☑️ An Overview
The Malankara Orthodox Church or the Indian Orthodox Church, is one of the few ancient churches of the world founded by St. Thomas, a disciple of Lord Jesus Christ. St. Thomas is the Apostle not only of Malabar and South India but also of India and all of Asia. This church is one of the oldest churches in India, because the Roman Catholic Christians came to India only in the 16th century and Protestant Christians in the 18th century – all following Western colonialism. The Malankara Church is an indigenous Church with a distinctive heritage and characteristics of its own, deeply rooted in Indian soil. Moreover it is a church which stood for centuries in close contact with the East Syrian Church which once flourished in the present regions of Iraq and Iran. After his resurrection, Jesus appeared to the eleven disciples gathered in Galilee and said to them: “Go out to the whole world, proclaim the Gospel to all creation.” (Mark 16:15). Thomas, for his part, took the eastern route, past the Roman Empire, travelling by land, river and sea, across the continent of Asia. He preached the Gospel in west and central Asia (the Parthian Empire of that time), in the Indo-Parthian kingdom in north-west of India, beyond the coasts of peninsular India and China, before returning to India, to die a martyr near Chennai, in AD 72.
☑️ St. Thomas Christians in Asia
Among all the churches founded by St. Thomas in course of his epic journey, the Church of the East in the Persian Empire, concentrated in the Iraq of today, spread, despite periodic persecution, to be the largest church outside the Roman Empire, with an extensive missionary wing. By the seventh century it suffered a split consequent on Christological controversies. Under the Arab rule, there came to be two churches: The Patriarch of the East (originally Catholicos) at Seleucia and thereafter Bagdad; and the Catholicos of the East at Tagrit (an ancient city west of the Tigris, between Baghdad and Mosul) established under Antiochian inspiration. But the assault of the Mongols (1263) and by Timur (1394) led to a steady decline and near extinction of both, under Islamic rule. Today there is a scattered minority of Orthodox Christians in Iraq, linked to the Syrian Orthodox Church, who venerate St. Thomas as their Patron Saint. Not much is known about the Church in China founded by St. Thomas, except that the Persian records of the 7th century mention about the Metropolitan of China (as well as the Metropolitan of India). The presence of Persian missionaries around 635 is seen from the Sin-Gnarn-Fu monument in Shensi province of Middle China. Christian communities, linked to the (Persian) Church of the East, are known to have existed in the north and west of India, until the Islamic conquests. Significantly, the Archeological Museum in Taxila (Pakistan) records the visit of St. Thomas to the town in A.D. 40. It was the capital of the Parthian King, Gondoforus, as well as the ancient Buddhist learning center of Ashoka’s time. Compared to the other Churches founded by ST. Thomas, the one that he established soon after his arrival at the port of Kodungallur (near Kochi) in A.D. 52, has had exceptional continuity, escaping the fate of persecution on annihilation which the other churches faced through their life. The worst that the Indian church suffered, and that too in recent centuries, was the repeated depletion on the exertions of rather aggressive western colonial missionaries. Traditionally known as the Malankara Church (celebrating the place in Kerala where St. Thomas started preaching the Gospel), it has remained active and vibrant to this day, in the peace and traditional socio-cultural harmony of Kerala.
☑️ The Early Church in India
Untill the 16th century when the Portuguese, followed by the British, came to India with ambitions of religious as well as colonial expansion, there was only one undivided Church in India, mainly in Kerala. It grew out of the original seven churches raised by St. Thomas in Kerala. These were located at Maliankara, (Kodungallur), Palayur (Chavakkad), north Paravur (Koovakayal), Gokamangalam, Niranam, Chayal, (Nilakkel) and Kollam. Of the same pattern adopted by other Apostels, each local Church was self-administered, guided by a group of presbyters and presided over by an elder priest or bishop. The early church in India remained at peace, treasuring the same ethnic and cultural characteristics of the local community. Its members enjoyed the goodwill of the other religious communities as well as the political support of the Hindu rulers. The Thomas Christians (as they were known) welcomed missionaries and migrants from west Asian Churches, some of whom sought to escape persecution in their own countries. The language of worship in the early centuries must have been the local language mingled with East Syriac, received through the Church of the East. Its history is happily intertwined with that of the smaller Indian Church. In the 16th century it came in contact with the Roman Catholic Church through Portuguese colonialism, which after a century’s contact and interactions resulted in the enforced domination of Roman Catholicism over the church of the St. Thomas Christians. The Synod of Udayamperoor (1599) played the decisive role in this regard. Thus this synod laid the firm foundation for all the problems which arose later on in this Church. For about 54 years thereafter the St. Thomas Christians remained under Rome’s occupation and then onwards in a divided state. In 1653 through an Oath, the St. Thomas Christians Church as a whole overthrew their enforced subjection to Roman Catholicism and resolved to restore their freedom as a church of India and revive their Oriental Church heritage and indigenous characteristics. But due to various pressures their unity was broken, mainly due to the overwhelming action of the Roman Catholics who had immense support from the Colonial powers. A group of the Thomas Christians were induced to the Roman Catholic side and later on became the champions in the propagation of Roman Catholicism among the Thomas Christians. Moreover, those who were taken over to the Roman Catholic side did not allow their opponents, who had discarded Rome, to travel on freely to their destinations as a free church. After many years of intense tribulation, struggles and loss of faithful to the Roman Catholics, those who stood against Rome, emerged as independent Church entering into free and friendly adherence with the bishops who came from the West Syrian Patriarchate in South-West Asia. This began from 1665, soon after the change in the political and colonial scenario of South India, when the Portuguese were ousted out the advent of the Dutch in the region. The Church of the St. Thomas Christians who had freed themselves from the Roman Catholicism, were led till 1816 by Indian bishops of their own native origin and they were known by a common name – Mar Thoma. It is this church, which continued thereafter under bishops know as Mar Dionysius, now known by the name the ‘Indian Orthodox Church’. During 17th to 19thcenturies, they were also known by some names, which in most cases were appellations imposed upon them by their opponents from time to time. These are “New Party” (Puthencoor), “Non-Romo Syrians”, “Malabar Syrians”, “Jacobite Syrians” etc. After the formation of the Church’s constitution in 1934 the name of this Church became the Malankara Orthodox Syrian Church. They believe that they are the faithful original descendants and real continuation of the Church of the St. Thomas Christians of India. Hence they claim they are an ancient and apostolic like any other apostolic Church elsewhere in the world. The Church in India is eastern in its ethos and worships and is clearly distinguished from western (Roman and Protestant) church traditions. The Church is fully self-governed by its local leadership and is indigenous. No foreign leadership is allowed to rule over the Church now. This element of self-awareness always echoed whenever they were threatened during the periods of contact with Roman Catholicisim, Protestantism and the West Syrian. Moreover, a unique and noble feature of the Church, even now is its broad vision of humanity, non-Christian religions and other ideologies. From time immemorial this Church was at peace, oneness and tranquility with the surrounding Hindu, Muslim communities without prejudice, rivalry and fanaticism. It respected those religions and those religions too respected this Church. Hindu rulers and others in recognition of the abilities of the faithful of the church and its tolerant attitude has been benevolent in granting material benefits of an everlasting nature towards the church. This church never engaged in proselytism of Hindu or Muslim brothers and that is its notable nobility in India. Its members serve in all noble spheres of life and actions of humanity all over the globe.
☑️ Church in 20th Century
Geevarghese Mar Dionysius of Vattasseril, who ascended the throne of Malankara Metropolitan in 1908, played a significant role with the other clerical and lay leaders of Malankara in re-establishing the Catholicos of the East in India in 1912. The Malankara Orthodox Syrian Church wanted to retain its autocephalous nature. When in a religious turmoil the Patriarch of Antioch interfered and suspended the Malankara Metropolitan demanding complete surrender, the Church consecrated the senior Metropolitan as the Catholicos and head of the Church. It appealed to te deposed Syriac Orthodox Patriarch of Antioch, Mor Ignatius Abdul Masih II. He ordained Murimattathil Paulose Mar Ivanios as Baselios Paulose I, as Catholicos of the East on the Apostolic throne of St. Thomas. The ceremony was held at St. Mary’s Church, Nirnam on 15 September 1912. The Church in the 20th century remained the most favored and strong denomination to be fully eligible for St. Thomas heritage. The lineage of St. Thomas is preserved based on two grounds. Firstly, the founder and first primate of the Church is St. Thomas, the Apostle of Jesus Christ; and secondly, the church has no dependence on nor is under any foreign churches outside India (in short, autonomous and autocephalous).
☑️ Hierarchy, Distribution and Doctrine
The spiritual regional head of the church is the Catholicos of the East and the temporal head over church assets is the Malankara Metropolitan. In 1934, through the meeting of the Malankara Association the authority and powers of the Malankara Metropolitan was entrusted to the Catholicos. Thus, both the spiritual and temporal authorities of the Church was vested in one person who is the Catholicos cum Malankara Metropolitan and the development of authority in that direction was completed in the Church. The official title of the head of the Church is the “Catholicos of the East and the Malankara Metropolitan”. Baselios Mar Thoma Paulose II was enthroned as Catholicos of the East on 1 November 2010 at Parumala Church by the Holy Synod, the 91st Catholicos of the East in the lineage of Apostle Thomas, the eighth after reinstatement in India, and the twentieth Malankara Metropolitan. Oriental Orthodox Churches, including the Malankara Orthodox Syrian Church, accept only the first three Ecumenical Synods. Malankara Orthodox Syrian Church, as all other Oriental Orthodox Churches, uses the original Nicene-Constantinopolitan Creed, without the Filioque clause. • The Divine Liturgy is called the Holy Qurbana, which is derived from the Aramic word korban meaning “sacrifice”. • The Holy Qurbana is mostly conducted and prayers recited in Malayalam. However, some parts of the Holy Qurbana are sung in Syriac. During the 20th century the ‘Qurbana – kramam’ (i.e. the ‘book containing the order of worship’) was translated into English, for the benefit of worshipers living outside Kerala.
☑️ The Catholicate
The word “Catholicos” means “The General Head”. It can be considered as equivalent to “Universal Bishop”. There were only three ranks of priesthood in the early Church: Episcopos (Bishop), Priest and Deacon. By the end of the 3rd century, certain bishops of certain important cities in the Roman Empire gained pre-eminence over other bishops and they came to be known as Metropolitans. The Ecumenical councils of the 4th century recognized the supreme authority of these Metropolitans. By the 5th century the bishops in major cities such as Rome, Constantinople, Alexandria and Antioch gained control over the churches and were called Patriarch, which means common father. The same rank in the Churches outside the Roman Empire was called Catholicos. There were four ancient Catholicate in the Church before the 5th century. They were the Catholicate of the East, the Catholicate of Armenia, the Catholicate of Georgia and the Catholicateof Albania. None of these ranks and titles are the monopoly of any church. In Orthodox tradition, any Apostolic and autonomous national church (often referred to as local Church) has the authority to declare and call its head Catholicos, Pope or Patriarch.
☑️ Church Constitution of 1934
The Church had no written constitution until 1934, but was governed by consensus, traditions and precedence. It was the vision of Mar Dionysius VI, Vattasseril, to have a clearly defined uniform constitution to govern the church administration. He initiated action and appointed a sub-committee with Raosahib O. M. Cherian as convener to submit a draft constitution. The committee members had discussed the fundamental issues with the Metropolitan in several rounds, but it was not finalized and passed (materialized) in Cherian’s lifetime. After his demise, the constitution was presented in the Malankara Christian Association meeting of 26 December 1934, held at M. D. Seminary. It was adopted and brought to force. The constitution has been amended three times to meet specific situations and needs. The validity of the constitution was challenged by the dissident faction (supporters of Patriarch of Antioch) in the Court, but the Supreme Cour’s final verdicts in 1958, 1995, 2017 and 2018 declared the validity of the Constitution. The judgement on 3rd July 2017 states that, “Malankara Church is Episcopal in character to the extent it is so declared in the 1934 Constitution. The 1934 Constitution fully governs the affairs of the Parish Churches and shall prevail. As the 1934 Constitution is valid and binding upon the Parish Churches, it is not open to any individual Church, to decide to have their new Constitution like that of 2002 in the so-called exercise of right under Article 25 and 26 of the Constitution of India. It is also not permissible to create a parallel system of management in the churches under the guise of spiritual supremacy of the Patriarch. The Primate of Orthodox Syrian Church of the East is Catholicos. He enjoys spiritual powers as well as the Malankara Metropolitan. Malankara Metropolitan has the prime jurisdiction regarding temporal, ecclesiastical and spiritual administration of Malankara Church subject to the riders provided in the 1934 Constitution. Full effect has to be given to the finding that the spiritual power of the Patriarch has reached to the vanishing point. Consequently, he cannot interfere in the governance of Parish Churches by appointing Vicar, Priests, Deacons, Prelates (High Priests) etc. and thereby cannot create a parallel system of administration. The appointment has to be made as per the power conferred under the 1934 Constitution on the concerned Diocese, Metropolitan etc.”
☑️ Malankara Association
The Malankara Association is the elected body consisting of members from parishes which manages and controls the religious and social concerns of the Church. Traditionally convened as the Malankara Palliyogam, (meaning Parish assembly of Malankara), the modern form of the association is believed to have been established in 1873 by Pulikkottil Jospeh Mar Dionysious II by convening meeting of the parish representatives in Parumala. In 1876, Mulanthuruthy Synod, an elected body in the name of the Malankara Association officially took charge. Church constitution details and powers and responsibilities of the association. The Malankara Metropolitan is the president, and the Diocesan Metropolitans are the vice-presidents of the association. The association elects the Malankara Metropolitan, Catholicos of the East, Metropolitans, Priest Trustee, lay trustee, Association Secretary and Managing Committee Members. Each parish is represented in the association by a priest, and lay people elected by the parish general body, proportionate to the membership strength of each parish.
☑️ Conclusion
In all the Churches the position of the Patriarch or the Catholicos was a development of authority in their history. In Rome, Alexandria, Antioch and Constantinople and in the Persian Church it achieved almost full development and recognition in the 4th century itself. Jerusalem became a Patriarchate at the council of Chalcedon in 451. The Gregorian and Armenian Catholicos were also developed in the same period. The Patriarchate was developed in Russian Orthodox Church between 1448 and 1589. In Rumania it was established in 1885. The Serbian Patriarchate was established in 1879 and the Bulgarian Patriarchate was established in 1883. The Patriarchate of Ethiopia was established in 1958 only. It happened in the Malankara Orthodox Church in 1912. It should always be considered as a symbol of apostolic origin, authority and heritage as well as nationality and independence of the Malankara Orthodox Church. Throughout centuries the Metropolitan heads of the Thomas Christians were known as the apostolic successors of St. Thomas, the founder of the Indian Church. The Vatican Syriac codex 22 written in 1301 at Kodungalloor refers to the Metropolitan of the church as “The Metropolitan Bishop of the See of St. Thomas and of the whole church of Christians in India”. The church always asserted that St. Thomas had his apostolic throne in India as St. Peter had it in Rome or Antioch. When the Catholicate was established the Catholicos as the head of the Malankara Church, took the title “The successor of the Apostolic throne of St. Thomas”.