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Mar Thoma Syrian Church
Language	Malayalam, English, Hindi, Tamil, Kannada, Syriac
Headquarters	Tiruvalla, Kerala
Territory	India
Possessions	Australia, Canada, Germany, Gulf Region, Ireland, Malaysia, New Zealand, Scotland, Singapore, South Africa, United States, United Kingdom.
Founder	St. Thomas the Apostle
Independence	Apostolic Era
Recognition	Independent heirarchical Church
Official website

The Malankara Mar Thoma Syrian Church, known as Mar Thoma Church, is Apostolic in origin, Universal in nature, Biblical in faith, Evangelical in principle, Ecumenical in outlook, Oriental in worship, democratic in function, and Episcopal in character.

The Church presently has around 1,000,000 members. The majority of the membership of the Church is in the southern Indian state of Kerala but it has spread with the 20th century Indian diaspora to North America, Europe, the Middle East, Malaysia, Singapore, South Africa, Australia and New Zealand, this in addition to a sizeable population in the rest of India.

Definition: “Mar Thoma” or “Marthoma” is Aramiac, means Saint Thomas. Syriac – An ancient Aramaic language. ‘’Malankara.” Maliankara, a place near Muziris, where Thomas the Apostle first landed in Kerala was the headquarters of the Church from the 1st century. (Malankara is cognate of this name Maliankara).

Early period

First century BCE

On the south western side of the Indian peninusula; between the mountains and the Erythraean Sea (now Arabian Sea); stretching from Kannoor to Kanyakumari was the land called Cherarajyam, which was ruled by local chieftens. Later this land came to be known as Malabar (now Kerala or ‘God’s Own Country’). Muziris (now known as Pattanam near Cochin) was the imortant entry port. After the discovery of Hippalus, every year 100 ships arrived here from various parts of the then known world, including Red Sea ports.

Even before the time of Christ, during the time of Moses and King Solomon, there was trade in spices and luxury articles between Malabar Coast and Palestine. During the second exile (586 BCE) some of the Jews came and settled in Kerala. They were known as Bene Israel. (Most of them have returned to Israel by twentieth century. While Augustus Caesar (31 BCE- 14 CE) was the Emperor of Rome and Herod the Great (37-4 BCE) was King of Judea, ambassadors from Malabar visited the Emperor Augustus. These ambassadors are called “The Wise Men” in the Bible. Even today, the descendants of these Wise Men gather on October 8 every year at a place in Kerala called Piravom. The name Piravom comes from “Piravi” which means “Birth.”

Arrival of Saint Thomas

It was to this country Kerala, Thomas the Apostle one of the disciple of Jesus Christ arrived in the first century, (believed to be in 52 CE). He landed at Muziris (now known as Pattanam, near Cochin on the Malabar Coast). During his stay some of the Jews and the Wise Men became followers of Jesus of Nazareth. They were called Nazranis, meaning “followers of Jesus of Nazareth.” By twenty-first century they called themselves as Christians.

It is believed that St. Thomas proceeded to the East coast of India and died a martyrs’ death at a place called Mylapore in Tamil Nadu.

First 15 centuries

The Most Rev. Dr. Juhanon Mar Thoma Metropolitan concludes the chapter on the St Thomas tradition in his book Christianity in India and a Brief History of the Mar Thoma Church, as follows:

The History of the Christian Church in the first century does not depend entirely on historical documents. Tradition is often more true and more compelling than plain historic proof. In this sense St Peter’s founding of the Roman Church and St Thomas founding of the Malabar Church, may be said to stand on the same footing. Both are supported by traditions which are sufficiently early and sufficiently strong.

Those who were converted by St. Thomas continued to attend the worship in synagogues. Then they moved to their homes and by the second century, they began to build their own churches in various places. We may assume that there were such small gatherings at Maliankara, Piravom , and Niranam (Nelcynda).

Visitors

190 CE - Pantaenus the Philosopher visited India and found that there were many evangelists in India with them he found a copy of the Gospel According to Matthew in Hebrew.

345 CE. – There is a tradition that during the time of King Shapur II (310-379) of Persia, a group of 400 immigrants from Persia arrived in Malabar under the leadership of a merchant named Thomas of Cana, known as Knaye Thommen. Mention is made also of another immigration from Persia in the year 825 under the leadership of a Persian merchant named Marwan Sabriso with two Bishops named Mar Sapro and Mar Prodh. They cooperated with the Malankara Church, attended worship services together but remained a separate identity.

883 CE. – Alfred the Great (849-899), King of Wessex, England sent gifts to Mar Thoma Christians of India through Sighelm, bishop of Sherbon.

1225 CE. – Chau-Ju-Kua a Chinese traveller visited Kerala. In his writings he described the dress of a St.Thomas Christian bishop.

1282 CE. – Kublai Khan (1215-1294) Emperor of China sent an emissary to Kollam, It was followed by an emissory from Kollam under the leadership of a St. Thomas Christian.

1292 CE. – Marco Polo (1254-1324) on his return journey from China visited Kerala, mentioned that there were Christians and Jews in Kerala.

Collection of deeds.

The rulers of Kerala, in appreciation of their assistance, gave to the Malankara Nazranis, three deeds on copper plates. Five sheets of them are now in the custody of St. Thomas Christians.

1. Iravi Corttan Deed: In the year 1225 CE. Sri Vira Raghava Chakravarti, gave a deed to Iravi Corttan of Mahadevarpattanam in 774 (?). Two Brahmin families are witness to this deed showing that Brahmins were in Kerala by the eighth century. According to history of Brahmins they started arriving in Kerala by the third century.
2. Tharissa palli Deed I: Perumal Sthanu Ravi Gupta (844-885) gave a deed in 849 CE, 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.
3. Tharissa palli Deed II: Continuation of the above, given after 849 CE.

Administration

During the first fifteen centuries, each parish appointed its own elders (Idavaka Mooppen). These elders met together and elected their Elder (Malankara Mooppen). Laying of hands on the Malankara Mooppen was by twelve Idavaka Mooppens. By 1500, Malankara Church was spread from Kannur in the North to Kollam in the South.

At the Synod of Diamper, Archbishop Menezes used the word ‘Malankara Mooppen’ a number of times, but the Latin word Archidãconus was used only three times, because the Latin word was not familiar to Malankara people.

Arrival of Portuguese

The Portuguese started settling in India with the arrival of Vasco Da Gama on Sunday, May 20, 1498. From that time the Portuguese were powerful in the western parts of India and had control over the sea routes.

Synod of Diamper

The Malankara Church had hardly any contact with the Christians of Europe. Manyof them even did not know that there was a Pope in Rome. But the Roman Catholic Church made use of the Portuguese power to bring the Malankara Church under the supremacy of Rome. A powerful Archbishop Alejo-de-Menezes arrived in Goa in 1595. He then convened a Synod at Udayamperoor, south of Ernakulam, from 20–26 June, 1599. This is known as the Synod of Diamper. Here the Archbishop demanded obedience to the supreme Bishop of Rome. The representatives sent from various parishes in and around Cochin were forced to accept the decrees read out by the Archbishop. Thus those parishes of the Malankara Church were made part of the Roman Catholic Church under Pope of Rome. But the remaining churches continued their original Apostolic beliefs and practices.

The Great Swearing - Coonen Kurisu Sathyam

Under the leadership of Malnakra Mooppen Thomas, Nazranies around Cochin gathered at Mattancherry church on Friday, January 24, 1653 (M.E. 828 Makaram 3) and made an oath that, they won’t accept the Roman Catholic priests or their supermacy.

Syrian Christian

After the Swearing, about 400 families stayed with the Catholics. Their language of worship was Latin while that of Malankara Church was Syriac. So the Roman Catholics started using the name Latin Christians for Catholics and Syrian Christians for Malankara Church.

During the Synod of Diamper, Archbishop used old converts (Pazhay Margam) to refer Malankara Nazraies and new converts (Puthen Margam) for Catholics. But in 1758, Roman bishop of Verapoly used the name Old community (Pazya koottu) for Catholics and New community (Puthen koottu) for Nazranis for the first time.

Marthoma Metropolitans

The title of the head of Malankara Church is “Marthoma”.

After the The Great Swearing in Ceremony, the parish elders (Idavaka Mooppens) of the Church met together and elected Kuravilangad Parampil Thomas Kathanar as Malankara Elder (Malankara Mooppen). Following the ancient custom, twelve Idavaka Mooppens laid their hands on him and appointed him as Malankara Mooppen. Catholics started making fun of it, because this was not the pracitce in their Chuch in Rome. So the Syrian Christians send letters to various other eastern Churches for a bishop. In 1854, Mar Gregorios Abdul-Jaleel, Patriarch of Jerusalem arrived. Thus began the relation between the Malankara Church and the Antiochene Jacobites.

Mar Thoma I. - In 1653, Malankara Mooppen Thomas, was consecrated with the title Mar Thoma by Mar Gregorios. The throne used for this consecration in 1653 is still in the possession of the Mar Thoma Church and kept in the Poolatheen, the residence of the Malankara Metropolitan at Tiruvalla. It has been used in the installation of every Mar Thoma Metropolitan, to this day, so that the continuity of the throne of Mar Thoma is ensured. Mar Thoma survived a number of assassination attempts. He passed away on April 25, 1670 and was laid to rest in Ankamali Marthommen Palli. (church).

Mar Thoma II. – (1670-1686) Cosecrated by Mar Thoma I and Mar Gregorios. Passed away on April 14, 1686 and was laid to rest at Niranam Palli.

Mar Thoma III. – (1686-1688) Consecrated by Mar Ivanios Hirudyathulla (from Antioch), passed away on April 21, 1688. Laid to rest at Kadampanad, Near Adoor.

Mar Thoma IV. - (1988-1728). Consecrated by Mar Ivanios Hirudyathulla. Passed away on March 24, 1728 and was laid to rest at Kandanad Palli.

Mar Thoma V. - (1728-1765) – Consecrated by Mar Thoma IV. Passed away on May 8, 1765 and laid to rest at Niranam Palli.

Mar Thoma VI. – (1765-1808) Consecrated by Mar Thoma V. Passed away on April 8, 1808 and laid to rest at Puthenkavu palli. Important events:

1. On June 1770, to avoid a split in the Church, he accepted re-consecration and the title Dionysius from Antiochan bishops.
2. Mar Thoma VI did not approve the appointment of Kattumangattu Abraham Mar Coorilos as a metropoiltan by a bishop from Antioch. This was the beginning of Malabar Independent Syrian Church.
3. Forced to conduct a service according to Catholic rites, but escaped during a rebellion in Travancore under Velu Thampi.
4. Rev.Dr. Claudius Bucahanan visited and made arrangement for the translation of the Bible into Malayalam. Marthoma gave him the manuscript of the Bible written in the oldest Syrian. This manuscript was deposited in the public library of the University of Cambridge.

Mar Thoma VII. – (1808-1809) Consecrated by Mar Thoma VI in 1796. During his time on December 1, 1808, a sum of 3000 Star Pagoda (in 2002 one Star Pagoda coin had a market value of £475) was given as loan in perpetuity to the British resident Col. Maccaulay. This is known as Vattipanam. MarThoma passed away on July 4,1809 and was laid to rest at Kolencherry palli.

Mar Thoma VIII. – (1809-1816) Consecrated on July 2, 1809 by Mar Thoma VII. During his time Kottayam Suryani Seminary was opened and modern education began in Kerala. Mar Thoma passed away on January 26 1816 and was laid to rest at Niranam palli.

Mar Thoma IX. – (1816-1817). Consecrated by Marthoma VIII without the consent of the people. So he retired to Kadamattom palli and spent the rest of his days in prayer and fasting.

Mar Thoma X. – (1816-1816). Also known as Pulikottil Mar Dionysius, was consecrated by Mar Philoxenos II, of the Malabar Independent Syrian Church. Mar Thoma passed away on November 25, 1816 and laid to rest at Semiary palli. Important events:

1. First Metropolitan to be recognised by Travancore and Cochin as Malankara Metropolitan, by a Royal Proclamation to receive interest of Vattipanam (Fixed Deposit).
2. Opened the Kottayam Suryani Seminary.
3. Church Missionary Society (C.M.S.) missionaries arrived to teach there.

Mar Philoxenos II. – of the Malabar Independent Syrian Church. (November 25, 1816 – October 10, 1817). Due to the sudden demise of Mar Thoma X, Mar Philoxenos II took charge of the Malankara Church. He was accepted as Malankara Metropolitan by the governments by Royal Proclamation.

Mar Thoma XI. – (1817-1825) Also known as Punnathra Geevargis Mar Dionysius. Consecrated by Malakara Metropolitan Mar Philoxenos II on October 10, 1817. The Reformation of the Malankara Church began during his time.. MarThoma XI, passed away on May 17, 1825 and was laid to rest at Kottayam Cheria palli.

Mar Thoma XII. – (1825-1852). Also known as Cheppattu Philipose Mar Dionysius. To select a successor representatives of the parishes met together. So they proposed the names of three clergies. After prayer they cast votes. The cast fell to Philipose Kathanar. So he was consecrated as the Mar Thoma on August 27, 1825. After the demise of Mar Philoxenos II on February 4, 1829, he was approved by the governments as Malankara Metropolitan on March 20, 1829. Important events:

1. Problems arose with C.M.S. Missionaries. So he convened a meeting of the representatives of the parishes at Mavelikara (January 16, 1836) and proclaimed allegiance to the Patriarch of Antioch. He did not support Reformation of the Church. Abraham Malpan and many other leaders of reformation did not attend this meeting.
2. C.M.S. missionaries formed C.M.S. Church. By a government award known as Cochin Award, they were given a few properties of the Malankara Church. From this time Malankara Church was also called The Jacobite Church.
3. He was not able to consecrate a successor. But Palakunnathu Mathews, nephew of Abraham Malpan went to Anitoch and was consecrated as Mathews Mar Athanasius by the Patriarch of Antioch.

Mar Thoma XII abdicated in 1852 as the Malankara Metropolitan. Passed away on October 9, 1855 and laid to rest at Cheppat palli. The funeral service was conducted by [Mathews Mar Athanasius Metropolitan.

Mar Thoma XIII. – (1852-1877). Mathews Mar Athanasius Metropolitan was consecrated by Moran Mar Elias Patriarch of Antioch at Mardin on February 17, 1842. He was approved by the governments of Kerala and Cochin as Malankara Metropolitan on August 30, 1852. after Cheppattu Philipose Mar Dionysius abdicated due to ill health. So he was able to collect the interest of Vattipanam (Fixed Deposit) from the government. During his time Reformation of the Church became strong. Ouseph Kathanar from Kunnamkulam, who objected to Reformation went to Antioch and was consecrated as Joseph Mar Dionysius on April 3, 1865. After his return, those who opposed Mathews Mar Athanasius invited the Patriarch of Antioch. The large majority of the people were conservative and the reform party was a very small minority. Mathews Mar Athanasius Metropolitan passed away on July 16, 1877 and was laid to rest at Maramon palli. Funeral service was conducted by Thomas Mar Athanasius Metropolitan and Ouseph Mar Koorilose of Malabar Independent Syrian Church.

Mar Thoma XIV. – (1877- 1893). Thomas Mar Athanasius Metropolitan was consecrated by Mathews Mar Athanasius Metropolitan on June 1, 1868.

During his time Joseph Mar Dionysius made a claim to be the Malankara Metropolitan and demanded the possession of the Seminary and the control of assets of the Church. Mar Dionysius and his supporters filed a case on March 4, 1879. The final verdict came after ten years. Before the verdict was made known, Maharaja of Travancore called the two Metropolitans and two represetntives from both sides. In that meeting Thomas Mar Athanasius Metropolitan informed that Malankara Church was never under any foreign rule and he was unwilling to move away from the traditional teachings and give away the authority and Church possessions to a foreign Patriarch. The Church was split into two. The majority under the leadership of Mar Dionysius and six Metropolitans appointed by Antioch chose to be under Antioch. The reform party decided to remain as an independent Malankara Church.

Without a place to live except his own house, Thomas Mar Athanasius Metropolitasn returned to Maramon, Passed away on August 10, 1893 and was laid to rest at Maramon palli.

Mar Thoma XV. – (1893-1910). Titus I Mar Thoma Metropolitan was consecrated by Ouseph Mar Athanasius assisted by Geevarghis Mar Coorilos both of Malakara Independent Syrian Church on January 18, 1894 at Kottayam Cheria palli. Passed away on October 2, 1909 and was laid to rest at S.C. palli, Tiruvalla.

Mar Thoma XVI. – (1910-1944). Titus II Mar Thoma Metropolitan was consecrated by Titus I Mar Thoma Metropolitan assisted by Geevarghis Mar Coorilos of Malakara Independent Syrian Church at Puthencavu palli. During his time the reform party chose the name Malankara Mar Thoma Suryani Church. Passed away on July 6, 1944 and was laid to rest at S.C. palli, Tiruvalla.

Mar Thoma XVII. – (1944-1947). Abraham Mar Thoma Metropolitan was consecrated by Titus I Mar Thoma Metropolitan on December27, 1917 at Tiruvalla. Passed away on September 1, 1947 and was laid to rest at S.C. palli, Tiruvalla.

Mar Thoma XVIII. – (1947-1976). Dr. Juhanon Mar Thoma Metropolitan was consecrated by Titus II Mar Thoma Metropolitan on December 30, 1937 at Tiruvalla. He was a great social reformer and was the one of the Presidents of World Council of Churches (1954-1961). On January 26, 1961, a few members of the clergy and their followers formed Saint Thomas Evangelical Church of India. Dr. Juhanon Mar Thoma passed away on September 27, 1976 and was laid to rest at S.C. palli, Tiruvalla.

Mar Thoma XIX. – (1976-1999). Dr. Alexander Mar Thoma Metropolitan was consecrated by Dr. Yuhanon Mar Thoma Metropolitan on May 23, 1953, at Tiruvalla. Was installed as Valia Metropolitan on November 23, 1999 and handed over the responsibilities of the Church to Mar Thoma XX. Passed away on January 11, 2000 and was laid to rest at S.C. palli, Tiruvalla.

Mar Thoma XX. – (1999 – 2007). Dr. Philipose Mar Chrysostem Mar Thoma Metropolitan was consecrated by Dr. Yuhanon Mar Thoma Metropolitan on May 23, 1953, at Tiruvalla. Was installed as Valia Metropolitan on October 2, 2007, and handed over the responsibilities of the Church to Mar Thoma XXI.

Mar Thoma XXI. – (2007- ). Dr. Joseph Mar Thoma Metropolitan was consecrated by Dr. Yuhanon Mar Thoma Metropolitan on February 8, 1975 at Tiruvalla. Was installed as Mar Thoma Metropolitan on October 2, 2007.

Suffragan Metropolitans

1. Rt.Rev. Dr. Thomas Mar Athanasius Suffragan Metropolitan, was consecrated by Dr. Yuhanon Mar Thoma Metropolitan on May 23, 1953, at Tiruvalla. Passed away on November 27, 1984 and was laid to rest at S.C. palli, Tiruvalla.
2. Rt.Rev. Dr. Zacharias Mar Theophilus Suffragan Metropolitan, was Consecrated by Dr. Alexander Mar Thoma Metropolitan on May 1, 1980 at Tiruvalla.

Episcopas

1. Rt.Rev. Dr. Mathews Mar Athanasius Episcopa, was Consecrated by Titus II Mar Thoma Metropolitan on December 30, 1937 at Tiruvalla. Passed away on September 23, 1973 and was laid to rest at S.C. palli, Tiruvalla.
2. Rt. Rev. Easow Mar Timotheos Episcopa, was Consecrated by Dr. Yuhanon Mar Thoma Metropolitan on February 8, 1975 at Tiruvalla. Passed away on April 11, 1988 and was laid to rest at S.C. palli, Tiruvalla.
3. Rt.Rev. Geevarghese Mar Athanasius Episcopa, Rt.Rev. Dr. Geevarhese Mar Theodosius Episcopa and Rt.Rev. Dr. Euyakim Mar Coorilos Episcopa were consecrated by Dr. Alexander Mar Thoma Metropolitan, on December 9, 1989 at Tiruvalla.
4. Rt.Rev. Joseph Mar Barnabas Episcopa, Rt.Rev. Dr. Thomas Mar Timotheos Episcopa and Rt.Rev. Dr. Isaac Mar Phioxenos Episcopa were consecrated by Dr. Alexander Mar Thoma Metropolitan, on October 2, 1993 at Tiruvalla.
5. Rt.Rev. Dr. Abraham Mar Paulos Episcopa was consecrated by Dr. Philipose Mar Chrysostem Mar Thoma Metropolitan on May 14, 2005 at Tiruvalla.

Reformation

Mar Thoma XI, (Punnathra Mar Dionysius) convened a meeting of representatives of the Malankara Church at Mavelikkara, on December 3, 1818. In that meeting a committee was appointed to recommend reforms in the Church. Abraham Malpan, Kaithayil Geevarghese Malpan, Eruthikkal Markose Kathanar, Adangapurathu Joseph Kathanar were members of this committee. This was the beginning of Reformation in Malankara Church.

Mar Thoma XII, (Cheppattu Mar Dionysius) did not support the idea of Reformation. So he convened a Synod at Mavelikkara on January 16, 1836, in which the Synod accepted the supremacy of the Church of Antioch. Abraham Malpan did not attend this synod.

Trumpet call

On September 5, 1856, the battle cry for reformation was sounded. Strategy was formed by a group of 12 senior clergy under the leadership of Abraham Malpan. They issued a letter describing the wrong teachings and a statement listing twenty-four evil practices of the Church which crept in by its association with other Churches and religions.

Reforms

1. Gave first preference to the Open Bible.
2. Worship services including Kurbana (Holy Communion) were conducted in Malayalam, the language of the people.
3. Prayers to the saints and prayers for the dead were removed from the worship books.
4. Changes were made in the various prayers in the prayer books incorporating the divine light received through the study of the Bible.

Reformation in action

Abraham Malpan on Sunday, August 27, 1837 conducted the Holy Communion service in Malayalam at his home parish at Maramon. Clergy, who supported him also did the same thing in various other parishes on the same day.

Every year on October 5, there was a church festival at Maramon, connected with a certain saint of the church. A wooden image of the saint named ‘Muthappen,’ was taken around in procession and people used to offer prayers and offerings to it. In 1837, Abraham Malpan took the image 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 image to be taken out for procession. This offended some people, but the practice was stopped.

The use of the revised liturgy and the changes he brought about in practices offended Marthoma XII. So Abraham Malpan was excommunicated and deacons trained under him were refused priesthood. But Abraham Malpan was not disheartened. He continued with the reforms. He returned to Maramon. Many of his students joined him to continue their studies. All those who believed that the Church need to revitalize 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 clergy who supported him.

At this stage he had three choices in front of him. Repent and go back to the old beliefs under Antioch; join the Anglican Church with western beliefs; or go forward with the reformation restoring the Church to its original purity. He chose the most difficult third choice. Abraham Malpan passed away in 1845.

Mathen, a nephew of Abraham Malpan also followed his uncle’s steps. He went to ntioch and returned consecrated by the Patriarch of Antioch as Mathews Mar Athanasius Metropolitan. After Cheppattu Philipose Mar Dionysius abdicated due to ill health, to collect the interest of the Vattipanam (Fixed Deposit), Mar Athanasius was approved as Malankara Metropolitan by the governments of Kerala and Cochin on August 30, 1852. Mar Athanasius published the liturgy without the prayer to St. Mary. He consecrated the bishop for Malabar Independent Church. All these angered some clergy and they sent Pulikkottil Ouseph Kathanar to Antioch in 1864. He returned as Joseph Mar Dionysius in 1865. During the time of Thomas Mar Athanasius Metropolitan, Mar Dionysius demanded the possession of the Seminary and the control of assets of the Church. Mar Dionysius and his supporters filed a case on March 4, 1879. During a meeting convened by the Maharaja of Travancore, Mar Athanasius informed that Malankara Church was never under any foreign rule and he was unwilling to move away from the traditional teachings and give away the authority and Church possessions to a foreign Patriarch. The final verdict came after ten years was against the reform party. Thus the Malankara Church gave all its possessions to the Patriarch of Antioch.

Reform Party decided to remain as an independent Malankara Church, follow the teachings of Jesus Christ as it was before 1500 CE., and gave preference to the Open Bible. Later it chose the name Malankara Mar Thoma Syrian Church.

Administration

Mar Thoma church has a well defined constitution. His Grace the Metropolitan is the supremo of the Church. It has a democratic pattern of administration with a Legislative assembly (Prathinidhi Mandalam), an executive body of the Mandalam (Sabha Council) and an Episcopal Synod. Its regular work as well as special projects are almost entirely financed by contributions from its members at home and abroad.

Administrative divisions

For administrative purpose, the Church is divided into 12 Dioceses headed by a Metropolitan or by an Episcopa. They are: Diocese of Adoor; Diocese of Chengannur_Mavelikara.; Diocese of Chennai-Bangalore; Diocese of Delhi; Diocese of Kottayam-Kochi; Diocese of Kunnamkulam-Malabar; Diocese of Malaysia-Singapore-Australia; Diocese of Mubai; Diocese of Niranam-Maramon; Diocese of North America-U.K. & Europe; Diocese of Ranny-Nilackel; Diocese of Thiruvananthapuram-Kollam

Organizations

They are : Mar Thoma Evangelistic Association; Mar Thoma Sunday School Samjam; Mar Thoma Yuvajana Sakyam; Mar Thoma Suvishesha Sevika Sangham; Mar ThomaVoluntary Ebvangelists’ Association; Department of Sacred Music and Communications.

Also there are: 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.

The Church has been active in the field of education and owns 9 colleges, 6 higher secondary schools, 1 vocational higher secondary school, 8 high schools and 1 training school plus other educational institutions owned and managed by individual parishes. It has 5 technical institutions.

The Church has 38 social welfare institutions, 14 destitute homes and ten hospitals. The Mar Thoma Theological Seminary, Kottayam (established 1926), E.J. Institute of Evangelism, and 5 other institutes cater to the theological education of both the clergy and the laity. Further, there are three study centers 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). All these Institutions are vigorously active.

Maramon Convention

The Maramon Convention is the largest annual Christian gathering in Asia organized by the Mar Thoma Evangelistic Association, the missionary wing of the Mar Thoma Church. It takes place at Maramon, during the month of February on the vast sand-bed of the Pampa River next to the Kozhencherry Bridge. The first convention was held in 1895 March, for a period of 10 days. The convention tent has a seating capacity in excess of 150,000 and is made of interwoven coconut leaves by the parishners of nearby churches. All around the tent there are temporary sheds and tents for various purposes related to the Convention. Stalls for the sale of religious literature, Church offices and restaurants run by charity organizations are allowed to operate in the vicinity of the tent under the strict control of the Church authorities.

The Maramon Convention is pre-eminently an assembly of Christians who once a year come here for listening to the gospel as read and expounded by leaders of Christian thought from all over India as well as abroad. But those who attend sit on the sand bed, (old & invalid people are given chairs) men on one side and ladies on the other. Without caste, creed, colour or age they come and listen to the messages. One after noon session is for ecumenical messages from 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.

Mar Thoma Church was attending the meetings of World Council of Churches from it’s first meeting in 1948. At the WCC meeting held in Evanston, Dr. Juhanon Mar Thoma Metropolitan was elected as one of its presidents. Since then the Chuch representatives attended all the General meetings.

The Mar Thoma Church is in communion relationship with the Independent Syrian Church of Thozhiyoor, although the doctrinal positions are not mutually accepted in full. The Church also is in Communion with Anglican Church (1958), Episcopal Church, U.S.A. (1981), Anglican Church of Canada (1983), Church of South India & Church of North India (2004) and Anglican Church, Australia (2007).

Customs and traditions

Marthoma Church still follows some of the ancient customs. One of them is given below:

Weddings

Usually weddings are held on Thursdays. Before leaving their homes, the couple give gifts (Dhakshina) to their first teacher and elders of the family.

Ceremony at the church is in two parts. First is Betrothal or blessing of the ring. This is to make sure that the bride agrees to the wedding. The groom passes a ring to the officiating priest who examines it and hand it over to the bride requesting her to accept it. If she accepts the ring, wedding ceremony will continue. If it is returned the wedding will not be held. The value of the ring should not be more than what the poorest in the community can pay for. Before seventh century it was the practice for the groom to give copper coins, ‘from his earnings,’ to the bride through a third party. Now coins have been replaced by a ring. A Marthoma lady will wear her wedding ring till the end of her life. This ring is not an ornament, it is part of her life.

Because they are going to be the heads of a new family, they are to be crowned as king and Queen of the new home. The crown used is a golden chain, the one used by the earlier generations. Then the husband ties a gold pendant, known as minnu on his wife’s neck. Pendant is in the shape of a banyan tree leaf. A Marthoma lady will wear her pendant till the end of her life. This pendant is not an ornament, it is part of her life. To show that the husband is capable of protecting her, he clothes her in a new dress known as manthrakodi. Soon after the wedding ceremony, she changes to her new dress. A Marthoma lady will keep this dress till the end of her life and at her death, the body is dressed in her Manthrakodi.

After all the wedding ceremony, there is a function at home with immediate relations only. There, the groom gives a dress to bride’s mother. From that moment he is entitled to call her ‘Mother’.

Further reading

In English:

• 1. Mathew N.M. (2003). St. Thomas Christians of Malabar Through Ages, C.S.S. Tiruvalla. ISBN 81-4821-008-8 and CN 80303
  2. Pothen, S.G. (1963). The Syrian Christians of Kerala. Asia Publishing House, London.
  3. Juhanon Marthoma Metropolitan, The Most Rev. Dr. (1952). Christianity in India and a Brief History of the Marthoma Syrian Church. Pub: K.M. Cherian.
  4. Zac Varghese Dr. & Mathew A. Kallumpram. (2003). Glimpses of Mar Thoma Church History. London, England. ISBN 81/900854/4/1

In Malayalam:

• 1. Chacko, T.C. (1936) Malankara Marthoma Sabha Charithra Samgraham. (Concise History of Marthoma 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 Marthoma Syrian Church). Pub: Kallettu, Muttambalam, Kottayam.
  5. 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.
  6. Mathew, N.M. (2007). Malankara Marthoma Sabha Charitram, (History of the Marthoma Church), Volume 1.(2006), Volume II (2007). Volume III (to be released in 2008) Pub. E.J.Institute, Thiruvalla
  7. Varughese, Rev.K.C., (1972). Malabar Swathantra Suryani Sabhyude Charitram (History of the Malankar Independednt Suryani Chuch)
  8. Mar Thoma Sabha Directory. (1999) Pub. The Publication Board of The Mar Thoma church, Tiruvalla, Kerala, India.

References

1. Rev.C.P.Philipose, in Introduction to Concise History of Malankara Marthoma Church by T.C. Chacko, dated (February 22, 1936)
2. Kerala Council of Historical Research findings in 2006-07.
3. ‘’Bible’’; I Kings. 9:26-28; 10:11,22; 2 Chro: 8:18; 9:21.
4. N.M.Mathew, ‘’Malankara Mar Thoma Sabha Charitram’’. Vol. I (Malyalam) Page 25, 32, 33
5. J.W.McCrindle, ‘’Ancient India As Described in Classical Literature’’, pp 77-78. Passages given by Nilakanda Sastri, K. G. (1939) in, ‘’Foreign Notices of South India’’. University of Madras. Strabo, ‘’Geographica’’ Book 15; Nicolaus Damascus, ‘’Universal History’’, Florus Lucius Annacus, ‘’Epitome of Rome from beginning to Augustus’’
6. N.M.Mathew, ‘’Malankara Mar Thoma Sabha Charitram’’. Vol. I (Malyalam) Page 36.
7. Kerala Council for Historical Research findings in 2006-07.
8. Bowler, Gerry. (2000). ‘’The World encyclopedia of Christmas’’. McClelland Stewart Ltd., Toronto, Canada. ISBN 0771015313. LCCN: C009312471, 00931247. Page 139.
9. The Most Rev. Dr. Juhanon Marthoma Metropolitan. (1952). Christianity in India and a Brief History of the Mar Thoma Church, Page 10-11. Pub. K.M.Cherian.
10. ’’Periplus Maris Erythraei’’, Para 54.
11. Eusebius. (first pub. in C. 316). ‘’The History of the Church from Christ to Constantine’’, Book V, Chapter X.
12. ’’The Anglo-Saxon Chronicle’’ Part II, A.D. 750-919 (Everyman Press, London, 1912). Translation by Rev. James Ingram, London, 1823.
13. Nilakanda Sastri, K. G. (1939). ‘’Foreign Notices of South India’’. University of Madras. Page 147.
14. Nilakanda Sastri, K. G. (1939). Foreign Notices of South India. University of Madras. Page 147.
15. Marco Polo. The Book of Travels. Page 287.
16. Sreedhara Menon, A. A Survey of Kerala History.(Mal).Page 54.
17. Herberts. (1636). Some years Travels Into Asia And Afrique. London. Pub. In 1938 by Tamil Nadu Archives. Page. 304-305.
18. Press List of Ancient Dutch Records – 1657-1825. Diary 1758. Page 64.
19. Sankunny Menon, P. (1878) A History of Travancore from the Earliest Times, Higgins Botham & co., Madras. Malayalam: Thiruvithancore Charitram (1988 ed.) Page 246.
20. Buchanan, Rev. Claudius, LL.D.(1811). Memoir of the Expediency of an Ecclesiastical Establishment for British India. Second Cambridge Edition. Page 76.
21. N.M.Mathew. Malankara Marthoma Sabha Charitram, Vol.I. E.J.Institute. Page 253-254.
22. Zac Varghese & Mathew A.Kallumpram. (2003). Glimpses of Mar Thoma Church History. Page28-33. Mar Thoma Sabha Directory. (1999). Page 82-89.
23. Agur, C.M. (1903). Church History of Travancore. Asian Education Services.
24. Mathew, N.M. (2007). Malankara Marthoma Sabha Charitram, Volume II. Page 63.
25. Varughese, Rev. K.C., Malabar Swathantra Suryani Sabhyude Charitram.

External links

• Official Site of the Malankara Mar Thoma Syrian Church
• Directory of Mar Thoma Churches Worldwide

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