Great Oath of Bent Cross.
"These Portuguese having murdered Mar Ignatius, we will no longer join them. We renounce them, and do not want either their love or their favour. The present Francis, bishop, shall not be our governor. We are not his children or followers. We will not again acknowledge Portuguese bishops."[71]
Those who were not able to touch the cross-tied ropes on the cross held the rope in their hands and made the oath. Because of the weight it is believed by the followers that the cross bent a little and so it is known as "Oath of the bent cross" (Coonen Kurisu Sathyam).[72][73]
Four months after this event, according to the beliefs, 12 elders of the church ordained the elder Thomas as their prelate with the ecclesiastical title Mar Thoma I.
Their beliefs and practices before the arrival of the Portuguese as evident in the canons of the Synod of Diamper.[74][75]
Malankara Church,[76]
The Dutch East India Company defeated Portuguese for the supremacy of spice trade in Malabar in the year CE 1663. Malankara Nazranis used this opportunity to escape from Latin persecution with the help of the Dutch East India Company. The Dutch brought Bishop Gregorios Abdul Jaleel of Jerusalem of the Syrian Orthodox Church in their trading vessel in CE 1665. Thomas Arkadyaqon who was consecrated as Mar Thoma I entered into a relationship with the West Syriac Orthodox Church and gradually adopted West Syriac liturgy and practices. The Dutch were on the Malabar Coast from 11 November 1604 – 1795. Mar Thoma I to Mar Thoma VI were the prelates during this period.
The English defeated the Dutch in 1795 and took over Cochin during the time of Mar Thoma VI. In 1806, Rev. Dr. Claudius Buchanan, an Anglican missionary visited Malankara and met Mar Thoma VI.[77] The Bible that was translated from the original Aramaic into Malayalam by two Malpans (Syriac Professors) was printed with the help of Buchanan.[78]
The early British Residents happened to be people of evangelical persuasions and were curious about the native church.[79][80] In 1808, a bond for the sum of 3000 Star Pagoda (Rs. 10,500) was handed over by General Colin Macaulay, the British Resident in Travancore to the Govt. for Mar Thoma VII with the condition that the interest (known as Vattipanam) be paid to the Metropolitan of the Syrian Church of Malabar.[81] The next Resident Colonel John Munro was approached by a monk (Ramban) Pulikkottil Joseph Ittoop, with the idea of setting up a seminary for the Malankara church. The idea appealed to Munro and under his patronage, the Ramban got the construction completed by 1815. At the resident's behest, the Anglican Church Mission Society sent its missionaries on a Mission of Help, to educate the seminarians.[82][33] In 1815, Joseph Ramban was consecrated by Philexenos of the Thozhyoor Church and was given the ecclesiastical title Dionysius II. To make the Malankara Church accept him as their head, Col. Munro had to get the rulers of Travancore and Cochin issue Royal proclamations ordering Christians to render obedience to Dionysius II.[83] The next two prelates were also selected by Col. Munro and Royal proclamations were issued to them also.[84]
The British missionaries believed that a reformation of the Malankara Church was imperative (since, for instance, they found in the Indian church "those doctrines which we threw off at the Reformation: "Purgatory ... worshipping and adoration of images and relics, and also invocation of saints'")[85] whose presence made reform imperative, and ventured to bring it about through a process of theological instruction and subtle persuasion. By and by, they prodded Metropolitan Punnathra Dionysius III into convening an assembly of his leading kathanars and missionaries at Mavelikkara to discuss the matter. This meeting which took place on 3 December 1818, appointed a committee of six elder kathanars to come up with scheme for reformation, in consultation with the metropolitan and missionaries.[79][80][86] Some priests like Abraham Malpan, Kaithayil Gheevarghese Malpan etc., who worked along with the missionaries at the Kottayam seminary were part of this committee. They were especially receptive to Anglican ideas.[14][87][88] Before the committee brought their findings Punnathra Dionosyus died and Cheppad Dionosyus became the Malankara Metropolitan. Cheppad Dionosyus rejected the committee findings and went on with actions that was against the reforms made by his predecessors.[89] Later, as Anglicans such as Joseph Peet tried to dominate the Pazhaya Seminary and started to create other issue in the Church, Malankara metropolitan Dionysius IV convened a synod at Mavelikkara on 16 January 1836, where-in the participants resolved not to deviate from their Oriental Orthodox faith or traditions and to remain faithful to the Patriarch of Antioch. This ended the official partnership between the missionaries and the Malankara Syrian Church.[82][79][87]
The British Anglicans had many well-wishers in the Malankara Church.[33] Priests like Abraham Malpan and others continued to collaborate with the missionaries to reform the church from within.[14][80] In 1836, Abraham Malpan, Kaithayil Gheevarghese malpan and other reformist kathanars submitted a memorandum to Resident Col. Fraser, levelling charges of abuse against metropolitan Dionysius IV and a 23-point stratagem for the reformation of the church. But as the metropolitan was against all reforms, nothing came of it.[14][90] Regardless, Abraham Malpan produced a reformed revision of the West Syriac Rite and used it in the seminary and his parishes. Consequently, Abraham Malpan was excommunicated.[14][15][88] Malankara metropolitan Dionysius IV refused to ordain anyone trained by reformist malpans.[14][90]
Though Maramon Palakunnathu Abraham Malpan was bounteous in his temperament, he never hesitated to introduce reforms in both teaching and practice. He also insisted on a high moral standard of conduct for laity and clergy alike. All this created a ferment in the Malankara Church and its effects are still discernible in the Church as a whole.[91]
The first printed Malayalam Bible, translated from Syriac was published in 1811. Known as Ramban Bible[102] it contained only the four Gospels. By 1841, the whole Bible was translated, printed and released. Counselled by Anglican missionaries who taught at the Orthodox Theological Seminary, Mar Thoma XI convened a meeting of representatives of the Malankara Church with the missionaries at Mavelikkara in 1818. In that meeting, a review committee was appointed to recommend reforms, in consultation with the metropolitan and the missionaries.[79][80][86] Abraham Malpan, Kaithayil Geevarghese Malpan, Eruthikkal Markose Kathanar, Adangapurathu Joseph Kathanar were members of this committee. This was the first step in carrying out Reformation in Malankara Church.
On 5 September 1836, the reformation was planned. The strategy was determined by a group of 12 clergymen under the leadership of Abraham Malpan. They issued an encyclical describing what they believed were the wrong teachings, a statement listing twenty-four practices of the Church which they believed were "evil" and had crept in by its association with other Churches and religions and the same as a petition to a British Resident.[103][104]
On 27 August 1837 (Sunday), then suspended[14] Abraham Malpan conducted the Holy Communion service in mother tongue Malayalam at his home parish at Maramon. Clergymen, who supported him also did the same thing in various other parishes on the same day.
Connected with a saint (Baselios Yeldo), every year in the first week of October, there was a church festival at Maramon. During that time a wooden statue of that saint, they called "Muthappen" (Meaning:- Elder father) was taken around in procession, and people used to venerate the saint by offering prayers and ask for intercession. In 1837, Abraham Malpan from deeper biblical understandings and of the spiritual scruples surrounding it, took the statue and threw it into a well saying, "Why consult the dead on behalf of the living?" (Isaiah 8:19). So when the festival came there was no statue to be taken out for the procession.
The use of the revised liturgy and the changes he brought about in practices disgruntled Mar Thoma XII. So Abraham Malpan was excommunicated.[14][90] Deacons trained by him were refused priesthood. But Abraham Malpan was not disheartened. He continued with his spirited reforms. He returned to Maramon. Many of his students joined him to continue their studies. All those who believed that "The Church" needed a revitalization also joined him. Members of parishes in Kozhencherry, Kumbanad, Eraviperoor, Thumpamon, Elanthoor, Kundara, Kottarakara, Mavelikkara, Mallapally, and many other places made trips to Maramon to attend the service in Malayalam and listen to his sermons. Doors were also opened for reformation in other places by ministers who supported him.
At this stage, he had three choices in front of him. Repent and go to the beliefs under Antioch; join the Anglican Church with western aid; or go forward with the Cleansing and restoring "The Church" to what he thought would bring it to a pristine position, A church uncontaminated by avarice, venality, licentiousness, and rapacity.[105] He selected the third one. Abraham Malpan died in 1845.
Realising the need for a bishop to lead the reformists, Abraham malpan sent his nephew Deacon Matthews to the patriarch in Antioch. The patriarch, unaware of Mathew's reformation leanings, ordained him as bishop Mathews Athanasius in 1842 and he returned to Travancore in 1843. Metropolitan Dionysius IV sent word to the patriarch that he has been deceived and called for prompt corrective action.[33][82] Mathews Athanasius did not have the approval of the majority of Malankara Christians who were opposed to reforms. In spite of that, the initial patriarchate delegations failed in their mission to help their loyalists. More than anything else, this was due to the British support for the Reformist bishop and Mathews Athanasius ultimately became Malankara Metropolitan in 1852.[106][87][15] Mathews Athanasius published the liturgy without the prayer to St. Mary.[107] He consecrated Ouseph Koorilos, as Metropolitan/Bishop for Malabar Independent Church.[108] The entirety of strong-arm actions incited many clergymen and Pulikkottil Ouseph Kathanar went to Antioch in 1864. He returned as Dionysious V in 1865.
The Orthodox conservatives led by Dionysious V repeatedly sought intervention from the See of Antioch. Discerning the source of the reformists' strength, Patriarch Ignatius Peter IV travelled to London.[33] Whilst being there, he made many supplications to several high ecclesiastical and governmental authorities, pleading to end the partisan British support for Mathews Athanasius in India.[15][109] Eventually, the British government and churchmen came to accept a position of neutrality with respect to the affairs of the Malankara Church. The Archbishop of Canterbury Archibald Campbell Tait apprised the patriarch of this change in British stance.[109] Armed with significant success, the patriarch sailed for India.
After reaching India, the Antiochian patriarch did everything within his power to aid the traditionalist Orthodox faithful. In 1875, Patriarch Ignatius Peter IV excommunicated Mathews Athanasius, Thomas Athanasius (ordained by Mathews Athanasius as his successor) and their Reformist followers from the Malankara Syrian Church.[88][110][32][111][112] The Reformists desperately besought the Archbishop of Canterbury as well as British authorities, to intervene on their behalf, but to no avail.[113] The British colonial administration abstained from extending their crucial endorsement to any one faction, thereby disengaging themselves from local church matters. Thus, the rival parties had to settle their disputes, entirely by means of court litigations.[87][114]
Dionysious V and his supporters filed a case on 4 March 1879. (Case O.S. No. 439 of 1054) demanding the possession of the seminary and the control of assets of the Church. Thomas Athanasius was then the Metropolitan.
During the course of this litigation (1879–1889), answering a question Thomas Athanasius Metropolitan said,
The Episcopal throne of Patriarch is the throne of St. Peter, while the throne of Malankara Church is that of St. Thomas. Malankara Church is as old as the Church in Antioch, equal in status, and both are independent.
A meeting was convened by the Maharaja of Travancore, before the final verdict was given, Athanasius testified that,
Malankara Church was never under any foreign rule and that he was unwilling to move away from the teachings or give the authority and the Church possessions to a foreign Patriarch.
The final verdict which came on 12 July 1889, upheld the conservative position on the Syriac Orthodox Patriarchate of Antioch, as being the only competent ecclesiastical authority historically authorized to ordain and appoint bishops to the Malankara Metropolitanate.[115] The ruling declared Dionysious V the rightful Malankara Metropolitan owing to his loyalty to the Antiochian patriarchate known as Jacobite Syrian Christian Church[116][18] wherefrom he received direct consecration and his acceptance by the majority of Malankara Christians.[33] The judgement also dismissed all claims of the reformists and their leader Thomas Athanasius to the Metropolitanate or its assets.[33][106][15] The Metran Kakshi decided to remain as an independent Malankara Church, and to give primary authority to the Holy Bible and continue as the successors of St. Thomas throne. They separated and established the Oriental Protestant Mar Thoma Syrian Church.[15][7][106]
 | This section may be too long and excessively detailed. (November 2019) |
Many in the Church were fascinated by Gandhian philosophy and particularly its Primates Abraham Thoma, Yuhanon Mar Thoma, and Alexander Mar Thoma were strong Advocates of Gandhian methods. They wore Ecclesiastical robes stitched from Khadi. The church actively worked in areas of education, empowerment of women, eradication of social evils, and self-reliance. Mar Thoma Sabha councils and Maramon Convention became a platform for disseminating Nationalist ideas. Many nationalist leaders like K. Keshavan, C. V. Kunjiraman, T. M. Varghese, Pattam Thanupillai had used Maramon Convention to mobilize people against Divan Sir C.P. Ramaswami Iyer's move to form an Independent Travancore separate from India. In 1936 Kunjiraman through his speech at Maramon gave an ultimatum to Travancore Royalty to give freedom of worship in temples for all Hindus immediately or see mass conversions to Christianity.[117] The practice of political leaders attending with the Christian gathering at Maramon has its origin from that period.
Ramaswami Iyer liquidated the Quilon bank and sealed off Malayala Manorama, the leading newspaper, for criticizing the divan. Abraham Mar Thoma spoke about these notorious acts and visited those who were jailed by him. He further visited the Maharaja of Travancore and complaint about Divans tyrannical rule. Mar Thoma church at this point passed a church resolution against Divan and independent Travancore which infuriated the divan and ordered for the Metropolitans arrest and imprisonment. However, the arrest order was not executed. It was all done at a point of time when other churches and communities of Travancore praised divan or feared to utter a word against the divan.[citation needed] Later the Mar Thoma church had to pay the price for that social action. The land allotted in the heart of Thiruvananthapuram to construct a church by Maharaja Sree Moolam Thirunal was taken back. Mar Thoma church was selectively targeted by Divan, by not giving permissions for the construction of cemeteries and new church buildings.[118]
Thevarthundiyil Titus popularly known as Titusji was the only Christian in the band of 78 inmates selected by Gandhiji from Sabarmati Ashram for breaking the salt law at Dandi in 1930 (Popularly known as Salt March).[119][120] In 1937 when Mahatma Gandhiji was touring Kottayam, Mar Thoma Seminary School opened its doors to Gandhiji. He stayed a night there with K. K. Kuruvila is popularly known as Kerala Deenabandhu (because of his close association with C. F. Andrews Deenabandhu), then principal of the school, he was an MA graduate from Trinity College (Connecticut).[121] Kuruvila was the founder of newspaper Kerala Bhooshanam which was active during the movement for responsible government in Travancore during the 1940s. K. C. Thomas[122] (1901–1976) another noted freedom fighter of the era and once President of "Nivarthana Prasthanam" was in the thick of the agitations against Sir C.P.'s rule in Travancore. He was the secretary of the Jilla Committee of the State Congress was arrested along with Kannara Gopala Panikkar and jailed on 21 September 1938. Their Arrests led to widespread protests in Chengannur and finally led to the infamous 'Mills Maidhan Event' on 28 September 1938 where Divans police used brutal force to dismiss the protesting crowd which resulted in bloodshed. Cherian Thomas son of K.C. Thomas was actively involved with the Bhoodan Movement of Acharya Vinoba Bhave. N.G. Chacko,[123] the freedom fighter plunged into freedom struggle during 1920. He was arrested and jailed for anti-British protests and waving black flag in protest against the visit of the Prince of Wales Lord Wellington, then Governor-General in 1921. P.T. Punnoose[124] is another leader of the era, he started his political activities through Congress party in 1938 however later he became a Communist leader. He was the Secretary of Travancore Communist Party and one of the organisers of the Punnapra Vayalar Revolt. He laid strong foundations for the Communist party in Ambalappuzha, Cherthala, and Alappuzha. He was later elected from Ambalapuzha Constituency to the Indian Parliament.
T. M. Varghese was a Christian among the trio who formed the Joint Political Party and spearheaded for the formation of a responsible Government.[125][126] Another Mar Thoma Syrian and Gandhian of that era K.A. Mathew[127] started his activities by writing articles in the magazine "The Christian Patriot" which articulated the dissemination of nationalist feelings among Indian Christians. In 1939 at Amsterdam when the union jack was raised in "International Christian Youth Assembly" for Indian delegates, K.A. Mathew raised the Indian flag in solidarity and carried along with him. Back in Travancore he was active in the movement against Divan Sir C.P. and his independent Travancore. He opposed a move among the Syrian Christians of Tiruvalla to erect a statue of Divan at the center of the town.[128] He was implicated in many false allegations and cases by the divan and jailed him many times. He was elected to legislative assembly in 1948. Barrister George Joseph[129] a follower of Mahatma Gandhi and a Home Rule proponent mobilized the people in the Vaikom Satyagraha in early stages but later handed over the leadership to K. Kelappan as per the wishes of Gandhiji. During his stay in Madurai he was closely associated with labour union movement and worked in changing the Criminal Tribes Act (CTA), which targeted specifically Kallar and Mukkulathor community. They affectionately called him Rosappu Durai (Master with a rose flower). He was a close friend of K. Kamaraj and Tamil Poet Subramanya Bharathi. Subramanya Bharathi Penned the patriotic song "Viduthalai Viduthalai" when he was staying at George's home. Seven years prior to his death George Joseph joined the Catholic church. Many young Syrian Christians who were staying in Malaya during the 1940s was attracted to Netaji Subhas Chandra Bose and joined the INA. O.C. Chacko a Marthomite from Kuriannoor, joined the Indian National Army in 1943 when he was in Singapore. A Mar Thoma priest, Rev. C.V. George from Ranny in his youth as an advocate was an active member in the freedom struggle and was jailed for his involvement in activities against British Raj. He is the only Mar Thoma Priest who is recognized and awarded as a freedom fighter by the Government.
After India attained its freedom in 1947, the Government of India lowered to the level of a despotic rule during the time of Emergency of 1975. The Emergency was followed after election malpractice allegation and following the verdict against Indira Gandhi. All leaders who spoke against the Emergency rule were jailed or kept in house arrest. It was at this time Yuhanon Mar Thoma[130] wrote a letter to Indira Gandhi, the then Prime Minister of India criticizing emergency and requesting to follow ideals of constitution. There were strong rumors about the anticipatory arrest of Yuhanon Mar Thoma. M.M.Thomas[131] another Mar Thoma Syrian and theologian advocating Ecumenism of Churches had written many articles on the emergency situation. In spite of criticism from many Christian groups, M.M. Thomas made his point in depicting the basic fact of violation of human rights and stressed the need of the democratic organization of the people for the realization of social justice in India. Mar Thoma Church also passed a resolution against Emergency and for the restoration of democracy privately.[citation needed] Mar Thoma church was also closely associated with the land for the landless and home for the homeless movement much before Acharya Vinoba Bhave initiated Bhoodan movement.[citation needed]
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The word "liturgy" is derived from the Greek word leitourgia (leitos/loas: people +ergos: work) which means a service rendered to God and people. When the Bible was not available, the liturgy took the role of the Bible, much of the scripture is formed in the liturgical context. The original liturgical language used by the Malankara Church was Aramaic and Hebrew. The Bible that was in use also was in Hebrew.[132] Later when Syriac replaced Aramaic in eastern countries, and the arrival of Knanaya people from Persia in AD 345, the Malankara Church began using Syriac. The Bible used in the Malankara Church is called the "Peshitta" and was in Estrangelo Syriac.[77] This was the Bible that was in use till Malayalam (the language of Kerala) translation was available. The first printed Malayalam Bible, translated from Syriac was published in 1811 by Philipose Ramban with the provision of Claudius Buchanan, known as Ramban Bible it contained the four Gospels. (A copy of this Bible was later presented to Buchanan and is kept at Cambridge University Library.) By 1841, the whole Bible was translated, printed and released by missionary-scholar Benjamin Bailey with the help of Chandu Menon, a tahsildar in the Madras State service. Even though bishops from Syrian churches visited Kerala, they did not attempt to change the Bible into the newer forms of Syriac or to the native language. In June 1876, Patriarch of Antioch Ignatius Pathrose IV visited Kerala and a majority of the Malankara Church accepted him as the head of their church. But those who did not join them continued to follow their own leaders and kept their peculiar identity garnered from reformation. After Mar Thoma Church had begun to use the liturgy in mother tongue Malayalam, other churches continued to follow the same for a deeper engagement with the laity. A revised version of the ancient and apostolic liturgy known as People's liturgy, the Liturgy of St James (Gal.1:18-19), was adopted in the church, later the liturgy has been translated into various languages including English, Hindi, Tamil, Telugu, and Kannada. The Mar Thoma church follows the West Syrian liturgical tradition and is Eastern in the nature of its worship and ethos.
There are six liturgies other than Saint James liturgy (Mar Yakub liturgy) used in the church and a priest can exercise freedom in using them but should satisfy the requirement of "joint congregation act/involvement" and permission from the respective diocese head. The six other liturgies are:
The Marthomites pray the canonical hours as contained in the Shehimo at seven fixed prayer times while facing the eastward direction.[134]
The seven sacraments (Koodashas) of Mar Thoma Church are:
 |
Those who were converted by St. Thomas in the 1st century continued worshiping in synagogues. Then they moved to their homes and by the 2nd century, they began to build their own churches (called ‘'Palli'’) in various places. It is believed that there were such small gatherings at Maliankara, Piravom, Niranam (Nelcynda) and Nilakkal. St. Thomas Christians in Kerala, still construct their churches combining the design of Solomon's temple at Jerusalem, and Indian Vastu Shastra. So from outside it looks like a Hindu temple but inside it is like a Jewish temple. It is divided into Sanctuary (Madbaha) and Nave (Haickala). Mar Thoma Churches are built east–west with the Sanctuary (Madbaha) to the east. East is the place of the rising suns that is the symbol of the Risen Christ and His Second coming. East also symbolizes the Garden of Eden that was situated in the east. The Sanctuary is separated from the rest of the place by a veil with the sign of a cross. The worship of the Eastern churches symbolizes heavenly worship. Madbaha symbolically represents Heaven and Haickala, the earth, and veil the sky. The Madbaha is demarcated from the bema with an open arch and a veil. At the beginning of Holy Qurbana Service, the veil is drawn from the right side to left. Mar Thoma Syrians have abandoned the West syriac tradition of erecting more than one Altar and Madhbaha in Church and also forbade dedication of Altar/Thronos in name of a Saint or a Holy church father and conducting Holy Qurbana at Altar simultaneously or separate. The pulpit and lectern are also usually found at the extension of the bema. Bema is demarcated from the nave and transept (widely uses a vestibule space before the nave) with altar rails. The Choir is seated at one end of the transepts in the same level of the nave. Now there is a tendency to follow western architectural designs and introducing ciboriums, semi-domes, etc.
Cross used in Mar Thoma Church Chancel particularly at the center of the Altar is the Easter Cross. In Mar Thoma worship practice the visual Sign of the Cross is used many times. When the Priest gives the blessing he performs the sign of the cross; the worshipers, as a sign of accepting the blessing also reciprocates blessing oneself. The same is done at the time of the declaration of the Trinity and also at the time of indication of the Cross. Generally iconostases, pictures or statues of saints are not kept in Mar Thoma churches. Until the middle of the 20th century, all worshipers were seated on a mat spread on the floor. Children occupy the first rows and behind them on right side females and towards left males are seated. A narrow space between left and right is demarcated with a red carpet starting from the main door signifying that the church is sharing the worship space of heaven and joining the communion. Now many churches provide chairs or benches. During the Passion week services, chairs are removed, to facilitate worshiping according to their ancient custom, which includes prostrating a number of times. Everyone including clergy and the laity, who take part in the worship, faces east for the service.[citation needed]
Mar Thoma Church's evolution from a reformation base only strengthened it to follow best practices of its Syriac traditions. Lents (Nombu) and other church festivals are church's structural and liturgical base.[135] Feasts and fasts are an integral part of the traditions of a Christian community. However, the way believers follow these fasts and feasts differ from church to church. Mar Thoma church being a part of Antiochian tradition churches, follows all the canonical feasts and fasts which are related to important events in the life of Jesus Christ. The constitution of the church states that the feasts, fasts or lents are not to be removed or altered from the church at any time. It Includes Observance of the Sunday as the day of the lord and other fast and feast days in the church calendar. Each Sunday is dedicated to meditating on subjects prescribed in church lectionary.[136]
The church mainly observes the fifty days before the period of Easter and twenty-five days before Christmas as fast days. Mar Thoma church doesn't have a canonical instruction on how a believer should follow the Lents. However, as a matter of practice believers follow certain dietary restrictions with the right spiritual diet as followed over generations. A person committed to lent, is in a spiritual training with introspection and renewal of their commitment to be an imitation of set principles by Jesus Christ. With the will for fellowship, each person anchors bio-psycho-spiritually with Jesus Christ through prayer. Lent is often considered as a refreshful practice for thoughts and soul for cultivating seven gifts of the Holy Spirit (Book of Isaiah 11:1–3). An amount of money that is saved by giving up certain types of luxuries during the lent period is typically deposited in the offertory on Good Friday for Church's social services for the afflicted and hungry (Book of Isaiah 58:7–12). Post-modernistic view about lent is as an empowering practice that transforms a person for making social and interpersonal impact.[137] Every weekday in Great Lent there are specific liturgical services which include prostration or profound bows a number of times. The lents of the church are:
The main feast or festival days of the church are Feast of Nativity, Baptism of Jesus, Feast of Annunciation, Palm Sunday, Easter, Feast of the Ascension, Day of Pentecost, and Feast of the Transfiguration. The most important festivals of the church are that of in Holy Week (Hasha) and Christmas. The festivals of Mar Thoma Church can be divided into 4 categories, they are:
The Ethanaya Feasts Kudos Etho and Hudos Etho is in the second and third Sundays of November, it is also considered as the beginning of a liturgical year.[140] The Holy week or passion week (Hasha) is the week before Easter and the last week of Great Lent, this includes Palm Sunday (Hosanna- Commemorating princely entry of Christ into Jerusalem), Maundy Thursday (Pesach- Commemorating last meal or passover of Jesus Christ with his disciples and the Holy Communion was instituted on this day[a]), Good Friday (Holy Friday – Commemorating crucifixion of Christ at Golgotha), Joyous Saturday, and Easter (Resurrection Sunday – Commemorating Resurrection of Christ).
Christmas is celebrated by all members of the Church, to commemorate the birth of Jesus Christ. During this time, parishes will be involved in Christmas carols and the celebration of Christmas Day church services with Christmas cakes. Before the 1850s, Mar Thoma church celebrated Christmas on 6 January, the day of Epiphany.[citation needed] By the end of last century, Christmas trees, Christmas Stars-an illuminative paper decoration made in the form of star or sunburst, Christmas lights, Sky lanterns, Nativity crib, Santa Claus' and other related festive traditions have appeared in the church.
There are no theological impediments to the ordination of women, in the Mar Thoma Syrian Church.[141] Being theologically Protestant,[7] this church endorses the Priesthood of all believers.[16][97][101] However the church hasn't ordained women yet, as it is not in accordance with Eastern Christian traditions. Female Archbishop Kay Goldsworthy of the Anglican Church of Australia, was one of the main speakers at the 2020 Maramon Convention, organized by the Mar Thoma Church.[142] On the question of women's ordination, the Mar Thoma church's official response to the Baptism, Eucharist and Ministry document of the World Council of Churches reads,
Women now are able to share responsibilities which were formerly exclusively male. This change in society must be seen as an act of God. This must be reflected in increased sharing by women in the priestly ministry of the church. There is no theological barrier to such a development in the Mar Thoma Church. However, the Mar Thoma Church presently has barriers due to custom, culture and tradition in allowing women to share in the ordained ministry of the church. It is earnestly hoped that these will break down as men develop greater consciousness of the change of times and women become willing and open to new challenges that God is opening before them. At the same time we also earnestly hope that ways will be found so that ordination of women does not create new barriers on the way to mutual recognition of ministry and sacraments.[141]
Howsoever it is to be noted that the Mar Thoma Church has provided caution that the BEM Document should not be considered as a confession of faith and order, rather it should be seen as a document that closes that gap between Churches across the world.
A word of caution is necessary before we conclude this response. While the Mar Thoma Church accepts the BEM document as a satisfactory starting point for interchurch conversation, we are eager that it should not be made a confession of faith and order. The churches should be free to develop patterns of church life drawing upon the indigenous cultural heritage remaining in continuity and faithfulness to the authentic tradition of the church across the ages.
— Mar Thoma Sabha Council, Churches respond to BEM VOL 4, Faith and order. Page 13
The Mar Thoma Church is involved with several movements and projects, aiming at the upliftment and empowerment of the Transgender community.[143][144][145][146] In 2018, two transgender speakers were given the stage, to address the Maramon convention of the Mar Thoma Church.[147] Joseph Mar Thoma, a former head of the Mar Thoma Church, made it clear that there are no biblical grounds to deny priesthood and baptism for transgender individuals.[148] It is also noteworthy that Joseph Mar Thoma, the former head of the Mar Thoma Church took the example of "Philip and the Eunuch", and how the Eunuch played an important role in development of Ethiopian Christianity.[149]
Theodosius Mar Thoma the current head of the Mar Thoma Church, has said that the time will come, when transgender people would be ordained as priests in the church. He said,
It is quite possible. But don’t expect this all of a sudden. It may take time, but it is likely.[150]
Development Department; Christian Agency for Rural Development (CARD); Mar Thoma Medical Mission; Mar Thoma Sabha Mandiram Fellowship; Social Welfare Institutions; Theological Institutions; Educational Institutions; Technical Institutions; Study Centres; Church Animation Centre; and Camp Centres are other empowerment organizations of the church.
| Organizations of Mar Thoma Church | Purpose |
|---|---|
| Mar Thoma Evangelistic Association | Missionary wing of the Church |
| Mar Thoma Sunday School Samajam | Christian Education of Children |
| Mar Thoma Yuvajana Sakhyam | Youth Wing of the Church |
| Mar Thoma Suvishesha Sevika Sangam | Women's Wing |
| Mar Thoma Voluntary Evangelist's Association | Fellowship and Parish Mission |
| Department of Sacred Music and Communications | Music department of the Church |
Nine colleges, six higher secondary schools, one vocational higher secondary school, eight high schools, one training school, five technical institutions plus other educational institutions owned and managed by individuals and by parishes.
There are 38 social welfare institutions, 14 destitute homes, and ten hospitals. The Mar Thoma Theological Seminary, Kottayam (established 1926) & Karukachal (Annex), Dharmajyoti Vidyapeedom, Haryana, E.J. Institute of Evangelism, and 4 other institutes cater to the theological education of both the clergy and the laity.[151] Three study centres at Managanam, Kottayam and Trivandrum for arranging regular study programs and to provide opportunities for creative dialogue between Church and society on various ethical, moral, social and religious issues. The religious education of children is looked after by the Sunday School Samajam (organized in 1905) and the work among youth is carried on by the Youth Department, (the Yuvajana Sakhyam organized in 1933). The Church has a Women's Department (the Mar Thoma Suvisesha Sevika Sanghom organized in 1919).
| Abbeys of Mar Thoma Church | Location |
|---|---|
| Christu Mitra Ashram | Ankola |
| Christa Panthi Ashram | Sihora |
| Suvartha Premi Samithi | Pithoragarh |
| Christu Dasa Ashram | Palakkad |
| Mar Thoma Dayaraya Samooham | Punalur |
| Santhigiri Ashram | Aluva |
| Mar Thoma Sanyasini Samooham | Elanthoor |
The Mar Thoma Evangelistic Association, the missionary wing of the Mar Thoma Church, is in charge of organising the Maramon Convention, One of the largest annual Christian gathering in Asia.[152] It takes place in Maramon, near Kozhencherry, during February on the vast sand-bed of the Pampa River next to the Kozhencherry Bridge. The first convention was held in March 1895 for 10 days.
The Maramon Convention is principally an assembly of Christians who go there once a year to listen to the gospel as read and expounded by Christian leaders from all over India as well as abroad. This provides a revived ideological and experiential faith in accordance to the need of the laity and period of time. It is in tune with Mathew 6:5. Attendees sit on the sand bed, Old and invalid people are given chairs with separate sponsored or paid seating arrangements. Generally, one session is for ecumenical messages by invited leaders of other churches.[citation needed]
The church actively participates in the programs of the World Council of Churches, the Christian Conference of Asia, the National Council of Churches and the Kerala Christian Council.[153] Mar Thoma Church was attending meetings of World Council of Churches from its first meeting in 1948 at Amsterdam. At the WCC meetings held in Evanston, Juhanon Mar Thoma Metropolitan was elected as one of its presidents. Since then the Church representatives attended all the General meetings.[citation needed]
Due to the historic links of the Malankara reformation to the Anglican missionary enterprise in colonial India and the resultant formative influence, the Mar Thoma Church maintain close relations with the Anglican Church.[88][154] The Church's theology and doctrines are closest to that of Anglicans; hence Mar Thoma as well as some Anglican Churches commemorate each other's bishops, in their respective Eucharists.[155][156] The Mar Thoma church is in full communion with all the churches of the Anglican Communion. The two denominations fully accept each other's ministry.[157][158] Mar Thoma bishops also take part in the Lambeth Conferences.[159][157] Pastoral care and episcopal oversight for Mar Thoma congregations and dioceses in the Western world, comes from territorial Anglican provinces, on an as-needed basis. In the UK, such a partnership exists with the Church of England, in Ireland with the Church of Ireland, in the US with the Episcopal Church, in Canada with the Anglican Church of Canada and in Australia with the Anglican Church of Australia.[154][160][161][157] In India, their communion partners are the Church of South India and the Church of North India. These three churches work together on various issues as the Communion of Churches in India.[16][162] One such issue is focusing on transgender rights.[144][163][164]
Mar Thoma bishops have acted as co-consecrators in the ordination of Anglican bishops, on a number of occasions.[157][165][166] In 1970, Mar Thoma bishop Alexander Mar Theophilus was a co-consecrator, who ordained seven original CNI bishops, as part of the inauguration of the united Church of North India.[167][168][169][170] In 2011, Joseph Mar Thoma participated as co-consecrator, in the episcopal ordination of Thomas K. Oommen of the Church of South India.[171][172][173] In 2011, Mar Thoma bishop Euyakim Mar Coorilos participated as co-consecrator, in the episcopal ordination of Dhiloraj Canagasabey of the Church of Ceylon.[174][175] In 2015, Mar Thoma bishop Geevarghese Mar Theodosius participated as co-consecrator, in the episcopal ordination of Peter Eaton of the Episcopal Church (United States). Female primate Katharine Jefferts Schori was the principal consecrator for this ordination.[176][177][178]
| This section relies largely or entirely on a single source. (November 2019) |
There is a historic relationship between Mar Thoma Syrian Church and Malabar Independent Syrian Church, although the doctrinal positions are not mutually accepted in full. Church of Thozhiyoor (Anjoor) and its primates have come in rescue of Malankara church many times. After the demise of Pulikkottil Joseph Dionysious (Mar Thoma X) and Punnathra Geevarghese Dionysious, Kidangan Geevarghese Philoxinos of Thozhiyoor Church reigned as Malankara Metropolitan as per the Royal Proclamation and returned the title back to Malankara Church without any claim after consecrating Punnathra Geevarghese Dionysious and Cheppad Geevarghese mar Dionysious for Malankara church. Similarly in 1863 Malankara Metropolitan Mathews Athanasious defended Thozhiyoor Church as an Independent Syrian Church in Madras High Court against Euyakim Koorilos Design to subordinate the Thozhiyoor Church under Antioch. From that verdict onwards Church of Thozhiyoor came to be known as Malabar Independent Syrian Church. When the Metropolitan Thomas Athanasius died without consecrating a successor in 1893, it was the Metropolitan of the Thozhiyoor Church who consecrated Metropolitan Titus I Mar Thoma, and helped the Mar Thoma Church in a serious crisis. Mar Thoma Metropolitans have since then helped in consecrating the Metropolitans of Thozhiyoor Church and vice versa. According to the constitution of the Thozhiyoor Church, when difficulties arise the Thozhiyoor Church should seek the advice and guidance of the Mar Thoma Metropolitan despite the fact that either Church has no authority over the other. Thus the relation between the Thozhiyoor Church and Mar Thoma Church is unique. The centenary of the fraternal relationship between the two Churches was celebrated in the Sabha Mandalam on 14 September 1994.[179]
Mar Thoma Church has special regards and respect to Syriac Orthodox Church. The Apostolic succession of Mar Thoma Episcopacy, St James liturgy, Ecclesiastical tradition, and order are all from West Syriac Tradition of Antioch. The First Reforming Metropolitan of Malankara Mathews Athanasious was ordained to ecclesiastical orders by Patriarch Elias of Antioch in 1842. After Demise of Mathews Athanasious, the ecclesiastical robe and other insignia were sent to the Patriarch of Antioch as per tradition. It was later returned to Mar Thoma Church during the time of Patriarch Zakka I. Patriarch Ignatius Zakka I and Patriarch Ignatius Aphrem II have visited Maraman Convention and blessed its faithful. Mar Thoma Church has made a convention or practice that it will never consecrate a bishop with the name "Ignatius" the Ecclesiastical Title of Patriarch. Other Malankara churches started consecrating their own Holy Muron, Mar Thoma church still have not done that. Mar Thoma church hitherto has been increasing and using the holy muron Consecrated by Patriarch Elias and brought to Malankara by Mathews Athanasious in 1842. Mar Thoma church maintains good relations with Jacobite Syrian Christian Church. There is an active ecumenical dialogue between the Syrian orthodox church and Mar Thoma Church for mutual acceptance and wider communion.[citation needed]
Malankara Mar Thoma Syrian Church and Malankara Orthodox Syrian Church have the same Malankara antiquity and heritage that dates back to Saint Thomas' mission in Kerala, as well as West Syriac St James liturgical traditions dating back to the Puthenkoor faction. These churches are often referred as Swadeshi Churches as both have their spiritual and temporal leaders based within Kerala, India unlike many other Christian Churches of Kerala.[180] However, there is no official Holy communion relationship between both the churches.
At the same time, both clergy and laity come together in matters of social and public concern. Ecumenical worship services during Christmas season is common outside Kerala among the diaspora,[181][182] and also at many places within Kerala.[183]
Marriages between the members of the two Churches are very common given the mutual historical privileged caste status of Kerala Syrian Christian community, although ecclesiastical authorities like to discourage such alliances and may not grant proper documents. Leaders of both churches have held ecumenical dialogues to discuss their differences in theology, traditions or practices that still remain pending clarification for mutual recognition, joint theological education and research, and communion; such efforts remain ongoing.[184]
There are many church leaders in both the churches who are widely respected across the larger Syrian Christian community, irrespective of their individual affiliation. Mar Thoma church has established an internal tradition that it will never consecrate an Episcopal or Metropolitan with the Greek name Baselios The ecclesiastical title of Catholicos of Edessa, which is now being used for primates of the Malankara Orthodox Syrian Church( holding the ecclesiastical title of Catholicos of the East) and Jacobite Syrian Christian Church (holding ecclesiastical title of Catholicos of India).[185] Both Mar Thoma Church and Malankara Orthodox Church believes that their Primates are occupying the Ecclesiastical Throne of St Thomas.
Both churches share church buildings to conduct their worship services at several places such as Chengannur, Koorthamala,[186] Bahrain, Hyderabad etc. with peace and mutual love. These serve as examples of Christian Unity and brotherhood that many other churches can learn from and replicate.[186]
The Mar Thoma Church has concluded its ecumenical dialogue with the Old Catholic Churches of the Union of Utrecht in 2014.[187] This dialogue is in the process of reception. There is an ecumenical dialogue of the Mar Thoma Syrian Church with the Lutheran churches.
The church maintains friendly relations with the Syro-Malabar Catholic Church and the Syro-Malankara Catholic Church; but the Catholic doctrines are not accepted by Mar Thoma church in their fullness. The Mar Thoma Church keeps a multifaceted approach in these relationships by adapting to the spiritual and cultural environment of the communions yet strongly abiding with the Mar Thoma Syrian identity. The Mar Thoma Church also keeps good ecumenical relations with other Christian churches around the world.[citation needed]
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