About Us
About Us
ABOUT THOZHIYUR SABHA
The Malabar Independent Syrian Church, also known as the Thozhiyur Church, is a Christian church centred in Kerala, India. It is one of the churches of the Saint Thomas Christian community, which traces its origins to the evangelical activity of Thomas the Apostle in the 1st century. The church split from the main body of India’s Malankara Church in 1772. The church obtained its current name after a court verdict in 1862; although the church is independent under the Malankara umbrella, the church faith and traditions are strictly Oriental Orthodox, adhering to the West Syriac Rite and consistently using western Syriac and Malayalam during the Holy Qurbana (Qurbono Qadisho).
Today the church remains small, with about 35,000 members, and maintains good relations with the other Malankara churches.
I. CHURCH OF ST.THOMAS CHRISTIANS UNTIL THE ARRIVAL OF PORTUGESE
In the verdant embrace of Malabar’s shores, the Saint Thomas Christians crafted a sacred liturgy, rooted in the East Syriac Rite of the Chaldean Church. Legend tells of Apostle Thomas arriving in Muziris in 52 CE, planting churches where the Qurbana would resound with the Anaphora of Addai and Mari, later joined by those of Nestorius and Theodore, as preserved in Hudra manuscripts and the Mar Esai Hudra. By 1599, these three anaphoras defined their worship, chanted in Syriac within simple, eastward churches lit by coconut lamps, their stone crosses etched with Pahlavi script.
In 1301, Cranganore scribes penned Vatican Syriac Manuscript 22, an Epistolarium copied from Seleucia-Ctesiphon’s Beth Koke Cathedral, its readings guiding Malabar’s faithful. Mar Joseph, arriving in 1556, left Vatican Codices 45, 46, and 66—Pontifical, Missal, and Rituals—detailing a Qurbana and sacraments blending Syriac solemnity with Indian customs like the tali in marriages. Travelers like Cosmas (6th century) and Marco Polo (1298) noted their worship, while 9th-century copper plates and songs like Thomma Parvam echoed their rites. Despite isolation, local clergy preserved the liturgy, a beacon of faith until Portuguese shadows loomed in 1498.
Patriarchal Oversight: Subordinated to the Patriarch of Seleucia-Ctesiphon (Church of the East/Chaldean/Assyrian).
Metropolitan Status: Elevated to Metropolitan Church in 714/728 CE.
East Syrian Prelates: David of Basrah (ca. 295 CE), John of Persia (325 CE), Mar Komai (425 CE), Ma’na (470 CE), Sabrisho I (6th/7th century), Bishop Thomas (8th century), Mar Sabrisho & Peroz (9th century), Mar Jacob (14th century).
Patriarchal Letters: Ishoyahb III (647/650 CE) and Timothy I (780–823 CE) confirm ties; Timothy mentions an archdeacon leading India’s faithful.
Metropolitan Consecration: Post-9th century, metropolitans consecrated in Persia, sent to India.
Hierarchy in 1504: Metropolitan Mar Yahballaha (Jaballaha) with bishops Mar Denah, Mar Jacob, and Mar John.
Unity: Remained one church with East Syriac Rite until mid-17th century.
II. ABOUT THE SAINT THOMAS CHRISTIANS EARLY LITURGY
In Malabar’s verdant embrace, the Saint Thomas Christians’ East Syriac Rite flourished, its Anaphoras of Addai and Mari, Nestorius, and Theodore chanted in Syriac, infused with Indian melodies and customs, as preserved in Hudra and Mar Esai Hudra until the 1599 Synod of Diamper. In 1301, Cranganore’s scribes crafted Vatican Syriac Manuscript 22, an Epistolarium copied from Seleucia-Ctesiphon’s Beth Koke Cathedral, its Estrangela script guiding worship. Mar Joseph, arriving in 1556, left Vatican Codices 45, 46, and 66—Pontifical, Missal, and Rituals—when he died in 1569, capturing a Qurbana vibrant with local adaptations. These manuscripts stand as beacons, proving the East Syriac Rite’s deep roots in Malabar before Portuguese influence reshaped the church at Diamper.
Anaphoras Used: Addai and Mari, Nestorius, and Theodore, as per Hudra MSS and Mar Esai Hudra, in use by 1599 (Synod of Diamper).
Earliest Document: Vatican Syriac MS-22 (1301), an Epistolarium from Cranganore, copied from Beth Koke Cathedral, Seleucia-Ctesiphon.
Mar Joseph’s Manuscripts: Chaldean prelate (sent 1556, died 1569) left Vatican Syriac Codices 45, 46, 66 (Pontifical, Missal, Rituals).
Significance: These manuscripts confirm the East Syriac Rite’s use in Malabar before Portuguese influence at Diamper.
III. ABOUT THE NAME OF THE CHURCH
In Kerala’s lush embrace, where waves kissed Muziris in 52 CE, Apostle Thomas kindled a church that bloomed with many names. Called the Church of Saint Thomas for its founder, it was also the Nazrani Church, tied to the Nazarene’s followers.
As the Malankara Church, it anchored itself to Kerala’s coast, while the Syro-Chaldean Church or Suriyani Church sang of its East Syriac roots.
Its faithful, known as Saint Thomas Christians or Mar Thoma Kristianigal, bore Thomas’s legacy, while Suriyani Christians chanted in Syriac, and Nazrani Mappilas wove faith with local honor, their names enduring until Portuguese shadows fell in 1498.
IV. AFTER THE ARRIVAL OF PORTUGUESE IN MALABAR
In 1504, Mar Yahballaha, Metropolitan of All India, led the Saint Thomas Christians with bishops Mar Denah, Mar Jacob, and Mar John, their East Syriac liturgy flourishing in Malabar’s spice-scented air. The Portuguese, landing in 1498, pressed for Latin Rite alignment, casting shadows over their Chaldean traditions. In 1565, Angamaly rose as a Metropolitan See, strengthening the church’s stature. Mar Abraham, the last Chaldean Metropolitan, convened the Synod of Angamaly in 1583, striving to preserve unity against Portuguese pressures. His death in 1597 paved the way for the 1599 Synod of Diamper, where Latinization was enforced, shattering ties with the Chaldean Patriarchate and igniting schisms that would reshape the community’s path.
Hierarchy in 1504: Mar Yahballaha as Metropolitan of All India, with suffragan bishops Mar Denah, Mar Jacob, and Mar John.
Portuguese Influence: Post-1498, Portuguese pushed for Latin Rite alignment under Roman authority.
Angamaly’s Elevation: Made a Metropolitan See in 1565, enhancing regional ecclesiastical status.
Synod of Angamaly: Convened in 1583 by Mar Abraham, the last Chaldean Metropolitan of the undivided church.
Mar Abraham’s Death: Died in 1597, before the Synod of Diamper (1599), which enforced Latinization and caused schisms.
V. AFTER THE DEATH OF THE CHALDEAN METROPOLITAN MAR ABRAHAM
After the death of Mar Abraham, the last Chaldean Metropolitan of the undivided Saint Thomas Christians, in 1597, the community faced significant transformations due to Portuguese colonial and ecclesiastical interventions. Below is a detailed account of the events, hierarchy, liturgical changes, and the pivotal Coonan Cross Oath, focusing on the period from 1597 to 1653.
Administration and Portuguese Influence
Following Mar Abraham’s death in 1597, Archdeacon George (of the Cross), appointed by Mar Abraham, assumed administrative control of the Saint Thomas Christians, per local custom. As a prominent native leader, often a priest or layman, the archdeacon bridged the community’s East Syriac traditions with emerging Portuguese pressures. The Portuguese, who arrived in Malabar in 1498, sought to align the Saint Thomas Christians with the Latin Rite under Roman Catholic authority, viewing their Chaldean (East Syriac) affiliation as suspect, often mislabeling it as Nestorian.
In December 1598, Aleixo de Menezes, the Latin Archbishop of Goa, began a visitation of Malabar to enforce Roman jurisdiction. His efforts culminated in the Synod of Diamper (Udayamperoor), held from June 20–26, 1599, in the church at Diamper. The synod issued 200 decrees across nine sessions, mandating Latin usages, severing ties with the Chaldean Patriarchate, and placing the Saint Thomas Christians under the Portuguese Padroado system, with bishops appointed by Goa. Archdeacon George was coerced into compliance, and the Metropolitan See of Angamaly, established in 1565, was demoted to a bishopric under the Latin Archbishopric of Goa in 1600.
Hierarchy Post-1597
– Archdeacon George (of the Cross): Led the church from 1597 until his death in 1637, navigating tensions between native traditions and Portuguese demands.
– Francis Roz SJ (1599–1624): Appointed as the first Latin prelate in 1601 after the Synod of Diamper, he was a Jesuit fluent in Syriac and Malayalam, tasked with implementing Latin reforms.
– Subsequent Bishops: Roz was succeeded by Bishops Brito SJ and Garcia Francis SJ, who continued Latinization efforts, escalating conflicts with the native clergy.
– Archdeacon Thomas (Thomas de Campo): Succeeded George in 1637, becoming a central figure in resisting Portuguese ecclesiastical control.
Liturgical Changes Post-Synod of Diamper
The Synod of Diamper targeted the East Syriac liturgy, focusing on a composite text of the Anaphora of Addai and Mari, the only anaphora retained after suppressing others (e.g., Nestorius, Theodore). The synod deemed certain passages heretical, proposing approximately 30 modifications to the Qurbana (Eucharist), including:
– Six changes in litanies.
– Seven in hymns or anthems.
– Four in deacon’s formulae.
– One in the people’s response.
– One in the gospel lesson.
– One in the creed.
– Five in pre-anaphoral prayers.
– Four within the anaphora itself.
– Eleven in the hutame (sealing prayers).
The revised Qurbana was printed by Gouvea in Portugal in 1604, but, according to historian Placid Podipara, it saw limited use in Malabar due to resistance and a scarcity of books. The lack of sufficient liturgical texts and the difficulty of producing new ones preserved elements of the East Syriac tradition during the synod’s destruction of older manuscripts.
In 1601, Francis Roz convened the Second Synod of Angamaly (1603), codifying further Latinized liturgical practices. A surviving manuscript from this synod, preserved at the Carmelite Monastery in Mannanam (68 pages), details the Qurbana and rubrics for the Raza, the most solemn Eucharistic celebration. Titled “The Order of Saying Raza in the Indian Church Clarified by Mar Francis in the Synod of Angamale,” it reflects efforts to align the liturgy with Latin norms while retaining some Syriac elements.
In 1606, Roz issued the Diocesan Statutes, documented in Vatican Codex Borgiano Indiano No. 18 (142 folios), written in 16th-century Malayalam with Syriac and Tamil influences. Titled Thukasa d’maritha Thomaytha d’hendo (Statutes of the Thomite Fold in India) in Syriac and Malankara Mar Thoma Sleeha Edavakede Kalpanakal (Statutes of St. Thomas Fold of Malankara Church) in Malayalam, it provides a comprehensive view of the church’s structure and liturgy post-Diamper. A partial copy exists at Manjumel Monastery. Historian J. Matheiken notes that, despite Romanization, the Malabar Qurbana retained its Oriental character in texts and formulae, with Latin influence more evident in externals like vestments and ceremonies.
Rising Tensions and the Coonan Cross Oath (1653)
Tensions between the Latin-appointed bishops and the native clergy, led by Archdeacon Thomas, intensified due to the suppression of East Syriac traditions and Portuguese dominance. The arrival of Ahatallah in Mylapore in 1652, claiming to be the “Patriarch of All India and China” with papal authority, galvanized the Saint Thomas Christians. Ahatallah rallied the community, prompting insurrections. The Portuguese, alerted by Fr. Manoel de Leira SJ, arrested and deported Ahatallah to Goa via Cochin.
Archdeacon Thomas, accompanied by supporters, demanded to verify Ahatallah’s credentials in Cochin, promising compliance if they were false. The Portuguese initially agreed but deported Ahatallah without presenting him or his credentials. A false rumor spread that Ahatallah was drowned off Cochin, further inflaming the community. Archbishop Garcia Francis SJ’s dismissive attitude exacerbated the situation. Archdeacon Thomas declared the community’s refusal to obey Jesuits, expressing willingness to accept other religious orders.
On January 3, 1653, at Mattancherry near Cochin, thousands of Saint Thomas Christians gathered at an open-air cross, known as the Coonan Cross. As tradition holds, they tied a long rope to the cross and, holding it, swore the Coonan Cross Oath, vowing never to submit to Jesuit (“Paulist”) authority. Estimates suggest all but a small minority (400–4,000) joined the oath, marking a significant revolt against Portuguese ecclesiastical control and paving the way for later schisms, including the formation of the Malankara Church.
Critical Perspective
The Synod of Diamper and subsequent Latinization efforts disrupted the Saint Thomas Christians’ ancient East Syriac traditions, but resistance preserved elements of their liturgy and identity. The Diocesan Statutes and Mannanam manuscript highlight a blend of compliance and adaptation, with the community maintaining Oriental practices where possible. The Coonan Cross Oath reflects deep frustration with Portuguese overreach, particularly the suppression of ties to the Chaldean Patriarchate and the imposition of foreign bishops. While Ahatallah’s credentials remain unverified, his arrival catalyzed a pivotal moment in the community’s history, underscoring their desire for ecclesiastical autonomy.
VI. AFTER THE COONAN CROSS OATH
In 1653, the Saint Thomas Christians, heirs to an ancient faith, stood at a crossroads. The Coonan Cross Oath had just shattered their ties with the Jesuit-led Portuguese, sparked by rumors of Patriarch Ahatallah’s death. Defiant, the community gathered on May 22 at Edapally and Alangat, where twelve priests, with solemn hands, ordained Archdeacon Thomas as Archbishop Mar Thomas I. A letter, said to be from Ahatallah, was brandished, proclaiming his authority from the Pope himself. Four trusted councilors – Alexander Parampil of Kuravilangadu, Alexander Kadavil of Kaduthuruthy, George Vendur of Angamale, and Anjilimootil Ittithomman of Kallicherry – were chosen to guide the new Archbishop. A bold manifesto accused the Jesuits of ignoring Rome’s mandate, rallying the faithful under Mar Thomas I’s banner.
But Rome would not sit idle. In 1655, the Propaganda Congregation dispatched two groups of Carmelites to reclaim Malabar’s soul. Fr. Sebastiani arrived first, a shrewd negotiator who won over many, including three of Mar Thomas I’s councilors – Alexander Parampil, Alexander Kadavil, and the Vicar of Muttam – who, some Jesuit whispers claimed, had already reconciled with Bishop Garcia SJ. Sebastiani, undeterred, worked tirelessly to sway hearts back to Rome. He soon left for Rome to report, entrusting Malabar to Fr. Matheo, a botanist with a knack for diplomacy. Meanwhile, Fr. Hyacinth’s group arrived, but their talks with Mar Thomas I faltered. Bishop Garcia SJ had appointed a rival Archdeacon, and Mar Thomas I, unyielding, clung to his position.
By 1661, Sebastiani returned, now Bishop and Administrator of Cranganore. Bishop Garcia had died in 1659, and the tides were shifting. In 1662, the Dutch stormed Cochin, ousting the Portuguese and ordering all Europeans out. Sebastiani, before departing, consecrated Alexander Parampil as Bishop. Fr. Matheo, charming the Dutch with his botanical expertise, stayed behind. In this turbulent time, the Carmelites reclaimed 84 of the 116 churches, laying the foundation for the Syro-Malabar and Chaldean Syrian Churches. Mar Thomas I held onto 32 churches, the seeds of the Syriac Orthodox, Thozhiyur, Mar Thoma, and Syro-Malankara Catholics.
In 1665, Mar Gregorius, a Bishop from the Syriac Orthodox Church of Antioch, landed in Malabar, welcomed by Mar Thomas I. His arrival deepened the Jacobite roots of the dissenting churches. Whispers of division grew louder, with names emerging: Pazhayakuttukar, those loyal to Rome, and Puthankuttukar, those tied to Antioch. Paulinus of Saint Bartholomew later wrote that these labels predated Gregorius, born from early pleas to Rome and decisions to either abide or defy.
From this schism, the Saint Thomas Christians splintered. The 84 churches under Rome’s wing birthed the Syro-Malabar and Chaldean Syrian Churches, steadfast in Catholic unity. The 32 churches under Mar Thomas I, infused with Antioch’s spirit, gave rise to the Syriac Orthodox and its offshoots – Thozhiyur, Mar Thoma, and Syro-Malankara Catholics – each carving their own path through faith and time.
VII. SUCCEEDING CENTURIES AMONG THE CATHOLICS- SYRO MALABAR CHURCH
From the embers of the 1653 Coonan Cross Oath, the Syro-Malabar Church rose like a phoenix, its roots deep in the ancient faith of Saint Thomas the Apostle. The Pazhayakoor Catholics, those who remained loyal to Rome after the schism, forged a path of resilience under the watchful guidance of Carmelite missionaries. The 84 churches they reclaimed in 1662, amidst the turmoil of Dutch conquest and Portuguese expulsion, became the cornerstone of a vibrant Eastern Catholic community. Through centuries of colonial pressures, Latin impositions, and internal renewal, the Syro-Malabar Church not only survived but blossomed, its sacred Qurbana and Syriac chants echoing through Kerala’s palm-fringed villages and beyond, a testament to an unyielding spirit.
In the late 17th century, the Pazhayakoor Catholics faced a world reshaped by Dutch rule. Bishops like Alexander de Campo (Parambil), consecrated by Fr. Joseph Sebastiani, led with quiet determination, preserving the East Syriac Chaldean rites despite lingering Latin influences from the 1599 Synod of Diamper. In churches like those in Palai and Kuravilangad, the faithful gathered around altars facing east, their prayers in Syriac rising like incense, even as Latin vestments and practices crept in. The Carmelites, tasked by Rome, provided stability, ensuring communion with the Pope while navigating Dutch restrictions. Yet, the community’s heart remained fiercely tied to its ancient traditions, their Qurbana a sacred thread connecting them to the apostolic era.
The 18th century brought trials of identity. Under the Vicariate Apostolic of Verapoly, Latin bishops, often unfamiliar with Eastern rites, imposed Western customs—Latin prayers, Gregorian calendars, and altered liturgies. This diluted the Chaldean heritage, sparking unease among the faithful who cherished their Syriac hymns and rituals. In villages across Malabar, families clung to their traditions, teaching children the ancient Pusai prayers and maintaining the rhythm of the Qurbana despite external pressures. The lack of native bishops fueled a quiet longing for leaders who understood their heritage, yet the community endured, their churches bustling with devotion, their faith a bulwark against cultural erosion.
The 19th century dawned as an era of revival, a springtime for the Syro-Malabar Church. In 1887, Pope Leo XIII, recognizing the community’s unique identity, established the Vicariates Apostolic of Thrissur and Kottayam, freeing the Syro-Malabars from Latin jurisdiction. This was a turning point, a breath of freedom that rekindled hope. By 1896, Pope Leo’s vision bore further fruit: the Vicariates of Ernakulam, Thrissur, and Changanacherry were created, each led by native priests elevated to bishops—men like John Menachery and Mathew Makil, whose voices carried the cadence of Kerala’s soil. These leaders, rooted in their people’s traditions, began purging Latin accretions, restoring Syriac texts and the dignity of the East Syriac Qurbana. Churches like St. Mary’s in Champakulam buzzed with renewed fervor, their altars once again veiled in the mystery of the madbaha.
The 20th century was a golden age of growth and reclamation. In 1923, Pope Pius XI elevated Ernakulam to a metropolitan see, cementing the Syro-Malabar Church as a full ecclesiastical province. This milestone unleashed a wave of liturgical renewal: the Qurbana of Addai and Mari, one of Christianity’s oldest rites, was restored to its Chaldean purity, shedding Latin elements. Seminaries, like St. Joseph’s in Aluva, flourished, training priests in Syriac and the intricacies of their heritage. Missions spread beyond Kerala, planting churches in Tamil Nadu, Karnataka, and even distant Maharashtra. By 1950, the church’s influence reached urban centers, with institutions like Christ University in Bengaluru shaping minds and hospitals in Ernakulam caring for the needy. The faithful, now numbering millions, formed vibrant lay associations, from prayer groups to charitable societies, weaving faith into the fabric of daily life.
In 1992, Pope John Paul II crowned this journey by granting the Syro-Malabar Church major archiepiscopal status, with Cardinal Mar Antony Padiyara as its first Major Archbishop. This near-patriarchal autonomy affirmed the church’s maturity, allowing it to govern its liturgy and hierarchy while remaining in communion with Rome. Cathedrals like St. Thomas in Palai and Christ the King in Thrissur became symbols of this rebirth, their architecture blending ancient crosses with modern spires. The diaspora, from the Gulf to North America, carried the Qurbana abroad, celebrating in Syriac and Malayalam in cities like Chicago and Dubai. Yet, challenges lingered: debates over liturgical uniformity, particularly the 2021 mandate for a “Uniform Mode” Qurbana, revealed tensions between traditionalists and modernizers, especially in Ernakulam-Angamaly.
Through colonial storms, Latin impositions, and internal reforms, the Syro-Malabar Church emerged as a vibrant Eastern Catholic entity. Its churches, filled with the scent of frankincense and the sound of ancient chants, stood as living monuments to the Way of Saint Thomas—Mar Thoma Margam. From the 17th century’s struggles to the 20th century’s triumphs, the Pazhayakoor faithful wove their Chaldean heritage into India’s Christian mosaic, their faith a beacon of resilience and devotion that continues to shine in the modern age.
VIII. ABOUT THE SYRO MALABAR CHURCH IN INDIA
In the heart of Kerala, the Syro-Malabar Church stands as a vibrant testament to the ancient faith brought by Saint Thomas the Apostle. With over 4 million faithful, it is India’s second-largest Christian denomination, its influence radiating from its headquarters in Kakkanad, Ernakulam, under the leadership of Major Archbishop Raphael Thattil. Rooted in the Chaldean East Syriac tradition yet steadfast in communion with Rome, this church weaves a unique tapestry of Eastern heritage and Catholic unity. Its 35 dioceses stretch across India and into the global diaspora, nurturing communities through institutions like Christ University in Bengaluru and hospitals that serve the poorest of the poor. Renowned for its remarkable vocations – over 9,000 priests and 30,000 nuns – the Syro-Malabar Church is a powerhouse of faith, its Holy Qurbana resonating in Syriac and Malayalam, a living bridge between ancient Mesopotamia and modern India. Yet, beneath its unity, debates over liturgical practices and historical divisions reveal a community wrestling with its identity while remaining a pillar of culture and service in a diverse nation.
Division in the Syro-Malabar Church
The Syro-Malabar Church, born from the 84 churches reclaimed by Carmelite missionaries after the 1653 Coonan Cross Oath, has faced internal divisions that shaped its path. The Oath, a rebellion against Portuguese Jesuit dominance, split the Saint Thomas Christians into the Pazhayakoor (Old Party), who remained with Rome, and the Puthenkoor (New Party), who aligned with the Syriac Orthodox Church of Antioch. By 1662, the Carmelites, under Fr. Joseph Sebastiani, secured 84 of the 116 churches, forming the nucleus of the Syro-Malabar Church. These faithful endured Latinization pressures from the 1599 Synod of Diamper, which altered their East Syriac rites. Over centuries, the church struggled to reclaim its Chaldean heritage, facing tensions with Latin bishops who imposed Western customs. In the 19th century, the establishment of separate vicariates in 1887 and native bishops in 1896 marked steps toward autonomy. However, modern divisions persist, particularly over liturgical uniformity. Since the 1990s, debates have raged between advocates for restoring the ancient East Syriac Qurbana and those favoring a Latinized, vernacular version. The 2021 synodal decision to standardize the “Uniform Mode” Qurbana—facing the altar for the Eucharistic prayer—sparked resistance, notably in the Ernakulam-Angamaly Archdiocese, where some clergy and laity clung to the people-facing Mass. This ongoing rift, though not a formal schism, reflects the church’s challenge to balance its Eastern roots with modern Catholic identity.
About the Syro-Malabar Church Name
The name “Syro-Malabar Church” encapsulates its dual heritage. “Syro” refers to the Syriac language and the East Syriac liturgical tradition inherited from the Chaldean Church of Mesopotamia, a nod to the community’s ancient roots in the Church of the East. “Malabar” denotes its geographic cradle along India’s southwestern coast, particularly Kerala, where Saint Thomas is believed to have landed in 52 AD. The term emerged distinctly in the 19th century to distinguish the Rome-aligned Saint Thomas Christians from their Jacobite counterparts (Puthenkoor), who adopted West Syriac rites. Officially recognized as an Eastern Catholic Church sui iuris in 1923, when Pope Pius XI elevated Ernakulam to a metropolitan see, the name reflects its unique position: fully Catholic yet fiercely tied to its Chaldean and Malabar identity. It signifies a community that, despite centuries of Portuguese and Latin influence, reclaimed its Eastern character while remaining in communion with the Pope.
About the Syro-Malabar Church Liturgy
The Syro-Malabar Church’s liturgy, centered on the Holy Qurbana of Addai and Mari, is a sacred jewel of the East Syriac tradition, one of Christianity’s oldest Eucharistic rites. Celebrated in a blend of Syriac and Malayalam, the Qurbana unfolds with mystical reverence: priests, adorned in traditional vestments, face eastward, symbolizing anticipation of Christ’s second coming. The liturgy features the Anaphora of Addai and Mari, notable for its ancient structure and lack of a formal Institution Narrative, yet affirmed by Rome for its theological depth. Incense fills the air, and chants like the Pusai (prayer of praise) resonate, connecting worshippers to the apostolic era. Post-Diamper Latinizations once altered the rite, introducing Western elements like Latin vestments, but reforms in the 20th century, especially after Vatican II, restored its Chaldean purity. The 1980s saw a revival of Syriac texts and traditional practices, such as the veiled sanctuary (madbaha). However, liturgical debates persist: the “Uniform Mode” Qurbana, mandated in 2021, requires priests to face the altar during the Eucharistic prayer, sparking resistance in some dioceses favoring a people-facing Mass. Major feasts, like the Nativity and Denha (Epiphany), draw thousands to cathedrals like St. Mary’s in Trichur, where the liturgy’s blend of solemnity and community binds the faithful. This sacred rite, performed in 35 dioceses worldwide, remains the Syro-Malabar Church’s heartbeat, a living link to its Mesopotamian and apostolic heritage.
IX. ABOUT CHALDEAN SYRIAN CHURCH
In the vibrant heart of Thrissur, where the clamor of Kerala’s streets blends with the scent of jasmine and spices, the Chaldean Syrian Church – known as the Assyrian Church of the East in India – stands as a living testament to the ancient faith of the Saint Thomas Christians. With roots tracing back to the Mesopotamian plains and the apostolic mission of Saint Thomas, this small but resilient community of about 30,000 faithful preserves an unbroken East Syriac tradition. Re-established in 1814 by Mar Thomas Rokos, it emerged from the schisms of the 19th century, carving a distinct path apart from the Syro-Malabar Catholics and the Malankara Orthodox. Under the stewardship of Metropolitan Mar Aprem Mooken since 1968, the church, centered at the Marth Mariam Cathedral, thrives as a beacon of heritage and devotion, fostering schools, charities, and a deep connection to its apostolic past.
Chaldean Syrian Church Liturgy
The liturgy of the Chaldean Syrian Church, known as the Holy Qurbana of Addai and Mari, is a sacred tapestry woven from the ancient East Syriac tradition, one of the oldest Christian liturgies in existence. Celebrated primarily in Aramaic, the language of Jesus, it resonates with haunting chants and rituals that echo the early Church of Edessa. The Qurbana unfolds with profound reverence: priests, vested in traditional kutthina robes, face the altar eastward, symbolizing anticipation of Christ’s return. The service is marked by the Anaphora of Addai and Mari, a unique feature lacking a formal Institution Narrative yet recognized by Rome for its antiquity and validity. Incense swirls through the air, and the faithful participate in prayers like the Lakhu Mara (Lord of All), their voices blending in Syriac cadences. Unlike Latinized rites, the liturgy retains its Nestorian ethos, with minimal post-Diamper (1599) alterations, emphasizing simplicity and mystical depth. In recent decades, vernacular elements in Malayalam have been introduced for accessibility, yet the Aramaic core remains, a living link to the church’s Mesopotamian origins. Sunday services and feasts, such as the Nativity and Resurrection, draw communities together, their rituals a vibrant dance of faith unbroken by centuries.
Chaldean Syrian Church Name
The name “Chaldean Syrian Church” carries layers of history and identity. “Chaldean” reflects its liturgical and theological ties to the Chaldean Church of Mesopotamia, rooted in the East Syriac rite and the legacy of the ancient Church of the East. The term evokes the biblical Chaldea, symbolizing a heritage stretching to the cradle of Christianity. “Syrian” underscores the use of Syriac (a dialect of Aramaic) in worship and the church’s connection to the broader Syriac Christian tradition, distinguishing it from the West Syriac rites of the Malankara churches. The alternate title, “Assyrian Church of the East in India,” adopted in modern times, emphasizes its direct affiliation with the global Assyrian Church, headquartered in Erbil, Iraq, and its Nestorian doctrinal roots. The name emerged distinctly in the 19th century to differentiate the community from the Syro-Malabar Catholics, who aligned with Rome, and the Jacobite factions, who adopted West Syriac practices. In 1862, a legal ruling affirmed its independence, solidifying “Chaldean Syrian” as a marker of its unique identity—neither fully Catholic nor Orthodox, but a faithful remnant of the pre-schism Saint Thomas Christian tradition.
Today, the Chaldean Syrian Church remains a small but vital thread in India’s Christian mosaic. With Marth Mariam Cathedral as its spiritual heart, it nurtures its flock through education and charity, running institutions like the Mar Aprem School and orphanages. Under Mar Aprem Mooken’s leadership, it engages in ecumenical dialogue while fiercely guarding its Aramaic liturgy and Nestorian heritage, a quiet yet enduring witness to the Apostle’s mission in a diverse and ever-changing land.
X. SUCCEEDING CENTURIES AMONG THE MALANKARA SYRIAC ORTHODOX
The Malankara Syriac Orthodox Church, born from the Puthenkoor (New Party) after the 1653 Coonan Cross Oath, carved a path through centuries of turbulence and transformation. Embracing the West Syriac rites of the Patriarch of Antioch, these heirs of Saint Thomas the Apostle faced internal strife, colonial influences, and schisms, yet emerged as a vibrant community blending ancient liturgy with an Indian ethos. From the defiance of Mar Thoma I to modern legal battles, their story is one of resilience, reform, and an enduring commitment to their Oriental Orthodox faith.
The 18th Century: Navigating Storms of Succession
The Puthenkoor, having rejected Portuguese Jesuit dominance in 1653, turned to the Syriac Orthodox Church of Antioch for spiritual guidance. The arrival of Mar Gregorios Abdul Jaleel in 1665 solidified their adoption of West Syriac rites, replacing the East Syriac traditions altered by the 1599 Synod of Diamper. Led by Mar Thoma I and his successors, the Malankara Church faced a turbulent 18th century. Bishops like Mar Dionysius I (d. 1808) grappled with internal disputes over leadership and external pressures from European powers. The Dutch, who ousted the Portuguese in 1662, allowed religious freedom but offered little stability. In villages like Kottayam and Mavelikkara, churches buzzed with West Syriac chants, their altars veiled in the sosappa, yet rivalries among clergy and laity sparked tensions. Mar Dionysius I sought to balance Antiochene oversight with local autonomy, ordaining priests and fostering unity, but succession disputes persisted, sowing seeds of future divisions. The faithful, gathered in ancient churches like the Old Syrian Church in Chengannur, clung to their new liturgical identity, their prayers in Syriac and Malayalam a defiant echo of their apostolic roots.
The 19th Century: Anglican Winds and Reformist Zeal
The 19th century ushered in a wave of change as Anglican missionaries from the Church Missionary Society (CMS) arrived in 1816. Figures like Thomas Norton and Benjamin Bailey, based in Kottayam, collaborated with Malankara leaders, translating the Bible into Malayalam and introducing Protestant ideas like scripture-based worship and simplified rituals. This sparked a reformist movement, led by figures like Abraham Malpan, who sought to purge what he saw as superstitious practices, such as prayers for the dead. At Palakunnathu Seminary in Kottayam, reforms took root, but they also sowed discord, as traditionalists resisted change. In 1875, Patriarch Peter III of Antioch visited, formalizing ties through the Mulanthuruthy Synod. He appointed Mar Dionysius V as metropolitan and strengthened Antiochene authority, but tensions simmered between reformists and conservatives.
The reforms birthed a new faction: in 1889, the Mar Thoma Church emerged as an independent entity under Titus I Mar Thoma, blending West Syriac liturgy with Protestant principles. Meanwhile, the Malankara Syriac Orthodox remained loyal to Antioch, their churches like St. Mary’s in Puthencavu alive with the Beth Gazo hymns and the Anaphora of St. James. The century closed with the community divided yet growing, its faithful navigating the pull of tradition and the push of modernity, their faith a vibrant thread in Kerala’s cultural tapestry.
The 20th Century: Schism and Resilience
The 20th century brought a seismic schism that reshaped the Malankara landscape. In 1912, a dispute over Antioch’s authority led to a split. One faction, under Mar Dionysius VI, declared autocephaly, establishing the Malankara Orthodox Syrian Church with Catholicos Baselios Geevarghese II as its head in 1934. The Jacobite faction, loyal to the Patriarch of Antioch, continued as the Malankara Syriac Orthodox Church. This division ignited decades of legal battles over churches, properties, and titles, with communities like those in Piravom and Manarcad caught in the crossfire. Both sides shared the West Syriac liturgy, but their governance diverged, with the Orthodox asserting independence and the Jacobites upholding patriarchal oversight.
The Malankara Syriac Orthodox, under leaders like Catholicos Baselios Paulose II, expanded through missions, establishing dioceses in Karnataka and Tamil Nadu. Seminaries like Mor Ephrem in Pampakuda trained clergy in the intricacies of the Fenqitho (liturgical books), while monasteries like Mor Ignatius in Manjinikkara became spiritual havens. The church embraced social service, founding hospitals and schools, such as the St. George School in Kochi. Despite tensions, ecumenical efforts with the Syro-Malabar and Mar Thoma churches fostered dialogue. In 2017, a Supreme Court ruling awarded key properties to the Orthodox faction, but disputes persisted, with Jacobite faithful continuing worship in contested churches like St. Mary’s in Thrissur. Through these trials, the church grew to about 1 million members, its liturgy and festivals like the Perunnal of Mor Baselios drawing thousands.
Into the Modern Era: Faith and Identity
By the 21st century, the Malankara Syriac Orthodox Church stood as a pillar of Oriental Orthodoxy in India, centered in Kerala but reaching the global diaspora in the Gulf, Europe, and North America. Under Patriarch Ignatius Aphrem II and Catholicos Baselios Thomas I, its 30 dioceses preserved the West Syriac liturgy, with prayers like the Shehimo filling churches such as St. George’s Cathedral in Puthuppally. The church’s commitment to education and charity shone through institutions like the Malankara Syrian Orthodox Medical College in Kolenchery. Yet, internal challenges lingered: the 2024 suspension of Archbishop Kuriakose Mar Clemis over administrative disputes highlighted ongoing frictions with the Orthodox faction. Despite these, the faithful remained steadfast, their festivals vibrant with processions, oil lamps, and communal feasts.
Through centuries of strife – succession disputes, Anglican reforms, and the 1912 schism – the Malankara Syriac Orthodox Church wove its West Syriac heritage into India’s Christian mosaic. From Mar Thoma I’s defiance to modern missions, it balanced Antiochene guidance with an Indian spirit, its churches alive with the timeless rhythm of the Qurbana and the enduring legacy of Saint Thomas.
XI. ABOUT THE MALANKARA SYRIAC ORTHODOX CHURCH IN INDIA
In the heart of Kerala, where ancient Christian traditions weave through palm-fringed villages and bustling towns, the Malankara Syriac Orthodox Church stands as a vibrant beacon of Oriental Orthodoxy. With approximately 1 million faithful, centered in Kerala but reaching a global diaspora, this church thrives under the spiritual oversight of the Patriarch of Antioch, Ignatius Aphrem II, and the local leadership of Catholicos Baselios Thomas I. Its 30 dioceses resonate with the haunting beauty of West Syriac liturgy, nurtured by seminaries like Mor Ephrem in Pampakuda and enriched by monastic traditions. Known for its robust social initiatives—hospitals, schools, and orphanages—and a deep commitment to ecumenism, the church preserves its ancient doctrines while embracing India’s cultural mosaic. Despite ongoing disputes with the Malankara Orthodox Syrian Church, its vibrant celebrations of feasts like the Assumption (Shunoyo) fill churches with fervor, binding communities in faith and heritage.
A Living Legacy of Saint Thomas
The Malankara Syriac Orthodox Church, part of the Puthenkoor (New Party) that emerged from the 1653 Coonan Cross Oath, traces its roots to the apostolic mission of Saint Thomas. Rejecting Portuguese Jesuit dominance, the Saint Thomas Christians aligned with the Syriac Orthodox Church of Antioch, adopting West Syriac rites under Mar Gregorios Abdul Jaleel in 1665. Today, the church remains a spiritual heir to this legacy, its faithful gathering in historic churches like St. Mary’s in Manarcad and St. George’s Cathedral in Puthuppally. Under Catholicos Baselios Thomas I, appointed in 2002, and Patriarch Ignatius Aphrem II, the church balances Antiochene guidance with a distinctly Indian identity, its leadership fostering unity across Kerala’s diverse Christian landscape.
West Syriac Liturgy and Monastic Traditions
The heart of the Malankara Syriac Orthodox Church beats in its West Syriac liturgy, a sacred tradition rooted in the Anaphora of St. James. Celebrated in Syriac and Malayalam, the Holy Qurbana unfolds with mystical reverence: priests, vested in traditional robes, face the veiled madbaha, incense swirling as chants from a collection of liturgical hymns known as the Beth Gazo fill the air. Daily offices, like the Shehimo prayers, structure the spiritual life, while major feasts—such as the Nativity, Resurrection, and Assumption—draw thousands, their processions vibrant with oil lamps and communal feasts. Seminaries like Mor Ephrem train clergy in these intricate rites, ensuring their preservation. Monastic centers, such as Mor Ignatius Dayara in Manjinikkara, nurture ascetics who embody the church’s contemplative spirit, their lives of prayer and fasting inspiring the laity.
Social Initiatives and Ecumenism
Beyond worship, the Malankara Syriac Orthodox Church is a cornerstone of social good. Institutions like the Malankara Syrian Orthodox Medical College in Kolenchery and St. George’s School in Kochi reflect its commitment to education and healthcare, serving Christians and non-Christians alike. Orphanages and charitable trusts extend aid to the marginalized, embodying the church’s ethos of compassion. Ecumenism is a hallmark: the church engages with the Syro-Malabar, Mar Thoma, and Thozhiyoor Sabha through bodies like the Kerala Council of Churches, fostering dialogue while safeguarding its Oriental Orthodox doctrines, such as the Miaphysite Christology. This balance of tradition and outreach strengthens its role in India’s pluralistic society.
Challenges and Disputes
The church’s journey has not been without strife. The 1912 schism, sparked by disputes over Antioch’s authority, birthed the autocephalous Malankara Orthodox Syrian Church, leaving the Malankara Syriac Orthodox as the Jacobite faction loyal to Antioch. Decades of legal battles over properties, particularly churches like St. Mary’s in Thrissur, culminated in the 2017 Supreme Court ruling favoring the Orthodox faction. Recent tensions, such as the 2024 suspension of Archbishop Kuriakose Mar Clemis over administrative issues, highlight ongoing frictions. Yet, the church remains resilient, its faithful continuing worship in contested spaces, their devotion undimmed by division.
A Vibrant Community
With 30 dioceses spanning Kerala and beyond—reaching Tamil Nadu, Karnataka, and diaspora communities in the Gulf, Europe, and North America—the Malankara Syriac Orthodox Church is a global force. Its annual festivals, like the Perunnal at Manarcad, draw thousands, blending liturgy with cultural traditions like Rasa processions. Youth movements and women’s organizations, such as the Martha Mariam Samajam, empower the laity, while media outlets like Malankara Vision amplify its voice. Amid challenges, the church’s million-strong community, centered in Kerala’s ancient churches, remains a vibrant testament to the Way of Saint Thomas, its West Syriac chants and social mission weaving faith into the fabric of modern India.
XII. ABOUT THE THOZHIYUR CHURCH (ANJOORIANS)
The Thozhiyur Church known today as Malabar Independent Syrian Church originated at the year 1772, when Mar Cyril was expelled from Travancore and Cochin by Mar Dionysius I.
ABOUT THE THOZHIYUR CHURCH NAME: Earlier Anjoor or Thozhiyur Church was used. Presently Malabar Independent Syrian Church is used officially.
ABOUT THE THOZHIYUR CHURCH LITURGY: The Thozhyur Church uses the West Syriac liturgy.
XIII. ABOUT THE SYRIAN ANGLICAN CHURCH
- About the Syrian Anglican Church name
- About the Syrian Anglican Church Liturgy
XIV. ABOUT MALANKARA MAR THOMA SYRIAN CHURCH
- About the Malankara Mar Thoma Church name
- About the Malankara Mar Thoma Syrian Church Liturgy
XV. SPLIT AMONG THE MALANKARA SYRIAC ORTHODOX
The Saint Thomas Christians trace their origins to Thomas the Apostle, who according to tradition proselytized in India in the 1st century. By the 7th century they were part of the Church of the East, centred in Persia. The entire community remained united until the 17th century, when disputes with the Portuguese padroado in India led to the Coonan Cross Oath of 1653 and the division of the Saint Thomas Christians into Latin Catholic and Malankara Church The independent branch, known as the Malankara Church, forged a relationship with the Syriac Orthodox Church of Antioch.
However, relations between the Syriac Orthodox hierarchy and the native clergy were sometimes strained. In 1772 Bishop Mar Gregorios, a representative of the Syriac Orthodox hierarchy from the Middle East, had grown dissatisfied with how the Metropolitan Mar Dionysius I had treated him. Against Dionysius’ wishes, Gregorios consecrated as bishop a leading dissenter, the monk Kattumangatt Kurien, in a secret but canonically legitimate ceremony. The new bishop took the name Mar Cyril (Koorilos), and he was designated Gregorios’ sole heir.
Cyril claimed authority over the parishes of Cochin, and initially received the support of the Raja of Cochin. However, Dionysus saw him as a threat to his power, and in 1774 he appealed to the Raja and to the British authorities in India to suppress the rival bishop. Cyril left for Thozhiyur, outside their jurisdiction, and established what would become an independent church. This was the first of several churches to split off from the Malankara Church.
Cyril’s church was always small, but maintained stability by attracting devoted priests and emphasizing regularity in the ecclesiastical order. In 1794 Cyril consecrated his brother Geevarghese as bishop; Geevarghese succeeded Cyril as Mar Cyril II in 1802, and the succession has proceeded unbroken since.[5] As a result of an 1862 court case, the Madras High Court confirmed the Thozhiyur church was independent Malankara church, and it has subsequently been known as the Malabar Independent Syrian Church.