Сирийская церковь Маланкара Мар Тома , часто сокращенно называемая Церковью Мар Тома , также известная как Реформированная сирийская церковь [20] [21] [9] и Сирийская церковь Мар Тома Малабара , является автономной восточной протестантской христианской церковью, базирующейся в Керале , Индия . Продолжая многие из сирийских высоких церковных практик, церковь является протестантской по своей теологии и доктринам. Она использует реформированный вариант западно-сирийского обряда Божественной литургии Святого Иакова, переведенный на малаялам . [3] [4] [13] [7] [11]
Церковь Мар Тома считает себя продолжением христиан Святого Фомы , общины, которая, как традиционно считается, была основана в первом веке апостолом Фомой , который на сирийском языке известен как Мар Тома ( Святой Фома ) [22] [23] , и описывает себя как « апостольскую по происхождению, универсальную по природе, библейскую по вере, евангельскую по принципам, экуменическую по мировоззрению, восточную по богослужению, демократическую по функциям и епископальную по характеру». [24]
До начала 20-го века христиане Мар Тома жили в нескольких округах Центрального Траванкора ( округа Патанамтхитта , Коллам и Тируванантапурам ) и Кунамкулама ( округ Триссур ) в Керале. С тех пор они распространились с индийской диаспорой 20-го века в Северную Америку, Европу, на Ближний Восток, в Малайзию, Сингапур, Южную Африку, Австралию и Новую Зеландию. Согласно данным, предоставленным самой церковью, [25] в настоящее время она насчитывает более 1 миллиона членов. [26] Их родным языком является малаялам, язык Кералы, и исторически с ними была связана разновидность, известная как сурьяни-малаялам .
По данным переписи населения Кералы 2011 года, с численностью членов в 405 089 человек, церковь была шестой по величине христианской церковью в штате после Сиро-Малабарской католической церкви (2 345 911), Латинской католической церкви (932 733), Маланкарской православной сирийской церкви (493 858), Якобитской сирийской христианской церкви (482 762) и Сиро-Маланкарской католической церкви (465 207). [27]
Сирийская церковь Маланкара Мар Тома обычно называется церковью Мар Тома . В официальных и юридических документах церковь упоминается как Сирийская церковь Мар Тома Малабара или как Сирийская церковь Маланкара Мар Тома. [24] Малабар — это термин, используемый для обозначения побережья Кералы в более ранние дни. Первоначальная церковь упоминалась как Церковь Малабара иезуитами [28] и как Сирийская церковь Малабара в миссионерских регистрах с 1801 года. Маланкара — это древнее название, происходящее от названия «Малианкара», остров Малианкара находится на юго-западной стороне Индийского полуострова. Он находится между Гокарнамом и Каньякумари, самой южной точкой Индии. Керала, нынешний юго-западный штат Индии, является только частью Маланкары. Также считается, что это однокоренное название Малианкара, места недалеко от Музириса , где апостол Фома впервые высадился в Керале.
Mar Thoma — арамейское и означает Святой Фома. Членов сирийской церкви Mar Thoma обычно называют Mar Thomiyar, Mar Thomites или Mar Thoma Syrians. Первоначальным литургическим языком, используемым христианами Святого Фомы, был восточно-сирийский язык, который является вариантом арамейского. Реформационное движение в маланкарской сирийской церкви позже привело к развитию независимой местной маланкарской церкви под митрополитом Матома, что нарушило весь церковный и светский контроль извне Маланкары. В 1898 году, во время правления Тита I Mar Thoma, церковь приняла в качестве своего названия Malankara Mar Thoma Syrian Church или Mar Thoma Syrian Church of Malabar, чтобы охватить свой порядок и наследие. [29] Члены этой церкви известны как Mar Thoma Nasrani или Mar Thoma Syrian Nasrani.
Сирийская церковь Мар Тома имеет четко определенную конституцию и демократическую модель управления. Центральная административная структура состоит из митрополита, епископального синода ( состоящего из всех епископов церкви ), Prathinithi Mandalam ( палаты представителей ) и совета Sabha ( исполнительного органа палаты представителей / Mandalam ), а также отборочного комитета Vaideeka ( для отбора кандидатов на рукоположенное служение церкви ).
Центральное управление Церкви поддерживается епархиями. Каждая епархия имеет свой собственный совет и ассамблею. Члены ассамблеи избираются отдельными приходами, а члены епархиального совета избираются ассамблеей.
Все члены прихода являются членами Эдавака Сангхам (Генерального органа), а также имеют право избирать своих представителей в Епархиальную ассамблею и Пратинидхи Мандалам (Церковный парламент).
Титул главы Церкви - "Мар Тома Митрополит". Он рукополагается из числа должным образом рукоположенных епископов (Episcopas) Церкви, выбор обычно осуществляется старейшим из них. Нынешним Мар Тома Митрополитом является Феодосий Мар Тома [30] [31] , который проживает в Пулатине в штаб-квартире Церкви в Тирувалле , Керала. Он является 21 Мар Тома в линии продолжения после восстановления епископства Мар Тома после Клятвы на Кунанском Кресте (1653).
Если митрополит лично убежден, что ему трудно продолжать исполнять обязанности, относящиеся к его должности, он может отказаться от полномочий и обязанностей митрополита. Тогда он становится почетным митрополитом Мар Фома и к нему обращаются как к «митрополиту Мар Фома Валия». Нынешний «митрополит Мар Фома Валия» — Филиппос Хризостом Мар Фома Валия.
В помощь митрополиту служат епископы , старший из которых называется викарный митрополит.
В административных целях Сирийская церковь Маланкара Мар Тома разделена на 13 епархий или, как их обычно называют, «Бхадхрасанам» ( малаялам : ഭദ്രാസനം ), возглавляемых митрополитом или епископом. Это:
Действующими членами Епископального Синода Церкви Мар Фома являются:
Отлучение реформаторских епископов и их последователей Сирийским православным патриархом в 1875 году [32] , Синод 1876 года (Mulanthuruthy) и вердикт Королевского суда 1889 года [33] стали поворотными моментами в истории Маланкарской сирийской церкви Малабара. Фракция реформаторов (Метран) продолжала посвящать епископов Маланкарской кафедры без согласия Патриарха, поскольку они утверждали, что Маланкарская церковь независима от Сирийской церкви. Перед смертью Маланкарского митрополита Матвея Афанасия он посвятил Фому Афанасия в качестве викарного епископа Маланкарской церкви. После смерти Матвея Афанасия викарный епископ стал преемником в качестве митрополита Маланкарской кафедры в 1877 году, что привело к расколу в Маланкарской церкви. Те, кто поддерживал реформацию, преданно следовали за митрополитом Маланкары, который был законно изгнан из Маланкарской сирийской церкви. Он умер в 1893 году, не посвятив преемника и не предложив нового названия для церкви. Митрополит Малабарской независимой сирийской церкви вмешался и посвятил Тита Мар Фому в качестве нового епископа. [34]
Для посвящений, начиная с 1917 года, в качестве гостей приглашались епископы из других церквей. Но посвящение совершалось только митрополитом и в качестве свидетелей ему помогали другие епископы церкви Мар Тома и Малабарской независимой сирийской церкви .
Семмасан (дьяконы): Сабха Пратинидхи Мандалам избирает совет по отбору Вайдика для отбора кандидатов на рукоположенное служение церкви с помощью рекомендаций (писем от епископов-духовенства в зависимости от уровня их опыта работы в церкви или личного спонсорства епископов или письменной поддержки, обещанной епископами), экзаменов (английский язык, общие знания и Библия) и собеседований до и после теологического обучения (с теолого-социальными аспектами и проверкой посредством психологических и медицинских оценок).
Следуя традиции Маланкарской церкви и влиянию диаспоры, церковь следует обязательному двенадцатимесячному (или 24 месяцам с переездом, если первая попытка не удалась) неоплачиваемому миссионерскому служению для тех, кто склонен стать священником, перед процессом отбора в качестве программы «Десятина молодежи» для «оценочных целей». Кроме того, эта программа была оспорена на молодежных собраниях церкви во время ее замысла на основе отсутствия гарантии при вступлении, быстро меняющегося мира, застоя в карьере и других экономических факторов и пришла к решению на уровне обсуждения о внедрении этого процесса после получения ими теологического образования и интеграции статуса «Дьякона» в период наставничества , что позволяет церкви заполнять НПО, проекты и миссионерские поля обученными и теологически подготовленными людьми для обязанностей персонала и пасторства, таким образом избегая стресса и халатности, которые в противном случае были бы переданы молодежи. В ходе интенсивной полевой подготовки, когда подходящие кандидаты считаются достойными контролируемого притока церковных обязанностей, обученные и опытные дьяконы могут быть выдвинуты на рукоположение в сан кассиры каждой епархией в соответствии с ее назначением.
Касесса (священники духовенства): Лица, получающие рукоположение в качестве служителей, должны быть надлежащим образом рукоположены в дьяконы. Все они имеют степень бакалавра богословия в теологической семинарии Мар Тома, Коттаям , Керала, или в других признанных теологических семинариях Индии. Жена кассисы известна как «Баскиамма», происходящая от «Баскийомо» на сирийском языке.
Генеральные викарии: Из числа священнослужителей, отработавших 25 лет в рукоположенном служении и не моложе шестидесяти лет, избираются в соответствии с их вкладами и рукополагаются в генеральные викарии . В отсутствие епархиального епископа они могут быть назначены заместителями главы епископства.
Христиане Фомы традиционно и в народе называются сирийскими христианами , ввиду сирийской литургии (вариант классической формы арамейского языка), используемой в церковных службах с первых дней христианства в Индии. [35]
Христиане Святого Фомы оставались Церковью Малабара с братскими отношениями с Церковью Востока, Церковью Антиохии , Церковью Александрии и т. д. до прихода португальцев и иезуитов Римско-католической церкви в 15 веке. После этого христиане Святого Фомы подверглись влиянию многих течений верований в разные моменты времени. Эти влияния позже привели к серьезным расколам и к распаду монолитной апостольской церкви на различные фрагменты под разными течениями веры. Они были организованы как Церковь в 8 веке, в которой служили иностранные епископы и с наследственным местным вождем, называемым архидьяконом (Аркадийокон) . В 16 веке попытки португальского падроадо привести христиан Святого Фомы в Латинскую Церковь Католической Церкви привели к первому из нескольких расколов в общине и созданию фракций Пажайякур (католическая) и Путенкоор . [36] С тех пор произошли дальнейшие расколы, и теперь христиане Святого Фомы разделены на несколько конфессий, каждая из которых имеет свои собственные литургии и традиции.
На юго-западной стороне полуострова Индостан; между горами и Эритрейским морем (ныне Аравийское море); простираясь от Каннура до Каньякумари, находилась земля под названием Черараджьям , которой правили местные вожди. Позже эта земля стала известна как регион Малабар и (ныне Керала ). Музирис (около Кочи ) был важным портом входа. [37] После открытия Гиппала , каждый год сюда прибывало 100 кораблей из разных частей известного тогда мира, включая порты Красного моря. [38]
Согласно Библии, во времена Моисея и Соломона Малабарский берег торговал с Израилем пряностями и предметами роскоши ( 3 Царств 9:26–28, 10:11, 22; 2 Паралипоменон 8:18, 9:21).
Раскопки, проводившиеся в Паттанаме (недалеко от Кочи) с 2005 года, предоставили доказательства того, что морская торговля между Кералой и средиземноморскими портами существовала еще до 500 г. до н. э. или ранее. [39] Возможно, что некоторые из тех торговцев, которые прибыли с запада, включая евреев, остались в Керале. [40] [41] [42]
В то время как Август (31 г. до н. э. - 14 г. н. э.) был римским императором , а Ирод Великий (37–4 г. до н. э.) был царем Иудеи , послы из Малабара посетили императора, согласно рассказу Николая Дамаскина . Некоторые писания насрани предполагают, что эти послы были библейскими волхвами из Матфея 2:1, как традиция. [43]
Святой Фома Христиане верят, что апостол Фома прибыл на Малабарское побережье около 52 г. н. э. [44] Он высадился в Музирисе (ныне предполагаемом Паттанаме , недалеко от Кочи на Малабарском побережье) после своей первой миссии в Парфянской империи в эпоху царя Гондофара [45]. Считается, что Святой Фома в течение 30 лет странствовал по Керале [46] и отправился на восточное побережье Индии из Маланкары и умер мученической смертью в месте под названием Милапур -Чиннамалай в Тамил Наду.
Назаряне в Малабаре были обращены из традиционного иудаизма либо «Маром Фомой», либо «Маром Варфоломеем». [47] Ссылка Пантанея на дар «Евангелия от Матфея на еврейском языке» Варфоломеем назарянам в Малабаре является явным указанием на тот факт, что Маром Фома действительно евангелизировал Малабар. Можно также утверждать, что либо Мар Нафанаил (Иоанн 21:2) помогал миссии Мара Фомы в Индии в течение короткого времени, прежде чем отправиться в Армению, либо Бар-Таума, сын Фомы, помогал в миссионерской деятельности своего отца в соответствии с нормами в Левите 21:7. Это также может объяснить, почему большинству священников в ордене Святого Фомы позже было разрешено вступать в брак, что привело к прерогативе священнослужения для определенных групп/семей и людей, которых они поддерживали.
В ранние христианские времена «назрани» не были отдельной религией, а сектой в еврейской общине. Термин использовался для обозначения последователей Иисуса из Назарета. (Деяния 24:5; 28:22). «Христианос» (или христиане) изначально в основном использовалось для обозначения нееврейских людей, которые следовали за Христом (Деяния 11:26). В Керале секта была известна как «Назрани Маргам». Маргам на малаялам означает «Путь». (Деяния 9:2; 19:9, 23; 22:4; 24:22). Таким образом, слово «назрани» ясно показывает, что многие из присоединившихся к ним были евреями. Но в Керале это название было заменено словом «христиане» в 20 веке. [48]
Самые ранние семьи в еврейской общине, принявшие путь христианства через Святого Фому, позже вступившие в браки с этнической местной общиной и брахманами 6-го века. Это привело к воспитанию маргинального класса или «самбандхам» брахманских семейных кланов, таких как Пакаломаттом , Санкарапури и Калли, в другом социально-экономическом статусе, теперь они широко признаны как первые семьи, принявшие эмигрантский образ жизни или «христианство» в Керале. Согласно недавним исследованиям ДНК, проведенным доктором Мини Кариаппа, значительное число Кнаная разделяют свои родовые корни с западно-евразийским генофондом евреев. [49]
Христиане Святого Фомы административно находились под единым местным династическим руководством Аркадьякона (восточносирийский термин для церковного главы с обширными административными полномочиями, происходящий от греческого αρχιδιάκονος = архидьякон ), обычно называемого «Джатикку Картавян» (термин на малаялам, означающий «лидер общины»). Церковь Маланкара считает, что Святой Фома назначал старейшин в каждом месте, где он проповедовал, чтобы руководить верующими. Он молился и возлагал на них руки, так же, как это делали другие ученики ( Книга Деяний 6:1–6; 8:14–17; 13: 1–3). Такая система использовалась до прибытия португальцев . К 1500 году в церкви Маланкара были старейшины прихода и руководитель церкви. До прибытия португальцев латынь была неизвестна народу Маланкара. В «Указах Синода Удаямперура», представленных христианам Св. Фомы на их родном языке малаялам, имя Маланкара Мооппен использовалось для обозначения лидера Церкви, за исключением трех случаев. [50] В период колониализма (т. е. с XVI века) португальские иезуиты начали преднамеренные попытки присоединить общину к Латинской Церкви Католической Церкви, и в 1599 году нашей эры им это удалось через печально известный Синод Диампера . Негодование против этих насильственных мер привело к тому, что большинство общины под руководством Аркадьякона Томаса поклялось никогда не подчиняться португальцам, что известную как Клятва Кунанского Креста в 1653 году. Впервые в 1653 году лидеру Церкви был присвоен титул Мар Тома, когда Томас Аркадьякон был посвящен в качестве Мар Тома I. Нынешний глава Церкви Мар Тома является двадцать первым Мар Тома.
Во II веке (189-190 гг. н. э.) нашей эры Пантен , философ и миссионер, посланный епископом Деметрием Александрийским в Индию, обнаружил, что в Индии было много христиан с персидским епископом и что у них была копия Евангелия от Матфея на арамейском языке. [51] Эти христиане были ранними евангелистами Маланкарской церкви.
Во времена персидского царя Шапура II (310–379) группа из 400 иммигрантов (72 семьи) из Персии прибыла в Малабар под предводительством торговца Кнаи Томмана . Они занимались торговлей и обосновались в Кодунгаллуре . Другая иммиграция из Персии произошла около 825 года под предводительством персидского торговца Марвана Сабрисо с двумя епископами, Сапро и Продхом. Вместе они были известны как люди Кнаная/ Канайя . Они продолжали частично оставаться в эндогамной группе внутри общины Насрани. Они сотрудничали с церковью Маланкара, вместе посещали богослужения, но оставались отдельной идентичностью. К 10 веку в Малабаре было две группы Назрани, христиане Святого Фомы и община Кнаная. [52]
После прибытия христиан из Персии их епископы, священники или миряне начали посещать их. Большинство из них не смогли вернуться из-за финансовых трудностей и дальних поездок. [ нужна цитата ] Люди Кнаная молились вместе с христианами Святого Фомы. [ нужна цитата ] Поэтому эти посетители также посещали эти службы. Это был предмет продолжающегося спора между различными церквями в Керале, имели ли сирийские епископы какую-либо административную ответственность или юрисдикцию над христианами Святого Фомы Назрани.
Персидские кресты были в церквях, которые когда-то посещали насрани. Из пяти персидских крестов два находятся в Коттаям Кнаная Валиа Палли. По словам археологов, самый ранний из них был изготовлен в 7 веке. Крест стал символом христианства на западе во времена Константина (272–337). [53] Христиане Святого Фомы Малабара почти не имели контактов с другими христианами до прибытия людей Кнаная из Персии. Более того, два из старейших церковных зданий, которые все еще существуют в Южной Индии, не имеют никаких отметок креста на своей первоначальной структуре. Так что, скорее всего, именно в 7 веке крест стал символом христиан Святого Фомы.
Существование этой церкви в первые века нашей эры подтверждается записями древних путешественников.
Правители Кералы , в знак признательности за помощь, дали Маланкарским Назрани три документа на медных пластинах. Они известны как Чеппеды, Королевские Гранты, Сасанам и т. д. Пять из них сейчас находятся на хранении в штаб-квартире Сирийской церкви Маланкара Мар Тома в Тирувалле.
Португальцы начали селиться в Индии с прибытием Васко да Гамы в 1498 году . В течение следующих 200 лет они взяли под контроль морские пути и были сильны в западных частях Индии. К 1500 году церковь Маланкара распространилась от Каннура на севере до Коллама на юге. Она включала христиан Святого Фомы и эндогамную группу, христиан Кнаная . Христиане Святого Фомы претерпели изменения со встречей с португальцами в 1599 году. [66] В 16 веке попытки португальского падроадо инициировать христиан Святого Фомы в католическую церковь привели к первому из нескольких расколов в общине и созданию фракций Пажайякур и Путенкоор. С тех пор произошли дальнейшие расколы.
Церковь Маланкара почти не имела контактов с Западной церковью. Португальцы использовали свою власть, чтобы подчинить церковь Маланкара латинской юрисдикции. Могущественный архиепископ Алейшо де Менезеш [67] прибыл в Гоа в 1595 году. Затем он созвал Синод в Удаямперуре , к югу от Эрнакулама , с 20 по 26 июня 1599 года, известный как Синод Диампера . Здесь архиепископ потребовал полного подчинения латинской юрисдикции. Представители, присланные из различных приходов в Кочине и его окрестностях , были вынуждены принять указы, зачитанные архиепископом.
Протест состоялся в 1653 году с клятвой Кунанского креста. Под руководством архидьякона Томаса ( Мар Тома I ) христиане Томаса публично дали клятву, что они не будут подчиняться епископам-иезуитам. [68]
Рим отправил кармелитов двумя группами из Распространения Веры в Малабар во главе с отцом Себастьяни и отцом Гиацинтом. Отец Себастьяни прибыл первым в 1655 году. Он начал иметь дело напрямую с архидьяконом Томасом ( Мар Тома I ). Отец Себастьяни получил поддержку многих, особенно при поддержке Палливеттила Чанди , Александра Кадавила и викария Муттама. Это были три советника Мар Тома I, который примирился с Грацией (SJ) [ кто? ] до прибытия Себастьяни, согласно сообщениям иезуитов. [68]
Католическая фракция Пажайякура настойчиво оспаривала действительность рукоположения Мар Томы I , возложив руки 12 священников. Это заставило многих людей поверить в то, что они сказали, и они решили воссоединиться с католической фракцией.
Между 1661 и 1662 годами из 116 церквей кармелиты вернули себе восемьдесят четыре церкви, оставив архидьякону Мар Фоме I тридцать две церкви. Восемьдесят четыре церкви и их приходы были тем телом, из которого произошли Сиро-Малабарская церковь и Халдейская сирийская церковь. Остальные тридцать две церкви и их приходы представляли собой ядро, из которого произошли Сирийские православные (якобиты и православные), Тхожиюр, Мар Фома (реформированные сирийцы), Сиро-маланкарские католики. [69]
В 1665 году по просьбе архидиакона в Индию прибыл епископ Григорий Абдул Джалил , посланный Сирийским православным патриархом Антиохии. Верная группа под руководством архидиакона приветствовала его. [70] Прибытие епископа Григория Сирийской православной церкви в 1665 году ознаменовало начало формального раскола среди христиан Св. Фомы. Те, кто принял западно-сирийскую теологическую и литургическую традицию Сирийской православной церкви Антиохии Григория, стали известны как якобиты, в то время как сирийские католики оставались в общении с Римом и позже стали известны как Сиро-Малабарская церковь. [70]
Под руководством старейшины Томаса назрани со всего Кочина собрались в церкви Маттанчерри в пятницу, 24 января 1653 года (ME 828 Makaram 3) и дали клятву, известную как Великая клятва согнутого креста.
«Эти португальцы убили Мар Игнатия, и мы больше не присоединимся к ним. Мы отрекаемся от них и не хотим ни их любви, ни их благосклонности. Нынешний Франциск, епископ, не будет нашим губернатором. Мы не его дети и не последователи. Мы больше не признаем португальских епископов». [71]
Те, кто не мог дотронуться до перекрещенных веревок на кресте, держали веревку в руках и произносили клятву. Из-за веса, как полагают последователи, крест немного согнулся, и поэтому он известен как «Клятва согнутого креста» ( Coonen Kurisu Sathyam ). [72] [73]
Через четыре месяца после этого события, согласно верованиям, 12 старейшин церкви рукоположили старца Фому в сан прелата с церковным титулом Мар Фома I.
Их верования и обычаи до прибытия португальцев, как это видно из канонов Синода Диампера . [74] [75]
Церковь Маланкара, [76]
Голландская Ост-Индская компания победила португальцев за господство в торговле пряностями в Малабаре в 1663 году н. э. Маланкара Назрани воспользовались этой возможностью, чтобы скрыться от латинских преследований с помощью Голландской Ост-Индской компании. Голландцы привезли епископа Григория Абдула Джалиля из Иерусалима Сирийской православной церкви на своем торговом судне в 1665 году н. э. Томас Аркадьякон, который был посвящен как Мар Тома I, вступил в отношения с Западно-сирийской православной церковью и постепенно перенял западно-сирийскую литургию и практику. Голландцы находились на Малабарском побережье с 11 ноября 1604 по 1795 год. Мар Тома I - Мар Тома VI были прелатами в этот период.
Англичане победили голландцев в 1795 году и захватили Кочин во времена Мар Томы VI . В 1806 году преподобный доктор Клавдий Бьюкенен , англиканский миссионер, посетил Маланкару и встретился с Мар Томой VI. [77] Библия, переведенная с оригинального арамейского на малаялам двумя малпанами (сирийскими профессорами), была напечатана с помощью Бьюкенена. [78]
The early British Residents happened to be people of evangelical persuasions and were curious about the native church.[79][80] In 1808, a bond for the sum of 3000 Star Pagoda (Rs. 10,500) was handed over by General Colin Macaulay, the British Resident in Travancore to the Govt. for Mar Thoma VII with the condition that the interest (known as Vattipanam) be paid to the Metropolitan of the Syrian Church of Malabar.[81] The next Resident Colonel John Munro was approached by a monk (Ramban) Pulikkottil Joseph Ittoop, with the idea of setting up a seminary for the Malankara church. The idea appealed to Munro and under his patronage, the Ramban got the construction completed by 1815. At the resident's behest, the Anglican Church Mission Society sent its missionaries on a Mission of Help, to educate the seminarians.[82][33] In 1815, Joseph Ramban was consecrated by Philexenos of the Thozhyoor Church and was given the ecclesiastical title Dionysius II. To make the Malankara Church accept him as their head, Col. Munro had to get the rulers of Travancore and Cochin issue Royal proclamations ordering Christians to render obedience to Dionysius II.[83] The next two prelates were also selected by Col. Munro and Royal proclamations were issued to them also.[84]
The British missionaries believed that a reformation of the Malankara Church was imperative (since, for instance, they found in the Indian church "those doctrines which we threw off at the Reformation: "Purgatory ... worshipping and adoration of images and relics, and also invocation of saints'")[85] whose presence made reform imperative, and ventured to bring it about through a process of theological instruction and subtle persuasion. By and by, they prodded Metropolitan Punnathra Dionysius III into convening an assembly of his leading kathanars and missionaries at Mavelikkara to discuss the matter. This meeting which took place on 3 December 1818, appointed a committee of six elder kathanars to come up with scheme for reformation, in consultation with the metropolitan and missionaries.[79][80][86] Some priests like Abraham Malpan, Kaithayil Gheevarghese Malpan etc., who worked along with the missionaries at the Kottayam seminary were part of this committee. They were especially receptive to Anglican ideas.[14][87][88] Before the committee brought their findings Punnathra Dionosyus died and Cheppad Dionosyus became the Malankara Metropolitan. Cheppad Dionosyus rejected the committee findings and went on with actions that was against the reforms made by his predecessors.[89] Later, as Anglicans such as Joseph Peet tried to dominate the Pazhaya Seminary and started to create other issue in the Church, Malankara metropolitan Dionysius IV convened a synod at Mavelikkara on 16 January 1836, where-in the participants resolved not to deviate from their Oriental Orthodox faith or traditions and to remain faithful to the Patriarch of Antioch. This ended the official partnership between the missionaries and the Malankara Syrian Church.[82][79][87]
The British Anglicans had many well-wishers in the Malankara Church.[33] Priests like Abraham Malpan and others continued to collaborate with the missionaries to reform the church from within.[14][80] In 1836, Abraham Malpan, Kaithayil Gheevarghese malpan and other reformist kathanars submitted a memorandum to Resident Col. Fraser, levelling charges of abuse against metropolitan Dionysius IV and a 23-point stratagem for the reformation of the church. But as the metropolitan was against all reforms, nothing came of it.[14][90] Regardless, Abraham Malpan produced a reformed revision of the West Syriac Rite and used it in the seminary and his parishes. Consequently, Abraham Malpan was excommunicated.[14][15][88] Malankara metropolitan Dionysius IV refused to ordain anyone trained by reformist malpans.[14][90]
Though Maramon Palakunnathu Abraham Malpan was bounteous in his temperament, he never hesitated to introduce reforms in both teaching and practice. He also insisted on a high moral standard of conduct for laity and clergy alike. All this created a ferment in the Malankara Church and its effects are still discernible in the Church as a whole.[91]
The first printed Malayalam Bible, translated from Syriac was published in 1811. Known as Ramban Bible[102] it contained only the four Gospels. By 1841, the whole Bible was translated, printed and released. Counselled by Anglican missionaries who taught at the Orthodox Theological Seminary, Mar Thoma XI convened a meeting of representatives of the Malankara Church with the missionaries at Mavelikkara in 1818. In that meeting, a review committee was appointed to recommend reforms, in consultation with the metropolitan and the missionaries.[79][80][86] Abraham Malpan, Kaithayil Geevarghese Malpan, Eruthikkal Markose Kathanar, Adangapurathu Joseph Kathanar were members of this committee. This was the first step in carrying out Reformation in Malankara Church.
On 5 September 1836, the reformation was planned. The strategy was determined by a group of 12 clergymen under the leadership of Abraham Malpan. They issued an encyclical describing what they believed were the wrong teachings, a statement listing twenty-four practices of the Church which they believed were "evil" and had crept in by its association with other Churches and religions and the same as a petition to a British Resident.[103][104]
On 27 August 1837 (Sunday), then suspended[14] Abraham Malpan conducted the Holy Communion service in mother tongue Malayalam at his home parish at Maramon. Clergymen, who supported him also did the same thing in various other parishes on the same day.
Connected with a saint (Baselios Yeldo), every year in the first week of October, there was a church festival at Maramon. During that time a wooden statue of that saint, they called "Muthappen" (Meaning:- Elder father) was taken around in procession, and people used to venerate the saint by offering prayers and ask for intercession. In 1837, Abraham Malpan from deeper biblical understandings and of the spiritual scruples surrounding it, took the statue and threw it into a well saying, "Why consult the dead on behalf of the living?" (Isaiah 8:19). So when the festival came there was no statue to be taken out for the procession.
The use of the revised liturgy and the changes he brought about in practices disgruntled Mar Thoma XII. So Abraham Malpan was excommunicated.[14][90] Deacons trained by him were refused priesthood. But Abraham Malpan was not disheartened. He continued with his spirited reforms. He returned to Maramon. Many of his students joined him to continue their studies. All those who believed that "The Church" needed a revitalization also joined him. Members of parishes in Kozhencherry, Kumbanad, Eraviperoor, Thumpamon, Elanthoor, Kundara, Kottarakara, Mavelikkara, Mallapally, and many other places made trips to Maramon to attend the service in Malayalam and listen to his sermons. Doors were also opened for reformation in other places by ministers who supported him.
At this stage, he had three choices in front of him. Repent and go to the beliefs under Antioch; join the Anglican Church with western aid; or go forward with the Cleansing and restoring "The Church" to what he thought would bring it to a pristine position, A church uncontaminated by avarice, venality, licentiousness, and rapacity.[105] He selected the third one. Abraham Malpan died in 1845.
Realising the need for a bishop to lead the reformists, Abraham malpan sent his nephew Deacon Matthews to the patriarch in Antioch. The patriarch, unaware of Mathew's reformation leanings, ordained him as bishop Mathews Athanasius in 1842 and he returned to Travancore in 1843. Metropolitan Dionysius IV sent word to the patriarch that he has been deceived and called for prompt corrective action.[33][82] Mathews Athanasius did not have the approval of the majority of Malankara Christians who were opposed to reforms. In spite of that, the initial patriarchate delegations failed in their mission to help their loyalists. More than anything else, this was due to the British support for the Reformist bishop and Mathews Athanasius ultimately became Malankara Metropolitan in 1852.[106][87][15] Mathews Athanasius published the liturgy without the prayer to St. Mary.[107] He consecrated Ouseph Koorilos, as Metropolitan/Bishop for Malabar Independent Church.[108] The entirety of strong-arm actions incited many clergymen and Pulikkottil Ouseph Kathanar went to Antioch in 1864. He returned as Dionysious V in 1865.
The Orthodox conservatives led by Dionysious V repeatedly sought intervention from the See of Antioch. Discerning the source of the reformists' strength, Patriarch Ignatius Peter IV travelled to London.[33] Whilst being there, he made many supplications to several high ecclesiastical and governmental authorities, pleading to end the partisan British support for Mathews Athanasius in India.[15][109] Eventually, the British government and churchmen came to accept a position of neutrality with respect to the affairs of the Malankara Church. The Archbishop of Canterbury Archibald Campbell Tait apprised the patriarch of this change in British stance.[109] Armed with significant success, the patriarch sailed for India.
After reaching India, the Antiochian patriarch did everything within his power to aid the traditionalist Orthodox faithful. In 1875, Patriarch Ignatius Peter IV excommunicated Mathews Athanasius, Thomas Athanasius (ordained by Mathews Athanasius as his successor) and their Reformist followers from the Malankara Syrian Church.[88][110][32][111][112] The Reformists desperately besought the Archbishop of Canterbury as well as British authorities, to intervene on their behalf, but to no avail.[113] The British colonial administration abstained from extending their crucial endorsement to any one faction, thereby disengaging themselves from local church matters. Thus, the rival parties had to settle their disputes, entirely by means of court litigations.[87][114]
Dionysious V and his supporters filed a case on 4 March 1879. (Case O.S. No. 439 of 1054) demanding the possession of the seminary and the control of assets of the Church. Thomas Athanasius was then the Metropolitan.
During the course of this litigation (1879–1889), answering a question Thomas Athanasius Metropolitan said,
The Episcopal throne of Patriarch is the throne of St. Peter, while the throne of Malankara Church is that of St. Thomas. Malankara Church is as old as the Church in Antioch, equal in status, and both are independent.
A meeting was convened by the Maharaja of Travancore, before the final verdict was given, Athanasius testified that,
Malankara Church was never under any foreign rule and that he was unwilling to move away from the teachings or give the authority and the Church possessions to a foreign Patriarch.
The final verdict which came on 12 July 1889, upheld the conservative position on the Syriac Orthodox Patriarchate of Antioch, as being the only competent ecclesiastical authority historically authorized to ordain and appoint bishops to the Malankara Metropolitanate.[115] The ruling declared Dionysious V the rightful Malankara Metropolitan owing to his loyalty to the Antiochian patriarchate known as Jacobite Syrian Christian Church[116][18] wherefrom he received direct consecration and his acceptance by the majority of Malankara Christians.[33] The judgement also dismissed all claims of the reformists and their leader Thomas Athanasius to the Metropolitanate or its assets.[33][106][15] The Metran Kakshi decided to remain as an independent Malankara Church, and to give primary authority to the Holy Bible and continue as the successors of St. Thomas throne. They separated and established the Oriental Protestant Mar Thoma Syrian Church.[15][7][106]
Many in the Church were fascinated by Gandhian philosophy and particularly its Primates Abraham Thoma, Yuhanon Mar Thoma, and Alexander Mar Thoma were strong Advocates of Gandhian methods. They wore Ecclesiastical robes stitched from Khadi. The church actively worked in areas of education, empowerment of women, eradication of social evils, and self-reliance. Mar Thoma Sabha councils and Maramon Convention became a platform for disseminating Nationalist ideas. Many nationalist leaders like K. Keshavan, C. V. Kunjiraman, T. M. Varghese, Pattam Thanupillai had used Maramon Convention to mobilize people against Divan Sir C.P. Ramaswami Iyer's move to form an Independent Travancore separate from India. In 1936 Kunjiraman through his speech at Maramon gave an ultimatum to Travancore Royalty to give freedom of worship in temples for all Hindus immediately or see mass conversions to Christianity.[117] The practice of political leaders attending with the Christian gathering at Maramon has its origin from that period.
Ramaswami Iyer liquidated the Quilon bank and sealed off Malayala Manorama, the leading newspaper, for criticizing the divan. Abraham Mar Thoma spoke about these notorious acts and visited those who were jailed by him. He further visited the Maharaja of Travancore and complaint about Divans tyrannical rule. Mar Thoma church at this point passed a church resolution against Divan and independent Travancore which infuriated the divan and ordered for the Metropolitans arrest and imprisonment. However, the arrest order was not executed. It was all done at a point of time when other churches and communities of Travancore praised divan or feared to utter a word against the divan.[citation needed] Later the Mar Thoma church had to pay the price for that social action. The land allotted in the heart of Thiruvananthapuram to construct a church by Maharaja Sree Moolam Thirunal was taken back. Mar Thoma church was selectively targeted by Divan, by not giving permissions for the construction of cemeteries and new church buildings.[118]
Thevarthundiyil Titus popularly known as Titusji was the only Christian in the band of 78 inmates selected by Gandhiji from Sabarmati Ashram for breaking the salt law at Dandi in 1930 (Popularly known as Salt March).[119][120] In 1937 when Mahatma Gandhiji was touring Kottayam, Mar Thoma Seminary School opened its doors to Gandhiji. He stayed a night there with K. K. Kuruvila is popularly known as Kerala Deenabandhu (because of his close association with C. F. Andrews Deenabandhu), then principal of the school, he was an MA graduate from Trinity College (Connecticut).[121] Kuruvila was the founder of newspaper Kerala Bhooshanam which was active during the movement for responsible government in Travancore during the 1940s. K. C. Thomas[122] (1901–1976) another noted freedom fighter of the era and once President of "Nivarthana Prasthanam" was in the thick of the agitations against Sir C.P.'s rule in Travancore. He was the secretary of the Jilla Committee of the State Congress was arrested along with Kannara Gopala Panikkar and jailed on 21 September 1938. Their Arrests led to widespread protests in Chengannur and finally led to the infamous 'Mills Maidhan Event' on 28 September 1938 where Divans police used brutal force to dismiss the protesting crowd which resulted in bloodshed. Cherian Thomas son of K.C. Thomas was actively involved with the Bhoodan Movement of Acharya Vinoba Bhave. N.G. Chacko,[123] the freedom fighter plunged into freedom struggle during 1920. He was arrested and jailed for anti-British protests and waving black flag in protest against the visit of the Prince of Wales Lord Wellington, then Governor-General in 1921. P.T. Punnoose[124] is another leader of the era, he started his political activities through Congress party in 1938 however later he became a Communist leader. He was the Secretary of Travancore Communist Party and one of the organisers of the Punnapra Vayalar Revolt. He laid strong foundations for the Communist party in Ambalappuzha, Cherthala, and Alappuzha. He was later elected from Ambalapuzha Constituency to the Indian Parliament.
T. M. Varghese was a Christian among the trio who formed the Joint Political Party and spearheaded for the formation of a responsible Government.[125][126] Another Mar Thoma Syrian and Gandhian of that era K.A. Mathew[127] started his activities by writing articles in the magazine "The Christian Patriot" which articulated the dissemination of nationalist feelings among Indian Christians. In 1939 at Amsterdam when the union jack was raised in "International Christian Youth Assembly" for Indian delegates, K.A. Mathew raised the Indian flag in solidarity and carried along with him. Back in Travancore he was active in the movement against Divan Sir C.P. and his independent Travancore. He opposed a move among the Syrian Christians of Tiruvalla to erect a statue of Divan at the center of the town.[128] He was implicated in many false allegations and cases by the divan and jailed him many times. He was elected to legislative assembly in 1948. Barrister George Joseph[129] a follower of Mahatma Gandhi and a Home Rule proponent mobilized the people in the Vaikom Satyagraha in early stages but later handed over the leadership to K. Kelappan as per the wishes of Gandhiji. During his stay in Madurai he was closely associated with labour union movement and worked in changing the Criminal Tribes Act (CTA), which targeted specifically Kallar and Mukkulathor community. They affectionately called him Rosappu Durai (Master with a rose flower). He was a close friend of K. Kamaraj and Tamil Poet Subramanya Bharathi. Subramanya Bharathi Penned the patriotic song "Viduthalai Viduthalai" when he was staying at George's home. Seven years prior to his death George Joseph joined the Catholic church. Many young Syrian Christians who were staying in Malaya during the 1940s was attracted to Netaji Subhas Chandra Bose and joined the INA. O.C. Chacko a Marthomite from Kuriannoor, joined the Indian National Army in 1943 when he was in Singapore. A Mar Thoma priest, Rev. C.V. George from Ranny in his youth as an advocate was an active member in the freedom struggle and was jailed for his involvement in activities against British Raj. He is the only Mar Thoma Priest who is recognized and awarded as a freedom fighter by the Government.
After India attained its freedom in 1947, the Government of India lowered to the level of a despotic rule during the time of Emergency of 1975. The Emergency was followed after election malpractice allegation and following the verdict against Indira Gandhi. All leaders who spoke against the Emergency rule were jailed or kept in house arrest. It was at this time Yuhanon Mar Thoma[130] wrote a letter to Indira Gandhi, the then Prime Minister of India criticizing emergency and requesting to follow ideals of constitution. There were strong rumors about the anticipatory arrest of Yuhanon Mar Thoma. M.M.Thomas[131] another Mar Thoma Syrian and theologian advocating Ecumenism of Churches had written many articles on the emergency situation. In spite of criticism from many Christian groups, M.M. Thomas made his point in depicting the basic fact of violation of human rights and stressed the need of the democratic organization of the people for the realization of social justice in India. Mar Thoma Church also passed a resolution against Emergency and for the restoration of democracy privately.[citation needed] Mar Thoma church was also closely associated with the land for the landless and home for the homeless movement much before Acharya Vinoba Bhave initiated Bhoodan movement.[citation needed]
The word "liturgy" is derived from the Greek word leitourgia (leitos/loas: people +ergos: work) which means a service rendered to God and people. When the Bible was not available, the liturgy took the role of the Bible, much of the scripture is formed in the liturgical context. The original liturgical language used by the Malankara Church was Aramaic and Hebrew. The Bible that was in use also was in Hebrew.[132] Later when Syriac replaced Aramaic in eastern countries, and the arrival of Knanaya people from Persia in AD 345, the Malankara Church began using Syriac. The Bible used in the Malankara Church is called the "Peshitta" and was in Estrangelo Syriac.[77] This was the Bible that was in use till Malayalam (the language of Kerala) translation was available. The first printed Malayalam Bible, translated from Syriac was published in 1811 by Philipose Ramban with the provision of Claudius Buchanan, known as Ramban Bible it contained the four Gospels. (A copy of this Bible was later presented to Buchanan and is kept at Cambridge University Library.) By 1841, the whole Bible was translated, printed and released by missionary-scholar Benjamin Bailey with the help of Chandu Menon, a tahsildar in the Madras State service. Even though bishops from Syrian churches visited Kerala, they did not attempt to change the Bible into the newer forms of Syriac or to the native language. In June 1876, Patriarch of Antioch Ignatius Pathrose IV visited Kerala and a majority of the Malankara Church accepted him as the head of their church. But those who did not join them continued to follow their own leaders and kept their peculiar identity garnered from reformation. After Mar Thoma Church had begun to use the liturgy in mother tongue Malayalam, other churches continued to follow the same for a deeper engagement with the laity. A revised version of the ancient and apostolic liturgy known as People's liturgy, the Liturgy of St James (Gal.1:18-19), was adopted in the church, later the liturgy has been translated into various languages including English, Hindi, Tamil, Telugu, and Kannada. The Mar Thoma church follows the West Syrian liturgical tradition and is Eastern in the nature of its worship and ethos.
There are six liturgies other than Saint James liturgy (Mar Yakub liturgy) used in the church and a priest can exercise freedom in using them but should satisfy the requirement of "joint congregation act/involvement" and permission from the respective diocese head. The six other liturgies are:
[133]
The Marthomites pray the canonical hours as contained in the Shehimo at seven fixed prayer times while facing the eastward direction.[134]
The seven sacraments (Koodashas) of Mar Thoma Church are:
Those who were converted by St. Thomas in the 1st century continued worshiping in synagogues. Then they moved to their homes and by the 2nd century, they began to build their own churches (called ‘'Palli'’) in various places. It is believed that there were such small gatherings at Maliankara, Piravom, Niranam (Nelcynda) and Nilakkal. St. Thomas Christians in Kerala, still construct their churches combining the design of Solomon's temple at Jerusalem, and Indian Vastu Shastra. So from outside it looks like a Hindu temple but inside it is like a Jewish temple. It is divided into Sanctuary (Madbaha) and Nave (Haickala). Mar Thoma Churches are built east–west with the Sanctuary (Madbaha) to the east. East is the place of the rising suns that is the symbol of the Risen Christ and His Second coming. East also symbolizes the Garden of Eden that was situated in the east. The Sanctuary is separated from the rest of the place by a veil with the sign of a cross. The worship of the Eastern churches symbolizes heavenly worship. Madbaha symbolically represents Heaven and Haickala, the earth, and veil the sky. The Madbaha is demarcated from the bema with an open arch and a veil. At the beginning of Holy Qurbana Service, the veil is drawn from the right side to left. Mar Thoma Syrians have abandoned the West syriac tradition of erecting more than one Altar and Madhbaha in Church and also forbade dedication of Altar/Thronos in name of a Saint or a Holy church father and conducting Holy Qurbana at Altar simultaneously or separate. The pulpit and lectern are also usually found at the extension of the bema. Bema is demarcated from the nave and transept (widely uses a vestibule space before the nave) with altar rails. The Choir is seated at one end of the transepts in the same level of the nave. Now there is a tendency to follow western architectural designs and introducing ciboriums, semi-domes, etc.
Cross used in Mar Thoma Church Chancel particularly at the center of the Altar is the Easter Cross. In Mar Thoma worship practice the visual Sign of the Cross is used many times. When the Priest gives the blessing he performs the sign of the cross; the worshipers, as a sign of accepting the blessing also reciprocates blessing oneself. The same is done at the time of the declaration of the Trinity and also at the time of indication of the Cross. Generally iconostases, pictures or statues of saints are not kept in Mar Thoma churches. Until the middle of the 20th century, all worshipers were seated on a mat spread on the floor. Children occupy the first rows and behind them on right side females and towards left males are seated. A narrow space between left and right is demarcated with a red carpet starting from the main door signifying that the church is sharing the worship space of heaven and joining the communion. Now many churches provide chairs or benches. During the Passion week services, chairs are removed, to facilitate worshiping according to their ancient custom, which includes prostrating a number of times. Everyone including clergy and the laity, who take part in the worship, faces east for the service.[citation needed]
Mar Thoma Church's evolution from a reformation base only strengthened it to follow best practices of its Syriac traditions. Lents (Nombu) and other church festivals are church's structural and liturgical base.[135] Feasts and fasts are an integral part of the traditions of a Christian community. However, the way believers follow these fasts and feasts differ from church to church. Mar Thoma church being a part of Antiochian tradition churches, follows all the canonical feasts and fasts which are related to important events in the life of Jesus Christ. The constitution of the church states that the feasts, fasts or lents are not to be removed or altered from the church at any time. It Includes Observance of the Sunday as the day of the lord and other fast and feast days in the church calendar. Each Sunday is dedicated to meditating on subjects prescribed in church lectionary.[136]
The church mainly observes the fifty days before the period of Easter and twenty-five days before Christmas as fast days. Mar Thoma church doesn't have a canonical instruction on how a believer should follow the Lents. However, as a matter of practice believers follow certain dietary restrictions with the right spiritual diet as followed over generations. A person committed to lent, is in a spiritual training with introspection and renewal of their commitment to be an imitation of set principles by Jesus Christ. With the will for fellowship, each person anchors bio-psycho-spiritually with Jesus Christ through prayer. Lent is often considered as a refreshful practice for thoughts and soul for cultivating seven gifts of the Holy Spirit (Book of Isaiah 11:1–3). An amount of money that is saved by giving up certain types of luxuries during the lent period is typically deposited in the offertory on Good Friday for Church's social services for the afflicted and hungry (Book of Isaiah 58:7–12). Post-modernistic view about lent is as an empowering practice that transforms a person for making social and interpersonal impact.[137] Every weekday in Great Lent there are specific liturgical services which include prostration or profound bows a number of times. The lents of the church are:
The main feast or festival days of the church are Feast of Nativity, Baptism of Jesus, Feast of Annunciation, Palm Sunday, Easter, Feast of the Ascension, Day of Pentecost, and Feast of the Transfiguration. The most important festivals of the church are that of in Holy Week (Hasha) and Christmas. The festivals of Mar Thoma Church can be divided into 4 categories, they are:
The Ethanaya Feasts Kudos Etho and Hudos Etho is in the second and third Sundays of November, it is also considered as the beginning of a liturgical year.[140] The Holy week or passion week (Hasha) is the week before Easter and the last week of Great Lent, this includes Palm Sunday (Hosanna- Commemorating princely entry of Christ into Jerusalem), Maundy Thursday (Pesach- Commemorating last meal or passover of Jesus Christ with his disciples and the Holy Communion was instituted on this day[a]), Good Friday (Holy Friday – Commemorating crucifixion of Christ at Golgotha), Joyous Saturday, and Easter (Resurrection Sunday – Commemorating Resurrection of Christ).
Christmas is celebrated by all members of the Church, to commemorate the birth of Jesus Christ. During this time, parishes will be involved in Christmas carols and the celebration of Christmas Day church services with Christmas cakes. Before the 1850s, Mar Thoma church celebrated Christmas on 6 January, the day of Epiphany.[citation needed] By the end of last century, Christmas trees, Christmas Stars-an illuminative paper decoration made in the form of star or sunburst, Christmas lights, Sky lanterns, Nativity crib, Santa Claus' and other related festive traditions have appeared in the church.
There are no theological impediments to the ordination of women, in the Mar Thoma Syrian Church.[141] Being theologically Protestant,[7] this church endorses the Priesthood of all believers.[16][97][101] However the church hasn't ordained women yet, as it is not in accordance with Eastern Christian traditions. Female Archbishop Kay Goldsworthy of the Anglican Church of Australia, was one of the main speakers at the 2020 Maramon Convention, organized by the Mar Thoma Church.[142] On the question of women's ordination, the Mar Thoma church's official response to the Baptism, Eucharist and Ministry document of the World Council of Churches reads,
Women now are able to share responsibilities which were formerly exclusively male. This change in society must be seen as an act of God. This must be reflected in increased sharing by women in the priestly ministry of the church. There is no theological barrier to such a development in the Mar Thoma Church. However, the Mar Thoma Church presently has barriers due to custom, culture and tradition in allowing women to share in the ordained ministry of the church. It is earnestly hoped that these will break down as men develop greater consciousness of the change of times and women become willing and open to new challenges that God is opening before them. At the same time we also earnestly hope that ways will be found so that ordination of women does not create new barriers on the way to mutual recognition of ministry and sacraments.[141]
Howsoever it is to be noted that the Mar Thoma Church has provided caution that the BEM Document should not be considered as a confession of faith and order, rather it should be seen as a document that closes that gap between Churches across the world.
A word of caution is necessary before we conclude this response. While the Mar Thoma Church accepts the BEM document as a satisfactory starting point for interchurch conversation, we are eager that it should not be made a confession of faith and order. The churches should be free to develop patterns of church life drawing upon the indigenous cultural heritage remaining in continuity and faithfulness to the authentic tradition of the church across the ages.
— Mar Thoma Sabha Council, Churches respond to BEM VOL 4, Faith and order. Page 13
The Mar Thoma Church is involved with several movements and projects, aiming at the upliftment and empowerment of the Transgender community.[143][144][145][146] In 2018, two transgender speakers were given the stage, to address the Maramon convention of the Mar Thoma Church.[147]Joseph Mar Thoma, a former head of the Mar Thoma Church, made it clear that there are no biblical grounds to deny priesthood and baptism for transgender individuals.[148] It is also noteworthy that Joseph Mar Thoma, the former head of the Mar Thoma Church took the example of "Philip and the Eunuch", and how the Eunuch played an important role in development of Ethiopian Christianity.[149]
Theodosius Mar Thoma the current head of the Mar Thoma Church, has said that the time will come, when transgender people would be ordained as priests in the church. He said,
It is quite possible. But don’t expect this all of a sudden. It may take time, but it is likely.[150]
Development Department; Christian Agency for Rural Development (CARD); Mar Thoma Medical Mission; Mar Thoma Sabha Mandiram Fellowship; Social Welfare Institutions; Theological Institutions; Educational Institutions; Technical Institutions; Study Centres; Church Animation Centre; and Camp Centres are other empowerment organizations of the church.
Nine colleges, six higher secondary schools, one vocational higher secondary school, eight high schools, one training school, five technical institutions plus other educational institutions owned and managed by individuals and by parishes.
There are 38 social welfare institutions, 14 destitute homes, and ten hospitals. The Mar Thoma Theological Seminary, Kottayam (established 1926) & Karukachal (Annex), Dharmajyoti Vidyapeedom, Haryana, E.J. Institute of Evangelism, and 4 other institutes cater to the theological education of both the clergy and the laity.[151] Three study centres at Managanam, Kottayam and Trivandrum for arranging regular study programs and to provide opportunities for creative dialogue between Church and society on various ethical, moral, social and religious issues. The religious education of children is looked after by the Sunday School Samajam (organized in 1905) and the work among youth is carried on by the Youth Department, (the Yuvajana Sakhyam organized in 1933). The Church has a Women's Department (the Mar Thoma Suvisesha Sevika Sanghom organized in 1919).
The Mar Thoma Evangelistic Association, the missionary wing of the Mar Thoma Church, is in charge of organising the Maramon Convention, One of the largest annual Christian gathering in Asia.[152] It takes place in Maramon, near Kozhencherry, during February on the vast sand-bed of the Pampa River next to the Kozhencherry Bridge. The first convention was held in March 1895 for 10 days.
The Maramon Convention is principally an assembly of Christians who go there once a year to listen to the gospel as read and expounded by Christian leaders from all over India as well as abroad. This provides a revived ideological and experiential faith in accordance to the need of the laity and period of time. It is in tune with Mathew 6:5. Attendees sit on the sand bed, Old and invalid people are given chairs with separate sponsored or paid seating arrangements. Generally, one session is for ecumenical messages by invited leaders of other churches.[citation needed]
The church actively participates in the programs of the World Council of Churches, the Christian Conference of Asia, the National Council of Churches and the Kerala Christian Council.[153] Mar Thoma Church was attending meetings of World Council of Churches from its first meeting in 1948 at Amsterdam. At the WCC meetings held in Evanston, Juhanon Mar Thoma Metropolitan was elected as one of its presidents. Since then the Church representatives attended all the General meetings.[citation needed]
Due to the historic links of the Malankara reformation to the Anglican missionary enterprise in colonial India and the resultant formative influence, the Mar Thoma Church maintain close relations with the Anglican Church.[88][154] The Church's theology and doctrines are closest to that of Anglicans; hence Mar Thoma as well as some Anglican Churches commemorate each other's bishops, in their respective Eucharists.[155][156] The Mar Thoma church is in full communion with all the churches of the Anglican Communion. The two denominations fully accept each other's ministry.[157][158] Mar Thoma bishops also take part in the Lambeth Conferences.[159][157] Pastoral care and episcopal oversight for Mar Thoma congregations and dioceses in the Western world, comes from territorial Anglican provinces, on an as-needed basis. In the UK, such a partnership exists with the Church of England, in Ireland with the Church of Ireland, in the US with the Episcopal Church, in Canada with the Anglican Church of Canada and in Australia with the Anglican Church of Australia.[154][160][161][157] In India, their communion partners are the Church of South India and the Church of North India. These three churches work together on various issues as the Communion of Churches in India.[16][162] One such issue is focusing on transgender rights.[144][163][164]
Mar Thoma bishops have acted as co-consecrators in the ordination of Anglican bishops, on a number of occasions.[157][165][166] In 1970, Mar Thoma bishop Alexander Mar Theophilus was a co-consecrator, who ordained seven original CNI bishops, as part of the inauguration of the united Church of North India.[167][168][169][170] In 2011, Joseph Mar Thoma participated as co-consecrator, in the episcopal ordination of Thomas K. Oommen of the Church of South India.[171][172][173] In 2011, Mar Thoma bishop Euyakim Mar Coorilos participated as co-consecrator, in the episcopal ordination of Dhiloraj Canagasabey of the Church of Ceylon.[174][175] In 2015, Mar Thoma bishop Geevarghese Mar Theodosius participated as co-consecrator, in the episcopal ordination of Peter Eaton of the Episcopal Church (United States). Female primate Katharine Jefferts Schori was the principal consecrator for this ordination.[176][177][178]
There is a historic relationship between Mar Thoma Syrian Church and Malabar Independent Syrian Church, although the doctrinal positions are not mutually accepted in full. Church of Thozhiyoor (Anjoor) and its primates have come in rescue of Malankara church many times. After the demise of Pulikkottil Joseph Dionysious (Mar Thoma X) and Punnathra Geevarghese Dionysious, Kidangan Geevarghese Philoxinos of Thozhiyoor Church reigned as Malankara Metropolitan as per the Royal Proclamation and returned the title back to Malankara Church without any claim after consecrating Punnathra Geevarghese Dionysious and Cheppad Geevarghese mar Dionysious for Malankara church. Similarly in 1863 Malankara Metropolitan Mathews Athanasious defended Thozhiyoor Church as an Independent Syrian Church in Madras High Court against Euyakim Koorilos Design to subordinate the Thozhiyoor Church under Antioch. From that verdict onwards Church of Thozhiyoor came to be known as Malabar Independent Syrian Church. When the Metropolitan Thomas Athanasius died without consecrating a successor in 1893, it was the Metropolitan of the Thozhiyoor Church who consecrated Metropolitan Titus I Mar Thoma, and helped the Mar Thoma Church in a serious crisis. Mar Thoma Metropolitans have since then helped in consecrating the Metropolitans of Thozhiyoor Church and vice versa. According to the constitution of the Thozhiyoor Church, when difficulties arise the Thozhiyoor Church should seek the advice and guidance of the Mar Thoma Metropolitan despite the fact that either Church has no authority over the other. Thus the relation between the Thozhiyoor Church and Mar Thoma Church is unique. The centenary of the fraternal relationship between the two Churches was celebrated in the Sabha Mandalam on 14 September 1994.[179]
Mar Thoma Church has special regards and respect to Syriac Orthodox Church. The Apostolic succession of Mar Thoma Episcopacy, St James liturgy, Ecclesiastical tradition, and order are all from West Syriac Tradition of Antioch. The First Reforming Metropolitan of Malankara Mathews Athanasious was ordained to ecclesiastical orders by Patriarch Elias of Antioch in 1842. After Demise of Mathews Athanasious, the ecclesiastical robe and other insignia were sent to the Patriarch of Antioch as per tradition. It was later returned to Mar Thoma Church during the time of Patriarch Zakka I. Patriarch Ignatius Zakka I and Patriarch Ignatius Aphrem II have visited Maraman Convention and blessed its faithful. Mar Thoma Church has made a convention or practice that it will never consecrate a bishop with the name "Ignatius" the Ecclesiastical Title of Patriarch. Other Malankara churches started consecrating their own Holy Muron, Mar Thoma church still have not done that. Mar Thoma church hitherto has been increasing and using the holy muron Consecrated by Patriarch Elias and brought to Malankara by Mathews Athanasious in 1842. Mar Thoma church maintains good relations with Jacobite Syrian Christian Church. There is an active ecumenical dialogue between the Syrian orthodox church and Mar Thoma Church for mutual acceptance and wider communion.[citation needed]
Malankara Mar Thoma Syrian Church and Malankara Orthodox Syrian Church have the same Malankara antiquity and heritage that dates back to Saint Thomas' mission in Kerala, as well as West Syriac St James liturgical traditions dating back to the Puthenkoor faction. These churches are often referred as Swadeshi Churches as both have their spiritual and temporal leaders based within Kerala, India unlike many other Christian Churches of Kerala.[180] However, there is no official Holy communion relationship between both the churches.
At the same time, both clergy and laity come together in matters of social and public concern. Ecumenical worship services during Christmas season is common outside Kerala among the diaspora,[181][182] and also at many places within Kerala.[183]
Marriages between the members of the two Churches are very common given the mutual historical privileged caste status of Kerala Syrian Christian community, although ecclesiastical authorities like to discourage such alliances and may not grant proper documents. Leaders of both churches have held ecumenical dialogues to discuss their differences in theology, traditions or practices that still remain pending clarification for mutual recognition, joint theological education and research, and communion; such efforts remain ongoing.[184]
There are many church leaders in both the churches who are widely respected across the larger Syrian Christian community, irrespective of their individual affiliation. Mar Thoma church has established an internal tradition that it will never consecrate an Episcopal or Metropolitan with the Greek name Baselios The ecclesiastical title of Catholicos of Edessa, which is now being used for primates of the Malankara Orthodox Syrian Church( holding the ecclesiastical title of Catholicos of the East) and Jacobite Syrian Christian Church (holding ecclesiastical title of Catholicos of India).[185]Both Mar Thoma Church and Malankara Orthodox Church believes that their Primates are occupying the Ecclesiastical Throne of St Thomas.
Both churches share church buildings to conduct their worship services at several places such as Chengannur, Koorthamala,[186] Bahrain, Hyderabad etc. with peace and mutual love. These serve as examples of Christian Unity and brotherhood that many other churches can learn from and replicate.[186]
The Mar Thoma Church has concluded its ecumenical dialogue with the Old Catholic Churches of the Union of Utrecht in 2014.[187] This dialogue is in the process of reception. There is an ecumenical dialogue of the Mar Thoma Syrian Church with the Lutheran churches.
The church maintains friendly relations with the Syro-Malabar Catholic Church and the Syro-Malankara Catholic Church; but the Catholic doctrines are not accepted by Mar Thoma church in their fullness. The Mar Thoma Church keeps a multifaceted approach in these relationships by adapting to the spiritual and cultural environment of the communions yet strongly abiding with the Mar Thoma Syrian identity. The Mar Thoma Church also keeps good ecumenical relations with other Christian churches around the world.[citation needed]
The Mar Thoma Syrian Church, which represents the Protestant Reform movement, broke away from the Syrian Orthodox Church in the 19th century.
The Syrian Orthodox also became the target of Anglican missionary activity, as a result of which the Mar Thoma Church separated from the Orthodox in 1874, adopting the Anglican confession of faith and a reformed Syrian liturgy conforming to Protestant principles.
On the death of Mathews Mar Athanasios, Metran of the Malankara Syrian Church, in 1877, he was succeeded by Thomas Mar Athanasios, who lost control over most of his parishes and church buildings in a series of lawsuits filed during his sixteen-year reign by rival Metran Dionysios V. Subsequently, his movement was renamed the Malankara Mar Thoma Syrian Church, and gradually absorbed elements of both Anglicanism and evangelism, as new parishes were established and reforms effected. It remains today the most Protestant of all the Malabar Syrian churches.
Metropolitan Juhanon Mar Thoma called it "a Protestant Church in an oriental grab."...As a reformed Oriental Church, it agrees with the reformed doctrines of the Western Churches. Therefore, there is much in common in faith and doctrine between the MTC and the reformed Churches of the West. As the Church now sees it, just as the Anglican Church is a Western Reformed Church, the MTC is an Eastern Reformed Church. At the same time as it continues in the apostolic episcopal tradition and ancient oriental practices, it has much in common with the Oriental Orthodox Churches. Thus, it is regarded as a "bridging Church".
The Mar Thoma Church combines evangelical and reformed doctrines with ancient forms of worship and practices. As a reformed Church with progressive outlook, it agrees with the reformed doctrines of Western Churches. Therefore, in the days of ecumenism, there is much in common between the Mar Thoma Church and other reformed Churches. At the same time as it continues the Apostolic Episcopal tradition and ancient Oriental practices, it has much in common with the Orthodox Churches. Thus it is regarded by many in the ecumenical world as a bridging Church.
The Reformers calls themselves the "Mar Thomas Christians". They are considerably Protestantized. They have no images, denounce the idea of the Eucharistic sacrifice, pray neither to the saints nor for the dead, and use the vernacular (Malayalam) for their services…If only we knew what the views of the Church of England in matters of faith are, it would be easier to estimate those of the Mar Thomas Christians.
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(help)The Church has accepted the Bible and the Nicene Creed, as the basis of its faith and doctrines…Another major change was that prayers for the departed souls and Saints were removed from the liturgy and considers praying for the dead and praying to the Blessed Virgin Mary and to Saints are opposed to the canon and Scripture. The Church does not validate the practice of seeking the intercession of Saints for lack of biblical reference. In the case of priesthood, the Church believes that the priest is only the representative of the people. The Church affirms the priesthood of the laity and believes that Christ alone is the mediator...Regarding the priesthood, the Church believes that the celebrant is a representative of the people and affirms that Christ alone is the mediator. This Church does not recognize the "priestly mediation".
But his main emphasis was the gospel of personal salvation through faith in Christ and the renewal of personal life and relations, which justification by faith would make possible. This of course was the new emphasis he had learned from the western mission. It was with this end in view that he made the revision in the liturgy of Holy Communion. Besides emphasising justification by faith rather than by religious works, the Malpan gave expression to the priesthood of the whole people of Christ over against the priesthood of the clergy.
Following are the major changes Abraham Malpan made in his revision of liturgy and practice. The reformers also emphasized that we are saved by the grace of God and not by any human deed or work. Through repentance and confession, we have to come to the Lord to receive His grace.
The reformation in the Malankara Church had several elements of the protestant reformation that took place in the 16th century in Europe under the leadership of Martin Luther...A recovery of the Lutheran maxim of the "priesthood of all believers" and the reclamation of the Christian vocation as the task of the whole Church, signalled a re-alignment of the nature of the ministry and mission. The ministry was no longer solely equated with the activities of the clergy, but rather became something exercised by the whole people of God, in the Church and the world.(pages 42-43) The office of the priesthood: The role of the priest was accepted as a representative of the people, before God. An emphasis on the priesthood of all believers (the general priesthood) was give more importance in the liturgy.(pages 83-84) In the case of priesthood, the Church believes that the priest is only the representative of the people. The Church affirms the priesthood of the laity and believes that Christ alone is the mediator.(page 94) Regarding the priesthood, the Church believes that the celebrant is a representative of the people and affirms that Christ alone is the mediator. This Church does not recognize the "priestly mediation".(pages 96-97)
Under the influence of the British officers and the missionaries, the Government by Royal Proclamation recognised Mathews Mar Athanasius as Malankara Metropolitan.
No doubt conscious of the fact that Mathews Mar Athanasios enjoyed support from the British, the Patriarch travelled first to London where he met the Archbishop of Canterbury and a number of Government representatives.......Gradually the British Government and the Churchmen involved came to accept that a position of neutrality regarding who should be Malankara Metropolitan was the only realistic compromise. Archbishop Tait communicated this to Peter III, though his references to the desirability of worship in the vernacular and the distribution of the Scriptures, show where his instincts lay.
In 1875 Patriarch Peter III Ignatius visited Malabar. Perceiving that his authority was getting steadily eroded because of the popularity of Mathew Mar Athanasius, the patriarch excommunicated him and his clique.
The Patriarch excommunicated Mathew Mar Athanasius and the pro-Anglican group from the Malankara Jacobite Church.
Letters, petitions and telegrams were sent by the Reformers to the Archbishop of Canterbury, the British Government and the Governor in Madras. Some of these were from individual Syrian Christians, others from groups. Eighteen individuals from Kunnamkulam, the nearest town to Thozhiyur, for example, sent a Memorial to Tait, begging him to intervene on behalf of Mathews Mar Athanasios. Thomas Mar Athanasios, the Suffragan Metropolitan, asked Tait to save the Syrian Church from 'the thraldom which threatens it at present'. Mathews Mar Athanasios himself sent a Memorial to the Marquis of Salisbury, pointing out that the Malabar Church was independent and that there was no precedent of a Patriarch ever deposing or excommunicating a Malankara Metropolitan. It was all to no avail. Mathews Mar Athanasios was to all intents and purposes abandoned by the Archbishop of Canterbury.
1876 Patriarch Peter tries to persuade British to declare Mar Dionysius V as lawful Metropolitan, since he had excommunicated Mathews Mar Athanasius. British refuse, withdraw recognition of Mar Athanasius and ask the Indian Christians to approach the civil courts to decide who is lawful Metropolitan.
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: CS1 maint: numeric names: authors list (link)Christianity never banned priesthood and baptism for transgender people, and the Holy Bible very well clarified this, the Mar Thoma Metropolitan, Joseph Mar Thoma, has said...He said the baptism of an Ethiopian eunuch by Philip and the prophesy of Isaiah amply justified this bare truth. The role played by the eunuch in the formation of the Ethiopian Church too was noteworthy in this regard, he said. The Metropolitan said the tendency to keep the transgender people away from the mainstream by misinterpreting the Gospel and the prophesies should be rejected.
"The baptism of an Ethiopian eunuch by Philip and the prophesy of Isaiah amply justified this bare truth. The role played by the eunuch in the formation of the Ethiopian Church too was noteworthy in this regard.
Theodosius believes the time will come when transgender people will be ordained as priests in the church. "It is quite possible. But don't expect this all of a sudden. It may take time, but it is likely."
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: CS1 maint: numeric names: authors list (link)It was also agreed that in the consecration of Bishops by either Church, the Bishops of the other Church should participate. Thus ministry of the two Churches was mutually accepted in full.
While the new Bishops knelt before the Moderator of the CNI, Most Rev. Dr R. S. Bhandare, His Grace Metropolitan Alexander Mar Thoma, and seven other bishops of the CNI put their hands upon the heads the Bishops, thereby invoking the Holy Spirit by saying: Send forth your Holy Spirit upon your servants
Then followed the Consecration of new Bishops coming from the UCNI, ' British ' Methodist , Baptist , Disciples and Church – of – the Brethren traditions. The Bishops taking part in the Consecration were the retiring Metropolitan of the Anglican Church in India, the Most Rev. Lakdasa de Mel, and the Right Revs. Christopher Robinson and John Sadiq, together with the Moderator of the CSI and Bishop Mar Theophilus of the Mar Thoma Church. The Ordinal used was that of the Church of South India
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