History of the Malankara Orthodox Syrian Church
c. AD 52
The Apostolic Origin of the Malankara Church
The Malankara Orthodox Syrian Church traces its apostolic heritage to St. Thomas, one of the twelve Apostles of Jesus Christ. According to the ancient tradition of the Indian Church, St. Thomas arrived on the Malabar Coast around AD 52.
According to tradition, St. Thomas preached the Gospel in Kerala and established Christian communities at seven locations: Maliankara (Kodungalloor), Palayur, Paravur, Gokkamangalam, Niranam, Chayal (Nilackal) and Kollam. He also appointed leaders from prominent local families to guide these Christian communities.
St. Thomas subsequently travelled to the eastern parts of India and was martyred at Mylapore, near present-day Chennai, around AD 72. His apostolic ministry laid the foundation for the ancient Christian community known as the St. Thomas Christians.
The Malankara Church cherishes this apostolic heritage as the foundation of its faith, identity and ecclesiastical tradition.
EARLY CENTURIES – 16TH CENTURY
The Early Church and Its Eastern Christian Heritage
During the early centuries of Christianity, the St. Thomas Christians developed as an indigenous Christian community in India, maintaining their distinct Indian cultural identity while sharing close ecclesiastical and liturgical connections with the ancient East Syrian Christian tradition.
Historical accounts, inscriptions and records of travellers provide evidence of the presence of established Christian communities in India from the early centuries. The Church maintained relationships with Christian centres in Persia, through which bishops, clergy and liturgical traditions strengthened its spiritual life.
Historical accounts from the sixth century, including the writings of Cosmas Indicopleustes, refer to Christian communities in Malabar and their connections with bishops from Persia. Records from the early sixteenth century also attest to the presence of East Syrian bishops ministering among the St. Thomas Christians.
Over the centuries, the St. Thomas Christians preserved a distinctive identity, combining their Indian cultural heritage with the spiritual, liturgical and theological traditions of Eastern Christianity.
This unique heritage shaped the character of the Malankara Church and remains an important part of its identity today.
Before 1653
The Archdeacons
According to the ancient tradition of the Malankara Church, St. Thomas the Apostle established Christian communities in India and appointed leaders from prominent local families to guide them. These families are traditionally identified as Pakalomattom, Sankarapuri, Kalli and Kaliankal.
Over the centuries, the Pakalomattom family came to hold a prominent position in the leadership of the St. Thomas Christian community. The head of the community was known as the Archdeacon, also referred to as the Archdeacon of All India or Jathikku Karthavyan.
Mar Thoma VIII's response to the Madras Government in 1812 provides an important historical account of the traditional leadership of the Malankara Church through the Archdeacons of the Pakalomattom family.
"From 335 AD for 1308 years, the church was ruled by the Archdeacons of Pakalomattom family."
— Mar Thoma VIII, written response to the Madras Government (April 20, 1812)
16th century – 1599
The Portuguese Period
The arrival of the Portuguese in India during the 16th century marked a significant turning point in the history of the St. Thomas Christians. Until then, the Indian Church had maintained longstanding connections with the East Syrian Christian tradition while preserving its indigenous character.
The Portuguese sought to bring the St. Thomas Christians under the ecclesiastical authority of Rome. These efforts culminated in the Synod of Udayamperoor (Diamper) in 1599, which introduced significant changes to the administration, worship and traditions of the Indian Church.
3 January 1653
The Coonan Cross Oath
On 3 January 1653, the St. Thomas Christians gathered at Mattancherry near Kochi and took the historic Coonan Cross Oath.
The oath expressed their determination to resist Portuguese ecclesiastical control and preserve the distinctive identity and traditions of their ancient Church.
The Coonan Cross Oath remains one of the defining moments in the history of the Malankara Church.
1653 – 1816
The Mar Thoma Metropolitans
Following the Coonan Cross Oath, a general meeting of the St. Thomas Christians was held at Allangad on 22 May 1653. At this meeting, Archdeacon Thomas Parambil was elevated by the community to the status and function of bishop under the name Mar Thoma I, through the laying on of hands by twelve leading priests.
This marked the beginning of the succession of indigenous Mar Thoma Metropolitans, who provided spiritual and administrative leadership to the section of the St. Thomas Christians that rejected Portuguese ecclesiastical control.
The succession continued from Mar Thoma I through Mar Thoma VIII, with the Mar Thoma Metropolitans exercising the spiritual and administrative leadership of the Church until 1816.
1665
The Arrival of Mar Gregorios Abdul Jaleel
In 1665, Mar Gregorios Abdul Jaleel, a bishop sent by the Syriac Orthodox Patriarchate of Antioch, arrived in Malankara. He confirmed Mar Thoma I in his episcopal rank and helped strengthen the Church's connection with the wider Syriac Orthodox tradition. His arrival contributed to the development of the Church's liturgical, theological and spiritual life.
Subsequent visits by West Syrian bishops during the following centuries further developed these ecclesiastical, liturgical and spiritual connections. The Church continued to preserve its distinctive Indian identity while developing its relationship with the wider Oriental Orthodox Christian tradition.
1815
Foundation of the Orthodox Theological Seminary, Kottayam
In 1815, the Orthodox Theological Seminary was established at Kottayam through the initiative of Pulikottil Joseph Ramban, with the support of British Resident Colonel John Munro and the Travancore Government.
The Seminary became an important centre for theological education and the training of clergy in the Malankara Church. Its establishment marked a significant development in the educational and institutional life of the Church.
1816 Onwards
The Malankara Metropolitan
In 1816, Pulikottil Joseph Ramban was consecrated as a bishop with the name Mar Dionysius II. Royal Proclamations issued by the governments of Travancore and Cochin confirmed his appointment as the Malankara Metropolitan.
From this period, the head of the Malankara Church was commonly known as the Malankara Metropolitan. This office became central to the spiritual and administrative leadership of the Church.
During the 19th century, successive Malankara Metropolitans, including Mar Dionysius II, III, IV and V, guided the Church through important developments in ecclesiastical leadership and administration. This period set the context for the historic Synod of Mulanthuruthy in 1876.
1816 – 1837
The CMS Mission of Help and the Mavelikara Padiyola
During the early 19th century, the Malankara Church entered into a period of collaboration with the Church Missionary Society (CMS) of the Anglican Church. With the support of British Resident Colonel John Munro, CMS missionaries began their Mission of Help in Travancore in 1816.
The collaboration contributed to the development of education, theological learning and Bible translation. However, disagreements gradually emerged over proposed changes to the Church's traditional faith, worship and administration.
In January 1836, a general assembly of the Malankara Church met at Mavelikara under the leadership of Mar Dionysius IV. The assembly rejected the six proposals presented by Bishop Daniel Wilson of Calcutta and reaffirmed its commitment to the traditional faith, worship and ecclesiastical practices of the Church.
The decision was recorded in the historic Mavelikara Padiyola. This effectively ended the formal collaboration of the CMS Mission of Help with the Malankara Church. The missionaries formally broke their connection with the Orthodox Church in 1837.
The subsequent reform movement and internal disagreements became significant factors in the later divisions within the St. Thomas Christian community.
4 April 1840
The Cochin Award
In 1840, disputes concerning properties jointly held by the Church Missionary Society and the Malankara Church were resolved through an arbitration settlement known as the Cochin Award.
Under the Award, the jointly held properties were divided between the CMS and the Malankara Church. The Malankara Church was granted the right to receive the interest on a deposit of 3,000 Star Pagodas, made by Mar Thoma VI (Dionysius the Great) with the British authorities in 1808. This interest was commonly known as Vattipanam, and the Church also received other assets.
The properties allotted to the Church were to be administered by three trustees: the Malankara Metropolitan, a priest-trustee and a lay-trustee. This arrangement became an important foundation for the trustee system in the administration of Church properties.
This settlement became an important milestone in the financial and administrative history of the Church.
1876
The Synod of Mulanthuruthy
By the latter half of the 19th century, the Malankara Church had experienced considerable internal disagreements concerning ecclesiastical authority, Church administration and the reform movement. Mar Dionysius V was the Malankara Metropolitan at the time of the historic Synod of Mulanthuruthy.
These developments contributed to the need for greater ecclesiastical organisation and clarity in the administration of the Church.
Patriarch Peter III of Antioch arrived in Malankara in 1875 and convened the historic Synod of Mulanthuruthy in 1876, presiding over the gathering of representatives from the Malankara churches.
The Synod addressed the organisation and administration of the Church, established important ecclesiastical structures and strengthened its relationship with the See of Antioch. The subsequent reorganisation of dioceses and consecration of additional bishops also became significant developments in the evolving relationship between the Patriarch and the Malankara Metropolitan.
An important outcome of the Synod was the formation of the Malankara Syrian Christian Association, commonly known as the Malankara Association, as a representative body for the administration of the Church and community. The Malankara Metropolitan served as its ex-officio President.
The Synod of Mulanthuruthy remains an important milestone in the history of the Malankara Church and its ecclesiastical administration.
1889 – 1905
Church Governance and Administration
During the late 19th and early 20th centuries, important court decisions, including the Seminary Suit (1889) and the Arthat Suit (1905), addressed the relationship between the spiritual oversight of the See of Antioch and the temporal administration of the Malankara Church.
These developments formed part of the Church's evolving ecclesiastical and administrative framework.
1911 - 1912
The Road to the Establishment of the Catholicate
During the leadership of Vattasseril Geevarghese Mar Dionysius VI, differences arose concerning ecclesiastical authority and the relationship between the Malankara Metropolitan and the Patriarch of Antioch. His excommunication in 1911 became a significant turning point in the Church's decision to establish the Catholicate in India in 1912.
15 September 1912
Establishment of the Catholicate in India
Following these developments, the Malankara Church invited Patriarch Abdul Messiah (Abded Mshiho II) to Malankara. He presided over the Episcopal Synod that resolved to establish the Catholicate in India, and Mar Ivanios Metropolitan of Kandanad was selected for this historic office.
On 15 September 1912, at St. Mary's Church, Niranam, Mar Ivanios Metropolitan was consecrated as Mar Baselios Paulose I, the first Catholicos of the Malankara Church. Patriarch Abdul Messiah himself was the chief celebrant.
Following the consecration, Patriarch Abdul Messiah issued two Kalpanas setting out the privileges, powers and functions of the Catholicos.
The establishment of the Catholicate in 1912 was a defining moment in the history of the Malankara Orthodox Syrian Church and a decisive milestone in its assertion of ecclesiastical autonomy.
1912 – 1964
The First Three Catholicoi
Following the establishment of the Catholicate in 1912, the Malankara Church continued under the leadership of successive Catholicoi.
The First Catholicos – Baselios Paulose I (1912–1913)
Mar Ivanios Metropolitan was consecrated as Baselios Paulose I on 15 September 1912 at St. Mary's Church, Niranam, becoming the first Catholicos of the Malankara Church. He served until his demise in May 1913.
The Second Catholicos – Baselios Geevarghese I (1925–1928)
Mar Philoxenos of Vakathanam was installed as Baselios Geevarghese I, the second Catholicos, on 30 April 1925 at Niranam. He guided the Church until his demise on 17 December 1928.
The Third Catholicos – Baselios Geevarghese II (1929–1964)
Following the demise of Baselios Geevarghese I on 17 December 1928, Mar Gregorios of Niranam was installed as the third Catholicos on 15 February 1929, with the title Baselios Geevarghese II. Vattasseril Geevarghese Mar Dionysius served as the chief celebrant of the installation. His long tenure witnessed some of the most significant developments in the history of the Malankara Church, including the adoption of the 1934 Constitution, the landmark Supreme Court judgement of 1958 and the period of reconciliation that followed.
26 December 1934
Adoption of the Constitution of the Malankara Orthodox Syrian Church
On 26 December 1934, the Malankara Association adopted the Constitution of the Malankara Orthodox Syrian Church at the M.D. Seminary, Kottayam, providing a formal framework for the ecclesiastical administration, governance and organisational structure of the Church.
The Constitution brought together the offices of the Catholicos of the East and the Malankara Metropolitan in one person, consolidating the spiritual and administrative leadership of the Church.
The adoption of the Constitution was a defining milestone in the institutional development of the Malankara Orthodox Syrian Church and continues to provide the foundation for its governance.
12 September 1958
The Supreme Court Judgement in the Samudayam Suit
On 12 September 1958, the Supreme Court of India delivered a landmark judgement affirming the validity of the Malankara Association meeting held on 26 December 1934 and the Church's Constitution adopted there. The judgement became an important milestone in the constitutional development of the Malankara Church and was followed by renewed efforts towards reconciliation.
1958 – 1964
A Period of Reconciliation
Following the landmark Supreme Court judgement of 12 September 1958, efforts towards reconciliation between the two sections of the Malankara Church gained renewed momentum.
In December 1958, Patriarch Ignatius Yacoub III and Catholicos Baselios Geevarghese II exchanged letters, marking an important step towards restoring peace and communion.
On 17 May 1962, the Malankara Association elected Mar Augen Thimothios as the successor to Catholicos Baselios Geevarghese II.
Baselios Geevarghese II passed away on 3 January 1964, after guiding the Church through an important period of ecclesiastical and legal developments.
On 22 May 1964, Mar Augen Thimothios was formally installed as Baselios Augen I, the fourth Catholicos of the Malankara Church, at the M.D. Seminary, Kottayam. Patriarch Ignatius Yacoub III of Antioch was invited to participate in the installation.
The period from 1958 to 1964 remains an important chapter in the Church's efforts towards reconciliation and unity.
1964 ONWARDS
The Malankara Orthodox Church in the Modern Era
From 1964 onwards, the Church continued under the leadership of successive Catholicoi, developing its spiritual, pastoral and institutional life in India and among its communities overseas. During this period, questions concerning ecclesiastical authority and constitutional administration also continued to shape the Church's development.
The Subsequent Catholicoi
The Church continued under the leadership of the following Catholicoi:
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Baselios Augen I (1964–1975)
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Baselios Marthoma Mathews I (1975–1991)
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Baselios Marthoma Mathews II (1991–2005)
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Baselios Marthoma Didymos I (2005–2010)
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Baselios Marthoma Paulose II (2010–2021)
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Baselios Marthoma Mathews III (2021–present)
The enthronement of Baselios Marthoma Mathews III on 15 October 2021 marked the beginning of the present Catholicate period.
Supreme Court judgements in 1995 and 2017 further addressed aspects of the Church's constitutional governance and the administration of parish churches. These developments form part of the continuing history of the Malankara Orthodox Syrian Church.
The Church Today
Today, the Malankara Orthodox Syrian Church is a global Orthodox Christian community of approximately 3.5 million members, spread across the world, with the majority residing in Kerala, India.
The Church is led by His Holiness Baselios Marthoma Mathews III, Catholicos of the East and Malankara Metropolitan, who was enthroned on 15 October 2021. The Catholicate Palace at Devalokam, Kottayam, Kerala, serves as the official residence of the Catholicos and the administrative headquarters of the Church.
The Church is organised into 30 dioceses, each served by a bishop who provides spiritual and administrative leadership. The Holy Episcopal Synod, presided over by the Catholicos, is the apex body of the Church's bishops and oversees its ecclesiastical affairs.
The Historical Significance of the Catholicate
The establishment of the Catholicate in India in 1912 was the culmination of centuries of historical development within the Malankara Church. From its apostolic heritage rooted in St. Thomas to the succession of indigenous Archdeacons, Mar Thoma Metropolitans and Malankara Metropolitans, the Church's history reflects its enduring commitment to preserving its faith, identity and ecclesiastical heritage.
The Malankara Church also points to Vatican Syriac Codex 22, a manuscript dated to 1301 and associated with Kodungalloor, which refers to the Metropolitan as "The Metropolitan Bishop of the See of St. Thomas, and of the whole church of Christians in India."
This historical reference reflects the Church's understanding of its apostolic heritage and the historical development of its indigenous leadership.
Today, the Catholicos of the East, who also serves as the Malankara Metropolitan, is the spiritual and ecclesiastical head of the Malankara Orthodox Syrian Church, continuing the apostolic tradition and mission of the Church.
Rooted in the faith handed down through generations, the Malankara Orthodox Syrian Church continues to uphold its Orthodox heritage and serve its faithful across India and throughout the world.