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Circumstantial evidences along with beliefs indicate that ST. Thomas might have the originator of Indian Christianity in the first century. He might have come here in search of Jews settled in Malankara, India. He worked among them and converted a good number of people along with locals formed the first group of Christians called Malankara Nazranies. It is logical to believe that ST.Thomas ordained Kahnoosas and entrusted duties before he go to other places of his work. (The permission or the ordination given by Yesu to his apostles can be called –Kahnoosa (suriyani). Those who received Kahnoosa were able to perform all duties of priest hood in early Christendom.) It is logical to believe that these Kahnoosas are entrusted with power of ordination (to appoint new kahnoosas). This was the practice followed by apostles every where they went. They appointed Kassisa’s with permission to ordain people when and where they needed. This was the situation existed in Malankara during the first three centuries. We had Kassisa’s who were entrusted with gift to ordain other Kassisa’s controlled the affairs of church. Since Malankara church had relations with Alexandria in its early stage it followed the system followed by Alexandrians. It is believed that St Thomas reached Kerala through the port of Alexandria. . It is probable that the trade with Alexandria made progress of Christianity to India. St. Thomas landed in Muziris (ponnani-chavakkadu-chettuva) port after AD 45 (According to Indian Christian traditions, the apostle Thomas arrived in Kodungallur (also Muziris), Kerala, Believed to be at AD 52, Nov 21). St. Thomas traveled from Palestine along the Spice route with a merchant called Habban (Habban in Acts of Thomas, Apanna in some other traditions). This was to be expected because the Port of Muziris (Muchiri – the three-lipped Port) in the Malabar Coast had been a major commercial center of that period. During his stay in the Malabar Coast, he established one congregation among the Jewish community in that area, Here he preached to a Jewish community who accepted Messiah and their synagogue became the first Christian church. Many of these Jews presumably spoke Aramaic like St. Thomas, also a Jew by birth. It is believed that the Apostle founded congregations at 1). Palayoor (Chavakkadu/Arthat), 2). Niranam (Nelcynda), 3). Kodungaloor, 4). Paravur, 5). Kokkamangalam, 6). Nilackal (Chayal), 7). Kollam (Kurakkeni Kollam/Thevalakkara) and 8). Thiruvithamcode (Arapally / The Half Church). There is no historical proof regarding the church at Kollam (The old port at Kollam is called Kurakkeni Kollam, the current Thevalakkara, so the church may be Thevalakkara Church (Therissa palli)). The actual location of the church at Nilackal (Chayal ) has not been identified. The church at Palayoor is also, identified wrongly, as historians conclude, that the original town Palayoor is present day Arthat. Palayoor was earlier known as chavakkadu till 1800 AD. Chavakkadu was under see in the 1st Century. The church in Palayoor was built after the death of St. Kuriakose Sahada (AD 400). The tradition of Kuriakose sahada was introduced in Malankara later in the 5th or 6th century. (History says St.Marys Church, Arthat is older than this Palayoor Church)
The St Thomas Christians had connection with the Alexandrian church from the time of St. Thomas to 16th century AD. AD 72, July 3: Martyrdom of St. Thomas the Apostle at Chinnamala, Mylapore, Chennai (Tamil Nadu) AD 180 : Demetrius, Bishop of Alexandria received a letter from India requesting him to send a teacher to instruct them the faith and doctrines of Christ. Thus Pantaenus of Alexandra, reached India. Eusebius writes of a visit to India by Pantaenus around 180-190, during which this Alexandrian scholar encountered Christians on the Malabar coast. A bishop David of Basra (in Persia) was reported to have visited India around 300 and another bishop, John, attended the Council of Nicea in 325 and was recorded as coming from India. AD 293 : In a Syriac document translated by Mingana tells that “during the reign of Shahlupha and Papa (AD 293-300), Dudi (David) bishop of Basra left his see and went to India, where he evangelized many people”. AD 325, 20 May- 19 June: The First Council of Nicaea (Nicaea Sunnahadose). In the summer of 325, the bishops of all provinces were summoned to Nicea (now known as Iznik, in modern-day Turkey), a place easily accessible to the majority of delegates, particularly those of Asia Minor, Syria, Palestine, Egypt, Greece, and Thrace. This was the first general council in the history of the Church since the Apostolic Council that was held in Jerusalem and dated to around the year 50. One of the prelates assembled, named Johannes, subscribed as Metropolitan of Persia and of the Great India. At least from the fourth century the Indian Church entered into a close relationship with the Persian Church. The tradition in the Persian Church also holds that Church too was founded by St.Thomas. AD 381: First Council of Constantinople AD 431 – Ephesus Sunnahadose AD 522 – Cosmas visited South India. In his book ‘Universal Christian Topography’, he says “Priest and faithful Christians are a lot at Mali (Kerala) and Sylon (Srilanka)”. These Christian had connection with Persia. In AD 547 Cosmos, a merchant of Alexandria, is said to have published his book at Alexandria. He relates ” In Malabar country where pepper grows there are Christians , as they call it there is a Bishop, who comes from Persia, where he was consecrated” [In 5th century, Nestorian faith was accepted by a part of Persion Churh. It is clear that, Malankara Church do not have Nestorian faith till that time. Malankara Christians were under the Catholicate Throne of ‘Selucia’ without Nestorian faith at that time. ] AD 639 : Knayi Thoma and his group came to Malankara (as refugees) from Persia, when the Persian Church was under severe persecution. But it is true that when they came to Kerala, they were treated very cordially and were given good positions. The church history says Knayi Thoma was sent to Kerala by King Abgar of Uraha in AD 345. But there is no historical evidence which could prove that King Abgar ruled over Uraha at that time. Some says they were sent by Ignatius Patriarch of Antioch. But there was no such Patriarch named Ignatius in Antioch at that time. The designation ‘Ignatius’ was given to the Patriarch of Antioch only after the 13th century. (Some historical documents says Knayi Thoma came in AD 639, some says they came in AD 1490) AD 696 – A bishop from Alexandria came to Malankara as deputed by Alexandrian Pope-written by Neale, ‘History of the Holy Eastern Church’ Introduction Vol 2, PP.946. Alexandrian Patriarch was never a Nestorian. So, we can strongly believe that Nestorian faith was not in Malankara in AD 696. AD 780 : An Armenian merchant named Thomas reached Malabar. He kept 2 houses one in the south in Cranganore and the other in north. The opulence and extensive mercantile pursuits of Thomas cause his family to be respected. They are said to have enjoyed the same rank as the Nair’s. The charters of their privilages were engraved on copper plates. They preserved them with great care until 16th century, when they were lost. History says bishop of angamaly delivered it to the portuguese and they never returned. AD 822– Two metropolitans from Persia Mar Sabor and Mar Afroth (Mar Prodh) and a merchant Sapir Iso arrived in Kollam . AD 849 : The Tharisappalli Copper Plates: The Persian monks received a Royal sanction called “Tarsish-a-palli Chepped” near “Korukenikollam” from the king of Venad, as described on the Tharisapalli plates. The inscription describes the gift of a plot of land to the Tharisappalli Church at Tangasseri near Quilon (now known as Kollam), along with several rights and privileges. { Tharisa or Threeso, the syrian word means Orthodox } AD 1129 : There are no documents to show whether any Persian bishop came to India between 9th and 12th centuries. Historians note that in 1129 A.D. one bishop John was sent to Malankara by the Catholicos of Persia. AD 1295 : Marco Polo, who visited Kerala in 1295 writes that he saw Nestorian Christians in South India. AD 1301 : We have evidence that in the 8th century the Indian Church had its primate known as “The Metropolitan and the Gate of All India” a title adopted presumably under Islamic influences. The Vatican Codex 22, written in Cranganore in 1301 gives the title as “The Metropolitan of the Throne of St. Thomas and of the whole Church of the Christian India.” AD 1490 : 3 people reached the Persian church to meet the patriarch Mar Shem’ol (Simon). One of three died on the way. The Patriarch ordained two as bishops and sent them back to India along with two other bishops. Some documents says the delegations reached the Armenian Catholicos. At that time there were two patriarchs under Armenian Catholicos in Constantinople and in Jerusalem. Catholic Church missionary reached India first in 13th Century ((1288- 1294= Nicholas 4 Mar Poppa, send a missionary (yohannan) to China, They reached first in India and moved to china)) AD 1498 may 20 – Vascoda gama reached Kozhikode AD 1500 : Pedro Álvares Cabral, was appointed to head an expedition to India , following Vasco da Gama’s newly opened route. He reached Kozhikode in Sept AD 1500. The conflicts with the Arabs moved them to Kochi. He says he met many Christians families there in kodugalloor and one among them named jacob said that St.Thomas established churches and christianity here, and now the metropolitans are send from the Catholicos of Assyria. He says the church here is ruled by a pondiff (pope or catholicos), under him there is two patriarchs , twelve cardinals, so many bishops and arch-bishops. He says that the Thomas Christians refused to venerate images, they abhorred icons, idols or images of any sort, whether of the Virgin Mary, Apostles or other patron saints. AD 1514 – Malankara Church members commonly used the juice of dry grapes (kismis) in their H.Qurbana in AD 1514, – Written by a Portugese person Sadoorete Barbosa. Nestorian believers never permit dry grapes juice to use in H.Qurbana. This shows that Malankara Church was not Nestorian AD 1524 Dec 24– Vascoda gama died, His body was first buried at St. Francis Church, which was located at Fort Kochi in the city of Kochi, but his remains were returned to Portugal in 1539. Among the East Syrian bishops, Mar Jacob the last one, lived and led the Church of St. Thomas till his death in 1549 AD. Two or three bishops did arrive from the East Syrian Church after the death of Mar Jacob but they were severely harassed and the last among them Mar Abraham , led the St Thomas Christians till the last year of the 16th century. 1551 AD – The Portuguese began a Roman Catholic (Latin Rite) diocese in Kochi AD 1567 : Jews constructed a temple at Mattancherry AD 1568-97: Mar Abraham, Nestorian bishop, in Malankara. In 1597 Mar Abraham ordained Gee Varghese Arch deacon from Palomattom Family . AD 1595 – Catholic Bishop Aleixo de Menezes reached Goa, He reached Kochi in AD 1599 AD 1599 June 20-26 = Synod of Udayamperoor (which declared that Indian Christians were brought into the Latin Rite of the Catholic Church.)
AD 1601-24: Francis Roz, Latin Arch bishop, Menezes consecrated Francis Roz, S. J. as Archbishop AD 1605– Bishop Menezes Return back to Europe AD 1624 Feb 16: Francis Roz died and buried in Kodungalloor Church AD 1624 Nov 20 – 1641: Bishop Britto Stephen Successor of Francis Roz AD 1637 : GeVarghese Arch deacon Died. Before He Ordained Thomas as Next Arch Deacon from the same family. AD 1641 : Archbishop Stephen Britto died, Fr. Francis Garcia became the Archbishop Thomas Archdeacon was not in tune with Archbishop Garcia. This incumbent tried his best, using both ecclesiastical and civil powers, to suppress the Archdeacon. Meanwhile the Archdeacon had corresponded secretly with bishops from South-West Asian churches (the Patriarch of the Church of the East in Persia, the Syriac Orthodox Patriarch in Syria, and the Pope of Alexandria in Egypt). It is believed that while Ahatallah was in Cairo, the Pope of Alexandria, Mark VI, received a letter from Thomas Archdeacon , and Mark suggested Ahatallah to go to India. AD 1647 – A document found out from vatican library written by Thomas Archdeacon in 1647 (Later 1st Marthoma Metropolitan) states he was the Archdeacon of whole India. AD 1652: Mar Ahathulla arrived at Surat, Mylapore. He was made captive by the Portuguese. Under the leadership of the Archdeacon , the Thomas Christians reacted by asking the release of Ahathalla. But, all appeals for his release failed. The news spread that he had been drowned by the Portuguese. The tension mounted and reached its apex, with the leadership of the Archdeacon against the Portuguese Jesuits and Garzia, at an Oath called Coonen Cross. 1653 Jan 3: The Oath of Coonen Cross, at Mattanchery near Kochi. = “By the Father, Son and Holy Ghost that henceforth we would not adhere to the Franks, nor accept the faith of the Pope of Rome” The oath resulted directly in the formation of an independent Malankara Church, and Thomas Archdeacon was raised to Mar Thoma I Metropolitan (1653 may 22 ), by Twelve Priests. This Church of the St. Thomas Christians who had freed themselves from the Roman Catholicism, were led till 1816 by Indian bishops of their own native origin and they were known by a common name – Mar Thoma.
Major Events / Splits After “The Oath of Coonen Cross” Through the Oath, the St. Thomas Christians’ Church as a whole overthrew their enforced subjection to Roman Catholicism and resolved to restore their freedom as a church of India and to revive their Oriental Church heritage and indigenous characteristics. But due to various pressures their unity was broken, mainly due to the overwhelming action of the Roman Catholics who had immense support from the Colonial powers; a group of the Thomas Christians were induced to the Roman Catholic side and later on became the champions in the propagation of Roman Catholicism among the Thomas Christians. The Coonan Cross Oath resulted in the first permanent split in the community directly in the formation of an independent Malankara Syrian Church, with Mar Thoma I as its head, and the Malabar Catholic Church, with Parambil Chandy as its head .  Mar Thoma-1 AD 1653, May 22 – 1673 : Mar Thoma I-The first democratically elected/selected Christian Bishop of India. AD 1663: Carmelites in India. Chandy Parambil was made the bishop until 1687. Through the famous Apostolic Letter “Humanae Salutis Auctor” of Pope Leo XIII, dated September 1, 1886, the Latin Hierarchy of India was established and the Vicariate of Verapoly was raised to the status of an Archdiocese. In the year 1887, Pope Leo XIII erected two Vicariates Apostolic namely Kottayam (areas of today’s Changanasserry diocese AND today’s Kottayam diocese) and Trichur (areas of today’s Trichur diocese AND today’s Ernakulam diocese) exclusively for St Thomas Christians, who shortly came to be known as Syro-Malabarese or Syro-Malabar Catholic Church. AD 1665: Mar Gregorios Abdal Jaleel, born in Mosul, Iraq is considered as a Syriac Orthodox bishop of Jerusalem. He is chiefly remembered for his 1665 mission to India, in which he established new vestments and liturgies. He traveled to India in 1665 to regularize the ordination of Mar Thoma I, archdeacon of the Saint Thomas Christian community whom been declared a bishop by his followers after refusing to submit to the Portuguese. It is believed that Gregorios established ties between Thoma’s Malankara Church and the Syriac Orthodox Patriarch, and introduced the West Syriac Rite. But some historians says that vestments and liturgies used my him was different from that of syriac orthodox church He died in India in 1681, and his remains are interred in the St. Thomas Church at North Paravur. AD 1673 -86 : Mar Thoma II AD 1686: The Chengannur Synod, accepted the decisions of Ephesus and added it with that of Nicaea and Constantinople. This led to the growth of oriental orthodox faith in Malankara. AD 1686 -88 : Mar Thoma III AD 1701 : Formation of the Assyrian Church of the East in India is known as the Chaldean Syrian Church, based in Trichur. The history of this church in the early centuries is the same as the history of the other churches in Kerala. The Syrian Christians around Angamalee who did not accept Mar Gregorius waited for East Syrian bishops . The Assyrian bishop, Mar Gabriel finally arrived in 1701 the Chaldean Syrian Church was established, and broke off from the Syro-Malabar Catholic Church which they joined temporarily. Mar Gabriel died in Kerala in 1731 and was buried in Kottayam Cheriapally, which is under Malankara Orthodox Church. AD 1751 : Mar Sakralla Baselios and Mar Gregorios arrived in malankara, ( History says Baselios Sakralla is a Persian Maphriyono ). They were accompanied by a group of clerics from the West Syrian Church. The patriarch of the West-Syrian church had given intimation through his bishops to reconsecrate Mar Thoma V under the jurisdiction of the Patriarch with the title Dionysius. But Mar Thoma refused to do so seeing in it a plot to subdue him and his autonomous church under the Patriarch. : In 1772, however, a sort of diplomatic agreement was reached. On that basis Mar Thoma VI [Consecrated by Marthoma V, at Niranam Valia palli] agreed to undergo a sort of confirmation ceremony. After the confirmation ceremony of Mar Thoma VI was given a new Episcopal insignia as Dionysius. He served his church thereafter till his death on April 8th 1808. He is known in his church as Dionysius the Great. [Once again we see the efforts of foreign prelates to mask or eradicate the tradition of St. Thomas symbolized by the title Mar Thoma. They invariably see it as, a threat to their authority and dominion. Although the title Mar Thomas was out of use for over a century and the title Malankara Metropolitan became prominent, especially for legal purposes, the former title was resumed by the Catholicate of the East in the 20th century.] AD 1771 : Mar Gregorius of Jerusalem one of the bishops from Syrian Church built a church at Cochin and there he consecrated Rev. Abraham of Mulanthuruthy Kattumangattu family in 1771, given the episcopal name Abraham Mar Koorilos. This action was not approved by Mar Thoma VI. Mar Koorilos later went to Malabar and settled there. His followers formed the Thozhiyoor Sabah (church). In 1862 this church was given the name Malabar Independent Syrian Church. AD 1806 : Rev. Dr. Claudius Buchanan, an Anglican missionary visited Malankara and met Marthoma VI . He gave a copy of the Syriac Bible to Buchanan. The Bible was translated from the original Aramaic (Estrangelo Syriac) into Malayalam by Kayamkulam Philippose Ramban and Pulikkottil Ittooppu Malpan appointed by Dionysius (Mar Thoma VI) and was printed with the help of Buchanan. Four Gospels from a very old manuscript was translated and printed in AD 1811 AD 1806 : Arthat Padiyola (Cheppedu) which declared the church will not be under the chains of Rome, Babel & Antioch for ever.
With Mar Thoma IX the tradition of Marthoma Metrans from Pakalomattom family came to an end. The rise of Pulikottil Joseph Ramban changed this and the people identified him as their new leader. The new bishops after Marthoma IX came from different families and they came to be known more popularly with the title Malankara Metropolitans. Malankara Metropolitans started to be recognised by the secular rulers of Travancore and Cochin kingdoms, by a Royal Proclamation. AD 1820 : First press started in Kottayam Seminary by Benjamin Bailey. New Testament of Bible printed here in AD 1829 and Old Testament in AD 1842. Anglican missionaries arrived to join the Seminary; they began to impose Protestant doctrines on the seminarians. AD 1840 – Liturgy East Syriac till 1840, After the arrival of Yuyakkim Mar koorilose West Syriac become common in Malankara orthodox church. AD 1840 : Cochin Award of 1840 (Vattipanam Case) The right to ownership of properties of the church and the beneficial interest arising out of charitable deposit of 3000 Star Pagodas was settled by Cochin Award of 1840. The Award divided the properties between the two (CMS Missionary and Malankara Church) and the right to receive the interest on 3000 Star Pagodas was given to the Malankara Orthodox Church. Properties so allotted to the Malankara Church, as per the award, were to be administered by the trustees – comprising of a Metropolitan trustee, priest trustee and lay trustee – to be elected by the Syrian Christian Community from among themselves. This eventually gave rise to the division of the community. A smaller body of the Malankara Church opted to join with the missionaries and be absorbed into the Anglican Church. The London Missionary Service was active in India. Bishop Norton inaugurated the first Anglican Church in Kerala at Thalavady in the house of one Itty Matthan Panickar. This church was later known as Church Missionary Society and after Indian Independence it became the Church of South India (CSI). AD 1843 : Kallungathra Padiyola was written on 3rd Kanni 1019 (1843). This clearly indicate that Malankara Church was using the old Taksa of Yacob Sleeha till that time. [ The Divine Liturgy of St. James is among the oldest Eucharistic services in continuous use. It is the ancient liturgy of the Church of Jerusalem and is attributed to the Apostle James the Just, the Brother of the Lord.] AD 1852–1877 : Mathews Mar Athanasius Malankara Metropolitan. One of them set out to bring about major reforms in the liturgy and practices of the Church, but failed. After about half a century of conflict within the Church, this body withdrew, and organized itself as the Mar Thoma Church. AD 1865–1909 : Pulikkottil Joseph Mar Dionysious II. (Ordained as a priest by Metropolitan Yuyakim Mar Kurilos at Challiserry church. On 29 April 1865 at Ameed, Patriarch Yakoob III elevated him to the rank of Ramban. On 30 April he was consecrated as Metropolitan Joseph Mar Dionysios. Died on 11 July 1909) AD 1875 June : HH Patriarch of Antiochian Orthodox Church Peter IV arrives in Malankara. AD 1876 June 28–30 HH convenes the Mulanthuruthy Synod. AD 1877 : Mathews Mar Athanasius (Marthoma Chrch) Died , buried in Maramon Church. Thomas Mar Athanasius take charge. AD 1879 March 4 : Joseph Mar Dionysious II made a claim that he and the fellow trustees were the lawful owners of the Church and demanded the possession of the Seminary and control of the assets of the Church. (O.S.No.439 of 1054). In the final verdict announced on July 12, 1889. Thomas Mar Athanasius Metropolitan lost all claims to the church properties. This body withdrew, and organized itself as the Mar Thoma Church. AD 1887 May 20 : Through the Apostolic Bull Quod iam priedem of Pope Leo XIII, the Catholic’s of the Syrian Rite (Syro Malabar Church) were separated from those of the Latin Rite and placed under Vicars Apostolic of Trichur and Kottayam. AD 1889 July 28 : Antonio Francisco Xavier Alvares , was initially a priest in Roman Catholic Church in Goa. He Joined Malankara Orthodox church, got converted to Ramban by Parumala Mar Gregorios and was elevated to Metropolitan of Goa, as Alvares Mar Julious I on 28 July 1889, by Pulikkottil Joseph Mar Dionysious II (Malankara Mertropolitan) AD 1894 Oct 8 : Moran Mor Ignatius Pathros IV, died at the age of 96. He was the first Antioch Patriarch who visited India. AD 1911 : The Knanaya community (under Catholic Church) had their own parishes and in 1911 a separate vicariate apostolic, Kottayam was erected for them. He has jurisdiction over all the Knanaya faithful within the provinces of Ernakulam , Changanacherry, Trichur and Tellicherry 1912 Sept 17 : Reinstatement of Persian Orthodox Catholicos of the East in India by HH Abded Messiah, Patriarch of Antioch, along with Mar Dionysius and Mar Gregorios, at Niranam : H.H. Moran Mor Baselios Paulose I (1st Catholicos) was seated on the Honorary Apostolic Throne of St.Thomas as the Catholicos of the East. This move was controversial, and sealed the division between the pro-Catholicos faction, which would become the Malankara Orthodox Syrian Church, and the pro-Patriarch faction, later known as the Jacobite Syrian Christian Church. Both sides claimed the interest of Vattippanam and a case was filed in 1913 in Trivandrum District Court. This is known as Vattipanam Case. In 1928, the final verdict was in favour of Vattasseril Mar Dionysius VI of Malankara Orthodox Church. The court ruled that Vattasseril Mar Dionysius VI was the legitimate Malankara Metropolitan AD 1930 : A group under the leadership of Mar Ivanios established their communion with the Catholic Church, accepted it as a separate Catholic Church with the name Syro-Malankara Church. AD 1958 : The Church case [Malankara Orthodox vs Syriac Orthodox (Jacobite) ] which was there from the turn of the 20th century continued through the years in different forms. In 1954, the case came before a 5 member constitution bench of the Supreme Court. After hearing the arguments of the plaintiffs and respondents, the Supreme Court, on September 12, 1958 pronounced its verdict in favour of the Catholicos. The court accepting the arguments of the Catholicos declared that the 1934 M.D. Seminary Association and its decisions were valid. This landmark judgment put an end to the long and dragging litigation in the church. Following the Supreme Court verdict, the Catholicos sent Kalpana to all the parish churches, pointing out that the judgement shall be seen as a means for the unification in the church. Finally on 16th of December 1958, the Catholicos and the representatives of the Patriarch exchanged documents accepting each other at the old seminary chapel and thus the church once again became in unity. AD 1972 : A few people who are not happy with peace in the Orthodox Church join together and form an “Antiochan Movement”. AD 1974 : The division in the Malankara Orthodox Church had become a reality. Situation looked like that of a proxy war being fought in Malankara by the Patriarch of Antioch. His supporters seemed organize a parallel church within the Church. Hence the Malankara Church once again decided to seek refuge in the court. AD 1987 : Pope John Paul II (Head of Roman Catholic Church), by his letter, dated May 28, 1987, to the Bishop of India, determined that the bishops of each of the three Rites of Catholic Church in India have the right to establish their own Episcopal bodies according to their own ecclesiastical legislation. The three ritual bodies are: Conference of Catholic Bishop’ in India (CCBI) for the Latin Rite, Syro-Malabar Bishops’ Synod (SMBS) and Syro-Malankara Bishops’ Synod (SMBS). AD 1992 December 16 : Pope John Paul II (Head of Roman Catholic Church) raised the Syro-Malabar Church to the status of Major Archiepiscopal sui iuris Church with the title of Ernakulam-Angamaly. According to the Oriental Canon Law the Major Archbishop is the head of the Syro – Malabar Church immediately under the Pope. However his authority is limited to the dioceses that are the suffragans of the archdioceses of Ernakulam, Changanacherry, Trichur and Tellicherry. The Syro-Malabar dioceses in other parts of India and abroad are directly under the Pope. AD 1995 June 20 : The Church case filed in 1974 passed through the District Court, Special Court and the High Court and reached the Supreme court. On 20th June 1995, the final judgement reconfirmed the authority of Catholicos and the Church Constitution. This could be considered as a major victory for the Malankara Orthodox Church with the Catholicos as its constitutional and Supreme Authority. AD 2002 : On 26 July 2002 Patriarch of Antioch enthroned Baselios Thomas I as the maphriyono and the local head of the Antiochian Syrian Church (Jacobite) in India. A new constitution was framed in 2002 and named the section of the church with him in India as the Jacobite Syrian Christian church under the Syriac Orthodox Church of Antioch. AD 2005 February 10 : The Syro-Malankara Catholic Church was raised to the status of a Major Archiepiscopal Church. The Hierarchical Head of the Church was elevated as Major Archbishop. AD 2017 July 3: Final verdict regarding the Malankara Church case, in favor of Malankara (Indian) Orthodox Church. The formation of 2002 Constitution by the Jacobite faction is illegal and void. The 1934 constitution of Malankara Orthodox Church is appropriate and adequate for the management of the parish churches. Vicars, Priests, Deacons etc is to be as per the 1934 Constitution. The Primate of the Orthodox Church of the East is Catholicos. He enjoys spiritual powers as well as the Malankara Metropolitan, has the prime jurisdiction regarding temporal, ecclesiastical and spiritual administration of the Church. |
CHRISTIANITY IN INDIA
From as early as 3000 BC, Kerala in South India had established itself as a major spice trade center. Kerala had direct contact across the Arabian Sea with all the major Red Sea ports and the Mediterranean ports as well as extending to ports in the Far East. Ports in Kerala were the busiest among all trade and travel routes .
Thiruvithamcode Church : The structure of this palli is one of the oldest, it is the only church with structural similarities with Jainism which is much older than any Semitic religions. All other old churches in the world reconstructed repeatedly or discontinued liturgical celebrations which makes Thiruvithamcode first continuously practiced oldest church .
AD 1813
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