Mar Thoma Syrian Church

The Malankara Mar Thoma Syrian Church, often

shortened to Mar Thoma Church, and known also as
Mar Thoma Syrian Church
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]

The Mar Thoma Church sees itself as continuation of

the Saint Thomas Christians, a community traditionally Emblem of the Mar Thoma Church
believed to have been founded in the first century by
Thomas the Apostle, who is known as Mar Thoma Abbreviation MTSC
(Saint Thomas) in Syriac,[22][23] and describes itself as Type Oriental Protestant
"Apostolic in origin, Universal in nature, Biblical in Christian
faith, Evangelical in principle, Ecumenical in outlook,
Classification Oriental
Oriental in worship, Democratic in function, and
Protestant[1][2][3][4]
Episcopal in character".[24]
Orientation Anglican[5][6][7]
Until the beginning of the 20th century, Mar Thoma Syrian
Christians lived in a few districts of Central Christian[8][9][10]
Travancore (Pathanamthitta, Kollam, and
Scripture Holy Bible
Thiruvananthapuram districts) and Kunnamkulam
(Thrissur district) in Kerala. Since that time they have Theology Protestant
spread with the 20th-century Indian diaspora to North theology[11][7][12][13]
America, Europe, the Middle East, Malaysia, Polity Episcopal
Singapore, South Africa, Australia and New Zealand.
According to the figures provided by the church Mar Thoma Metropolitan Theodosius Mar
itself,[25] it currently has over 1 million members.[26] Thoma
Their mother tongue is Malayalam, the language of Region Universal
Kerala, and historically the variety known as Suriyani
Language Malayalam, English,
Malayalam was associated with them.
Tamil, Kannada,
According to the 2011 Census of Kerala it was, with a Telugu, Hindi
membership of 405,089, the sixth largest Christian Liturgy Reformed Liturgy of
church in the state, coming after the Syro-Malabar Saint James (West
Catholic Church (2,345,911), the Latin Catholic
Syriac Rite)[3]
Church (932,733), the Malankara Orthodox Syrian
Headquarters Poolatheen
Aramana,
Church (493,858), the Jacobite Syrian Christian Thiruvalla, India
Church (482,762), and the Syro-Malankara Catholic Possessions Australia, Canada,
Church (465,207).[27] Germany, Middle
East (Gulf Region),
Definitions Ireland, Malaysia,
New Zealand,
Malankara Mar Thoma Syrian Church is commonly Singapore, South
called the Mar Thoma Church. In official and legal Africa, United
records the church is referred to as Mar Thoma Syrian States, United
Church of Malabar or as Malankara Mar Thoma
Kingdom,
Syrian Church.[24] Malabar is a term used to denote
Switzerland, Nigeria
the Kerala coast in earlier days. The original Church
was referred to as the Church of Malabar by the Founder Saint Thomas the
Jesuits[28] and as the Syrian Church of Malabar in Apostle (AD 52),
Missionary Registers from 1801 onward. Malankara is through apostolic
an ancient name derived from the name 'Maliankara', succession by
Maliankara Island is on the Southwestern side of the sacred tradition;
Indian Peninsula. It is between Gokarnam and Abraham Malpan,
Kanyakumari the southernmost point of India. Kerala, leader of the
the present southwestern state of India is only a part of
Anglican inspired,
Malankara. It is also thought to be a cognate of this
19th century
name Maliankara, a place near Muziris, where Thomas
the Apostle first landed in Kerala. reformation[10][14][15]
Separated from Malankara
Mar Thoma is Aramaic, and means Saint Thomas. Church[10][16][17][18]
Members of the Mar Thoma Syrian Church are
commonly called as Mar Thomiyar, Mar Thomites, or Separations St. Thomas
Mar Thoma Syrians. The original liturgical language Evangelical Church
used by Saint Thomas Christians was the East Syriac of India (1961)
language which is a variant of Aramaic. The Number of followers 1 million[10][19]
Reformation movement in the Malankara Syrian
Ministers Bishops: 11
Church later resulted in the evolution of an
independent indigenous Malankara church under the Priests: 1149[16]
Mathoma Metropolitan, breaking all the ecclesiastical
Missionaries 700 (approx.)
and temporal control from outside Malankara. In 1898,
during the reign of Titus I Mar Thoma the church Places of worship 1,246
accepted as its name, Malankara Mar Thoma Syrian Hospitals 12
Church or Mar Thoma Syrian Church of Malabar to
Nursing homes 13
comprise its order and heritage.[29] The members of
this church are known as Mar Thoma Nasrani or Mar Official website marthoma.in (http://
Thoma Syrian Nasrani. marthoma.in)
Slogan Lighted to Lighten
Administration
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.

Administrative divisions

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:
 Mar Thoma Bishop Houses and Diocesan
Diocese Name Headquarters
centers

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

Metropolitans and bishops

Present episcopal synod

The present members of the Episcopal Synod of Mar Thoma Church are:

Theodosius Mar Thoma

Euyakim Coorilos
Joseph Barnabas
Thomas Timotheos
Isaac Philoxenos
Abraham Paulos
Mathews Makarios
Gregorios Stephanos
Thomas Theethos

Mar Thoma Metropolitans

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.

Clergy

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.

History
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 East Syriac Rite Liturgy of Addai
Catholic church in the 15th century. Thereafter, the Christians of St and Mari
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.

First century BC

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).
West Syriac Rite Liturgy of St
James
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]

First 15 centuries Muziris, near the tip of India, in the

Peutinger Table

Arrival of Saint Thomas

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 (https://bible.oremus.org/?passage=John%2021:2&versi
on=nrsv)) 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 (https://www.biblica.co
m/bible/?osis=amp:Leviticus%2021:7), 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.

First Christians

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]

Administration

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.

Pantaenus from Alexandria

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.

Arrival of Knanaya Nazranis

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]

Bishops from Persia

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. The Knanaya
people were worshipping together with the St. Thomas Christians. 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

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.

Visits corroborating the existence of the Malankara

Church

The existence of this Church in the early centuries is evident in the

writings of ancient travelers.
Persian cross at Kottayam valiya
325 AD – It is recorded that there was a Syro-Chaldean pally
bishop John "from India and Persia" who assisted at the
Council of Nicea in 325 AD.[57]
522 AD – an Egyptian Monk, Cosmas Indicopleustes in his writings, ‘'Universal Christian
Topography'’ mentions that there was this Church with a bishop from Persia.[58]
 883 AD – Alfred the Great (849–899), King of
Wessex, England reportedly sent gifts "in India to St.
Thomas and to St. Bartholomew", through Sighelm,
bishop of Sherborne.[59]
1225 AD – Chau Ju-Kua a Chinese traveller visited
Kerala.[60][61]
1282 AD – Kublai Khan (1215–1294) Emperor of
China sent an emissary to Kollam, It was followed
by an emissary from Kollam under the leadership of
a St. Thomas Christian.[62][63]
1292 AD – Marco Polo (1254–1324) on his return Tharisapalli Copper plate grant (9th
journey from China visited Kerala, mentions that century) - One of the reliable documentary
"The people are idolaters, though there are some evidences of the privileges and influence
Christians and Jews among them".[64] that Saint Thomas Christians enjoyed in
early Malabar.[54] The document contains
signatures of the witnesses in Pahlavi,
Collection of deeds
Kufic and Hebrew scripts.[55] It is the
oldest documentary evidence available to
The rulers of Kerala, in appreciation of their assistance, had
attest the presence of a Persian Christian
given to the Malankara Nazranis, three deeds on copper plates.
community in South India.[56]
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.

1. Iravi Corttan Deed: In the year 774 AD. Sri Vira Raghava Chakravarti, gave a deed to Iravi
Corttan of Mahadevarpattanam.
2. Tharissa palli Deed I: Perumal Sthanu Ravi Gupta (844–885) gave a deed in 849 AD, to
Isodatta Virai for Tharissa Palli (church) at Curakkeni Kollam. According to historians, this is
the first deed in Kerala that gives the exact date.[65]
3. Tharissa palli Deed II: A continuation of the above deed was given sometime after 849 AD.

Portuguese period

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.

Synod of Diamper

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.

Divisions among Saint Thomas Christians

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.
Saint Thomas Christian's - Divisions
Sebastiani arrived first in 1655. He began to deal directly with the
- History
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) 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]

Oath of the Bent Cross

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.

Thomas Whitehouse, an Anglican Protestant missionary quotes from the "Church

Missionary Society Report for 1818-19, p. 317.

"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 Nasranis or Syrian Christians of Kerala in
Diamper.[74][75] ancient days (from an old painting). Photo
published in the Cochin Government Royal
Malankara Church,[76] War Efforts Souvenir in 1938.

maintained the spiritual presence of the body and

blood of Christ in the sacrament.
had no knowledge of the term purgatory, but prayed for the dead.
had irregular practice of auricular confession.
only had a few celibacy clergy in monastic rank, while celibate bishops visited periodically
from the Middle East.

Dutch period

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.

British 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]

Reformation in Malankara Church

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]

Abraham Malpan

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]

Principal reforms

Changes carried out during reformation:[92]

1. Icons, pictures, statues, and drawings of saints were removed

from churches, and places of worship. Abraham Malpan
 2. Considered the practice of praying for the dead and of doing obeisance at their graves with
lighted candles as abhorrent.
3. Intercession of saints and prayers for the dead were discarded. All prayers, worship and
devotion to the Blessed Virgin Mary and the saints were omitted. All prayer requests to dead
and prayers to uplift the dead from sin and suffering were omitted.
4. Insisted that Sunday services are to be held in a reverent and spiritual way. During that time
reading and expounding scriptures is to be done.
5. Conducted worship services, including Holy Communion in the mother tongue, Malayalam
along with Syriac.
6. Liturgy amended to eliminate all Monophysite influences.[10]
7. Holy Communion was not celebrated when there were none to receive.
8. Mandated that communion under both kinds should be distributed separately.
9. Auricular confession was discontinued.
10. Believed that those who come for confession should ask for forgiveness with fasting and
prayer, instead of offering oil, incense and candles.
11. Insisted that bishops should ordain only candidates who have been examined by them and
the malpans (Meaning:- Syriac scholars).
12. Repudiated the custom of smearing charcoal on the forehead on Ash Wednesday.

Doctrinal positions[93]

1. The Church accepts the Bible and the Nicene creed as the basis for all matters of faith and
doctrine.[94][95]
2. The Church accepts the principle of justification by faith alone.[96][97]
3. The Church accepts the principle of salvation by grace alone.[98]
4. The Church adheres to the doctrine of sole mediation of Christ[16][95][99][100]
5. The Church emphasizes the Priesthood of All Believers[16][97][99][100][101]
6. Only the councils of Nicea, Constantinople and Ephesus are commemorated in the
Eucharist.[10]
7. The Church is neither Nestorian nor Monophysite, but an Oriental Protestant Church.[7]
8. The Church does not subscribe to the concept of Eucharistic Sacrifice.[99][100][13]
9. The Clergy is dedicated to avoiding benefices other than the regulated salary, as a part of
the principle of simple life (a Christian ideal of being poor and humble with unclouded
conscientious and to be guarded away from mortal greed) for self and the adult laity.
10. Child Baptism is upheld and given to children born in Christian families. Adult Baptism is
given to new believers who come from other religions.
11. The Church accepts the Perpetual virginity, Divine motherhood and Assumption of Mary, but
regards that it has nothing to do with saintly intercession or a mediatrix role.
12. With regard to the title of St. Mary as the Mother of God, the church affirms that the title was
used by early Church fathers. The Church also recognises her as the Blessed Virgin Mary,
Mother of Christ, who is God, not that the nature of the Word or his divinity received the
beginning of its existence from the holy Virgin, but that, since the holy body, which the Word
of God became, was born from her, the Word is said to be born according to the flesh
(Gospel of St.John:1:14).
13. As to her titles 'Mother of the Church' and 'Mother of all true Christians', biblical interpretation
is used (Revelation to St.John:12:17).
14. The Church calls St. Mary as Blessed and Holy as expressed in the liturgy.
15. The Church endorses in the remembrance and respect of Saints, Martyrs, and
acknowledgment of their feast days, but prohibits veneration and intercession through them.
16. The lives of Saints and Martyrs are seen as an exemplar and inspiring to the Christian
Model of living.
17. The Church does not declare anyone saint or sinner but people who have led exceptionally
devout (saintly)lives are acknowledged; and saints declared by all Christian denominations
are called Saints thereupon with respect.
18. Identifies Iconography (icons, images and drawings) as Christian or religious art. They are
seen as spirituality in art but they are not supposed to be used for worship.
19. Remembrance of dead loved ones is seen as natural and human but prayers for the
departed were cancelled out to signify that salvation does not occur after death. There is no
belief in purgatory.
20. The Mission of spreading the Gospel is observed as the duty of the Church. The Church
must work with an evangelical zeal.
21. Expounding of the Holy Scriptures and their interpretations are seen as vital to religious
services.
22. Syriac is acknowledged as the liturgical language of the Church and is used alongside the
vernacular for all occasions.
23. The Holy Communion (Holy Qurbana), being a Dominical Sacrament and thus divinely
instituted by Christ must be observed utmost spiritually and reverently and not just as a mere
ritual.
24. The Church gives freedom to the believers on the experience of the Holy Communion (on
substantiation). It is understood as the grace of God to the individual. Nevertheless, the
experience is viewed as a "Sacred Mystery".
25. Confession is General and is said through prayer before the Holy Communion. The Faithful
are supposed to confess their sins privately to God (at home, Church, etc.) and to their
brethren, if they have sinned against them (Epistle of St.James:5:16).

Course of events

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.
Maramon Mar Thoma Church (2005)
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.

Separation of the Reformists and establishment of Mar Thoma Church

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 Palakkunnathu Thomas Athanasious
to any one faction, thereby disengaging themselves from local (Marthoma XIV) with Kathanars and
church matters. Thus, the rival parties had to settle their disputes, Deacons of Marthoma Faction, 16
entirely by means of court litigations.[87][114] October 1879

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]

Mar Thoma church during Indian Independence Movement

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. 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. 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.

Faith and practices of the church

Liturgy

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
Ramban Bible, translated by Kayamkulam
used in the Malankara Church is called the "Peshitta" and was
Philipose Ramban
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:

Mar Dionysius Liturgy Mar Juhanon Liturgy

Patriarch Mar Christos Liturgy Mar Thoma of Harkalia Liturgy
Mar Peter Liturgy Mar Ivanios Liturgy
[133]

Canonical hours

The Marthomites pray the canonical hours as contained in the Shehimo at seven fixed prayer times while
facing the eastward direction.[134]

Sacraments of the church

The seven sacraments (Koodashas) of Mar Thoma Church are:

Chrismation (Smearing of Holy Muron) Marriage

Baptism (Mamodisa) Unction (Anointing of the Sick)
Common Confession (Kumbasaram) Ordination
Holy Communion (Qurbana)

Places of worship
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 Madbaha and Thronos of a Mar
Nave (Haickala). Mar Thoma Churches are built east–west with the Thoma Syrian Church (Niranam
Sanctuary (Madbaha) to the east. East is the place of the rising suns Jerushalem Church)
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
An old Syrian Christian church
found at the extension of the bema. Bema is demarcated from the nave
with architectural similarities of a
and transept (widely uses a vestibule space before the nave) with altar
temple in Chengannur,
rails. The Choir is seated at one end of the transepts in the same level
Alappuzha, Kerala
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.

Fasts and Festivals of Mar Thoma Church

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]

Fasts of the Church

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 (https://bible.oremus.org/?passage=Isaiah%2011:1–3&version=nrsv)). 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 (https://www.biblica.com/bible/?osis=amp:Isaiah%2058:7–12)). 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:

Great Fast: consists of 40 days from the second week of February (Petrutha:Reconciliation)
ending with 40th Friday, this symbolizes the forty days fast of Jesus Christ in the desert and
extends with a ten days fast, that signifies the betrayal, passion, and crucifixion of Jesus
Christ (Passion week-Hasha) as per oriental tradition. It spreads to 7 weeks with a total of 50
days (Ambathu Nombu). Ash Wednesday is the first Wednesday of the lent, it is not
observed with significance.
Nativity Fast (Yeldo lent): 25 days prior to Christmas which includes annunciation to
Zechariah and to Joseph.
Dormition of Mary (Shunoyo Lent): 15 days, in August.[138] (This is not observed widely but
some may fulfill this fast along with the reformation day celebration without the doctrinal
underpinnings.)
Fast of Nineveh (Lent of Yonah): 3 days in January.[139]
Apostles' Fast (Lent of Sleeha's): 13 specific days from the second week of June.

Feasts of the Church

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:

Maranaya Festivals- Festivals that are based on events in the life of Jesus Chris: Mainly
they are Danaha (Baptism of Christ/Epiphany), Mayaltho (Presentation of Jesus at the
Temple), Suboro (Feast of the Annunciation), Hosanna (Palm Sunday), Easter (Resurrection
Sunday or Kyomtho), Christmas (Feast of Nativity or Yaldo).
Roohanaya Festivals- Festivals related to Holy Spirit. Mainly they are Suloko (Feast of the
Ascension), Sunday of Pentecost or Trinity Sunday- It is fifty days after Easter Day (at times
it is observed separately), it commemorates the descent of the holy spirit on to the Church,
Day of Transfiguration- 10th week after the day of Pentecost, this is when traditionally low
abv vinification is started at homes for Christmas.
Ethanaya Festivals- Festivals related to the church like Kudos Etho: The sanctification of the
church and beginning of liturgical year, Hudos Etho - The dedication or renewal of the
church, Reformation Day (August), Mar Thoma Church Day (In relation to Thomas the
Apostle on 21 December).
Dukrano Festivals: Church day separated for meditation on Martyrdom of Apostles without
intercession (This is not observed widely except St. Stephen's Day).

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. 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.

Ordination of Women and Transgender people

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]

Organizations

Auxiliary organizations

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 Purpose
Church
Mar Thoma Missionary
Evangelistic wing of the
Association Church

Mar Thoma Christian

Sunday School Education
Samajam of Children

Mar Thoma Youth Wing

Yuvajana of the
Sakhyam Church
Mar Thoma Women's
Suvishesha Wing
Sevika Sangam

Mar Thoma Fellowship

Voluntary and Parish
Evangelist's Mission
Association

Department of Music
Sacred Music department
and of the
Communications Church

Educational institutions
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.

Other institutions

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
Location
Thoma Church
Christu Mitra Ankola
Ashram

Christa Panthi Sihora

Ashram

Suvartha Premi Pithoragarh

Samithi
Christu Dasa Palakkad
Ashram

Mar Thoma Punalur

Dayaraya
Samooham

Santhigiri Aluva
Ashram
Mar Thoma Elanthoor
Sanyasini
Samooham

Maramon Convention
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 113th Maramon Convention – 2008
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 114th Maramon Convention – 2009
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.

Ecumenical relations
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.

Relationship with the Anglican Communion

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 Laying on of hands by CSI Moderator
bishops also take part in the Lambeth Dharmaraj Rasalam, Theodosius Mar Thoma
Conferences. [159][157] Pastoral care and episcopal Metropolitan and other bishops, during the
oversight for Mar Thoma congregations and dioceses in bishopric consecration of Sabu Koshy Cherian
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 Rev. Canagasabey being consecrated as
rights.[144][163][164] bishop by Rt. Rev. Duleep Chickera, Rt. Rev.
Shantha Francis and Rt. Rev. Dr. Euyakim Mar
Mar Thoma bishops have acted as co-consecrators in the Coorilos Episcopa
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]

Relationship with Malabar Independent Syrian church

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 The ordinations of Juhanon Thimothious
Malankara Church without any claim after consecrating (later Juhanon Thoma) and Mathews
Punnathra Geevarghese Dionysious and Cheppad Athanasius, by Titus II Mar Thoma,
Geevarghese mar Dionysious for Malankara church. Similarly Abraham Mar Thoma and Metropolitan of
in 1863 Malankara Metropolitan Mathews Athanasious Thozhiyoor Kuriakose Koorilos
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]

Relationship with Syrian Church and the Patriarch of Antioch

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
Joseph Mar Thoma (Mar Thoma XXI),
Church during the time of Patriarch Zakka I. Patriarch Ignatius
Moran Mor Ignatius Aphrem II (Patriarch
Zakka I and Patriarch Ignatius Aphrem II have visited
of Antioch) and Philipose Chrysostom Mar
Maraman Convention and blessed its faithful. Mar Thoma
Thoma (Mar Thoma XX).
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.

Relationship with Malankara Orthodox Syrian Church

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]

Relationship with STECI, Old Catholic and Lutheran churches

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.

Relationship with Eastern Catholic Churches in India

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.

Vestments in the Mar Thoma Syrian Church

The Mar Thoma Syrian Church is an autonomous Reformed Oriental Church which is based in the state of
Kerala in India is spread all across the world. The Mar Thoma Syrian Church has the Liturgical Orders of
Deacons or Shemshono's, Priests or Kasheesho's, Monastics and Bishops.

Deacons/Shemshono's

The first order of priesthood in the Mar Thoma Syrian Church of Malabar is the Order of Diaconate. In
most of the other Syrian Churches, there are six official orders of the diaconate, however, in the Mar
Thoma Syrian Church, there is only one orders of Diaconate. Deacons are given the mission of assisting
the priest or bishop during the Holy Qurbana and is allowed to give the Holy Blood of Jesus Christ from
the Casa.

Kuroyo/ Readers/ Altar Boys

The Mar Thoma Syrian Church is a democratic Church and being a

Church that upholds the royal priesthood of all believers. Laymen
are designated to assist the priest in worship. These laymen belong
to the order of Kuroyo's or reader who has the duty of reading from
the Holy Scriptures. These laymen wear a Kutino which is also
known as the Shishroosha Kuppayam to symbolise the sanctity of
worship. This dress code was a lost practice in the Mar thoma
Altar Boys in the Mar Thoma Church
Church which is gaining popularity over the past few years.
wearing the Kutino along with the
However, this is not an official order.
bishop

Full Deacons

Full deacons in the Mar Thoma Church are permitted to officially

serve in liturgical ceremonies. They assist the priest with the needs
of the priest and have the privilege to read the Holy Evengelion,
give Qurbana to the faithful, and lead in the Kukyilions. In the Mar
Thoma Syrian Church, there are no official liturgical vestments,
Deacons of the Mar Thoma Church
instead, they wear a white cassock or a Kammees (traditional dress
wearing the Kammees which is the
of Malankara Priests).
traditional attire of Malankara
Priests. Note: This image in only for
representative purposes.
Priests/Kasheesho's

Priests wearing the traditional Kammees and white cassock.

Daily Dress.

Mar Thoma priests are allowed to wear two kinds of casual dress after their ordination. The first one is
called a 'Kammees' which is the traditional attire worn by priests of Kerala. The 'Kammes' is a white robe
and its length stops above the feet. The Kammees also has a small cape-like cloth which emerges from the
back of the Kammees and stops right above the Chest. The
Kammees is shaped similar to a cross symbolising that the person
wearing the Kammees are Cross bearers for Christ. The second
kind of dress which is a long white cassock which was introduced
in the Mar Thoma Church in the late 1930s. A black Girdle (a
narrow belt) is tied in the middle after wearing cassock symbolizing
the steadfastness of their servanthood. There are Mar Thoma Priest
who live as monastics called the Dayaraya Samooham. They wear
a Khadi colored cassock which shows the Indian roots and also has
a cross around their neck. Priests wearing the traditional
Kammees and white cassock
Liturgical Vestments

The Liturgical vestments of the priests in the Mar Thoma Syrian Church are very similar to that of the
Church in Antioch. These Liturgical vestments are only worn during the performance of a sacrament and is
worn after praying different prayers during the Preparatory Service (Thooyaba). The Liturgical Vestments
of the Celebrant priest are as follows.

Msone: These are ceremonial shoes which are worn during the celebration of the Holy
Qurbono. Upon wearing the left shoe, the priest recites, "May my feet, O Lord God, be shod
with the preparation of the Gospel of peace so that I may tread underfoot serpents and
scorpions and all the power of the enemy, forever". Upon wearing the right shoe, he recites,
"Cast down under my foot, Lord God, all false pride that is exalted against Thy knowledge,
and grant that by Thy help I may bring the lusts of the flesh into subjection, forever."
Kutino: Kutino or 'alb', a white surplice whose color is an indication of the priest's purity. The
priest signs the cross over it three times saying, "Clothe me, O Lord, with the robe of
incorruption through the strength of Thy Holy Spirit, and make me worthy to keep the true
faith and walk in the paths of purity and righteousness all the days of my life."
Hamnikho: The Hamnikho or'necklace', is the stole which symbolizes the priest being armed
with the fear of the Lord. He signs the cross over it twice, reciting Psalm 18:39, 40: "Gird me
with strength unto the battle and subdue under me them that rise up against me, defeat my
enemies and silence those who hate me."

Mar Thoma Priest wearing a Black Cassok during a sacramental function.

Zenoro: Zenoro is a 'girdle' which speaks of the priest's control over all bodily desires. He
signs the cross over it once reciting Psalm 45:3: "Gird thy sword upon thy thigh, O thou most
mighty with thy splendor and glory. Thy glory triumphs."
Zendo: Zendo are 'sleeves' which symbolize the priest's readiness to keep God's Law and
do works of righteousness. He signs the cross twice over the left sleeve and recites Psalm
18:34 while wearing it: "He trains my hands to war; and he strengthens my arms like a bow
of brass". He then signs the cross once over the right sleeve and recites Psalm 18:35 while
wearing it: "Let Thy right hand help me up, and let Thy loving discipline raise me."
Phayno: Phanyno a cope which symbolizes Aaron's robe of many colors and the Savior's
seamless robe. He signs the cross over it thrice reciting Psalm 132:9-10: "Let Thy priests be
clothed with righteousness and Thy righteous with glory. For Thy servant David's sake, turn
not away the face of thine anointed". Then he puts it on reciting Psalm 132:9: "Clothe Thy
priests with salvation and Thy saints with glory."
The priests who act as the co celebrants in the Holy Qurbana or
any other sacramental function wears a loose black cassock over
his casual cassock symbolizing the purity of the sacramental
function he is a part of.

Bishops/Episcopa's

Bishops of the Mar Syrian Church belongs to the Monastic Order.

They take a particular pledge or an oath before being consecrated
as a monk in the Church. The vestments of the Prelate/Episcopa's
are very similar to that of priests along with a few additions,

Daily Dress Mar Thoma Priest in black cassock

when being part of a sacrament
The bishops have long colored cassocks for their daily matters of
the Church, Bishops of the Mar Thoma Church wear an 'Eskimo'
or a Hood which symbolizes that they are monks. The color of the Cassocks should be either a light Yellow
color which is similar to what monks wear in the Indian subcontinent or should be a dark red which
upholds the Syrian Tradition.

Liturgical Vestments

The Episocpa's of the Mar Thoma Syrian Church has very similar
vestments to that of the priest along with a few additional
vestments. The bishops who are the co-celebrants of the Holy
Qurbana or celebrants of all other Sacraments wear a loose black
cassock over their casual cassock to symbolise the sanctity of the
sacrament being performed.

If the Bishops are the

Mar Thoma Bishops in black celebrants of the Holy
cassock during a Sacrament Qurbana Service, they wear
the following vestments
along with that of a priest:

Masnamptho: Before wearing the Phayno (Cope),

Bishops also puts on the masnaphto or a 'turban', a
head-cover which symbolizes the cloth with which the
Lord's head was bound for His burial. He makes the sign
of the cross twice on it and wears it reciting Psalm 4:6-7:
"Who can show me He who is good? May the light of
Thy countenance shine upon us, O Lord, Thou hast
given gladness to my heart."
Bathrashil: This vestment is used by the Bishops which
is similar to a Hamnikho that priests wear. This is worn
after the bishop wears the Phayno. He puts on batrashil
'Pallium' which is similar to the Hamnikho but extends
both front and back. It reminds the prelate of the Cross
Mathews Makarios in the Liturgical
which the Savior carried. He crosses it once reciting
Psalm 27:5: "In the day of trouble, he protects me in the Vestments
 shadow of his tabernacle. He exalts me upon a rock; and now he shall lift up my head above
mine enemies."
Cross Necklace: Bishops wear a Cross, around the neck. While wearing the cross he recites
Psalm 34:5: "Turn your eyes to him and hope in him and you shall not be disappointed."
Hand Cross and Crosier: Finally bishop takes the crosier (mooroneetho) in his left hand,
which symbolizes the bishop's authority and reminds us of the shepherd's staff, reciting
Psalm 110:2: "The Lord will send forth the sceptre of Thy power out of Zion: thou shalt rule in
the midst of thine enemies". He also takes a hand Cross in his right hand, from which a cloth
called mqablonitho 'veil' is hung reciting Psalm 44:5: "For Thy cause we shall combat our
enemies and for the cause of Thy name we shall trample those who hate us."

Liturgical Vestments as per the Malankara Tradition.

Mar Thoma Syrian Church is among the couple Churches in

Malankara which also upholds the ancient Malankara Tradition of
the Church. These vestments are mostly worn during the
consecration of a new Church or during an Ordination service.
These vestments appear very similar to Roman Catholic vestments
probably for the reason that the Malankara Church was under
Rome for over 150 years from the 1500s to 1653. The vestments
include Mitre, Surplice, and Amice

See also
Christianity portal
Mar Thoma Metropolitan and 21st
Saint Thomas Christians Mar Thoma in traditional Malankara
Liturgical Vestments
Malankara Church
Eastern Protestant Christianity
West Syriac Rite
List of Marthoma Syrian Christians
Saint Thomas Christians
Malankara Syrian Metropolitans
South India Reformed Churches

Notes
a. First Corinthians 11:23-26

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Twenty-first Century (https://books.google.com/books?id=RhRjQWyObwEC&q=mar+thoma+
church+justification+by+faith+alone&pg=PA307). Kregel Academic. pp. 307–308. ISBN 978-
0-8254-3883-7.
97. Thomas, Madathilparampil M. (1998). Towards an Indian Christian Theology: Life and
Thought of Some Pioneers (https://books.google.com/books?id=pwoXOgAACAAJ).
Christava Sahitya Samithi. p. 23. "But his main emphasis was the gospel of personal
salvation through faith in Christ and the renewal of personal life and relations, which
justification by faith would make possible. This of course was the new emphasis he had
learned from the western mission. It was with this end in view that he made the revision in
the liturgy of Holy Communion. Besides emphasising justification by faith rather than by
religious works, the Malpan gave expression to the priesthood of the whole people of Christ
over against the priesthood of the clergy."
98. Dr.), George Mathew (Rev (2005). The Faith and Sacraments of the Mar Thoma Church (http
s://books.google.com/books?id=8eBGYgEACAAJ). Tiruvalla: Christava Sahitya Samithy.
p. 15. ISBN 978-81-7821-053-7. "Following are the major changes Abraham Malpan made
in his revision of liturgy and practice. The reformers also emphasized that we are saved by
the grace of God and not by any human deed or work. Through repentance and confession,
we have to come to the Lord to receive His grace."
99. Mathai, Philip K. (7 February 2019). Songs as Locus for a Lay Theology: Moshe Walsalam
Sastriyar and Sadhu Kochukunju Upadeshi (https://books.google.com/books?id=12SLDwA
AQBAJ). Wipf and Stock Publishers. p. 35. ISBN 978-1-62564-550-0.
100. Farhadian, Charles E. (16 July 2007). Christian Worship Worldwide: Expanding Horizons,
Deepening Practices (https://books.google.com/books?id=eEFia1T4i_EC). Wm. B.
Eerdmans Publishing. p. 86. ISBN 978-0-8028-2853-8.
101. Pallikunnil, Jameson K. (20 March 2017). The Eucharistic Liturgy: A Liturgical Foundation for
Mission in the Malankara Mar Thoma Syrian Church (https://books.google.com/books?id=6h
SODgAAQBAJ&dq=mar+thoma+church+priest+hood+of+all+believers&pg=PT42). pp. 42–
43, 49, 83–84, 94, 96–97. ISBN 978-1-5246-7652-0. "The reformation in the Malankara
Church had several elements of the protestant reformation that took place in the 16th century
in Europe under the leadership of Martin Luther...A recovery of the Lutheran maxim of the
"priesthood of all believers" and the reclamation of the Christian vocation as the task of the
whole Church, signalled a re-alignment of the nature of the ministry and mission. The
ministry was no longer solely equated with the activities of the clergy, but rather became
something exercised by the whole people of God, in the Church and the world.(pages 42-43)
The office of the priesthood: The role of the priest was accepted as a representative of the
people, before God. An emphasis on the priesthood of all believers (the general priesthood)
was give more importance in the liturgy.(pages 83-84) In the case of priesthood, the Church
believes that the priest is only the representative of the people. The Church affirms the
priesthood of the laity and believes that Christ alone is the mediator.(page 94) Regarding the
priesthood, the Church believes that the celebrant is a representative of the people and
affirms that Christ alone is the mediator. This Church does not recognize the "priestly
mediation".(pages 96-97)"
102. "Ramban Bible Malayalam : Kayamkulam Philipose Ramban : Free Download &
Streaming : Internet Archive" (https://archive.org/details/1811RambanBibleMalayalam).
Internet Archive. Retrieved 5 March 2015.
103. Zac Varghese & Mathew A. Kallumpram. (2003). Glimpses of Mar Thoma Church History.
pp.33.
104. Mar Thoma Sabha Directory. (1999). pp. 82-89.
105. Youth Monthly, Madras-Calcutta Diocese (1997) by Rev. Dr. M.J. Joseph
106. Varghese, Alexander P. (2008). India: History, Religion, Vision and Contribution to the World
(https://books.google.com/books?id=y7GKwhuea9kC&q=patriarch+peter+iii+synod+1875&p
g=PA377). Atlantic Publishers & Dist. pp. 377–378. ISBN 978-81-269-0903-2. "Under the
influence of the British officers and the missionaries, the Government by Royal Proclamation
recognised Mathews Mar Athanasius as Malankara Metropolitan."
107. Mathew, N.M. (2007). Malankara Marthoma Sabha Charitram, Volume II. 2007. Page 63.
108. Varughese, Rev. K.C., Malabar Swathantra Suryani Sabhyude Charitram.1972.
109. Fenwick, John (2009). The Forgotten Bishops: The Malabar Independent Syrian Church and
Its Place in the Story of the St. Thomas Christians of South India (https://books.google.com/b
ooks?id=8zl9tQAACAAJ&q=The+Forgotten+Bishops+The+Malabar+Independent+Syrian+
Church+and+Its+Place+in+the+Story+of+the+St.+Thomas+Christians+of+South+India).
Gorgias Press. pp. 531–535. ISBN 978-1-60724-619-0. "No doubt conscious of the fact that
Mathews Mar Athanasios enjoyed support from the British, the Patriarch travelled first to
London where he met the Archbishop of Canterbury and a number of Government
representatives.......Gradually the British Government and the Churchmen involved came to
accept that a position of neutrality regarding who should be Malankara Metropolitan was the
only realistic compromise. Archbishop Tait communicated this to Peter III, though his
references to the desirability of worship in the vernacular and the distribution of the
Scriptures, show where his instincts lay."
110. Fortescue, A. (1913). The lesser eastern churches (https://books.google.com/books?id=TKb
uAgAAQBAJ&q=lesser+eastern+churches+mar+thoma&pg=PA374). London: Catholic Truth
Society. pp. 370–371. ISBN 978-1-177-70798-5.
111. Vadakkekara, Benedict (2007). Origin of Christianity in India: A Historiographical Critique (htt
ps://books.google.com/books?id=7f3YAAAAMAAJ). Media House. p. 94. ISBN 978-81-
7495-258-5. "In 1875 Patriarch Peter III Ignatius visited Malabar. Perceiving that his authority
was getting steadily eroded because of the popularity of Mathew Mar Athanasius, the
patriarch excommunicated him and his clique."
112. Pallath, Paul (2003). The Catholic Church in India (https://books.google.com/books?id=bjQv
AAAAYAAJ). Mar Thoma Yogam. p. 141. "The Patriarch excommunicated Mathew Mar
Athanasius and the pro-Anglican group from the Malankara Jacobite Church."
113. Fenwick, John R. K. (2009). The Forgotten Bishops: The Malabar Independent Syrian
Church and Its Place in the Story of the St. Thomas Christians of South India (https://books.g
oogle.com/books?id=8zl9tQAACAAJ&q=The+Forgotten+Bishops+The+Malabar+Independ
ent+Syrian+Church+and+Its+Place+in+the+Story+of+the+St.+Thomas+Christians+of+South
+India). Gorgias Press. p. 534. ISBN 978-1-60724-619-0. "Letters, petitions and telegrams
were sent by the Reformers to the Archbishop of Canterbury, the British Government and the
Governor in Madras. Some of these were from individual Syrian Christians, others from
groups. Eighteen individuals from Kunnamkulam, the nearest town to Thozhiyur, for
example, sent a Memorial to Tait, begging him to intervene on behalf of Mathews Mar
Athanasios. Thomas Mar Athanasios, the Suffragan Metropolitan, asked Tait to save the
Syrian Church from 'the thraldom which threatens it at present'. Mathews Mar Athanasios
himself sent a Memorial to the Marquis of Salisbury, pointing out that the Malabar Church
was independent and that there was no precedent of a Patriarch ever deposing or
excommunicating a Malankara Metropolitan. It was all to no avail. Mathews Mar Athanasios
was to all intents and purposes abandoned by the Archbishop of Canterbury."
114. Verghèse, Paul; Gregorios, Paulos (1982). The Orthodox Church in India: An Overview (http
s://books.google.com/books?id=IwLZAAAAMAAJ). Sophia Publications. p. 57. "1876
Patriarch Peter tries to persuade British to declare Mar Dionysius V as lawful Metropolitan,
since he had excommunicated Mathews Mar Athanasius. British refuse, withdraw
recognition of Mar Athanasius and ask the Indian Christians to approach the civil courts to
decide who is lawful Metropolitan."
115. Varghese, Alexander P. (2008). India: History, Religion, Vision and Contribution to the World
(https://books.google.com/books?id=y7GKwhuea9kC&dq=royal+court+verdict+1889+patriar
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February 2017. "Christianity never banned priesthood and baptism for transgender people,
and the Holy Bible very well clarified this, the Mar Thoma Metropolitan, Joseph Mar Thoma,
has said...He said the baptism of an Ethiopian eunuch by Philip and the prophesy of Isaiah
amply justified this bare truth. The role played by the eunuch in the formation of the
Ethiopian Church too was noteworthy in this regard, he said. The Metropolitan said the
tendency to keep the transgender people away from the mainstream by misinterpreting the
Gospel and the prophesies should be rejected."
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ps://www.thehindu.com/news/national/kerala/Church-not-against-priesthood-for-transgender
s/article17264450.ece). The Hindu. " "The baptism of an Ethiopian eunuch by Philip and the
prophesy of Isaiah amply justified this bare truth. The role played by the eunuch in the
formation of the Ethiopian Church too was noteworthy in this regard."
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Church's new head is a Guru scholar - Kochi News" (https://timesofindia.indiatimes.com/city/
kochi/mar-thoma-churchs-new-head-is-a-guru-scholar/articleshow/79215468.cms). The
Times of India. "Theodosius believes the time will come when transgender people will be
ordained as priests in the church. "It is quite possible. But don't expect this all of a sudden. It
may take time, but it is likely." "
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ns.html). ottawamarthoma.ca. "It was also agreed that in the consecration of Bishops by
either Church, the Bishops of the other Church should participate. Thus ministry of the two
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(2017). The Oxford History of Anglicanism (https://books.google.com/books?id=6_U-DwAAQ
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Vol. 101. Wesley Press. p. 563. "While the new Bishops knelt before the Moderator of the
CNI, Most Rev. Dr R. S. Bhandare, His Grace Metropolitan Alexander Mar Thoma, and
seven other bishops of the CNI put their hands upon the heads the Bishops, thereby
invoking the Holy Spirit by saying: Send forth your Holy Spirit upon your servants"
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gle.com/books?id=-8nL0SngQl0C&q=cni+bishop+consecrate+mar+thoma). Church History
Association of India. p. 23. "Then followed the Consecration of new Bishops coming from
the UCNI, ' British ' Methodist , Baptist , Disciples and Church - of – the Brethren traditions.
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Sources

In English:

1. Constitution of Mar Thoma Syrian Church. (2008)

2. Juhanon Mar Thoma Metropolitan, The Most Rev. Dr. (1952). Christianity in India and a Brief
History of the Mar Thoma Syrian Church. Pub: K.M. Cherian.
3. K. V. Mathew (1985) The Faith and Practice of The Mar Thoma Church.
4. George Menachery (1973) The St. Thomas Christian Encyclopaedia of India Vol. II.
5. Mathew N.M. (2003). St. Thomas Christians of Malabar Through Ages, C.S.S. Tiruvalla.
ISBN 81-782-1008-8 and CN 80303
6. Pothen, S.G. (1963). The Syrian Christians of Kerala. Asia Publishing House, London.
7. Zac Varghese Dr. & Mathew A. Kallumpram. (2003). Glimpses of Mar Thoma Church History.
London, England. ISBN 81-900854-4-1
8. Koshy Mathew Karinjapally (2005). Roots and Wings Bangalore, India. ISBN 81-85447-21-7
9. Cheriyan, Dr. C.V. Orthodox Christianity in India Kottayam2003.

In Malayalam:

1. Chacko, T.C. (1936) Malankara Marthoma Sabha Charithra Samgraham. (Concise History of
Mar Thoma Church), Pub: E.J. Institute, Kompady, Tiruvalla.
2. Daniel, K.N. (1924) Malankara Sabha Charitravum Upadesangalum, (History and Doctrines
of Malankara Church). M.C.Chacko, R.V.Press, Tiruvalla.
3. Daniel, K.N. (1952). Udayamperoor Sunnahadosinte Canonukal. (Canons of Synod of
Diamper) Pub: C.S.S., Tiruvalla.
4. Eapen, Prof. Dr. K.V. (2001). Malankara Marthoma Suryani Sabha Charitram. (History of
Malankara Mar Thoma Syrian Church). Pub: Kallettu, Muttambalam, Kottayam.
5. George Alexander, Rev. (Ed). Maramon Convention Sathapdhi Valum-'95.
6. George Kassessa, Rev. M.C. (1919). Palakunnathu Abraham Malpan. (Biography in
Malayalam), CLS, Tiruvalla.
7. Mathews Mar Athanasius Metropolitan. (1857). Mar Thoma Sleehayude Idavakayakunna
Malankara Suryani Sabhaudai Canon. (Canon of the Malankara Syrian Church of Saint
Thomas). Printed at Kottayam Syrian Seminary.
8. Mathew, N.M. (2007). Malankara Marthoma Sabha Charitram, (History of the Mar Thoma
Church), Volume 1 (2006), Volume II (2007). Volume III (2008) Pub. E.J.Institute, Thiruvalla
9. Varughese, Rev. K.C., (1972). Malabar Swathantra Suryani Sabhyude Charitram (History of
the Malankar Independednt Suryani Church)
10. Mar Thoma Sabha Directory. (1999) Pub. The Publication Board of The Mar Thoma Church,
Tiruvalla, Kerala, India.
11. P. V. Mathew. Nazrani Christians of Kerala (Malayalam) Vol.2 Kochi, 1993.
12. Joseph Cheeran, Rev. Dr. Adv. P.C. Mathew (Pulikottil) and K.V. Mammen (Kottackal). Indian
Orthodox Church History and Culture. (Malayalam) Kottackal Publishers, Kottayam. 2002.

External links
Official Site of the Malankara Mar Thoma Syrian Church (http://marthoma.in)

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