While observed in a much wider concept, there are basically 3 types of Christian churches. Orthodox, Catholic and Protestants. Roman Catholicism is a medieval modification of the original Orthodoxy of the Church in Western Europe, and Protestantism is a later attempt to return to the original Faith. But the Reformation did not go far enough. In a nut shell, Catholics added on to the faith, Protestants deleted from the faith and Orthodox kept the faith.
Names like Syrian Orthodox, Coptic Orthodox, Greek Orthodox, Russian Orthodox etc. are all names for one and the same Church with one and the same faith and practice. Of course within these churches there are cultural differences which do not touch the essence of the faith as such.
The foundations of the Syrian Orthodox Church of Antioch can be traced back to the very dawn of Christianity. The Church justifiably prides itself as being one of the earliest established apostolic churches. It was in Antioch, that the followers of Jesus were called Christians as we are told in the New Testament of holy Bible, "The disciples were first called Christians in Antioch." (Acts 11:26).
According to ecclesiastical tradition, the Church of Antioch is the second established church in Christendom after Jerusalem, and the prominence of its Apostolic See is well documented. In his Chronicon (I, 2), the historian Eusebius of Caesarea tells us that St. Peter the Prince Apostle established a bishopric in Antioch and became its first bishop. The See of Antioch continues to flourish till our day, with His Holiness Patriarch Ignatius Zakka I, being the 122nd in the line of legitimate patriarchs starting from St.Peter, the leader of Apostles of Christ.
In 1665, the Antiochian church came into contact with the ancient church of St Thomas Christians in India, and the West Syrian liturgy was thus introduced to the Christians in South India. Point to be noted here is that Apostle Thomas never established a see in India, ie no bishophoric was created, but only had spread the word of Jesus. Though the Syrian church now is vastly reduced in number because of Muslim domination, it has a considerable diaspora in India, US, Australia and Europe.
Similarly the Coptic Orthodox Church traces its history back to St Mark, who founded the church in Egypt. It is associated with the ancient Egyptian patriarchate of Alexandria of the Roman empire. The Coptic church has a significant diaspora in North America, Europe, Australia and the Middle East. The Armenian Orthodox Church traditionally attributes the beginning to the preaching of St Thaddeus and St Bartholomew and associated patriarchate of Constantinople...and so on
Establishment of Christianity in India and The Jacobite Syrian Orthodox Church of India
There is a general presumption that St. Thomas, a Jew himself by birth, may have visited India in search of Jews settled here. Middle East countries and Kerala had trade relations during the early centuries and all the evidences, acknowledged by all the historians’ points to the fact that the Jewish settlers existed in Cragnanore even before the Christian era. So it is very clear that there was a sea route to Kerala coast in those days and St. Thomas traveled to Cragnanore through this. As mentioned earlier, there was a flourishing colony of Jews in Muziris (Cragnanore, Kerala). These Jews are said to have arrived with King Solomon's first fleet. Anyhow as a result of the Apostle's mission, many, other than the Jews also accepted Christianity. Most of the local converts were said to be from higher castes and this helped St. Thomas to preach the Holy Gospel without much opposition, in a later stage. Besides, he is believed to have founded Christian congregations (churches) at Maliankara, Paloor, Kottaikkavu (North Paravur), Chayal (Nilakkal), Niranam, Kollam and Gokamangalam.
In the course of time the infant Church established by St.Thomas is supposed to have been weakened. The community had to pass through many an obstruction, main reason being the “lack of ecclesiastical assistance”. During the 1st, 2nd and 3rd centuries, there were no priests here and the Christian population had been like a fold without a Shepherd. According to History, Christianity in Kerala got re-organized and prospered with the arrival of Knai Thoma from Syria in AD 345, which happens to be the first known colonization of Syrian Christians and as a result, the Christians of Malankara (Kerala) came to be known as Syrian Christians, as they received the Apostolic benediction from the Syrian Patriarchate and thus started to use the liturgy of the Holy Syrian Church of Antioch.
Why Indian Church came under the Patriarch of Antioch?
In earlier days Roman Officials persecuted many of the Christian fathers. By the beginning of the 4th century, with the conversion of the then Roman Emperor 'Constantine', Christianity became the official religion of the Empire. In AD 325 on the request of the Church fathers, the Emperor convened a Synod of the entire Christian community at ‘Nicea’ and a general norm for the administration of the whole of Christianity was formulated. Accordingly, the entire Christian Community all over the world formed as three distinct groups and each group came under the authority of the three Patriarchates then in existence, namely Rome, Alexandria and Antioch. (Later in AD 381, as per the decision of the 2nd Universal Holy Synod convened by the Empire Constantinople Patriarchate was also established). As per the decision of the Synod, the Eastern hemisphere, which included Indian Sub-continent, continued to be under the jurisdiction of the Patriarchate of Antioch. A Persian bishop by name Yohannan is said to have represented India in that Synod, the veracity of which is evident from his signature in the Nicea Synod. Nicene Creed was formulated in this Synod and I will write about the holy Synods later when I speak of Catholic Church and Orthodox Church parting ways.
Establishment of the Catholicate of East in India
Though the Christian Church in Persian empire was under the jurisdiction of the Patriarchate of Antioch from its beginning, in due course it become impossible for the Church members to go to Antioch and receive ordination due to geographical & political reasons (ie political barriers between the Persian and Roman Empires and the bitter rivalry). Under the circumstance, the Patriarch of Antioch used to appoint an Archbishop entitled CATHOLICOSE (meaning ‘General Primate’) in Selucia (Persian Capital) to administer the Eastern Dioceses beyond the boundaries of the Roman Empire. The second universal Holy Synod held at Constantinople in AD 381 (Canon 2), reconfirmed the authority of the Patriarch of Antioch over the Catholicose. Even before the primates of the Church adopted this title, it existed in the Roman Empire where its Government representative who was in charge of a large area was called as ‘Catholicose’. Now the primates of the Orthodox Churches in Armenia, Georgia, India etc use the title ‘Catholicose’.
The Bishop/Catholicose of Seleucia acted as the deputy of the Patriarch of Antioch, in the Persian Empire, with some exclusive privileges to consecrate bishops on behalf of the Patriarch. Hence the Church in India continued to be under the jurisdiction of the Patriarch of Antioch, and his subordinate 'Catholicose' of the East.
As the enmity between the empires increased, the leaders of the Church in Persia found it nearly impossible to continue ecclesiastical commune with the universal church. Meanwhile some in the Catholicate of Persia found it more convenient to adopt the Nestorian Christology (a heresy) which was earlier officially dejected by the universal Christian councils for its remarks on the Mother of God; thus they tried to convince the Persian rulers that they distance themselves from the mother Church and also the Roman Empire. By this act, the Christians in Persia who accepted Nestorian Christology could easily win the favour of the Persian rulers while those of non-Nestorian faith suffered severe persecution. As the office of the Catholicate fall into heresy, the Orthodox faithful were wandering in wilderness. The Catholicose of Seleucia meanwhile took over the title 'Patriarch', thus trying to be equal in status with the Patriarch of Antioch. This history is repeated now in the form of Indian Orthodox Church (the Orthodox faction who fights with us day and night) with HQ at Kottayam, Kerala.
A few decades later the Orthodox wing of the Church in Persia (non-Nestorian) that continued to be under the Syriac Orthodox Patriarchate of Antioch & all the East, got reorganized under our Patriarch, St. Ya`qub Burdono and installed St. Ahudemmeh as 'The Great Metropolitan of the East', but he too experienced it difficult to discharge his ecclesiastical duties smoothly. However by the 7th century the situation changed for better which finally led to the formation of an office of the 'Maphrianate of the East’ at Tigrit (Tagrit). ‘Maphrian’ (Maphriyono) is derived from the Syriac word afri which means “to make fruitful’. Later the centre of the Maphrianate was shifted to St.Mathew’s Dayro in the city of Mosul in Iraq and continued there till the middle of 19th century. In 1860 the office of Maphrianate was abolished as per the decision of the Syrian Orthodox Church Synod held at Deyrul'alZafran Monastery (Kurkumo Dayro) under Patriarch Ignatius Ya`qub II. The same was re-established in India in 1964 by the Universal Synod held in Kerala, presided by Patriarch Mor Ignatius Ya`qub III. (Yeldo Bava of Kothamangalam was one among our Maphrians)
In 2002 the office of the Maphrianate was renamed as ‘Catholicose of East’ in accordance with its actual jurisdiction. Present headquarters of this ancient Maphrianate/Catholicate of the Syrian Orthodox Church is at Puthencuriz, Cochin, with Catholicose Mor Baselios Thomas I as the Chief of the Church in India.
As of now :
Patriarch of Antioch and all the East (Supreme Head of the Universal Syrian Orthodox Church) : His Holiness Moran Mor Ignatius Zakka 1 Iwas
Catholicose of East (Head of the Jacobite Syrian Orthodox Church of India) :His Beatitude Aboon Mor Baselius Thomas 1
Until the 15 century the Malankara Church was within the authority of the Patriarch of Antioch. This is authenticated in the Travancore State Manual as also in other books, such as that authored by the protestant historian Huff. Unfortunately, falling prey to some Indian Orthodox Church propaganda to promote their own history and also to disseminate some vested interests, some in Malankara recently are propagating a new version that the Malankara Church had connections only with the Persian Nestorian Church till the 17th century. But all the circumstantial evidences and history proves otherwise.
As for the 12th century, there is an authoritative record now safely maintained at Cambridge University, which clearly indicates the ties of Malankara Church with that of the Syrian Patriarchate of Antioch in the period. This is the Bible written in Estrangela script during the time of the great Patriarch Michael (1199). This book, which was in Malankara from the 13th century, was presented to Dr. Claudius Buchannan, one of the earliest protestant missionaries who came to Kerala in 1807, by the then Malankara Metropolitan Mor Dionysius the Great.
Introduction of Roman Catholic faith in Malankara - first split in Malankara Church
The Roman Catholic faith started to have its foothold in Malankara with the arrival of Vasco De Gama, the famous Portuguese sailor in 1498. Initially the Portuguese Priests concentrated on the poor people living on the sea coast of Kerala and Goa and converted many to the Latin Catholic faith. But later they tried to introduce their faith among the Syrian Christians of Kerala.
On June 20, 1599 the Roman Catholic Archbishop Menezes, with the help of local rulers, convened the historical Synod of Diamper (Udayamperoor) and thereafter started forcibly converting the Syrian churches as Latin, burned all the historical documents, and thereby terrified the Syrian Christians. Finally in response to the continuous appeal of the Thomas Arkadiyakon (archdeacon), who was then giving leadership to Malankara Church; from the Patriarchate of Antioch came Mor Ignatius Ahattula in 1653. The tradition is that the Portuguese arrested him, tied him up and cast him in the Ocean. Consequently, the Syrian Christians get agitated and as a result, a large gathering of about 25,000 assembled at Mattancherry and took Oath at 'Koonan Cross' which happens to be known as the historical 'Koonam Kurisu Sathayam' in 1653 and declared that they and their future generations will ever be loyal to the throne of Antioch and also vowed to fight against the atrocities of the Roman/Latin Catholics.
The Malankara Church sent request to the Patriarch of Antioch again and in 1665 Saint Gregorios of Jerusalem was deputed to Malankara. The link between Malankara and Antioch that was broken and remained separated for about 150 years was re-established with the arrival of this holy father. Saint Gregorios ordained, Arakadiyakon as Bishop who assumed charge as MarThoma I. And while one group moved away as Roman Catholic Church ,others in Malankara Church remained as integral part of the Syrian Orthodox Church, adopting its rituals, rites and liturgy as before.
Protestant faith in Malankara - second major split in Malankara Church
With the establishment of British East India Company, missionaries from Britain started their work in India. These missionaries gradually tried to control the Syrian Orthodox Church, by introducing their reformed teachings. In spite of the interference of powerful agents of the British Government, the Malankara Church rejected the western influence and stuck to its connections with the Holy See of Antioch. Thereafter the Syrian Church in Malankara had to face a series of internal dissensions.
It was around that time, Palakunnath Abraham Malpan, a prominent priest of Malankara Church sided with the European missionaries and modified the liturgy to suit the Protestant views. Later his nephew, Deacon Mathews, went to the Patriarchate and producing a false record, which showed the authorization of Malankara Syrian Church, get ordained himself as Mor Athanasius. After Palakunnath Mor Athanasius returned to Malankara, the Association of representatives came to know about the malicious act of Mor Athanasius, so they wrote to the Patriarch about the Protestant inclinations of Mor Athanasius. The Patriarch felt very sad on being cheated, and consequently he send a representative, Mor Kurilose Yuyakkim on the request of Malankara Syrian Church and excommunicated Mor Athanasius of Palakunnath. But with the help of British authorities, Mor Athanasius was able to move freely and majority of the Church properties and most of the parishes in Kottayam and its southern belt and parts of Kunnamkulam, came under him.
It was then, at a Malankara Church meeting held in 1872 under the leadership of Ramban Geevarghese (St. Gregorios of Parumala), requested for the immediate help of the Patriarch of Antioch, to save it from the serious crisis. Consequently, in 1875, Patriarch Ignatius Peter III (IV), in spite of his old age traveled to India. Just before reaching Malankara, the Patriarch went to England and convinced the British authorities about the real problems pertaining in the Malankara Church and on being convinced, the British authorities in England, gave orders to the British government in Kerala, to not interfere in the internal matters of Malankara Church. On reaching Malankara, in August 1876, a Synod was held at Mulunthuruthy and at that historical meeting, with almost all the representatives of Malankara Church, decided in favour of the decision of the Patriarch. Saint Gregorios (Parumala) who was then a Ramban, was the personal secretary of the Patriarch and it was with his help the draft for the 'Mulunthuruthy Synod' was formulated. The historical 'Mulunthuruthy Padiyola' adopted at the Synod, besides explaining about the history of Malankara Church since its evolution, once again recalled the services of the great See of Antioch and thanked the Patriarch for his sincere efforts that helped to continue the ancient true faith of the Malankara Church.
Later the Malankara Jacobite (named accordingly after Saint Jacob Burdano of our church) Syrian community won the litigation that continued in the local courts and 'Mor Dionysius V' was accepted as the legitimate head of the Malankara Church under the Holy See of Antioch.
This finally resulted in the separation of a group of people with protestant views under the leadership of Mor Athanasius Thomas, the cousin of Mor Athanasius Mathews who was earlier excommunicated by the Malankara Church and they organized themselves as Marthoma Syrian Church of Malabar. The Marthoma Church of today is facing an identity crisis of whether they belong to Protestant side or Orthodox side. In WCC (World Council of Churches) their representatives are seated along with our bishops and in general public, they puts on the mask of being a protestant church..I should say, it is a cross-breed.
Formation of Indian Orthodox Church (IOC) - The third major split in the Malankara Church
In 1902, the Holy Episcopal Synod of Malankara Jacobite Syrian Church, selected two Metropolitan-designates and in 1908 they were ordained as Mor Kurilose Paulose (Kochuparambil) and Mor Dionysius Geevarghese (Wattesseril) by the Patriarch of Antioch Mor Ignatius Abded'Aloho II. The next year the Malankara Metropolitan Pulikottil Mor Dionysius V, died and in his position the newly ordained Metropolitan Mor Dionysius Wattesseril was instituted with the title 'Mor Dionysius VI'. But unfortunately within a short period, the new Malankara Metropolitan trustee Mor Dionysius VI had differences of opinion (all in search for power and money) with his co-trustees and within a short time, this conflict become so serious, and thus started challenging the age old relationship, that the Malankara Church have with the Patriarchal See of Antioch.
Finally in 1911, when Wattasseril Mor Dionysius VI started to defy even the orders of his spiritual supreme, the Patriarch Mor Ignatius Abed'Aloho II, the bishop was excommunicated. A year later in 1912, Wattesseril Mor Dionysius managed to bring to Kerala, Abdul Mesiha, a former Patriarch who was dethroned by the Holy Synod because of his un-canonical practices and get ordained as Catholicose for his group (the later IOC) after establishing a new catholicate in Kottayam. The Syrian Christians argued that a important order like the Catholicate that was abolished in 1865 as per the decision of a Holy synod, can be reinstated only through another Episcopal Synod and above all in this particular issue the Abdul Mesiha who was supposed to be ordained a Catholicose in Kerala was an un-canonical Patriarch, dethroned by a Synod.
The fact that Abdul Mesiha was not a Patriarch is strengthened with further evidences, when it is considered that Wattasseril Mar Dionysius went to Patrirach Mor Abded'Aloho (Abdulla) II for his ordination as Metropolitan, who had succeeded Abdul Mesiha, although Abdul Mesiha was living there at that time. If Abdul Mesiha was the canonical Patriarch, as claimed by the Methran group, then why did Wattasseril Mor Dionysius, the father of the Methran group went to Patriarch Abded'Aloho II, the successor to Abdul Mesiha to get ordained, is very mysterious. This was the contention of the Jacobite Syrians.
This led to the Formation of two groups , one led by the Wattasseril called as 'Methran Kakshi' (Bishop's Party) and the those who continued to be faithful to the Holy throne of Antioch were mentioned as 'Bava Kakshi' (Patriarch's Party). While the 'Bava Kakshi' continued to be known as Malankara Jacobite Syrian Church, the 'Methran Kakshi' by the middle of 1920's adopted the name first as 'Orthodox Syrian Church of Malabar' and then 'Orthodox Syrian Church' after the adoption of a constitution in 1934, for their group. They are now known as 'Indian Orthodox Church' in all its publications (and still 'Malankara Orthodox Syrian Church' inside Indian courts as cases are still pending)
Then onwards, the Syrian Jacobite Christians were fighting for existence in a game where money, man and manipulations came into picture as the IOC had prominent figures and a puppet newspaper in their hand, Malayala Manorama. To be in tune with the time, in 2002,new constitution was formulated for the Syrian Christians of Malankara and the name Jacobite Syrian Orthodox Church (JSOC) was officially accepted.IOC and JSOC are no more factions of the same church, but essentially two different churches from 2002.
Conclusion
The Malankara Jacobite Syrian Church, though in its long history, had to put up with stiff challenge, trials and tribulations. By God's grace, even now it continues to, practice the true Apostolic faith taught by Prince Apostle Peter and its Holy fathers and be a part of the ancient Universal Syriac Orthodox Church with its distinct identity.
Foot Note:
The total Christian population in kerala as per last available census data, is over 60 lakhs. Even though there was no head count denomination wise, unofficially the denomination wise population of Christians in kerala brought out by a study conducted by a catholic foundation is as below.
Catholics(all including reeth) - 30.4 lakhs
Jacobite Syrian Orthodox Church - 11.2 lakhs
Indian Orthodox Church - 08.4 lakhs
Marthoma Syrian Church - 04.2 lakhs
C S I - 03.8 lakhs
Others - 05.5 lakhs
( ie, new age churches like IPC, Bretheren etc..upto some new church formed yesterday )
