View source for Mar Thoma Syrian Church

{{Short description|Oriental Protestant Indian Church}}
{{About|the Anglican denomination|the people|Saint Thomas Christians}}
{{pp|small=yes}}
{{Multiple issues|
{{lead rewrite|date=January 2020}}
{{religious text primary|date=January 2020}}
{{overly detailed|date=January 2020}}
{{very long|date=April 2020}}
}}
{{Use Indian English|date=March 2013}}
{{Use dmy dates|date=November 2020}}
{{Infobox Christian denomination
|name                = Mar Thoma Syrian Church
|image               = Mar Thoma Syrian Church Crest.png
|caption             = Emblem of the Mar Thoma Church
|abbreviation        = M T S C
|type                = 
|orientation         = [[Anglican]]<ref name="FernandoSauch">{{cite book |last1=Fernando |first1=Leonard |last2=Gispert-Sauch |first2=G. |title=Christianity in India: Two Thousand Years of Faith |year=2004 |publisher=Penguin Books |isbn=978-0-670-05769-6 |pages=64, 156, 176 |url=https://books.google.com/books?id=7dgYjLCSa0wC&q=Mar+Thoma |language=en |access-date=19 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404235633/https://books.google.com/books?id=7dgYjLCSa0wC&q=Mar+Thoma |url-status=live }}</ref><ref name="Oslington2014">{{cite book |last1=Oslington |first1=Paul |title=The Oxford Handbook of Christianity and Economics |date=2014 |publisher=OUP USA |isbn=978-0-19-972971-5 |pages=448–449 |url=https://books.google.com/books?id=D9jQAgAAQBAJ |language=en}}</ref><ref name="JamesonRef">{{cite book |last1=Pallikunnil |first1=Jameson K. |title=The Eucharistic Liturgy: A Liturgical Foundation for Mission in the Malankara Mar Thoma Syrian Church |date=2017 |publisher=AuthorHouse |isbn=978-1-5246-7652-0 |pages=48, 53 |url=https://books.google.com/books?id=6hSODgAAQBAJ&q=nature+and+identity+of+mar+thoma+church&pg=PT48 |language=en |quote=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".}}</ref><br />[[Syriac Christianity|Syriac]]<ref name="AlexMetroRef">{{cite book |author1=Alexander (Metropolitan of Mar Thoma Syrian Church.) |title=The Marthoma Church: Heritage and Mission |date=2010 |publisher=Christava Sahitya Samithy |isbn=978-81-7821-207-4 |pages=14–18 |url=https://books.google.com/books?id=B7-5YgEACAAJ&q=The+Marthoma+Church+Heritage+and+Mission+alexander+mar+thoma |language=en |quote=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.}}</ref><ref name="KingD">{{cite book|last1=King|first1=Daniel|chapter-url=https://books.google.com/books?id=e-GEDwAAQBAJ&q=reformed+mar+thoma+church&pg=PT518|title=The Syriac World|publisher=Routledge|isbn=978-1-317-48211-6|language=en|chapter=Chapter Seven. The Syrian Church Denominations. & Chapter Twenty-Three. The Liturgies of the Syriac Churches|date=12 December 2018}}</ref><ref name="e-GEDSH">{{cite journal |last1=Fenwick |first1=John R. K. |title=Mar Thoma Syrian Church (Malankara) |url=https://gedsh.bethmardutho.org/Mar-Thoma-Syrian-Church-Malankara |website=Gorgias Encyclopedic Dictionary of the Syriac Heritage: Electronic Edition |access-date=7 December 2019 |archive-date=23 November 2022 |archive-url=https://web.archive.org/web/20221123171013/https://gedsh.bethmardutho.org/Mar-Thoma-Syrian-Church-Malankara |url-status=live }}</ref>
|polity              = [[Episcopal polity|Episcopal]]
|main_classification = [[Eastern Protestant Christianity|Oriental Protestant]]<ref name="Nelson's Dictionary">{{cite book |last1=Kurian |first1=George Thomas |title=Nelson's Dictionary of Christianity: The Authoritative Resource on the Christian World |date=21 March 2001 |publisher=Thomas Nelson |isbn=978-1-4185-3981-8 |pages=562, 973, 6066 |url=https://books.google.com/books?id=ZmA18QOiBUUC&dq=mar+thoma&pg=PT6066 |language=en |access-date=15 November 2023 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208102801/https://books.google.com/books?id=ZmA18QOiBUUC&dq=mar+thoma&pg=PT6066#v=onepage&q=mar%20thoma&f=false |url-status=live }}</ref><ref name="Hedlund1979">{{cite book |last1=Hedlund |first1=Roger E |title=World Christianity Vol. 3 South Asia |date=1979 |publisher=Missions Advanced Research and Communication Center |isbn=978-0-912552-33-0 |page=114 |url=https://books.google.com/books?id=RfMpKxKHjwsC |language=en |quote=The Mar Thoma Syrian Church, which represents the Protestant Reform movement, broke away from the Syrian Orthodox Church in the 19th century. |access-date=26 December 2023 |archive-date=2 January 2024 |archive-url=https://web.archive.org/web/20240102085234/https://books.google.com/books?id=RfMpKxKHjwsC |url-status=live }}</ref><ref name="Leustean" /><ref name="Burgess2005" />
|ministers_type      = 
|ministers           = {{plainlist|
* Bishops: 11
* [[Priest]]s: 1149<ref name="Heritage">{{Cite web|url=https://marthoma.in/the-church/heritage/|title=Heritage – Malankara Mar Thoma Syrian Church|access-date=4 April 2023|archive-date=4 April 2023|archive-url=https://web.archive.org/web/20230404224702/https://marthoma.in/the-church/heritage/|url-status=live}}</ref>}}
|missionaries        = 700 (approx.)
|churches            = 1,246
|hospitals           = 12
|nursing_homes       = 13
|aid                 = 
|primary_schools     = 
|secondary_schools   = 
|tertiary            = 
|website             = {{official URL}}
|slogan              = Lighted to Lighten
|logo                = 
|footnotes           = 
|number_of_followers = 1 million<ref name="e-GEDSH" /><ref name="oikumene">{{cite web |title=Mar Thoma Syrian Church of Malabar – World Council of Churches |url=https://www.oikoumene.org/en/member-churches/mar-thoma-syrian-church-of-malabar |website=oikoumene.org |date=January 1948 |language=en |access-date=17 June 2019 |archive-date=26 February 2020 |archive-url=https://web.archive.org/web/20200226050033/https://www.oikoumene.org/en/member-churches/mar-thoma-syrian-church-of-malabar |url-status=live }}</ref>
|founder = [[Saint Thomas the Apostle]] (AD 52), through apostolic succession by sacred tradition;<br /> [[Abraham Malpan]], leader of the [[Anglicanism|Anglican]] inspired, 19th century reformation<ref name="e-GEDSH" /><ref name="Malpan">{{Cite web|last=Kolath|first=Alex|date=15 August 2010|orig-year=7 February 2008|title=Abraham Malpan|url=http://papers.musementpark.com/Abraham_Malpan_v2.pdf|website=papers.musementpark.com|edition=2nd|access-date=8 October 2014|archive-date=1 February 2014|archive-url=https://web.archive.org/web/20140201165844/http://papers.musementpark.com/Abraham_Malpan_v2.pdf|url-status=live}}</ref><ref name="MoffettSH">{{cite book |last1=Moffett |first1=Samuel Hugh |title=A History of Christianity in Asia, Vol. II: 1500–1900 |date=2014 |publisher=Orbis Books |isbn=978-1-60833-163-5 |url=https://books.google.com/books?id=Q7gdBAAAQBAJ&q=A+History+of+Christianity+in+Asia+1500-1900+abraham+malpan&pg=PT492 |language=en |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208102643/https://books.google.com/books?id=Q7gdBAAAQBAJ&q=A+History+of+Christianity+in+Asia+1500-1900+abraham+malpan&pg=PT492#v=snippet&q=A%20History%20of%20Christianity%20in%20Asia%201500-1900%20abraham%20malpan&f=false |url-status=live }}</ref>
|founded_place =
|founded_date =
|separated_from = [[Malankara Church]]<ref name="e-GEDSH" /><ref name="Heritage" /><ref>{{cite book |first=David J. |last=Kennedy |date=2016 |title=Eucharistic Sacramentality in an Ecumenical Context |pages=208–209 |url=https://books.google.com/books?id=c4UGDAAAQBAJ&dq=reformed+Marthoma+church&pg=PA208 |publisher=[[Taylor & Francis]] |isbn=978-1-317-14011-5 |via=[[Google Books]] |access-date=19 March 2023 |archive-date=6 April 2023 |archive-url=https://web.archive.org/web/20230406082256/https://books.google.com/books?id=c4UGDAAAQBAJ&dq=reformed+Marthoma+church&pg=PA208 |url-status=live }}</ref><ref name="Historiography and History of Kerala – G. Krishnan Nadar – Google Books">{{cite book |first=G. Krishnan |last=Nadar |date=2001 |title=Historiography and History of Kerala |page=82 |url=https://books.google.com/books?id=XXowAQAAIAAJ&q=jacobite+ |publisher=Learners' Book House |via=[[Google Books]] |access-date=30 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208102643/https://books.google.com/books?id=XXowAQAAIAAJ&q=jacobite+ |url-status=live }}</ref>
|separations = [[St. Thomas Evangelical Church of India]] (1961)
|area = Universal
|possessions =[[Australia]], [[Canada]], [[Germany]], [[Middle East]] (Gulf Region), [[Ireland]], [[Malaysia]], [[New Zealand]], [[Singapore]], [[South Africa]], [[United States]], [[United Kingdom]], [[Switzerland]], [[Nigeria]]
|headquarters = Poolatheen Aramana, [[Thiruvalla]], [[India]]
|liturgy = [[Reformation|Reformed]] [[Liturgy of Saint James]] ([[West Syriac Rite]])<ref name="Leustean">{{cite book |last1=Leustean |first1=Lucian N. |url=https://books.google.com/books?id=zt2vAwAAQBAJ&pg=PA568 |title=Eastern Christianity and Politics in the Twenty-First Century |date=30 May 2014 |publisher=Routledge |isbn=978-1-317-81866-3 |page=568 |language=en |quote=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. |via=[[Google Books]] |access-date=3 July 2022 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208102758/https://books.google.com/books?id=zt2vAwAAQBAJ&pg=PA568#v=onepage&q&f=false |url-status=live }}</ref>
|language = [[Malayalam]], [[English language|English]], [[Tamil language|Tamil]], [[Kannada]], [[Telugu language|Telugu]], [[Hindi]]
|theology = [[Protestant theology]]<ref name="HindsonMitchell">{{cite book |last1=Hindson |first1=Edward E. |last2=Mitchell |first2=Daniel R. |title=The Popular Encyclopedia of Church History: The People, Places, and Events That Shaped Christianity |date=August 2013 |publisher=Harvest House Publishers |isbn=978-0-7369-4807-4 |page=225 |url=https://books.google.com/books?id=iAvGNlIWg9IC&pg=PA225 |language=en |access-date=15 November 2023 |archive-date=15 November 2023 |archive-url=https://web.archive.org/web/20231115121336/https://books.google.com/books?id=iAvGNlIWg9IC&pg=PA225 |url-status=live }}</ref><ref name="JamesonRef" /><ref name="Kurian&Day">{{cite book |last1=Kurian |first1=George Thomas |last2=Day |first2=Sarah Claudine |title=The Essential Handbook of Denominations and Ministries |date=14 March 2017 |publisher=Baker Books |isbn=978-1-4934-0640-1 |url=https://books.google.com/books?id=AA_eDAAAQBAJ&pg=PT488 |access-date=13 November 2021 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208102643/https://books.google.com/books?id=AA_eDAAAQBAJ&pg=PT488#v=onepage&q&f=false |url-status=live }}</ref><ref name="Fortescue" />
|scripture = [[Holy Bible]]
|leader_name = [[Theodosius Mar Thoma]]
|leader_title = Mar Thoma Metropolitan
}}

{{Protestantism|expanded=Minor branches}}
{{Nasrani people}}

The '''Malankara Mar Thoma Syrian Church''', often shortened to '''Mar Thoma Church''', and known also as the '''Reformed Syrian Church'''<ref>Donald Anderson McGavran. ''[https://books.google.com/books?id=XCaLJq3ADQgC&pg=PA41 Ethnic Realities and the Church: Lessons from India] {{Webarchive|url=https://web.archive.org/web/20240208102644/https://books.google.com/books?id=XCaLJq3ADQgC&pg=PA41#v=onepage&q&f=false |date=8 February 2024 }}''. William Carey Library; 1979. {{ISBN|978-0-87808-168-4}}. p. 41.</ref><ref name="Sadasivan2000">S. N. Sadasivan. ''[https://books.google.com/books?id=Be3PCvzf-BYC&pg=PA442 A Social History of India] {{Webarchive|url=https://web.archive.org/web/20240208102644/https://books.google.com/books?id=Be3PCvzf-BYC&pg=PA442#v=onepage&q&f=false |date=8 February 2024 }}''. APH Publishing; 2000. {{ISBN|978-81-7648-170-0}}. p. 442.</ref><ref name="KingD" /> and the '''Mar Thoma Syrian Church of Malabar''', is an autonomous [[Eastern Protestant Christianity|Oriental Protestant Christian]] church based in [[Kerala]], [[India]]. While continuing many of the Syriac [[high church]] practices, the church is [[Protestant]] in its theology and doctrines. It employs a [[Reformation|reformed]] variant of the [[West Syriac Rite]] Divine Liturgy of Saint James, translated to [[Malayalam]].<ref name="Leustean" /><ref name="Burgess2005">{{cite book |last1=Burgess |first1=Michael |title=The Eastern Orthodox Churches: Concise Histories with Chronological Checklists of Their Primates |date=2005 |publisher=McFarland |isbn=978-0-7864-2145-9 |page=173 |url=https://books.google.com/books?id=ZhbZAAAAMAAJ |language=en |quote=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. |access-date=26 December 2023 |archive-date=14 November 2023 |archive-url=https://web.archive.org/web/20231114201848/https://books.google.com/books?id=ZhbZAAAAMAAJ |url-status=live }}</ref><ref name="Fortescue" /><ref name="JamesonRef" /><ref name="HindsonMitchell" />

The Mar Thoma Church sees itself as continuation of the [[Saint Thomas Christians]], a community traditionally believed to have been founded in the first century by [[Thomas the Apostle]], who is known as Mar Thoma (''Saint Thomas'') in Syriac,<ref>{{Cite encyclopedia |last1=Gregorios |first1=Paulos |last2=Roberson |first2=Ronald G. |editor1-first=Erwin |editor1-last=Fahlbusch |editor2-first=Jan Milič |editor2-last=Lochman |editor3-first=John |editor3-last=Mbiti |editor4-first=Jaroslav |editor4-last=Pelikan |editor5-first=Lukas |editor5-last=Vischer |encyclopedia=The Encyclopedia of Christianity |title=Syrian Orthodox Churches in India |url=https://books.google.com/books?id=lZUBZlth2qgC&q=Muziris |access-date=29 March 2010 |year=2008 |publisher=William B. Eerdmans Publishing |volume=5 |isbn=978-0-8028-2417-2 |pages=285–286 |archive-date=25 November 2023 |archive-url=https://web.archive.org/web/20231125190758/https://books.google.com/books?id=lZUBZlth2qgC&q=Muziris#v=snippet&q=Muziris&f=false |url-status=live }}</ref><ref name="Mathew, K. S. 1993">Mathew, K. S. (1993). ''The Faith and Practice of the Mar Thoma Church''.</ref> and describes itself as "[[apostolic succession|Apostolic]] in origin, [[Catholicity|Universal]] in nature, [[Bible|Biblical]] in faith, [[Evangelicalism|Evangelical]] in principle, [[Ecumenism|Ecumenical]] in outlook, [[Eastern Christianity|Oriental]] in worship, [[Democracy|Democratic]] in function, and [[Episcopal polity|Episcopal]] in character".<ref name="marthoma.in-2012">{{cite web |url=http://www.marthoma.in/ |title=Mar Thoma Syrian Church of Malabar |year=2012 |work=marthoma.in |publisher=Mar Thoma Syrian Church |access-date=28 September 2012 |archive-date=23 September 2012 |archive-url=https://web.archive.org/web/20120923074051/http://marthoma.in/ |url-status=live }}</ref>

Until the beginning of the 20th century, Mar Thoma Christians lived in a few districts of Central [[Travancore]] ([[Pathanamthitta district|Pathanamthitta]], [[Kollam district|Kollam]], and [[Thiruvananthapuram district|Thiruvananthapuram]] districts) and [[Kunnamkulam]] ([[Thrissur district]]) in Kerala. Since that time they have spread with the 20th-century Indian diaspora to North America, Europe, the Middle East, Malaysia, Singapore, South Africa, Australia and New Zealand. According to the figures provided by the church itself,<ref>{{Cite web|url=https://www.oikoumene.org/|title=World Council of Churches|website=www.oikoumene.org|access-date=17 June 2019|archive-date=9 March 2022|archive-url=https://web.archive.org/web/20220309104711/https://www.oikoumene.org/resources/documents/response-by-hh-patriarch-kirill-of-moscow-to-rev-prof-dr-ioan-sauca|url-status=live}}</ref> it currently has over 1 million members.<ref>{{Cite web|url=https://www.oikoumene.org/en/member-churches/mar-thoma-syrian-church-of-malabar|title=Mar Thoma Syrian Church of Malabar – World Council of Churches|website=oikoumene.org|date=January 1948 |language=en|access-date=2019-10-02|archive-date=26 February 2020|archive-url=https://web.archive.org/web/20200226050033/https://www.oikoumene.org/en/member-churches/mar-thoma-syrian-church-of-malabar|url-status=live}}</ref> Their mother tongue is Malayalam, the language of Kerala, and historically the variety known as [[Suriyani Malayalam]] was associated with them.

According to the 2011 Census of Kerala it was, with a membership of 405,089, the sixth largest Christian church in the state, coming after the [[Syro-Malabar Catholic Church]] (2,345,911), the [[Latin Church|Latin Catholic Church]] (932,733), the [[Malankara Orthodox Syrian Church]] (493,858), the [[Jacobite Syrian Christian Church]] (482,762), and the [[Syro-Malankara Catholic Church]] (465,207).<ref>[http://cds.edu/wp-content/uploads/2016/05/WP468.pdf K.C. Zachariah, "Religious Denominations of Kerals" (Centre for Development Studies, Thiruvananthapuram, Kerala, India), Working Paper 468, April 2016, p. 29] {{Webarchive|url=https://web.archive.org/web/20180417114220/http://cds.edu/wp-content/uploads/2016/05/WP468.pdf |date=17 April 2018 }} (downloaded 5 September 2020)</ref>

== Definitions ==
Malankara Mar Thoma Syrian Church is commonly called the ''Mar Thoma Church''. In official and legal records the church is referred to as Mar Thoma Syrian Church of Malabar or as Malankara Mar Thoma Syrian Church.<ref name="marthoma.in-2012" /> ''Malabar'' is a term used to denote the Kerala coast in earlier days. The original Church was referred to as the Church of Malabar by the Jesuits<ref>{{cite book|last=Geddes|first=Michael|year=1694|title=History of Church of Malabar|url=https://archive.org/details/historyofchurcho00gedd}}</ref> and as the Syrian Church of Malabar in Missionary Registers from 1801 onward. ''Malankara'' is an ancient name derived from the name 'Maliankara', Maliankara Island is on the Southwestern side of the Indian Peninsula. It is between Gokarnam and [[Kanyakumari]] the southernmost point of India. Kerala, the present southwestern state of India is only a part of Malankara. It is also thought to be a cognate of this name Maliankara, a place near [[Muziris]], where Thomas the Apostle first landed in Kerala.

''Mar Thoma'' is [[Aramaic]], and means Saint Thomas. Members of the Mar Thoma Syrian Church are commonly called as Mar Thomiyar, Mar Thomites, or Mar Thoma Syrians. The original liturgical language used by Saint Thomas Christians was the East Syriac language which is a variant of Aramaic. The Reformation movement in the Malankara Syrian Church later resulted in the evolution of an independent indigenous Malankara church under the Mathoma Metropolitan, breaking all the ecclesiastical and temporal control from outside Malankara. In 1898, during the reign of [[Titus I Mar Thoma]] the church accepted as its name, ''Malankara Mar Thoma Syrian Church'' or ''Mar Thoma Syrian Church of Malabar'' to comprise its order and heritage.<ref>{{cite web |title=Mar Thoma Syrian Church – Overview |url=http://marthoma.in/the-church/overview/ |website=marthoma.in |publisher=Mar Thoma church |access-date=18 July 2016 |archive-date=18 June 2016 |archive-url=https://web.archive.org/web/20160618164842/http://marthoma.in/the-church/overview/ |url-status=live }}</ref> The members of this church are known as Mar Thoma Nasrani or Mar Thoma Syrian Nasrani.

== Administration ==
The Mar Thoma Syrian Church has a well-defined constitution and has a democratic pattern of administration. The central administrative setup consists of the Metropolitan, the Episcopal Synod (''Consisting of all the Bishops of the Church''), the Prathinithi Mandalam (''House of Representatives'') and the Sabha Council (''Executive body of the house of representatives / Mandalam''), and the Vaideeka Selection Committee (''to select candidates for the ordained ministry of the church'').

The Central Administration of the Church is backed by the Dioceses. Each diocese has its own council and an assembly. The assembly members are elected by the individual parishes, and the diocesan council members are elected by the assembly.

All members of a parish are members of the Edavaka Sangham (General Body) and they also have the right to elect their representatives to the Diocesan Assembly and Prathinidhi Mandalam (Church Parliament).

The title of the head of the Church is "Mar Thoma Metropolitan". He is ordained from among the duly-consecrated bishops (Episcopas) of the Church, the choice being ordinarily that of the senior-most among them. The present Mar Thoma Metropolitan is [[Theodosius Mar Thoma]]<ref name=indexp_Oct29>{{cite news|title=Mar Theodosius to be installed as 22nd Mar Thoma Metropolitan on November 14 – New Indian Express|url=https://www.newindianexpress.com/states/kerala/2020/oct/29/mar-theodosius-to-be-installed-as-22nd-mar-thoma-metropolitan-on-november-14-2216350.html|access-date=14 November 2020|work=New Indian Express|date=29 October 2020|archive-date=2 November 2021|archive-url=https://web.archive.org/web/20211102081233/https://www.newindianexpress.com/states/kerala/2020/oct/29/mar-theodosius-to-be-installed-as-22nd-mar-thoma-metropolitan-on-november-14-2216350.html|url-status=live}}</ref><ref name=theHindu_Oct28>{{cite news|title=Theodosius to be new Mar Thoma Metropolitan – The Hindu|url=https://www.thehindu.com/news/national/kerala/theodosius-to-be-new-mar-thoma-metropolitan/article32964265.ece|access-date=14 November 2020|work=The Hindu|date=28 October 2020|archive-date=29 October 2021|archive-url=https://web.archive.org/web/20211029214336/https://www.thehindu.com/news/national/kerala/theodosius-to-be-new-mar-thoma-metropolitan/article32964265.ece|url-status=live}}</ref> who resides at Poolatheen at Church Headquarters in [[Tiruvalla]], Kerala. He is 21 Mar Thoma in the line of continuation after the re-establishment of the Mar Thoma episcopacy after the Oath of the Koonan Cross (1653).

If the Metropolitan is personally satisfied that he has difficulty continuing to perform the duties pertaining to his office, he may relinquish the powers and responsibilities of Metropolitan. Then he becomes the Mar Thoma Metropolitan Emeritus and is addressed as "Mar Thoma Valiya Metropolitan". The present "Mar Thoma Valiya Metropolitan is [[Philipose Mar Chrysostom|Philipose Chrysostom]] Mar Thoma Valiya Metropolitan.

To assist the metropolitan there are ''Episcopas'', the senior-most among them is called the Suffragan Metropolitan.

=== Administrative divisions ===
For administrative purposes, the Malankara Mar Thoma Syrian Church is divided into 13 dioceses or popularly called 'Bhadhrasanams' ({{langx|ml|ഭദ്രാസനം}}) headed by a Metropolitan or by an Episcopa.
They are:
{| class="wikitable" style="width: auto;float: center"
|-
! style="background:#dcdcdc; width:auto; color:#001:"| Diocese Name
! style="background:#dcdcdc; width:auto; color:#001;"| Mar Thoma Bishop Houses and Diocesan centers
! style="background:#dcdcdc; width:auto; color:#001;"| Headquarters

|-  style="vertical-align:top; background:#f8f8ff;"
| Niranam–Maramon
| Poolatheen Aramana
| style="text-align: center;"| [[Tiruvalla]]

|-  style="vertical-align:top; background:#fff;"
| Chengannur–Mavelikara
| Olivet Aramana
| style="text-align: center;"| [[Chengannur]]

|-  style="vertical-align:top; background:#f8f8ff;"
| Adoor
| Hermon Aramana
| style="text-align: center;"| [[Adoor]]

|-  style="vertical-align:top; background:#fff;"
| Kottarakkara–Punalur
| Oorshalem Aramana
| style="text-align: center;"| [[Kottarakara]]

|-  style="vertical-align:top; background:#f8f8ff;"
| Thiruvananthapuram–Kollam
| Mar Thoma Kendram
| style="text-align: center;"| [[Mannanthala]], [[Trivandrum]]

|-  style="vertical-align:top; background:#fff;"
| Kottayam–Kochi
| Bethel Aramana
| style="text-align: center;" | Manganam, [[Kottayam]]

|-  style="vertical-align:top; background:#fff;"
| Ranny–Nilackel
| Mar Thoma Centre
| style="text-align: center;"| [[Ranni, Kerala|Ranni]]

|-  style="vertical-align:top; background:#f8f8ff;"
| Kunnamkulam–Malabar
|  Mar Thoma Centre
| style="text-align: center;"| [[Kozhikode]]

|-  style="vertical-align:top; background:#fff;"
| Chennai–Bangalore
| Mar Thoma Bhavan
| style="text-align: center;"| [[Chennai]]

|-  style="vertical-align:top; background:#f8f8ff;"
| Mumbai
|  Mar Thoma Centre
| style="text-align: center;"| [[Mumbai]]

|-  style="vertical-align:top; background:#fff;"
| Delhi
| Mar Thoma Centre
| style="text-align: center;"| [[New Delhi]]

|-  style="vertical-align:top; background:#f8f8ff;"
| [[Mar Thoma Syrian Church Diocese of North America & Europe|North America–Europe]]
|  Sinai Mar Thoma Center
| style="text-align: center;"| [[New York City|New York]]

|-  style="vertical-align:top; background:#f8f8ff;"
| Malaysia–Singapore–Australia–New Zealand
| style="text-align: center;"|—
| style="text-align: center;"|—
|}

== Metropolitans and bishops ==
{{organize section|date=October 2019}}

=== Present episcopal synod ===
The present members of the Episcopal Synod of Mar Thoma Church are:
*[[Theodosius Mar Thoma]]
*[[Euyakim Coorilos]]
*[[Joseph Barnabas]]
*Thomas Timotheos
*[[Isaac Philoxenos]]
*[[Abraham Paulos]]
*[[Mathews Makarios]]
*[[Gregorios Stephanos]]
*[[Thomas Theethos]]

=== Mar Thoma Metropolitans ===
[[File:Mar Thoma episcopal consecration with CSI participation.jpg|thumb|upright=1.25|Presentation of [[crozier]] during Mar Thoma bishopric ordination by [[Joseph Mar Thoma]], with the assistance of other Mar Thoma, as well as [[Church of South India|CSI]] bishops Thomas Samuel and [[George Daniel (bishop)|KG Daniel]] as co-consecrators]]
The excommunication of Reformist bishops and their followers by the Syriac Orthodox Patriarch in 1875,<ref name="AfonsoAV" /> the Synod of 1876 (Mulanthuruthy) and the Royal Court Verdict of 1889<ref name="MacKenzieGT" /> were turning points in the history of the [[Malankara Syrian Church]] of Malabar. The Reformist (Metran) faction continued to consecrate bishops to the Malankara See without the consent of Patriarch as they claimed Malankara church is independent of the Syrian Church. Before the death of Malankara Metropolitan Mathews Athanasius, he consecrated Thomas Athanasius as Suffragan bishop of Malankara Church. Following the death of Mathews Athanasius, the suffragan succeeded as the Metropolitan of the Malankara See in 1877 which led to a schism in the Malankara church. Those who supported reformation loyally followed the Malankara Metropolitan who was legally evicted from the Malankara Syrian Church. He died in 1893 without consecrating a successor and suggesting a new name for the church. The Metropolitan of Malabar Independent Syrian Church stepped in and consecrated Titus Mar Thoma as the new bishop.<ref>{{cite book |last1=Iyer |first1=Rao Bahadur Ananthakrishna |title=Anthropology of Syrian Christians |date=1926 |publisher=Cochin Govt Press |location=Cochin |page=43 |url=https://archive.org/stream/AnthropologyOfTheSyrianChristians/Anthropology%20Of%20The%20Syrian%20Christians_djvu.txt |access-date=18 July 2016}}</ref>

The Mar Thoma Syrian Church usually follow the traditional West Syriac episcopal consecration practice, by which only the presiding bishop or Mar Thoma Metropolitan lays hands on the bishop-elect.<ref name="Fenwick2009">{{cite book |last1=Fenwick |first1=John R. K. |title=The Forgotten Bishops: The Malabar Independent Syrian Church and Its Place in the Story of the St. Thomas Christians of South India |date=2009 |publisher=Gorgias Press |isbn=978-1-60724-619-0 |pages=580–581 |url=https://books.google.com/books?id=8zl9tQAACAAJ |language=en}}</ref> Participation as co-consecrators is effectuated while bestowing the pastoral staff.<ref name="Fenwick2009" /> For that, the bishops of the [[Malabar Independent Syrian Church]], [[Church of South India]] and [[Tamil Evangelical Lutheran Church]] have historically joined the Mar Thoma Metropolitan.<ref name="BuchananC" /><ref name="MiltonMorris" /><ref name="ThomaJuhanon1" />

=== Clergy ===
{{unreferenced section|date= May 2025}}
''Semmasan'' (deacons):
The Sabha Prathinidhi Mandalam elects a Vaidika Selection board to select candidates for the ordained ministry of the church through recommendations (letters from bishops-clergy by the level of exposure in church or by personal sponsorships of bishops or written support pledged from bishops), exams (English, General knowledge and Bible) and pre- and post- theological training interviews (with theological-sociological aspects and scrutiny through psychological and health evaluations).

Following a [[Malankara Church]] tradition and from diasporic influence, the church follows a compulsory twelve-month (or 24 months with relocation, if failed in the first attempt) unpaid missionary service to those who are inclined to be a priest, before selection process as a "Tithe of Youth" program for "evaluation purposes". Additionally, this program was challenged in youth meets of the church at the time of its conception on the basis of non-guarantee in an entry, fast-changing world, career stagnation, and other economic factors and have arrived at a discussion level resolution of implementing this process after the pursual of their theological training and integrating the "Deacon" status during the time period under [[mentorship]] which enables the church to fill up NGO's, projects and mission fields with trained and theologically equipped individuals for staff duties and pastoring, thus avoid stress and negligence that would be otherwise imparted on the youth. During the intensive field training, when the inclined candidate is counted to be worthy for the controlled influx in church duties, the trained and experienced Deacons can be nominated for ordinations as Kassessas, by each diocese as the allotment.

''Kassessa'' (clergy priests):
Persons receiving ordination as ministers shall be duly ordained deacons. They all have had their [[Bachelor of Divinity]] degree from the Mar Thoma Theological Seminary, [[Kottayam]], Kerala, or from other recognized theological seminaries of India. The wife of a Kassissa is known as "Baskiamma" derived from" Baskiyomo in Syriac.

Vicars general:
From among the clergy who have completed 25 years of service in the ordained ministry and not less than sixty years of age are selected according to their contributions and ordained as [[vicar general|vicars general]]. In the absence of the diocesan bishop, they may be appointed as deputy head of the bishopric.

== History ==
[[File:East Syriac Karshuni Script Thaksa.jpg|200px|thumb|[[East Syriac Rite]] [[Liturgy of Addai and Mari]]]]

Thomas Christians are popularly and traditionally called as ''Syrian Christians'', in view of the Syriac liturgy (a variant of the classical form of Aramaic) used in church services since the early days of Christianity in India.<ref>{{cite web|publisher=Encyclopedia of World Cultures|title=Syrian Christian of Kerala|url=http://www.encyclopedia.com/doc/1G2-3458000574.html|access-date=8 May 2016|archive-date=20 May 2016|archive-url=https://web.archive.org/web/20160520025957/http://www.encyclopedia.com/doc/1G2-3458000574.html|url-status=live}}</ref>

The Saint Thomas Christians remained as Church of Malabar with fraternity relationship with Church of East, [[Church of Antioch]], Church of Alexandria, etc. till the Advent of Portuguese and Jesuits of Roman Catholic church in the 15th century. Thereafter, the Christians of St Thomas had been influenced by many belief streams at different points of time. These influences have later resulted in serious rifts and in the breaking down of the monolithic apostolic church to different fragments under different faith streams. They were organised as a Church in the 8th century, served by foreign bishops, and with a hereditary local chief called [[Archdeacon]] ''(Arkadiyokon)''. In the 16th century the overtures of the [[Portugal|Portuguese]] ''[[padroado]]'' to bring the Saint Thomas Christians into the [[Latin Church]] of the [[Catholic Church]] led to the first of several rifts in the community and the establishment of [[Malankara Church (Paḻayakūṟ)|''Pazhayakoor'']] (Catholic) and ''[[Puthenkoor]]'' factions.<ref>{{cite encyclopedia|url=https://www.britannica.com/event/Synod-of-Diamper|title=Synod of Diamper|encyclopedia=Encyclopædia Britannica|access-date=23 June 2022|archive-date=4 June 2022|archive-url=https://web.archive.org/web/20220604161121/https://www.britannica.com/event/Synod-of-Diamper|url-status=live}}</ref> Since that time further splits have occurred, and the Saint Thomas Christians are now divided into several denominations, each with their own liturgies and traditions.
[[File:Mar Thoma Thaksa in West Syriac.jpg|200px|thumb|[[West Syriac Rite]] [[Liturgy of St James]] ]]

=== First century BC ===
[[File:TabulaPeutingerianaMuziris.jpg|250px|thumb|Muziris, near the tip of India, in the [[Peutinger Table]]]]
On the southwestern side of the Indian peninsula; between the mountains and the Erythraean Sea (now the Arabian Sea); stretching from [[Kannur]] to [[Kanyakumari]] was the land called [[Chera dynasty|Cherarajyam]], which was ruled by local chieftains. Later this land came to be known as the [[Malabar region]] and (now [[Kerala]]). [[Muziris]] (near [[Kochi]]) was the important entry port.<ref>[http://www.thehindu.com/news/cities/Delhi/artefacts-from-the-lost-port-of-muziris/article6657446.ece "Artefacts from the lost Port of Muziris."] {{Webarchive|url=https://web.archive.org/web/20160113025900/http://www.thehindu.com/news/cities/Delhi/artefacts-from-the-lost-port-of-muziris/article6657446.ece |date=13 January 2016 }} The Hindu. 3 December 2014.</ref> After the discovery of [[Hippalus]], every year 100 ships arrived here from various parts of the then known world, including Red Sea ports.<ref>Saryu Doshi. (Ed). ''India and Egypt''. Co-sponsored by [[Indian Council for Cultural Relations]], and Marg Publications, Bombay, 1993. p. 45</ref>

According to the Bible, during the time of Moses and [[Solomon]], the [[Malabar Coast]] traded spices and luxury articles with Israel ([[I Kings]] 9:26–28, 10:11, 22; [[2 Chronicles]] 8:18, 9:21).

Excavations carried out at [[Pattanam]] (near Kochi) from 2005 provided evidence that the maritime trade between [[Kerala]] and the Mediterranean ports existed even before 500 BC or earlier.<ref>Kerala Council for Historical Research findings in 2005–10.</ref> It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala.<ref>{{cite book |last=Yiśraʼel |first=Muzeon |title=The Jews of India: A Story of Three Communities |url=https://books.google.com/books?id=qhKGPprbQaYC |year=1995 |publisher=UPNE |isbn=978-965-278-179-6 |page=27 |via=[[Google Books]] |access-date=27 September 2017 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208102645/https://books.google.com/books?id=qhKGPprbQaYC |url-status=live }}</ref><ref>Weil, Shalva. "Jews in India." in M. Avrum Erlich (ed.) ''Encyclopaedia of the Jewish Diaspora'', Santa Barbara, USA: ABC CLIO. 2008, 3: 1204–1212.</ref><ref>Edna Fernandez. ''The last Jews of Kerala.- The two thousand year history of India's forgotten Jewish community''. Skyhorse Publishing. c.2008. p. 80</ref>

While [[Augustus]] (31&nbsp;BC- 14&nbsp;AD) was the [[Roman emperor]] and [[Herod the Great]] (37–4&nbsp;BC) was [[Herodian kingdom|King of Judea]], ambassadors from Malabar visited the Emperor according to an account of [[Nicolaus of Damascus]]. Certain nasrani writings hypothesize that these ambassadors were the [[Biblical Magi]] of Matthew 2:1, as a tradition.<ref>Mathew, N.M. ''Malankara Mar Thoma Sabha Charitram'', (History of the Mar Thoma Church), Volume 1 (2006). pp. 68-69.</ref>

=== First 15 centuries ===

==== Arrival of Saint Thomas ====
Saint Thomas Christians believe that [[Thomas the Apostle]] arrived in the [[Malabar Coast]] around AD 52.<ref>{{cite web|url=http://sites.utoronto.ca/religion/synopsis/gth.htm|title=The Gospel of Thomas|access-date=5 March 2015|archive-date=15 March 2015|archive-url=https://web.archive.org/web/20150315123536/http://sites.utoronto.ca/religion/synopsis/gth.htm|url-status=live}}</ref> He landed at [[Muziris]] (now estimated as [[Pattanam]], near Kochi on the Malabar Coast), after his first mission in the Parthian empire, during the era of King [[Gondophares]]<ref>S.D.F. Salmond, The Writings of Hippoclytus, Vol. 3. 131. See also the Ante-Nicene Christian Library, Vol. 4, 130-132</ref> It is believed that St. Thomas itinerated for 30 years in Kerala<ref>W.J. Richards, The Indian Christians of St. Thomas 1908</ref> and proceeded to the East coast of India from Malankara and died a martyrs' death at a place called [[Mylapore]]-Chinnamalai in Tamil Nadu.

The Nazarenes in Malabar were either proselytized from mainstream Judaism by 'Mar Thomas' or 'Mar Bartholomeu'.<ref>{{cite web |url=http://www.nasrani.net/2007/02/13/saint-bartholomew-mission-in-india/ |title=Mission of Saint Bartholomew, the Apostle in India |work=Nasranis |date=13 February 2007 |access-date=5 March 2015 |archive-date=10 February 2015 |archive-url=https://web.archive.org/web/20150210124536/http://www.nasrani.net/2007/02/13/saint-bartholomew-mission-in-india/ |url-status=live }}</ref> Pantaneius's reference to the gift of 'Gospel of Matthew in Hebrew' by Bartholomeu to the Nazereans in Malabar is a clear pointer to the fact that Mar Thomas did evangelize Malabar, It could be further stated that either Mar [[Nathanael (disciple of Jesus)|Nathanael]] ({{bibleverse|John|21:2|NRSV}}) aided in Mar Thomas' mission in India for a brief time before heading to Armenia or bar-Tau'ma, Son of Thomas assisted in his father's missionary activities per norms in {{bibleverse|LEV|21:7|AMP}}, this could also explain why most of the priests in the order of St. Thomas were later allowed to be married, which led to the prerogative of sacerdotalism to certain groups/families and to people supported by them.

==== First Christians ====
In early Christian times, 'Nazranis' was not a separate religion, but a sect in the Jewish community. The term was used to denote followers of Jesus of Nazareth. (Acts. 24:5; 28:22). 'Khristianos' (or Christians) was initially used largely to refer non-Jewish people who followed Christ (Acts 11:26). In Kerala, the sect was known as 'Nazraani Margam'. Margam in Malayalam means, 'The Way'. (Acts 9:2; 19:9, 23; 22:4; 24:22). Thus, the word Nazraani clearly shows that many who joined them were Jews. But in Kerala, this name was replaced by the word 'Christians' in the 20th century.<ref>Canons of the Synod of Diamper (Malayalam version) and Travancore government records of that period.</ref>

The earliest families within the Jewish community to accept the path of Christianity through St. Thomas, later intermarried with the ethnic local community and Brahmins of the 6th century. This led to the upbringing of marginal class or 'sambandham' Brahminic family clans like [[Pakalomattom family|Pakalomattom]], Sankarapuri and Kalli to a different socioeconomic status, they are now widely accepted as the first families who adopted an emigre way of life or 'Christianity' in Kerala. According to recent DNA research by Dr. Mini Kariappa, a significant number of Knanaya's share their ancestral roots with the West Eurasian gene pool of Jews.<ref>{{Cite web |url=http://www.nazraney.com/images/Dr.MINI_Paper_JEWS_manuscript_jews.pdf |title=Archived copy |access-date=22 July 2016 |archive-url=https://web.archive.org/web/20170202001819/http://www.nazraney.com/images/Dr.MINI_Paper_JEWS_manuscript_jews.pdf |archive-date=2 February 2017 |url-status=dead}}</ref>

==== Administration ====
Saint Thomas Christians were administratively under the single native dynastic leadership of Arkadyaqon (East Syrian term for an ecclesiastical head with extensive administrative powers, deriving from Greek αρχιδιάκονος = [[archdeacon]]) commonly referred as "Jathikku Karthavyan" ( Malayalam term meaning "Leader of The Community"). The Malankara Church believes that St. Thomas appointed elders at every place he preached to lead the believers. He prayed and laid his hands upon them, in the same way as the other disciples did ([[Book of Acts]] 6:1–6; 8:14–17; 13: 1–3). This was the system used until the arrival of [[Portuguese people|Portuguese]]. By 1500, Malankara Church had Parish elders and a Church leader. Before the arrival of Portuguese, Latin was unknown to Malankara people. In the ‘'Decrees of The Synod of Udayamperoor'’ presented to the St. Thomas Christians in their mother tongue Malayalam, Malankara Mooppen was the name used to refer the Church leader, except on three occasions.<ref>Decrees of The Synod of Udayamperoor 1500 AD (Malayalam document)</ref> During the period of Colonialism, (i.e., from the 16th century), the Portuguese [[Jesuits]] began deliberate attempts to annex the community into the Latin Church of the Catholic Church, and in 1599 AD, they succeeded in their attempt through the infamous [[Synod of Diamper]]. Resentment against these forceful measures led the majority of the community under their Arkadyaqon [[Mar Thoma I|Thomas]] to swear an oath never to submit to the Portuguese, known as the [[Coonan Cross Oath]] in 1653. For the first time in 1653, the Church leader was given the title Mar Thoma when Thomas Arkadyaqon was consecrated as Mar Thoma I. The present head of the Mar Thoma Church is the twenty-first Mar Thoma.

==== Pantaenus from Alexandria ====
In the 2nd century (189-190 AD) AD, [[Pantaenus]], the Philosopher and Missionary sent by Bishop Demetrius of Alexandria to India, found that there were many Christians in India with a [[Nestorian|Persian Bishop]] and that they had a copy of the [[Gospel of Matthew|Gospel according to Matthew]] in Aramaic.<ref>''[[Church History (Eusebius)|Church History]]'' of Eusebius Book V, Chapter 10.</ref> These Christians were the early evangelists of Malankara Church.

==== Arrival of Knanaya Nazranis ====
During the time of King [[Shapur II]] (310–379) of [[Persia]], a group of 400 immigrants (72 families) from Persia arrived in Malabar under the leadership of merchant [[Knai Thomman]]. They were engaged in trade and settled down in [[Kodungallur]]. Another immigration from Persia occurred around 825 under the leadership of Persian merchant Marwan Sabriso, with two Bishops, Sapro and Prodh. Together they were known as Knanaya/[[Knanaya|Kanai]] people. They continued to remain partially in an [[endogamous group]] within the Nasrani community. They cooperated with the Malankara Church, attended worship services together but remained a separate identity. By the 10th century, in Malabar there were two Nazrani groups, the Saint Thomas Christians and Knanaya community.<ref name="KN">Mathew, N.&nbsp;M. (History of the Mar Thoma Church. (Malayalam), Volume 1. pp. 92-94 and souvenirs published by Knanaya parishes in Kerala.</ref>

==== Bishops from Persia ====
Following the arrival of Christians from Persia, their bishops, priests or laymen began visiting them. Most of them were not able to return due to financial difficulties and travelling long distances.{{Citation needed|date=May 2011}} The Knanaya people were worshipping together with the St. Thomas Christians.{{Citation needed|date=May 2011}} So these visitors also attended these services. It was a matter of ongoing dispute between different churches in Kerala whether the Syrian bishops had any administrative responsibility or jurisdiction over the St. Thomas Nazrani Christians.

==== Persian crosses ====
[[File:Persian Cross at Kottayam valiya pally.png|thumb|Persian cross at Kottayam valiya pally]]
[[Ancient crosses of India|Persian crosses]] were in churches once attended by Nasranis. Out of five Persian crosses, two are in Kottayam Knanaya Valia Palli. According to the archaeologists, the earliest one was made in the 7th century. The cross became a symbol of Christianity in the west, during the time of Constantine (272–337).<ref>[[Christian cross]], [[Constantine I and Christianity]], [http://www.jewishencyclopedia.com/view.jsp?artid=899&letter=C Jewish Encyclopedia] {{Webarchive|url=https://web.archive.org/web/20090407000755/http://www.jewishencyclopedia.com/view.jsp?artid=899&letter=C |date=7 April 2009 }}</ref> Saint Thomas Christians of Malabar had hardly any contact with other Christians before the arrival of Knanaya people from Persia. Moreover, two of the oldest church buildings that still exist in South India do not have any marking of a Cross on their original structure. So most probably it was during the 7th century that the cross became a symbol of St. Thomas Christians.

==== Visits corroborating the existence of the Malankara Church ====
[[File:Quilon Syrian copper plates (849 CE) plates 1 and 4.jpg|thumb|right|250px|[[Tharisapalli plates|Tharisapalli Copper plate grant]] (9th century) – One of the reliable documentary evidences of the privileges and influence that Saint Thomas Christians enjoyed in early Malabar.<ref>Burjor Avari – India, the ancient past, Taylor & Francis, 2007, p.221, {{ISBN|0-415-35615-6}}</ref> The document contains signatures of the witnesses in [[Pahlavi script|Pahlavi]], [[Kufic]] and [[Hebrew]] scripts.<ref name="Pothen">S.G. Pothan (1963) The Syrian Christians of Kerala, Bombay: Asia Publishing House pp.102–105</ref> It is the oldest documentary evidence available to attest the presence of a Persian Christian community in South India.<ref name="SundermannHintze2009">{{cite book|author1=Werner Sundermann|author2=Almut Hintze|author3=François de Blois|title=Exegisti Monumenta: Festschrift in Honour of Nicholas Sims-Williams|url=https://books.google.com/books?id=b3gOdaiXNKkC&pg=PA31|access-date=11 August 2012|year=2009|publisher=Otto Harrassowitz Verlag|isbn=978-3-447-05937-4|page=38}}</ref>]]

The existence of this Church in the early centuries is evident in the writings of ancient travelers.

* 325 AD – It is recorded that there was a Syro-Chaldean bishop John "from India and Persia" who assisted at the Council of Nicea in 325 AD.<ref>"Indian Christianity". Retrieved 5 March 2015.</ref>
* 522 AD – an Egyptian Monk, [[Cosmas Indicopleustes]] in his writings, ‘'Universal Christian Topography'’ mentions that there was this Church with a bishop from Persia.<ref>McCrindle, J.W. The Christian Topography of Cosmos, pp. 91–128, Book 3.</ref>
* 883 AD – [[Alfred the Great]] (849–899), King of Wessex, England reportedly sent gifts "in India to St. Thomas and to St. Bartholomew", through Sighelm, [[List of bishops of Salisbury|bishop of Sherborne]].<ref>’'The Anglo-Saxon Chronicle'’, Part II, AD 750–919</ref>
* 1225 AD – [[Zhao Rugua|Chau Ju-Kua]] a Chinese traveller visited [[Kerala]].<ref>Mathew, N.M. (2003) St. Thomas Christians of Malabar Through Ages. p. 76.</ref><ref>Mathew, N.M. ''Malankara Marthoma Sabha Charitram'', (History of the Mar Thoma Church), Volume 1. p. 98.</ref>
* 1282 AD – [[Kublai Khan]] (1215–1294) Emperor of China sent an emissary to [[Kollam]], It was followed by an emissary from Kollam under the leadership of a St. Thomas Christian.<ref>Mathew, N.M. (2003) St. Thomas Christians of Malabar Through Ages. pp. 76–77.</ref><ref>Mathew, N.M. ''Malankara Marthoma Sabha Charitram'', (History of the Mar Thoma Church), Volume 1. pp. 99-100.</ref>
* 1292 AD – [[Marco Polo]] (1254–1324) on his return journey from China visited Kerala, mentions that "The people are idolaters, though there are some Christians and Jews among them".<ref>Marco Polo. ''The Book of Travels'' Translated by [[Ronald Latham]]. 1958. p. 287.</ref>

==== Collection of deeds ====
The rulers of [[Kerala]], in appreciation of their assistance, had given to the Malankara Nazranis, three deeds on copper plates. These are known as Cheppeds, Royal Grants, Sasanam etc. Five sheets of them are now in the custody of the Malankara Mar Thoma Syrian Church Headquarters at Thiruvalla.

#Iravi Corttan Deed: In the year 774&nbsp;AD. Sri Vira Raghava Chakravarti, gave a deed to Iravi Corttan of Mahadevarpattanam.
#Tharissa palli Deed I: Perumal Sthanu Ravi Gupta (844–885) gave a deed in 849&nbsp;AD, to Isodatta Virai for Tharissa Palli (church) at Curakkeni Kollam. According to historians, this is the first deed in Kerala that gives the exact date.<ref>Sreedhara Menon, A. ''A Survey of Kerala History'' (Mal). p. 54.</ref>
#Tharissa palli Deed II: A continuation of the above deed was given sometime after 849&nbsp;AD.

=== Portuguese period ===
The [[Portuguese people|Portuguese]] started settling in India with the arrival of [[Vasco da Gama]] in 1498. For the next 200 years, they took control over the sea routes and were powerful in the western parts of India. By 1500, Malankara Church was spread from [[Kannur]] in the North to [[Kollam]] in the South. It included the Saint Thomas Christians and the endogamous group, [[Knanaya]] Christians. The [[Saint Thomas Christians]] went through changes with the encounter of Portuguese in 1599.<ref>I. Gillman and H.-J. Klimkeit, ''Christians in Asia Before 1500'', (Ann Arbor: University of Michigan Press, 1999), p.&nbsp;177.<!--ISSN/ISBN needed--></ref> In the 16th century the overtures of the [[Portugal|Portuguese]] ''[[padroado]]'' to initiate the Saint Thomas Christians into the [[Catholic Church]] led to the first of several rifts in the community and the establishment of Pazhayakoor and Puthenkoor factions. Since that time further splits have occurred.

==== Synod of Diamper ====
The [[Malankara Church]] had hardly any contact with the Western Church. The Portuguese used their power to bring the Malankara Church under Latin jurisdiction. A powerful Archbishop [[Aleixo de Menezes]]<ref>Also known as Alejo-de-Menezes, Kerala people called him Allosos Metran</ref> arrived in [[Goa]] in 1595. He then convened a Synod at [[Udayamperoor]], south of [[Ernakulam]], from 20 to 26 June 1599, known as the [[Synod of Diamper]]. Here the Archbishop demanded complete submission to the Latin jurisdiction. The representatives sent from various parishes in and around [[Cochin]] were forced to accept the decrees read out by the Archbishop.

==== Divisions among Saint Thomas Christians ====
[[File:Branches & Denominations of Saint Thomas Christians.svg|alt=|thumb|Saint Thomas Christian's – Divisions – History]]
A protest took place in 1653 with the Coonan Cross Oath. Under the leadership of Archdeacon Thomas ([[Mar Thoma I]]), the Thomas Christians publicly took an oath that they wouldn't obey the Jesuit bishops.<ref name="ReferenceB" />

Rome sent Carmelites in two groups from the [[Congregation for the Evangelization of Peoples|Propagation of the Faith]] to Malabar headed by Fr. Sebastiani and Fr. Hyacinth. Fr. Sebastiani arrived first in 1655. He began to deal directly with the Archdeacon Thomas ([[Mar Thoma I]]). Fr. Sebastiani gained the support of many, especially with the support of [[Palliveettil Mar Chandy|Palliveettil Chandy]], Alexandar Kadavil and the Vicar of Muttam. These were the three councilors of Mar Thoma I, who was reconciled with Gracia (SJ) {{Who|date=July 2011}} before the arrival of Sebastaini, according to Jesuit reports.<ref name="ReferenceB">Eugene Cardinal Tisserant, "Eastern Christianity in India"</ref>

The Pazhayakūr Catholic faction persistently challenged the validity of the ordination of [[Mar Thoma I]] by laying hands of 12 priests. It led many people to believe what they said and chose to rejoin with the catholic faction.

Between 1661 and 1662, out of the 116 churches, the Carmelites reclaimed eighty-four churches, leaving Archdeacon Mar Thomas I with thirty-two churches. The eighty-four churches and their congregations were the body from which the Syro Malabar Church and the Chaldean Syrian Church have descended. The other thirty-two churches and their congregations represented the nucleus from which the Syriac Orthodox (Jacobites & Orthodox), Thozhiyur, Mar Thoma (Reformed Syrians), Syro Malankara Catholics have originated.<ref>Catholic Encyclopedia profile of "St. Thomas Christians" – The Carmelite Period</ref>

In 1665 with the request of the Archdeacon, [[Gregorios Abdul Jaleel]] a Bishop sent by the Syriac Orthodox Patriarch of Antioch, arrived in India. A faithful group under the leadership of the Archdeacon welcomed him.<ref name="ReferenceC">Thekkedath, History of Christianity in India"</ref> The arrival of the Bishop Gregory of the Syriac Orthodox Church in 1665 marked the beginning of a formal schism among the St. Thomas Christians. Those who accepted the West Syrian theological and liturgical tradition of the Syriac Orthodox Church of Antioch of Gregory became known as the Jacobite, while the Syrian Catholics remained in communion with Rome and later came to be known as the Syro Malabar Church.<ref name="ReferenceC" />

==== Oath of the Bent Cross ====
{{Main|Coonan Cross Oath}}
[[File:Malabar Christians of 19th century.jpg|thumb|265 px|Nasranis or Syrian Christians of Kerala in ancient days (from an old painting). Photo published in the Cochin Government Royal War Efforts Souvenir in 1938.]]
Under the leadership of their elder Thomas, [[Saint Thomas Christians|Nazranis]] around [[Cochin]] gathered at [[Mattancherry]] church on Friday, 24 January 1653 (M.E. 828 Makaram 3) and made an oath that is known as the Great Oath of Bent Cross.

::''Thomas Whitehouse, an Anglican Protestant missionary quotes from the "Church Missionary Society Report for 1818–19'', p. 317.
<blockquote>''"These Portuguese having murdered Mar Ignatius, we will no longer join them. We renounce them, and do not want either their love or their favour. The present Francis, bishop, shall not be our governor. We are not his children or followers. We will not again acknowledge Portuguese bishops."''<ref name=Whitehouse>{{cite book |last=Whitehouse |first=Thomas |title=Lingerings of light in a dark land: Researches into the Syrian church of Malabar |date=1873 |publisher=William Brown and Co. |url=https://books.google.com/books?id=Ie4CAAAAQAAJ |language=en |page=306 |via=[[Google Books]] |access-date=25 September 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103223/https://books.google.com/books?id=Ie4CAAAAQAAJ |url-status=live }}</ref></blockquote>

Those who were not able to touch the cross-tied ropes on the cross held the rope in their hands and made the oath. Because of the weight it is believed by the followers that the cross bent a little and so it is known as "Oath of the bent cross" (''Coonen Kurisu Sathyam'').<ref>{{Cite news |date=2017-02-22 |title=The transformation of a historic church |language=en-IN |work=[[The Hindu]] |url=https://www.thehindu.com/news/cities/Kochi/the-transformation-of-a-historic-church/article17343428.ece |access-date=2020-08-04 |issn=0971-751X |archive-date=4 August 2020 |archive-url=https://web.archive.org/web/20200804160708/https://www.thehindu.com/news/cities/Kochi/the-transformation-of-a-historic-church/article17343428.ece |url-status=live }}</ref><ref>{{Cite web |title=Coonan Cross Oath (the Koonan Kurishu Sathyam) |url=https://www.keralatourism.org/christianity/koonan-kurishu-sathyam/14 |access-date=2020-08-04 |website=Kerala Tourism |language=en |archive-date=4 August 2020 |archive-url=https://web.archive.org/web/20200804160501/https://www.keralatourism.org/christianity/koonan-kurishu-sathyam/14 |url-status=live }}</ref>

Four months after this event, according to the beliefs, 12 elders of the church ordained the elder Thomas as their prelate with the ecclesiastical title [[Mar Thoma I]].

Their beliefs and practices before the arrival of the Portuguese as evident in the canons of the [[Synod of Diamper]].<ref>Daniel, K.N. ‘'Canons of Synod of Diamper'’(Malayalam)</ref><ref>[[Michael Geddes|Geddes, Michael]], ‘'The History of the Church of Malabar.'’ (from 1501). London 1964</ref>

Malankara Church,<ref>{{Cite web |url=http://archive.org/details/historyofchurcho00gedd |title=The history of the Church of Malabar, from the time of its being first discover'd by the Portuguezes in the year 1501 : giving an account of the persecutions and violent methods of the Roman prelates, to reduce them to the subjection of the Church of Rome : together with the Synod of Diamper, celebrated in the year of Our Lord 1599 : with some remarks upon the faith and doctrine of the Christians of St. Thomas in the Indies, agreeing with the Church of England, in opposition to that of Rome. Done out of Portugueze into English |date=7 December 1694 |location=London |publisher=Printed for Sam. Smith, and Benj. Walford |via=[[Internet Archive]]}}</ref>
*maintained the spiritual presence of the body and blood of Christ in the sacrament.
*had no knowledge of the term [[purgatory]], but prayed for the dead.
*had irregular practice of auricular [[Confession (religion)|confession]].
*only had a few [[celibate|celibacy]] clergy in monastic rank, while celibate bishops visited periodically from the Middle East.

=== Dutch period ===
The Dutch East India Company defeated Portuguese for the supremacy of spice trade in Malabar in the year CE 1663. Malankara Nazranis used this opportunity to escape from Latin persecution with the help of the Dutch East India Company. The Dutch brought Bishop [[Gregorios Abdul Jaleel]] of [[Jerusalem in Christianity|Jerusalem]] of the Syrian Orthodox Church in their trading vessel in CE 1665. Thomas Arkadyaqon who was consecrated as Mar Thoma I entered into a relationship with the [[Syriac Orthodox Church|West Syriac Orthodox Church]] and gradually adopted [[West Syriac Rite|West Syriac liturgy]] and practices. The Dutch were on the Malabar Coast from 11 November 1604 – 1795. [[Mar Thoma I]] to [[Mar Thoma VI]] were the prelates during this period.

=== British period ===
The English defeated the Dutch in 1795 and took over [[Cochin]] during the time of [[Mar Thoma VI]]. In 1806, Rev. Dr. [[Claudius Buchanan]], an Anglican missionary visited Malankara and met Mar Thoma VI.<ref name="Buchanan1">Buchanan Rev. Claudius, ''Memoir of the Expediency of an Ecclesiastical Establishment for British India''. Page 76.</ref> The Bible that was translated from the original [[Aramaic language|Aramaic]] into Malayalam by two Malpans (Syriac Professors) was printed with the help of Buchanan.<ref>‘'Niranam Grantavari, Record of History written during 1770–1830'’. Chapter 25.</ref>

The early [[Residencies of British India|British Residents]] happened to be people of evangelical persuasions and were curious about the native church.<ref name="FrykenbergRE">{{cite book |last1=Frykenberg |first1=Robert Eric |title=Christianity in India: From Beginnings to the Present |date=2008 |publisher=[[Oxford University Press]] |location=Oxford |isbn=978-0-19-826377-7 |pages=246–249 |url=https://books.google.com/books?id=mXgSDAAAQBAJ&q=Christianity+In+India+From+Beginnings+To+The+Present+Robert+Eric+Frykenberg |language=en |via=[[Google Books]] |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103217/https://books.google.com/books?id=mXgSDAAAQBAJ&q=Christianity+In+India+From+Beginnings+To+The+Present+Robert+Eric+Frykenberg#v=snippet&q=Christianity%20In%20India%20From%20Beginnings%20To%20The%20Present%20Robert%20Eric%20Frykenberg&f=false |url-status=live }}</ref><ref name="WhitehouseT">{{cite book |last1=Whitehouse |first1=Thomas |title=Lingerings of light in a dark land: researches into the Syrian church of Malabar |year=1873 |publisher=William Brown & Co., London |pages=236–264, 237, 239, 241, 279–280 |url=https://books.google.com/books?id=Ie4CAAAAQAAJ&q=Lingerings+of+light+in+a+dark+land%3A+researches+into+the+Syrian+church+of+Malabar |language=en |via=[[Google Books]] |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103307/https://books.google.com/books?id=Ie4CAAAAQAAJ&q=Lingerings+of+light+in+a+dark+land%3A+researches+into+the+Syrian+church+of+Malabar#v=snippet&q=Lingerings%20of%20light%20in%20a%20dark%20land%3A%20researches%20into%20the%20Syrian%20church%20of%20Malabar&f=false |url-status=live }}</ref> In 1808, a bond for the sum of 3000 Star [[Pagoda (coin)|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.<ref>{{Cite web |url=http://www.stgeorgecheppaud.org/mscr/chathuruthil/mavelikara__padiyola.htm |title=Mavelikara Padiyola |website=stgeorgecheppaud.org |url-status=dead |archive-url=https://web.archive.org/web/20170630114451/http://www.stgeorgecheppaud.org/mscr/chathuruthil/mavelikara__padiyola.htm |archive-date=2017-06-30 |access-date=2019-12-07}}</ref> The next Resident Colonel [[John Munro, 9th of Teaninich|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.<ref name="StephenNeill">{{cite book |last1=Neill |first1=Stephen |title=A History of Christianity in India: 1707–1858 |date=2002 |publisher=Cambridge University Press |isbn=978-0-521-89332-9 |pages=236–254 |url=https://books.google.com/books?id=Xi-tvrYbYxMC&pg=PA240 |language=en |access-date=25 September 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103158/https://books.google.com/books?id=Xi-tvrYbYxMC&pg=PA240#v=onepage&q&f=false |url-status=live }}</ref><ref name="MacKenzieGT">{{cite book |last1=MacKenzie |first1=Gordon Thomson |title=Christianity in Travancore |date=2018 |publisher=Creative Media Partners, LLC |isbn=978-0-343-33052-1 |pages=36–45, 89–90 |url=https://books.google.com/books?id=qkJ6vQEACAAJ&q=christianity+in+travancore+mackenzie |language=en |via=[[Google Books]] |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103229/https://books.google.com/books?id=qkJ6vQEACAAJ&q=christianity+in+travancore+mackenzie |url-status=live }}</ref> In 1815, Joseph Ramban was consecrated by Philexenos of the Thozhyoor Church and was given the ecclesiastical title [[Pulikkottil Dionysius II|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.<ref>The CMS ‘'Missionary Register'’, January 1816, pp. 37–38.</ref> The next two prelates were also selected by Col. Munro and Royal proclamations were issued to them also.<ref>The CMS ‘'Missionary Register'’, January 1818, pp. 103–108.</ref>

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'")<ref>{{Cite web|url=https://upload.wikimedia.org/wikipedia/commons/6/64/The_Indian_Christians_of_St._Thomas.pdf|title=W.J. Richards, ''The Indian Christians of St. Thomas Otherwise Called The Syrian Christians of Malabar'' (Bemrose, London, 1908), p. 22|access-date=30 August 2020|archive-date=9 December 2020|archive-url=https://web.archive.org/web/20201209232357/https://upload.wikimedia.org/wikipedia/commons/6/64/The_Indian_Christians_of_St._Thomas.pdf|url-status=live}}</ref> 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 [[kathanar]]s 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.<ref name="FrykenbergRE" /><ref name="WhitehouseT" /><ref name="CollinsR">{{cite book |last1=Collins |first1=Richard |title=Missionary enterprise in the East, with especial reference to the Syrian Christians of Malabar |year=1873 |publisher=Henry S. King & Co. London |pages=103 |url=https://books.google.com/books?id=ceUCAAAAQAAJ&q=Missionary+enterprise+in+the+East+%3A+with+especial+reference+to+the+Syrian+Christians+of+Malabar+and+the+results+of+modern+missions&pg=PP11 |language=en |via=[[Google Books]] |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103318/https://books.google.com/books?id=ceUCAAAAQAAJ&q=Missionary+enterprise+in+the+East+%3A+with+especial+reference+to+the+Syrian+Christians+of+Malabar+and+the+results+of+modern+missions&pg=PP11#v=snippet&q=Missionary%20enterprise%20in%20the%20East%20%3A%20with%20especial%20reference%20to%20the%20Syrian%20Christians%20of%20Malabar%20and%20the%20results%20of%20modern%20missions&f=false |url-status=live }}</ref> Some priests like [[Abraham Malpan]], Kaithayil Gheevarghese Malpan etc., who worked along with the missionaries at the [[Orthodox Theological Seminary, Kottayam|Kottayam seminary]] were part of this committee. They were especially receptive to Anglican ideas.<ref name="Malpan" /><ref name="BaylyS">{{cite book |last1=Bayly |first1=Susan |title=Saints, Goddesses and Kings: Muslims and Christians in South Indian Society, 1700–1900 |date=2004 |publisher=[[Cambridge University Press]] |isbn=978-0-521-89103-5 |pages=285, 300–305 |url=https://books.google.com/books?id=Fxqtx8SflEsC&q=Saints%2C+Goddesses+And+Kings+-+Muslims+and+Christians+in+South+Indian+Society |language=en |via=[[Google Books]] |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103700/https://books.google.com/books?id=Fxqtx8SflEsC&q=Saints%2C+Goddesses+And+Kings+-+Muslims+and+Christians+in+South+Indian+Society |url-status=live }}</ref><ref name="Kanjamala">{{cite book |last1=Kanjamala |first1=Augustine |title=The Future of Christian Mission in India: Toward a New Paradigm for the Third Millennium |date=2014 |publisher=[[Wipf and Stock Publishers]] |isbn=978-1-63087-485-8 |pages=7–8 |url=https://books.google.com/books?id=FaENBQAAQBAJ&q=The+Future+of+Christian+Mission+in+India%3A+Toward+a+New+Paradigm+for+the+Third+Millennium+abraham+malpan&pg=PA8 |language=en |via=[[Google Books]] |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103811/https://books.google.com/books?id=FaENBQAAQBAJ&q=The+Future+of+Christian+Mission+in+India%3A+Toward+a+New+Paradigm+for+the+Third+Millennium+abraham+malpan&pg=PA8#v=snippet&q=The%20Future%20of%20Christian%20Mission%20in%20India%3A%20Toward%20a%20New%20Paradigm%20for%20the%20Third%20Millennium%20abraham%20malpan&f=false |url-status=live }}</ref> 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.<ref>{{Cite book |last=Abraham |first=T. P. |title=Mar Thoma Syrian Church through the centuries |publisher=CSS Books |year=2015 |location=Thiruvalla}}</ref> 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 of Cheppad|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.<ref name="StephenNeill" /><ref name="FrykenbergRE" /><ref name="BaylyS" />

== Reformation in Malankara Church ==
The British Anglicans had many well-wishers in the Malankara Church.<ref name="MacKenzieGT" /> Priests like Abraham Malpan and others continued to collaborate with the missionaries to reform the church from within.<ref name="Malpan" /><ref name="WhitehouseT" /> In 1836, [[Abraham Malpan]], Kaithayil Gheevarghese malpan and other reformist [[kathanar]]s 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.<ref name="Malpan" /><ref name="Parampathoor">{{cite journal |last1=Parampathoor |first1=Moncy Mammen |title=Martin Luther of Kerala: A Historical-Missional Reading of Abraham Malpan's Reformation in Malankara Syrian Church |url=https://www.academia.edu/37718005 |language=en |access-date=4 August 2020 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404175859/https://www.academia.edu/37718005 |url-status=live }}</ref> Regardless, Abraham Malpan produced a [[Reformation|reformed]] revision of the [[West Syriac Rite]] and used it in the seminary and his parishes. Consequently, Abraham Malpan was excommunicated.<ref name="Malpan" /><ref name="MoffettSH" /><ref name="Kanjamala" /> Malankara metropolitan [[Dionysius IV of Cheppad|Dionysius IV]] refused to ordain anyone trained by reformist malpans.<ref name="Malpan" /><ref name="Parampathoor" />

[[File:Abraham Malpan.jpg|thumb|right|180px|[[Abraham Malpan]]]]

=== Abraham Malpan ===
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.<ref>''Mar Thoma Sabha Directory'' (1999), p. 24.</ref>

=== Principal reforms ===

:'''Changes carried out during reformation''':<ref>Memorandum issued by Abraham Malpan along with eleven other clergy on 6 September 1836.</ref>

#[[Iconoclasm|Icons]], pictures, statues, and drawings of saints were removed from churches, and places of worship.
#Considered the practice of praying for the dead and of doing obeisance at their graves with lighted candles as abhorrent.
#[[Intercession of saints]] and [[Prayer in Christianity#Prayer for the dead|prayers for the dead]] were discarded. All prayers, worship and devotion to the Blessed Virgin Mary and the saints were omitted. All prayer requests to dead and prayers to uplift the dead from sin and suffering were omitted.
#Insisted that Sunday services are to be held in a reverent and spiritual way. During that time reading and expounding scriptures is to be done.
#Conducted worship services, including [[Kurbana|Holy Communion]] in the mother tongue, [[Malayalam]] along with Syriac.
#Liturgy amended to eliminate all [[Monophysitism|Monophysite]] influences.<ref name="e-GEDSH" />
#Holy Communion was not celebrated when there were none to receive.
#Mandated that [[communion under both kinds]] should be distributed separately.
#[[Confession (religion)#Christianity|Auricular confession]] was discontinued.
#Believed that those who come for confession should ask for forgiveness with fasting and prayer, instead of offering oil, incense and candles.
#Insisted that bishops should ordain only candidates who have been examined by them and the ''malpans'' (Meaning:- Syriac scholars).
#Repudiated the custom of smearing charcoal on the forehead on Ash Wednesday.

:'''Doctrinal positions'''<ref>Royal Court of Final Appeal, Case No:III of 1061, Vol III pp. 26, 27.</ref>
#The Church accepts the Bible and the Nicene creed as the basis for all matters of faith and doctrine.<ref name="Overview">{{Cite web|url=https://marthoma.in/the-church/overview/|title=Overview – Malankara Mar Thoma Syrian Church|access-date=4 April 2023|archive-date=4 April 2023|archive-url=https://web.archive.org/web/20230404175900/http://marthoma.in/the-church/overview/|url-status=live}}</ref><ref name="PallikunnilJK1">{{cite book |last1=Pallikunnil |first1=Jameson K. |title=The Eucharistic Liturgy: A Liturgical Foundation for Mission in the Malankara Mar Thoma Syrian Church |date=20 March 2017 |isbn=978-1-5246-7652-0 |pages=94, 96–97 |publisher=AuthorHouse |url=https://books.google.com/books?id=6hSODgAAQBAJ |language=en |quote=The Church has accepted the Bible and the Nicene Creed, as the basis of its faith and doctrines…Another major change was that [[prayer for the dead#Christianity|prayers for the departed souls]] and Saints were removed from the liturgy and considers praying for the dead and [[intercession of saints|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”. |access-date=25 September 2020 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404235636/https://books.google.com/books?id=6hSODgAAQBAJ |url-status=live }}</ref>
#The Church accepts the principle of [[Sola fide|justification by faith alone]].<ref name="TennentTC2010">{{cite book |last1=Tennent |first1=Timothy C. |title=Invitation to World Missions: A Trinitarian Missiology for the Twenty-first Century |date=2010 |publisher=Kregel Academic |isbn=978-0-8254-3883-7 |pages=307–308 |url=https://books.google.com/books?id=RhRjQWyObwEC&q=mar+thoma+church+justification+by+faith+alone&pg=PA307 |language=en |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103702/https://books.google.com/books?id=RhRjQWyObwEC&q=mar+thoma+church+justification+by+faith+alone&pg=PA307#v=snippet&q=mar%20thoma%20church%20justification%20by%20faith%20alone&f=false |url-status=live }}</ref><ref name="ThomasMM1998">{{cite book |last1=Thomas |first1=Madathilparampil M. |title=Towards an Indian Christian Theology: Life and Thought of Some Pioneers |date=1998 |publisher=Christava Sahitya Samithi |page=23 |url=https://books.google.com/books?id=pwoXOgAACAAJ |language=en |quote=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. |access-date=19 March 2023 |archive-date=6 April 2023 |archive-url=https://web.archive.org/web/20230406082132/https://books.google.com/books?id=pwoXOgAACAAJ |url-status=live }}</ref>
#The Church accepts the principle of [[Sola gratia|salvation by grace alone]].<ref name="GeorgeMathew2005">{{cite book |last1=Dr.) |first1=George Mathew (Rev |title=The Faith and Sacraments of the Mar Thoma Church |date=2005 |publisher=Christava Sahitya Samithy |location=Tiruvalla |isbn=978-81-7821-053-7 |page=15 |url=https://books.google.com/books?id=8eBGYgEACAAJ |language=en |quote=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. |access-date=19 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404175900/https://books.google.com/books?id=8eBGYgEACAAJ |url-status=live }}</ref>
#The Church adheres to the doctrine of [[Christ Alone|sole mediation of Christ]]<ref name="Heritage" /><ref name="PallikunnilJK1" /><ref name="Mathai2019">{{cite book |last1=Mathai |first1=Philip K. |title=Songs as Locus for a Lay Theology: Moshe Walsalam Sastriyar and Sadhu Kochukunju Upadeshi |date=7 February 2019 |publisher=Wipf and Stock Publishers |isbn=978-1-62564-550-0 |page=35 |url=https://books.google.com/books?id=12SLDwAAQBAJ |language=en |access-date=3 April 2022 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103711/https://books.google.com/books?id=12SLDwAAQBAJ |url-status=live }}</ref><ref name="FarhadianCE2007">{{cite book |last1=Farhadian |first1=Charles E. |title=Christian Worship Worldwide: Expanding Horizons, Deepening Practices |date=16 July 2007 |publisher=Wm. B. Eerdmans Publishing |isbn=978-0-8028-2853-8 |page=86 |url=https://books.google.com/books?id=eEFia1T4i_EC |language=en |access-date=3 April 2022 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103704/https://books.google.com/books?id=eEFia1T4i_EC |url-status=live }}</ref>
#The Church emphasizes the [[Priesthood of All Believers]]<ref name="Heritage" /><ref name="ThomasMM1998" /><ref name="Mathai2019" /><ref name="FarhadianCE2007" /><ref name="PallikunnilJK2">{{cite book |last1=Pallikunnil |first1=Jameson K. |title=The Eucharistic Liturgy: A Liturgical Foundation for Mission in the Malankara Mar Thoma Syrian Church |date=20 March 2017 |isbn=978-1-5246-7652-0 |pages=42–43, 49, 83–84, 94, 96–97 |publisher=AuthorHouse |url=https://books.google.com/books?id=6hSODgAAQBAJ&dq=mar+thoma+church+priest+hood+of+all+believers&pg=PT42 |language=en |quote=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) |access-date=19 March 2023 |archive-date=6 April 2023 |archive-url=https://web.archive.org/web/20230406082311/https://books.google.com/books?id=6hSODgAAQBAJ&dq=mar+thoma+church+priest+hood+of+all+believers&pg=PT42 |url-status=live }}</ref>
#Only the councils of [[Nicene creed|Nicea]], [[First Council of Constantinople|Constantinople]] and [[Council of Ephesus|Ephesus]] are commemorated in the Eucharist.<ref name="e-GEDSH" />
#The Church is neither [[Nestorian]] nor [[Monophysite]], but an [[Eastern Protestant Christianity|Oriental Protestant]] Church.<ref name="JamesonRef" />
#The Church does not subscribe to the concept of [[Eucharist#As a sacrifice|Eucharistic Sacrifice]].<ref name="Mathai2019" /><ref name="FarhadianCE2007" /><ref name="Fortescue">{{cite book |last1=Fortescue |first1=Adrian |title=The lesser eastern churches |date=1913 |publisher=Catholic Truth Society |location=London |isbn=978-1-177-70798-5 |pages=368–371, 374–375 |url=https://books.google.com/books?id=TKbuAgAAQBAJ&pg=PA370 |language=en |quote=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. |access-date=3 April 2022 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103823/https://books.google.com/books?id=TKbuAgAAQBAJ&pg=PA370#v=onepage&q&f=false |url-status=live }}</ref>
#The Clergy is dedicated to avoiding benefices other than the regulated salary, as a part of the principle of simple life (a [[Sadhu Kochoonju Upadesi#Lifestyle and principles|Christian ideal]] of being poor and humble with unclouded conscientious and to be guarded away from mortal greed) for self and the adult laity.
#[[Infant baptism|Child Baptism]] is upheld and given to children born in Christian families. Adult Baptism is given to new believers who come from other religions.
#The Church accepts the [[Perpetual virginity of Mary|Perpetual virginity]], [[Theotokos|Divine motherhood]] and [[Assumption of Mary]], but regards that it has nothing to do with saintly intercession or a [[mediatrix]] role.
#With regard to the title of [[Mary, mother of Jesus|St. Mary]] as the [[Mother of God]], the church affirms that the title was used by [[Church Fathers|early Church fathers]]. The Church also recognises her as the Blessed Virgin Mary, Mother of Christ, who is God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, which the Word of God became, was born from her, the Word is said to be born according to the flesh (Gospel of St.John:1:14).
#As to her titles 'Mother of the Church' and 'Mother of all true Christians', biblical interpretation is used (Revelation to St.John:12:17).
#The Church calls St. Mary as Blessed and Holy as expressed in the liturgy.
#The Church endorses in the remembrance and respect of Saints, Martyrs, and acknowledgment of their feast days, but prohibits veneration and intercession through them.
#The lives of Saints and Martyrs are seen as an exemplar and inspiring to the Christian Model of living.
#The Church does not declare anyone saint or sinner but people who have led exceptionally devout (saintly)lives are acknowledged; and saints declared by all Christian denominations are called Saints thereupon with respect.
#Identifies Iconography (icons, images and drawings) as Christian or religious art. They are seen as spirituality in art but they are not supposed to be used for worship.
#Remembrance of dead loved ones is seen as natural and human but prayers for the departed were cancelled out to signify that salvation does not occur after death. There is no belief in purgatory.
#The Mission of spreading the Gospel is observed as the duty of the Church. The Church must work with an evangelical zeal.
#Expounding of the Holy Scriptures and their interpretations are seen as vital to religious services.
#Syriac is acknowledged as the liturgical language of the Church and is used alongside the vernacular for all occasions.
#The Holy Communion (Holy Qurbana), being a Dominical Sacrament and thus divinely instituted by Christ must be observed utmost spiritually and reverently and not just as a mere ritual.
#The Church gives freedom to the believers on the experience of the Holy Communion (on substantiation). It is understood as the grace of God to the individual. Nevertheless, the experience is viewed as a "Sacred Mystery".
#Confession is General and is said through prayer before the Holy Communion. The Faithful are supposed to confess their sins privately to God (at home, Church, etc.) and to their brethren, if they have sinned against them (Epistle of St.James:5:16).

=== Course of events ===
The first printed [[Malayalam language|Malayalam]] Bible, translated from Syriac was published in 1811. Known as Ramban Bible<ref>{{cite web|url=https://archive.org/details/1811RambanBibleMalayalam|title=Ramban Bible Malayalam : Kayamkulam Philipose Ramban : Free Download & Streaming : Internet Archive|work=Internet Archive|access-date=5 March 2015}}</ref> it contained only the four Gospels. By 1841, the whole Bible was translated, printed and released. Counselled by [[Anglicanism|Anglican]] missionaries who taught at the [[Orthodox Theological Seminary, Kottayam|Orthodox Theological Seminary]], [[Mar Dionysius III|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.<ref name="FrykenbergRE" /><ref name="WhitehouseT" /><ref name="CollinsR" /> [[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.<ref>Zac Varghese & Mathew A. Kallumpram. (2003). ''Glimpses of Mar Thoma Church History''. pp.33.</ref><ref>''Mar Thoma Sabha Directory''. (1999). pp. 82-89.</ref>

[[File:MaramonMarthomaChurch.jpg|thumbnail|250px|Maramon Mar Thoma Church (2005)]]
On 27 August 1837 (Sunday), then suspended<ref name="Malpan" /> [[Abraham Malpan]] conducted the Holy Communion service in mother tongue [[Malayalam language|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 Dionysius IV|Mar Thoma XII]]. So [[Abraham Malpan]] was excommunicated.<ref name="Malpan" /><ref name="Parampathoor" /> 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 language|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.<ref>''Youth Monthly, Madras-Calcutta Diocese'' (1997) by Rev. Dr. M.J. Joseph</ref> 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 of Cheppad|Dionysius IV]] sent word to the patriarch that he has been deceived and called for prompt corrective action.<ref name="MacKenzieGT" /><ref name="StephenNeill" /> 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.<ref name="AlexanderPV">{{cite book |last1=Varghese |first1=Alexander P. |title=India: History, Religion, Vision and Contribution to the World |date=2008 |publisher=Atlantic Publishers & Dist |isbn=978-81-269-0903-2 |pages=377–378 |url=https://books.google.com/books?id=y7GKwhuea9kC&q=patriarch+peter+iii+synod+1875&pg=PA377 |language=en |quote=Under the influence of the British officers and the missionaries, the Government by Royal Proclamation recognised Mathews Mar Athanasius as Malankara Metropolitan. |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103705/https://books.google.com/books?id=y7GKwhuea9kC&q=patriarch+peter+iii+synod+1875&pg=PA377#v=snippet&q=patriarch%20peter%20iii%20synod%201875&f=false |url-status=live }}</ref><ref name="BaylyS" /><ref name="MoffettSH" /> Mathews Athanasius published the liturgy without the prayer to St. Mary.<ref>Mathew, N.M. (2007). ''Malankara Marthoma Sabha Charitram'', Volume II. 2007. Page 63.</ref> He consecrated Ouseph Koorilos, as Metropolitan/Bishop for Malabar Independent Church.<ref>Varughese, Rev. K.C., ''Malabar Swathantra Suryani Sabhyude Charitram''.1972.</ref> The entirety of strong-arm actions incited many clergymen and Pulikkottil Ouseph Kathanar went to Antioch in 1864. He returned as [[Mar Dionysious V|Dionysious V]] in 1865.

The Orthodox conservatives led by Dionysious V repeatedly sought intervention from the [[Syriac Orthodox Patriarch of Antioch and All the East|See of Antioch]]. Discerning the source of the reformists' strength, Patriarch [[Ignatius Peter IV]] travelled to [[London]].<ref name="MacKenzieGT" /> 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.<ref name="MoffettSH" /><ref name="JFenwick">{{cite book |last1=Fenwick |first1=John |title=The Forgotten Bishops: The Malabar Independent Syrian Church and Its Place in the Story of the St. Thomas Christians of South India |date=2009 |publisher=Gorgias Press |isbn=978-1-60724-619-0 |pages=531–535 |url=https://books.google.com/books?id=8zl9tQAACAAJ&q=The+Forgotten+Bishops+The+Malabar+Independent+Syrian+Church+and+Its+Place+in+the+Story+of+the+St.+Thomas+Christians+of+South+India |language=en |quote=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. |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103707/https://books.google.com/books?id=8zl9tQAACAAJ&q=The+Forgotten+Bishops+The+Malabar+Independent+Syrian+Church+and+Its+Place+in+the+Story+of+the+St.+Thomas+Christians+of+South+India |url-status=live }}</ref> 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.<ref name="JFenwick" /> Armed with significant success, the patriarch sailed for India.

=== Separation of the Reformists and establishment of Mar Thoma Church ===
[[File:Mar thomas Athanasious and other mar thoma faction priests.jpg|thumb|Palakkunnathu Thomas Athanasious (Marthoma XIV) with Kathanars and Deacons of Marthoma Faction, 16 October 1879]]
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.<ref name="Kanjamala" /><ref name="Fortescue1">{{cite book |last1=Fortescue |first1=A. |title=The lesser eastern churches |date=1913 |publisher=London: Catholic Truth Society |isbn=978-1-177-70798-5 |pages=370–371 |url=https://books.google.com/books?id=TKbuAgAAQBAJ&q=lesser+eastern+churches+mar+thoma&pg=PA374 |language=en |access-date=30 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103707/https://books.google.com/books?id=TKbuAgAAQBAJ&q=lesser+eastern+churches+mar+thoma&pg=PA374#v=snippet&q=lesser%20eastern%20churches%20mar%20thoma&f=false |url-status=live }}</ref><ref name="AfonsoAV">{{cite book |last1=Afonso |first1=A. V. |title=Indian Christianity |date=2009 |publisher=Centre |isbn=978-81-87586-41-8 |page=45 |url=https://books.google.com/books?id=X5tAAQAAIAAJ&q=patriarch+peter+iii+excommunicate+mathews+athanasius |language=en |access-date=19 March 2023 |archive-date=6 April 2023 |archive-url=https://web.archive.org/web/20230406082309/https://books.google.com/books?id=X5tAAQAAIAAJ&q=patriarch+peter+iii+excommunicate+mathews+athanasius |url-status=live }}</ref><ref name="VadakkekaraB">{{cite book |last1=Vadakkekara |first1=Benedict |title=Origin of Christianity in India: A Historiographical Critique |date=2007 |publisher=Media House |isbn=978-81-7495-258-5 |page=94 |url=https://books.google.com/books?id=7f3YAAAAMAAJ |language=en |quote=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. |access-date=19 March 2023 |archive-date=25 January 2024 |archive-url=https://web.archive.org/web/20240125210225/https://books.google.com/books?id=7f3YAAAAMAAJ |url-status=live }}</ref><ref name="PallathP">{{cite book |last1=Pallath |first1=Paul |title=The Catholic Church in India |date=2003 |publisher=Mar Thoma Yogam |page=141 |url=https://books.google.com/books?id=bjQvAAAAYAAJ |language=en |quote=The Patriarch excommunicated Mathew Mar Athanasius and the pro-Anglican group from the Malankara Jacobite Church. |access-date=19 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404232622/https://books.google.com/books?id=bjQvAAAAYAAJ |url-status=live }}</ref> The Reformists desperately besought the [[Archbishop of Canterbury]] as well as British authorities, to intervene on their behalf, but to no avail.<ref name="Fenwick2">{{cite book |last1=Fenwick |first1=John R. K. |title=The Forgotten Bishops: The Malabar Independent Syrian Church and Its Place in the Story of the St. Thomas Christians of South India |date=2009 |publisher=Gorgias Press |isbn=978-1-60724-619-0 |page=534 |url=https://books.google.com/books?id=8zl9tQAACAAJ&q=The+Forgotten+Bishops+The+Malabar+Independent+Syrian+Church+and+Its+Place+in+the+Story+of+the+St.+Thomas+Christians+of+South+India |language=en |quote=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 [[Archibald Campbell Tait|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 [[Robert Gascoyne-Cecil, 3rd Marquess of Salisbury|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. |access-date=1 November 2020 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103707/https://books.google.com/books?id=8zl9tQAACAAJ&q=The+Forgotten+Bishops+The+Malabar+Independent+Syrian+Church+and+Its+Place+in+the+Story+of+the+St.+Thomas+Christians+of+South+India |url-status=live }}</ref> 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.<ref name="BaylyS" /><ref name="GregoriosP1982">{{cite book |last1=Verghèse |first1=Paul |last2=Gregorios |first2=Paulos |title=The Orthodox Church in India: An Overview |date=1982 |publisher=Sophia Publications |page=57 |url=https://books.google.com/books?id=IwLZAAAAMAAJ |language=en |quote=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. |access-date=19 March 2023 |archive-date=8 February 2024 |archive-url=https://web.archive.org/web/20240208103708/https://books.google.com/books?id=IwLZAAAAMAAJ |url-status=live }}</ref>

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,
{{Blockquote|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,
{{Blockquote|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.<ref name="VargheseAP">{{cite book |last1=Varghese |first1=Alexander P. |title=India: History, Religion, Vision and Contribution to the World |year=2008 |publisher=Atlantic Publishers & Dist |isbn=978-81-269-0903-2 |pages=363–364 |url=https://books.google.com/books?id=y7GKwhuea9kC&dq=royal+court+verdict+1889+patriarch&pg=PA363 |language=en |access-date=19 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404235632/https://books.google.com/books?id=y7GKwhuea9kC&dq=royal+court+verdict+1889+patriarch&pg=PA363 |url-status=live }}</ref> The ruling declared [[Dionysious V]] the rightful Malankara Metropolitan owing to his loyalty to the Antiochian patriarchate known as [[Jacobite Syrian Christian Church]]<ref>{{cite book|author=D.V. Chitaley|date=1959|title=All India Reporter|page=39|url=https://books.google.com/books?id=q3xRAQAAIAAJ&q=malankara+orthodox+syrian+church+All+India+REporter|publisher=D.V. Chitaley|access-date=19 March 2023|archive-date=6 April 2023|archive-url=https://web.archive.org/web/20230406082316/https://books.google.com/books?id=q3xRAQAAIAAJ&q=malankara+orthodox+syrian+church+All+India+REporter|url-status=live}}</ref><ref name="Historiography and History of Kerala – G. Krishnan Nadar – Google Books" /> wherefrom he received direct consecration and his acceptance by the majority of Malankara Christians.<ref name="MacKenzieGT" /> The judgement also dismissed all claims of the reformists and their leader Thomas Athanasius to the Metropolitanate or its assets.<ref name="MacKenzieGT" /><ref name="AlexanderPV" /><ref name="MoffettSH" /> 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 Christianity|Oriental Protestant]] Mar Thoma Syrian Church.<ref name="MoffettSH" /><ref name="JamesonRef" /><ref name="AlexanderPV" />

== Mar Thoma church during Indian Independence Movement ==
{{summarize section|date=November 2019}}
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.&nbsp;V. Kunjiraman, [[T.&nbsp;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.<ref>{{cite book|title=Kanaka Jubilee Grantham|date=1952|publisher=SNDP Yogam|location=Cherthala|page=151}}</ref> 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|date=February 2016}} 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.<ref>{{cite book|last1=Mathew|first1=K.&nbsp;M.|title=Ettamathe Mothiram|date=2010|publisher=malayala manorama|location=kottayam}}</ref>

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]]).<ref>{{Cite web|date=2014-02-09|title=Mapping the unknown marcher|url=https://indianexpress.com/article/india/india-others/mapping-the-unknown-marcher/|access-date=2020-08-26|website=The Indian Express|language=en|archive-date=19 July 2020|archive-url=https://web.archive.org/web/20200719174519/https://indianexpress.com/article/india/india-others/mapping-the-unknown-marcher/|url-status=live}}</ref><ref>{{Cite news|date=2014-11-28|title=The gentle giant|language=en-IN|work=The Hindu|url=https://www.thehindu.com/todays-paper/tp-features/tp-fridayreview/the-gentle-giant/article6641000.ece|access-date=2020-08-26|issn=0971-751X|archive-date=13 March 2020|archive-url=https://web.archive.org/web/20200313221908/https://www.thehindu.com/todays-paper/tp-features/tp-fridayreview/the-gentle-giant/article6641000.ece|url-status=live}}</ref> In 1937 when Mahatma Gandhiji was touring Kottayam, Mar Thoma Seminary School opened its doors to Gandhiji. He stayed a night there with K.&nbsp;K. Kuruvila is popularly known as Kerala Deenabandhu (because of his close association with C.&nbsp;F. Andrews Deenabandhu), then principal of the school, he was an MA graduate from [[Trinity College (Connecticut)]].<ref>{{Cite web|last=Bose|first=Abhish K.|date=2014-10-18|title=Gandhi memorial at M.T. Seminary|url=https://www.deccanchronicle.com/141018/nation-current-affairs/article/gandhi-memorial-mt-seminary|access-date=2020-08-26|website=Deccan Chronicle|language=en|archive-date=13 March 2020|archive-url=https://web.archive.org/web/20200313154251/https://www.deccanchronicle.com/141018/nation-current-affairs/article/gandhi-memorial-mt-seminary|url-status=live}}</ref> Kuruvila was the founder of newspaper ''Kerala Bhooshanam'' which was active during the movement for responsible government in Travancore during the 1940s. K.&nbsp;C. Thomas<ref>{{cite book|last1=Compilation|title=The political past|publisher=Mahatma Gandhi University|page=3|url=http://shodhganga.inflibnet.ac.in/bitstream/10603/22817/12/12_chapter3.pdf|access-date=6 April 2016|archive-date=15 April 2016|archive-url=https://web.archive.org/web/20160415102506/http://shodhganga.inflibnet.ac.in/bitstream/10603/22817/12/12_chapter3.pdf|url-status=live}}</ref> (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,<ref>{{cite news|last1=Chacko|first1=N G|title=Freedom fighter dead|url=http://www.thehindu.com/todays-paper/tp-national/tp-kerala/freedom-fighter-dead/article1857222.ece|access-date=6 April 2016|agency=the hindu|work=the hindu|date=16 June 2007}}</ref> 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<ref>{{cite news|last1=Chandrababu|title=The Punnapra Vayalar uprising|publisher=Deshabhimani|date=26 August 2012}}</ref> 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.&nbsp;M. Varghese]] was a Christian among the trio who formed the Joint Political Party and spearheaded for the formation of a responsible Government.<ref>{{Cite web |title=Statues of Trivandrum: T M Varghese |url=http://www.yentha.com/news/view/4/statues-of-trivandrum-t-m-varghese- |url-status=dead |archive-url=https://web.archive.org/web/20170705080707/http://www.yentha.com/news/view/4/statues-of-trivandrum-t-m-varghese- |archive-date=2017-07-05 |access-date=2020-08-26 |website=Yentha.com}}</ref><ref>{{Cite web |title=Modi government to commemorate Muslim and Christian national icons such as Ashfaqulla Khan and TM Varghese |url=http://articles.economictimes.indiatimes.com/2015-05-05/news/61833257_1_indian-muslims-modi-government-freedom-struggle |url-status=dead |archive-url=https://web.archive.org/web/20160305125542/http://articles.economictimes.indiatimes.com/2015-05-05/news/61833257_1_indian-muslims-modi-government-freedom-struggle |archive-date=2016-03-05 |access-date=2020-08-26 |website=The Times of India }}</ref> Another Mar Thoma Syrian and Gandhian of that era K.A. Mathew<ref>{{cite web |url=http://www.readwhere.com/read/715648/Tharaka-Online/Tharaka-Oline#dual/26/2 |title=K.A. Mathew, Malankara Tharaka pp. 27–29 |work=Magazine article |access-date=4 March 2016 |archive-date=8 March 2016 |archive-url=https://web.archive.org/web/20160308082557/http://www.readwhere.com/read/715648/Tharaka-Online/Tharaka-Oline#dual/26/2 |url-status=live }}</ref> 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.<ref>{{cite book|last1=Mathew|first1=George|title=Communal Road to secular Kerala|date=1989|publisher=Concept Publishing Company ltd|page=232}}</ref> 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. [[George Joseph (Kerala)|Barrister George Joseph]]<ref>{{cite book |last1=Joseph |first1=George |title=George Joseph, The Life and Times of a Kerala Christian Nationalist |date=2003 |publisher=Orient swan |isbn=81-250-2495-6}}</ref> a follower of Mahatma Gandhi and a [[Indian Home Rule movement|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 (caste)|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 [[British Malaya|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 [[The Emergency (India)|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<ref>{{Cite web |title=Cross & Circle – Implications of Indian Emergency: Case Study on the Christian Response to the Emergency in India (1975–1977) |url=http://www.daga.org.hk/press/urm/urm1/chap401.htm |access-date=2020-08-26 |website=Documentation for Action Groups in Asia |archive-date=5 March 2016 |archive-url=https://web.archive.org/web/20160305121528/http://www.daga.org.hk/press/urm/urm1/chap401.htm |url-status=live }}</ref> 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. [[Madathilparampil Mammen Thomas|M.M.Thomas]]<ref>{{Cite web |url=http://www.bu.edu/missiology/missionary-biography/t-u-v/thomas-madathilparampil-mammen-1916-1996/ |title=Thomas, M(adathilparampil) M(ammen) (1916–1996) &#124; History of Missiology |website=bu.edu |access-date=24 February 2016 |archive-date=30 January 2016 |archive-url=https://web.archive.org/web/20160130090530/http://www.bu.edu/missiology/missionary-biography/t-u-v/thomas-madathilparampil-mammen-1916-1996/ |url-status=live }}</ref> 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|date=February 2016}} 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|date=February 2016}}

== Faith and practices of the church ==

=== Liturgy ===
[[File:Kayamkulam Philipose Ramban (2).JPG|thumb|250 px|Ramban Bible, translated by [[Kayamkulam Philipose Ramban]]]]
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.<ref>''[[Church History (Eusebius)|Church History]]'' of Eusebius (AD 260–341) Book V, Chapter 10.)</ref> 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.<ref name="Buchanan1" /> 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 (missionary)|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 language|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:
{{Columns-list|colwidth=18em|
*  Mar Dionysius Liturgy
*  Patriarch Mar Christos Liturgy
*  Mar Peter Liturgy
*  Mar Juhanon Liturgy
*  Mar Thoma of Harkalia Liturgy
*  Mar Ivanios Liturgy
}}<ref>{{Cite book |url=http://archive.org/details/TheChristiansOfStThomas |title=The Christians of St. Thomas and their liturgies: comprising the anaphorae of St. James, St. Peter, the twelve Apostles, Mar Dionysius, Mar Xystus, and Mar Evannis, together with the Ordo communis |date=7 December 1864 |location=Oxford |publisher=J. Henry and J. Parker |isbn=978-0-7905-5233-0 |via=Internet Archive}}</ref>

=== Canonical hours ===
The Marthomites pray the [[canonical hours]] as contained in the [[Shehimo]] at [[fixed prayer times|seven fixed prayer times]] while facing the [[direction of prayer|eastward direction]].<ref name="Richards1908">{{cite book |last1=Richards |first1=William Joseph |title=The Indian Christians of St. Thomas: Otherwise Called the Syrian Christians of Malabar: a Sketch of Their History and an Account of Their Present Condition as Well as a Discussion of the Legend of St. Thomas |date=1908 |publisher=Bemrose |pages=98–101 |language=en}}</ref>

=== Sacraments of the church ===
The seven sacraments (Koodashas) of Mar Thoma Church are:
{{Columns-list|colwidth=18em|
* [[Chrismation]] (Smearing of Holy Muron)
* [[Baptism]] (Mamodisa)
* [[Confession (religion)|Common Confession]] (Kumbasaram)
* [[Eucharist|Holy Communion]] (Qurbana)
* [[Christian views on marriage|Marriage]]
* [[Anointing of the Sick|Unction]] (Anointing of the Sick)
* [[Holy orders|Ordination]]
}}

== Fasts and Festivals of Mar Thoma Church ==
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.<ref>{{cite book|last1=Daniel|first1=Rev Joseph|title=Fasts and Feasts in Mar Thoma Church: Fire for the Journey of Faith|publisher=University of Bern Switzerland|url=http://www.malankaraworld.com/library/Lent/Great-Lent_fasts-and-feasts.htm|access-date=4 March 2016|archive-date=6 March 2016|archive-url=https://web.archive.org/web/20160306080723/http://www.malankaraworld.com/library/Lent/Great-Lent_fasts-and-feasts.htm|url-status=live}}</ref> 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.<ref>{{cite book|last1=James|first1=mariamma|title=Faith and Practices of the MTC|url=http://lamarthoma.weebly.com/uploads/3/0/7/2/3072254/faith_practices.pdf|access-date=25 February 2016|archive-date=5 March 2016|archive-url=https://web.archive.org/web/20160305043827/http://lamarthoma.weebly.com/uploads/3/0/7/2/3072254/faith_practices.pdf|url-status=live}}</ref>

=== Fasts of the Church ===
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]] {{Bibleref2-nb|Isaiah|11:1-3|NRSV}}). 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]] {{Bibleref2-nb|Isaiah|58:7-12|AMP}}). [[Postmodernism|Post-modernistic]] view about lent is as an empowering practice that transforms a person for making social and interpersonal impact.<ref>Rev. Joseph Daniel, Fasts and Feasts in Mar Thoma Church</ref> Every [[weekday]] in Great Lent there are specific liturgical services which include [[Prostration#Christianity|prostration]] or profound bows a number of times. The lents of the church are:

* [[Great Fast]]: consists of 40 days from the second week of February (''Petrutha'':Reconciliation) ending with 40th Friday, this [[Semiotics|symbolizes]] the forty days fast of Jesus Christ in the desert and extends with a ten days fast, that signifies the betrayal, passion, and crucifixion of Jesus Christ ([[Holy Week|Passion Week]]-''Hasha'') as per oriental tradition. It spreads to 7 weeks with a total of 50 days (''Ambathu Nombu''). [[Ash Wednesday]] is the first Wednesday of the lent, it is not observed with significance.
* [[Nativity Fast]] (Yeldo lent): 25 days prior to Christmas which includes annunciation to Zechariah and to Joseph.
* [[Dormition of the Mother of God|Dormition of Mary]] (Shunoyo Lent): 15 days, in August.<ref>{{cite book|last1=Synod|first1=Marthoma|title=Pathinanchu Nombu Namaskaram|publisher=Mar Thoma press|location=Thiruvalla|url=http://www.delhidiocese.com/downloads/lent/15_Day_Lent_Worship_order.pdf|access-date=4 March 2016|archive-date=2 February 2017|archive-url=https://web.archive.org/web/20170202084602/http://www.delhidiocese.com/downloads/lent/15_Day_Lent_Worship_order.pdf|url-status=dead}}</ref> (This is not observed widely but some may fulfill this fast along with the reformation day celebration without the doctrinal underpinnings.)
* [[Fast of Nineveh]] (Lent of Yonah): 3 days in January.<ref>{{cite book|last1=Synod|first1=Marthoma|title=Moonu nombu Namaskarakramam|publisher=Mar Thoma press|url=http://www.delhidiocese.com/downloads/lent/3Day_Lent_Worship_Order.pdf|access-date=4 March 2016|archive-date=2 February 2017|archive-url=https://web.archive.org/web/20170202090739/http://www.delhidiocese.com/downloads/lent/3Day_Lent_Worship_Order.pdf|url-status=dead}}</ref>
* Apostles' Fast (Lent of Sleeha's): 13 specific days from the second week of June.

=== Feasts of the Church ===
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:

* Maranaya Festivals- Festivals that are based on events in the life of Jesus Christ: Mainly they are Danaha ([[Baptism of Christ]]/Epiphany), Mayaltho ([[Presentation of Jesus at the Temple]]), Suboro ([[Feast of the Annunciation]]), Hosanna ([[Palm Sunday]]), [[Easter]] (Resurrection Sunday or ''Kyomtho''), Christmas ([[Nativity of Jesus|Feast of Nativity]] or ''Yaldo'').
* Roohanaya Festivals- Festivals related to Holy Spirit. Mainly they are Suloko ([[Feast of the Ascension]]), Sunday of [[Pentecost]] or Trinity Sunday- It is fifty days after Easter Day (at times it is observed separately), it commemorates the descent of the holy spirit on to the Church, Day of [[Transfiguration of Jesus|Transfiguration]]- 10th week after the day of Pentecost, this is when traditionally low abv vinification is started at homes for Christmas.
* Ethanaya Festivals- Festivals related to the church like Kudos Etho: The sanctification of the church and beginning of [[liturgical year]], [[Hanukkah|Hudos Etho]] – The dedication or renewal of the church, Reformation Day (August), Mar Thoma Church Day (In relation to [[Thomas the Apostle]] on 21 December).
* Dukrano Festivals: Church day separated for meditation on Martyrdom of Apostles without [[intercession]] (This is not observed widely except [[Saint Stephen's Day]]).

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.<ref>{{cite book|last1=Synod|first1=Mar Thoma|title=Mar Thoma Lectionary 2015|publisher=Mar Thoma press|url=http://www.marthomascotland.org/documents/Mar_Thoma_Lectionary_2015.pdf|access-date=4 March 2016|archive-url=https://web.archive.org/web/20160323134433/http://marthomascotland.org/documents/Mar_Thoma_Lectionary_2015.pdf|archive-date=23 March 2016|url-status=dead}}</ref> 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{{Efn|First Corinthians 11:23-26|name=Corinthians|group=}}), [[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 carol]]s and the celebration of Christmas Day church services with [[Christmas cake]]s. Before the 1850s, Mar Thoma church celebrated Christmas on 6 January, the day of Epiphany.{{citation needed|date=June 2016}} By the end of last century, [[Christmas tree]]s, [[Moravian star|Christmas Stars]]-an illuminative paper decoration made in the form of star or [[sunburst]], [[Christmas lights]], [[Sky lantern]]s, [[Nativity scene|Nativity crib]], [[Santa Claus]]' and other related festive traditions have appeared in the church.

== Ordination of women and transgender people ==
There are no theological impediments to the [[ordination of women#Christianity|ordination of women]], in the Mar Thoma Syrian Church.<ref name="BEM-WCC">{{cite book |last1=Thurian |first1=Max |title=Churches Respond to BEM: Official Responses to the "Baptism, Eucharist and Ministry" |year=1987 |publisher=World Council of Churches |isbn=978-2-8254-0896-4 |page=12 |url=https://books.google.com/books?id=jD3lSQAACAAJ |language=en |access-date=19 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404175903/https://books.google.com/books?id=jD3lSQAACAAJ |url-status=live }}</ref> Being theologically [[Protestant]],<ref name="JamesonRef" /> this church endorses the [[Priesthood of all believers]].<ref name="Heritage" /><ref name="ThomasMM1998" /><ref name="PallikunnilJK2" /> However the church hasn't ordained women yet, as it is not in accordance with [[Eastern Christianity|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.<ref>{{Cite web|url=https://marthoma.in/activities/maramon-convention-2020/|title=Maramon Convention 2020 – Malankara Mar Thoma Syrian Church|access-date=13 November 2021|archive-date=13 November 2021|archive-url=https://web.archive.org/web/20211113072212/https://marthoma.in/activities/maramon-convention-2020/|url-status=dead}}</ref> 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,
{{Blockquote
|text= 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.<ref name="BEM-WCC" />
}}
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.

{{Blockquote|text=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.|author=Mar Thoma Sabha Council|source=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]].<ref name="TheHindu1">{{cite web |last1=Hiran |first1=U. |title=Mar Thoma Church to reach out to transgender people |url=https://www.thehindu.com/news/national/kerala/mar-thoma-church-to-reach-out-to-transgender-people/article33118004.ece |website=The Hindu |language=en-IN |date=17 November 2020}}</ref><ref name="time">{{Cite web|url=https://marthoma.in/activities/time-has-come-to-respect-and-honor-the-transgender-community/|title=Time has come to respect and honor the Transgender Community – Malankara Mar Thoma Syrian Church|access-date=16 May 2021|archive-date=16 May 2021|archive-url=https://web.archive.org/web/20210516025946/https://marthoma.in/activities/time-has-come-to-respect-and-honor-the-transgender-community/|url-status=dead}}</ref><ref name="TimesofIndia1">{{cite news |last1=Apr 28 |first1=Jaikrishnan Nair / TNN / |title=Navodaya movement to aid rehabilitation of transgenders – Kochi News |url=https://timesofindia.indiatimes.com/city/kochi/navodaya-movement-to-aid-rehabilitation-of-transgenders/articleshow/58406454.cms |website=The Times of India |date=28 April 2017 |language=en |access-date=13 November 2021 |archive-date=13 November 2021 |archive-url=https://web.archive.org/web/20211113073720/https://timesofindia.indiatimes.com/city/kochi/navodaya-movement-to-aid-rehabilitation-of-transgenders/articleshow/58406454.cms |url-status=live }}</ref><ref name="HindustanTimes1">{{cite web |title=Kerala church to conduct seminar for transgenders' welfare |url=https://www.hindustantimes.com/india-news/kerala-church-to-conduct-seminar-for-transgenders-welfare/story-PTW9XqdCcvUU8edFENZtZL.html |website=Hindustan Times |language=en |date=25 July 2017 |access-date=13 November 2021 |archive-date=13 November 2021 |archive-url=https://web.archive.org/web/20211113072211/https://www.hindustantimes.com/india-news/kerala-church-to-conduct-seminar-for-transgenders-welfare/story-PTW9XqdCcvUU8edFENZtZL.html |url-status=live }}</ref> In 2018, two transgender speakers were given the stage, to address the Maramon convention of the Mar Thoma Church.<ref name="TimesofIndia2">{{cite news |last1=Feb 15 |first1=Jaikrishnan Nair / TNN / |title=History made at Maramon, transgenders address largest Christian convention in Asia – Kochi News |url=https://timesofindia.indiatimes.com/city/kochi/history-made-at-maramon-transgenders-address-largest-christian-convention-in-asia/articleshow/62935581.cms |website=The Times of India |date=15 February 2018 |language=en |access-date=13 November 2021 |archive-date=13 November 2021 |archive-url=https://web.archive.org/web/20211113073721/https://timesofindia.indiatimes.com/city/kochi/history-made-at-maramon-transgenders-address-largest-christian-convention-in-asia/articleshow/62935581.cms |url-status=live }}</ref>
[[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.<ref name="TheHindu2">{{cite news |title=Church not against priesthood for transgenders |url=https://www.thehindu.com/news/national/kerala/Church-not-against-priesthood-for-transgenders/article17264450.ece |work=[[The Hindu]] |language=en-IN |date=9 February 2017 |quote=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. |access-date=19 April 2021 |archive-date=19 April 2021 |archive-url=https://web.archive.org/web/20210419194327/https://www.thehindu.com/news/national/kerala/Church-not-against-priesthood-for-transgenders/article17264450.ece |url-status=live }}</ref> 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.<ref>{{Cite news |last=Mar Thoma |first=Joseph |title=Church not against priesthood for transgenders |work=[[The Hindu]] |date=8 February 2017 |url=https://www.thehindu.com/news/national/kerala/Church-not-against-priesthood-for-transgenders/article17264450.ece |quote="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. |access-date=19 April 2021 |archive-date=19 April 2021 |archive-url=https://web.archive.org/web/20210419194327/https://www.thehindu.com/news/national/kerala/Church-not-against-priesthood-for-transgenders/article17264450.ece |url-status=live }}</ref>

[[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,
{{Blockquote
|text= It is quite possible. But don’t expect this all of a sudden. It may take time, but it is likely.<ref name="TimesofIndia3">{{cite news |last1=Nov 14 |first1=Jaikrishnan Nair / TNN / Updated |title=Kerala: Mar Thoma Church's new head is a Guru scholar – Kochi News |url=https://timesofindia.indiatimes.com/city/kochi/mar-thoma-churchs-new-head-is-a-guru-scholar/articleshow/79215468.cms |website=The Times of India |date=14 November 2020 |language=en |quote=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.” |access-date=16 May 2021 |archive-date=16 May 2021 |archive-url=https://web.archive.org/web/20210516025945/https://timesofindia.indiatimes.com/city/kochi/mar-thoma-churchs-new-head-is-a-guru-scholar/articleshow/79215468.cms |url-status=live }}</ref>
}}

== Organizations ==

=== Educational institutions ===
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.

=== Other institutions ===
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.<ref>{{cite web|title=Theological Institutions|url=http://marthoma.in/institution_type/theological-institutions/|publisher=Mar Thoma Church|access-date=26 February 2016|archive-date=18 June 2016|archive-url=https://web.archive.org/web/20160618164739/http://marthoma.in/institution_type/theological-institutions/|url-status=live}}</ref> 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 [[Mar Thoma Yuvajana Sakhyam|Yuvajana Sakhyam]] organized in 1933). The Church has a Women's Department (the Mar Thoma Suvisesha Sevika Sanghom organized in 1919).

{| class="wikitable" style="width: 30%;"
|-
! style="background:#dcdcdc; width:50%; color:#001;"|Abbeys of Mar Thoma Church
! style="background:#dcdcdc; width:25%; color:#001;"|Location

|-  style="vertical-align:top; background:#fff;"
| Christu Mitra Ashram
| style="text-align: center;"| Ankola

|-  style="vertical-align:top; background:#f8f8ff;"
| Christa Panthi Ashram
| style="text-align: center;"|Sihora

|-  style="vertical-align:top; background:#fff;"
| Suvartha Premi Samithi
| style="text-align: center;"|Pithoragarh

|-  style="vertical-align:top; background:#f8f8ff;"
| Christu Dasa Ashram
| style="text-align: center;"|Palakkad

|-  style="vertical-align:top; background:#fff;"
| Mar Thoma Dayaraya Samooham
| style="text-align: center;"|Punalur

|-  style="vertical-align:top; background:#f8f8ff;"
| Santhigiri Ashram
| style="text-align: center;"|Aluva

|-  style="vertical-align:top; background:#fff;"
| Mar Thoma Sanyasini Samooham
| style="text-align: center;"|Elanthoor
|}

== Maramon Convention ==
{{Main|Maramon Convention}}

{{wide image|Maramon convention.JPG|240px|113th Maramon Convention – 2008|55%|right|dir=ltr}}
{{wide image|MaramonConvention 2009.JPG|240px|114th Maramon Convention – 2009|55%|right|dir=ltr}}

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.<ref>{{cite web |url=http://www.oikoumene.org/en/press-centre/news/wcc-general-secretary-to-address-largest-christian-gathering-in-asia |title=WCC general secretary to address largest Christian gathering in Asia |access-date=5 March 2015 |archive-date=28 December 2014 |archive-url=https://web.archive.org/web/20141228175140/http://www.oikoumene.org/en/press-centre/news/wcc-general-secretary-to-address-largest-christian-gathering-in-asia/ |url-status=live }}</ref> 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|date=February 2024}}

== Ecumenical relations ==
The church actively participates in the programs of the [[World Council of Churches]], the [[Christian Conference of Asia]], the [[National Council of Churches]] and the Kerala Christian Council.<ref>{{cite web |url=http://www.keralacouncilofchurches.org/ |title=Kerala Council of Churches – Kerala Council of Churches |access-date=5 March 2015 |archive-date=20 December 2014 |archive-url=https://web.archive.org/web/20141220035319/http://www.keralacouncilofchurches.org/ |url-status=live }}</ref> 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|date=February 2024}}

=== Relationship with the Anglican Communion ===
[[File:Consecration of Malayil Sabu Koshy Cherian.jpg|thumb|upright=1.25|[[Christian laying on of hands|Laying on of hands]] by [[Church of South India|CSI]] Moderator [[Dharmaraj Rasalam]], [[Theodosius Mar Thoma]] Metropolitan and other bishops, during the bishopric consecration of [[Sabu Koshy Cherian]]]]
[[File:Consecrating the Bishop of Colombo.jpg|thumb|upright=1.25|Rev. Canagasabey being consecrated as bishop by Rt. Rev. Duleep Chickera, Rt. Rev. Shantha Francis and Rt. Rev. Dr. Euyakim Mar Coorilos Episcopa]]
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]].<ref name="Kanjamala" /><ref name="FelicitationAC">{{Cite web|url=https://marthoma.in/felicitation-address-at-the-reception-to-his-grace-the-most-rev-dr-rowan-williams/|title=Felicitation Address at the Reception to His Grace the Most Rev. Dr. Rowan Williams – Malankara Mar Thoma Syrian Church|access-date=4 April 2023|archive-date=4 April 2023|archive-url=https://web.archive.org/web/20230404224700/https://marthoma.in/felicitation-address-at-the-reception-to-his-grace-the-most-rev-dr-rowan-williams/|url-status=live}}</ref> 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 [[Eucharist]]s.<ref>{{cite web |last1=Varughese |first1=Dr. Santosh |title=A study on the Symbols and the Liturgy of the Mar Thoma Church Holy Communion Service – a guide for today's youth |url=https://www.marthomachurchalain.com/doc/Sunday%20School/Liturgy.pdf |access-date=31 July 2020 |archive-date=28 July 2020 |archive-url=https://web.archive.org/web/20200728135523/https://www.marthomachurchalain.com/doc/Sunday%20School/Liturgy.pdf |url-status=dead }}</ref><ref>{{cite web |title=HOLY COMMUNION SERVICE |url=http://marthomadc.org/wp-content/uploads/2019/11/EnglishCommunionPDF.pdf |publisher=Mar Thoma Development Center |access-date=31 July 2020 |archive-date=28 July 2020 |archive-url=https://web.archive.org/web/20200728123754/http://marthomadc.org/wp-content/uploads/2019/11/EnglishCommunionPDF.pdf |url-status=live }}</ref> 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.<ref name="MarThomaOttawa">{{cite web |title=Mar Thoma Church Ottawa Official Website |url=http://www.ottawamarthoma.ca/pages/affiliations.html |website=ottawamarthoma.ca |quote=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. |access-date=31 July 2020 |archive-date=22 December 2016 |archive-url=https://web.archive.org/web/20161222082354/http://www.ottawamarthoma.ca/pages/affiliations.html |url-status=dead }}</ref><ref>{{cite web |title=The Episcopal diocese of Southeast Florida |url=https://www.diosef.org/about-us/bishop |website=diosef.org |access-date=31 July 2020 |archive-date=29 December 2021 |archive-url=https://web.archive.org/web/20211229022307/https://www.diosef.org/about-us/bishop/ |url-status=dead }}</ref> Mar Thoma bishops also take part in the [[Lambeth Conference]]s.<ref name="AC">{{cite web |last1=Office |first1=Anglican Communion |title=Anglican Communion: Churches in Communion |url=http://www.anglicancommunion.org/ecumenism/churches-in-communion.aspx |website=Anglican Communion Website |language=en |access-date=31 July 2020 |archive-date=17 July 2019 |archive-url=https://web.archive.org/web/20190717092502/https://www.anglicancommunion.org/ecumenism/churches-in-communion.aspx |url-status=live }}</ref><ref name="MarThomaOttawa" /> 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 (United States)|Episcopal Church]], in Canada with the [[Anglican Church of Canada]] and in Australia with the [[Anglican Church of Australia]].<ref name="FelicitationAC" /><ref>{{cite web |title=Mar Thoma Church-Episcopal Church Agreement |url=https://episcopalchurch.org/mar-thoma-church-episcopal-church-agreement |website=Episcopal Church |language=en |date=30 April 2012 |access-date=31 July 2020 |archive-date=26 July 2020 |archive-url=https://web.archive.org/web/20200726124008/https://episcopalchurch.org/mar-thoma-church-episcopal-church-agreement |url-status=dead }}</ref><ref>{{cite web |title=Nazareth Mar Thoma Church Members Celebrate With Their Metropolitan in St Maelruain's Tallaght |url=https://dublin.anglican.org/news/2018/06/17/nazareth-mar-thoma-church-members |website=Diocese of Dublin & Glendalough |access-date=3 April 2022 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404175901/https://dublin.anglican.org/news/2018/06/17/nazareth-mar-thoma-church-members |url-status=live }}</ref><ref name="MarThomaOttawa" /> 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]].<ref name="Heritage" /><ref>{{cite book |title=Living Communion |publisher=Church Publishing, Inc. |isbn=978-0-89869-796-4 |pages=14, 467 |url=https://books.google.com/books?id=XWHqkmFdbxIC&q=anglican+consultative+council+mar+thoma&pg=PA14 |language=en}}</ref> One such issue is focusing on transgender rights.<ref name="time" /><ref>{{Cite web|title=Mar Thoma Church Head Joseph Mar Thoma Dies|url=https://www.ndtv.com/kerala-news/mar-thoma-church-head-joseph-mar-thoma-dies-pm-modi-condoles-his-death-2312175|access-date=2021-05-16|website=NDTV.com|archive-date=19 March 2021|archive-url=https://web.archive.org/web/20210319151722/https://www.ndtv.com/kerala-news/mar-thoma-church-head-joseph-mar-thoma-dies-pm-modi-condoles-his-death-2312175|url-status=live}}</ref><ref>{{Cite web|title=Mar Thoma Church to reach out to transgender people|url=https://www.justicenews.co.in/mar-thoma-church-to-reach-out-to-transgender-people/|access-date=2021-05-16|website=justicenews|language=en-US|archive-date=16 May 2021|archive-url=https://web.archive.org/web/20210516030640/https://www.justicenews.co.in/mar-thoma-church-to-reach-out-to-transgender-people/|url-status=live}}</ref>

Mar Thoma bishops have acted as [[co-consecrator]]s in the ordination of Anglican bishops, on a number of occasions.<ref name="MarThomaOttawa" /><ref name="BuchananC">{{cite book |last1=Buchanan |first1=Colin |title=Historical Dictionary of Anglicanism |date=22 October 2015 |publisher=Rowman & Littlefield |isbn=978-1-4422-5016-1 |pages=398, 548 |url=https://books.google.com/books?id=mFCbCgAAQBAJ |language=en}}</ref><ref name="MiltonMorris">{{cite book |last1=Milton |first1=Anthony |last2=Gregory |first2=Jeremy |last3=Strong |first3=Rowan |last4=Sachs |first4=William L. |last5=Morris |first5=Jeremy N. |title=The Oxford History of Anglicanism |date=2017 |publisher=Oxford University Press |isbn=978-0-19-964301-1 |page=408 |url=https://books.google.com/books?id=6_U-DwAAQBAJ |language=en |access-date=22 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404175908/https://books.google.com/books?id=6_U-DwAAQBAJ |url-status=live }}</ref> In 1970, Mar Thoma bishop [[Alexander Mar Thoma|Alexander Mar Theophilus]] was a co-consecrator, who ordained seven original CNI bishops, as part of the inauguration of the [[United Protestant|united]] [[Church of North India]].<ref name="WilliamsBrady">{{cite book |last1=Williams |first1=Raymond Brady |last2=Brady |first2=Williams Raymond |title=Christian Pluralism in the United States: The Indian Immigrant Experience |date=13 November 1996 |publisher=Cambridge University Press |isbn=978-0-521-57016-9 |page=88 |url=https://books.google.com/books?id=w1uk6zZQKzAC&pg=PA88 |language=en |access-date=19 March 2023 |archive-date=6 April 2023 |archive-url=https://web.archive.org/web/20230406082129/https://books.google.com/books?id=w1uk6zZQKzAC&pg=PA88 |url-status=live }}</ref><ref name="CrossLivingstone">{{cite book |last1=Cross |first1=Frank Leslie |last2=Livingstone |first2=Elizabeth A. |title=The Oxford Dictionary of the Christian Church |date=2005 |publisher=Oxford University Press |isbn=978-0-19-280290-3 |page=1169 |url=https://books.google.com/books?id=fUqcAQAAQBAJ&pg=PA1169 |language=en |access-date=19 March 2023 |archive-date=6 April 2023 |archive-url=https://web.archive.org/web/20230406082313/https://books.google.com/books?id=fUqcAQAAQBAJ&pg=PA1169 |url-status=live }}</ref><ref name="NCCofIndia">{{cite book |last1=Christian Council of India |first1=National |title=The National Christian Council Review |volume=101 |date=1981 |publisher=Wesley Press |page=563 |url=https://books.google.com/books?id=IPzYAAAAMAAJ&q=cni+bishop+consecrate+mar+thoma |language=en |quote=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 |access-date=19 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404175913/https://books.google.com/books?id=IPzYAAAAMAAJ&q=cni+bishop+consecrate+mar+thoma |url-status=live }}</ref><ref name="CHAofIndia">{{cite book |last1=History Association of India |first1=Church |title=Indian Church History Review |date=1972 |publisher=Church History Association of India |page=23 |url=https://books.google.com/books?id=-8nL0SngQl0C&q=cni+bishop+consecrate+mar+thoma |language=en |quote=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 |access-date=19 March 2023 |archive-date=4 April 2023 |archive-url=https://web.archive.org/web/20230404234127/https://books.google.com/books?id=-8nL0SngQl0C&q=cni+bishop+consecrate+mar+thoma |url-status=live }}</ref> In 2011, [[Joseph Mar Thoma]] participated as co-consecrator, in the episcopal ordination of [[Thomas K. Oommen]] of the [[Church of South India]].<ref>{{cite news|title=Thomas K Oommen ordained CSI diocese bishop|url=http://newindianexpress.com/cities/thiruvananthapuram/article452522.ece?service=print|newspaper=The New Indian Express|date=6 March 2011|access-date=8 February 2023|archive-date=4 March 2016|archive-url=https://web.archive.org/web/20160304134906/http://www.newindianexpress.com/cities/thiruvananthapuram/article452522.ece?service=print|url-status=dead}}</ref><ref>{{cite news |author=<!--Not stated--> |title=Thomas Oommen installed as CSI central Kerala Bishop |url=https://www.thehindu.com/news/national/kerala/Thomas-Oommen-installed-as-CSI-central-Kerala-Bishop/article14935620.ece |work=The Hindu |date=5 March 2011 |language=en-IN |access-date=8 February 2023 |archive-date=22 September 2022 |archive-url=https://web.archive.org/web/20220922000357/https://www.thehindu.com/news/national/kerala/Thomas-Oommen-installed-as-CSI-central-Kerala-Bishop/article14935620.ece |url-status=live }}</ref><ref>{{cite web |last1=Thomas |first1=Babu |title=CSI Madhya Kerala Diocese gets new Bishop |url=https://www.christiantoday.co.in/news/csi-madhya-kerala-diocese-gets-new-bishop.html |website=www.christiantoday.co.in |language=en |access-date=8 February 2023 |archive-date=22 September 2022 |archive-url=https://web.archive.org/web/20220922071859/https://www.christiantoday.co.in/news/csi-madhya-kerala-diocese-gets-new-bishop.html |url-status=live }}</ref> In 2011, Mar Thoma bishop Euyakim Mar Coorilos participated as co-consecrator, in the episcopal ordination of [[Dhiloraj Canagasabey]] of the [[Church of Ceylon]].<ref>{{cite web |title=Episcopal Ordination of 15th Bishop of Colombo today |url=https://www.ft.lk/article/30531/Episcopal-Ordination-of-15th-Bishop-of-Colombo-today |website=www.ft.lk |publisher=Daily FT |language=English |access-date=8 February 2023 |archive-date=8 February 2023 |archive-url=https://web.archive.org/web/20230208071100/https://www.ft.lk/article/30531/Episcopal-Ordination-of-15th-Bishop-of-Colombo-today |url-status=live }}</ref><ref>{{cite web |title=Online edition of Daily News-Episcopal Ordination of 15th Bishop of Colombo |url=http://archives.dailynews.lk/2011/05/14/news23.asp |website=archives.dailynews.lk |publisher=Daily News |access-date=8 February 2023 |archive-date=8 February 2023 |archive-url=https://web.archive.org/web/20230208071101/http://archives.dailynews.lk/2011/05/14/news23.asp |url-status=live }}</ref> In 2015, Mar Thoma bishop [[Theodosius Mar Thoma|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.<ref>{{cite web |title=East Meets West in Miami |url=https://livingchurch.org/2015/05/14/east-meets-west-miami/ |website=The Living Church |date=30 November 2001 |access-date=8 February 2023 |archive-date=8 February 2023 |archive-url=https://web.archive.org/web/20230208072602/https://livingchurch.org/2015/05/14/east-meets-west-miami/ |url-status=live }}</ref><ref>{{cite web |title=Trinity Cathedral – Miami – Clergy – The Right Reverend: Peter Eaton |url=https://trinitymiami.org/peter_eaton |website=trinitymiami.org |access-date=8 February 2023 |archive-date=8 February 2023 |archive-url=https://web.archive.org/web/20230208071105/https://trinitymiami.org/peter_eaton |url-status=dead }}</ref><ref>{{cite web |title=Peter David Eaton consecrated bishop coadjutor of Southeast Florida |url=https://www.episcopalnewsservice.org/2015/05/14/peter-david-eaton-consecrated-bishop-coadjutor-of-southeast-florida/ |website=Episcopal News Service |date=14 May 2015 |access-date=8 February 2023 |archive-date=8 February 2023 |archive-url=https://web.archive.org/web/20230208071108/https://www.episcopalnewsservice.org/2015/05/14/peter-david-eaton-consecrated-bishop-coadjutor-of-southeast-florida/ |url-status=live }}</ref>

=== Relationship with the Old Catholic Churches of the Union of Utrecht ===
Talks between the Mar Thoma Syrian Church and the [[Union of Utrecht (Old Catholic)|Old Catholic Churches of the Union of Utrecht]] began in 2005.<ref name="SmitSuter2021">{{cite journal |last1=Smit |first1=Peter-Ben |last2=Suter |first2=Adrian |title=Chalcedon on the Road to Justice and Peace: The Case of the Mar Thoma–Old Catholic Dialogue |journal=The Ecumenical Review |date=April 2021 |volume=73 |issue=2 |pages=261–280 |doi=10.1111/erev.12599}}</ref> From the very beginning, the representatives of these churches were optimistic about a positive outcome. This was due to the fact that both Mar Thoma and Old Catholic churches were already in full communion with the [[Anglican Communion]], separately, for a long time.<ref name="SmitSuter2021" /> This pre-existing relationship with [[Anglican]]s made the relations between Mar Thoma and Old Catholic denominations essentially transitive.<ref name="Daniel2019">{{cite journal |last1=Daniel |first1=Joseph |title= The Bonn Agreement (1931) as key to transitivity in Old Catholic Mar Thoma Ecumenical relations|journal=Internationale kirchliche Zeitschrift |date=2019 |volume=109 |issue=1 |pages=25–38 |doi=10.5169/seals-939205}}</ref>

During the course of discussions, Mar Thoma delegates clarified that even though their church commemorates only the first three [[ecumenical council]]s in its liturgy, it still recognizes and respects the four subsequent councils, without formally accepting them.<ref name="SmitSuter2021" /><ref name="Union of Utrecht">{{cite web |last1=Bergh |first1=Michael van den |title=Full communion with the Mar Thoma Syrian Church |url=https://www.utrechter-union.org/en/2023/09/full-communion-with-the-mar-thoma-syrian-church/ |website=Union of Utrecht |date=28 September 2023}}</ref> Meanwhile, the Old Catholic churches officially accepted the first seven councils.<ref name="SmitSuter2021" /> Most importantly, both churches affirmed that the [[Incarnation (Christianity)|one incarnate Christ]] is fully human and fully divine in agreement with the essence of the [[Christology|christological]] teachings of the fourth [[Council of Chalcedon]].<ref name="SmitSuter2021" /> Therefore, it emerged that the only real difference between the Old Catholic and Mar Thoma churches in this regard was that the former used the language of the council of Chalcedon to express its faith, while the latter did not.<ref name="Union of Utrecht" /><ref name="SmitSuter2021" /> Findings from earlier Anglican–Mar Thoma dialogues dispelled all doubts about the possible persistence of [[Nestorianism]] within the Mar Thoma church.<ref name="SmitSuter2021" /> Eventually, the Mar Thoma Syrian Church and the Old Catholic Churches of the Union of Utrecht entered into a relationship of [[full communion]] in February 2024.<ref name="Union of Utrecht" />

=== Relationship with Lutheran churches ===
There is an ongoing ecumenical dialogue between the Mar Thoma Syrian Church and the Lutheran churches.<ref name="AthyalAP">{{cite book |last1=Athyal |first1=Abraham P. |title=Quest for Justice: Perspectives on Mission and Unity |date=2000 |publisher=ISPCK |isbn=978-81-7214-584-2 |page=133 |url=https://books.google.com/books?id=ClHxLt2ujmMC |language=en}}</ref> Swedish bishop [[Johannes Sandegren]] of the [[Tamil Evangelical Lutheran Church]], acted as co-consecrator in the episcopal ordination of five Mar Thoma bishops.<ref name="Neill">{{Cite book |last=Neill |first=Stephen |author-link=Stephen Neill |url=https://books.google.com/books?id=vLJIAAAAMAAJ |title=Towards Church Union, 1937-1952: A Survey of Approaches to Closer Union Among the Churches |date=1952 |publisher=Faith and Order Commission of the World Council of Churches by the SCM Press |pages=39 |language=en}}</ref><ref name="ThomaJuhanon1">{{cite book |last1=Juhanon Thoma |first1=Metropolitan of Mar Thoma Syrian Church |title=Christianity in India and a brief history of the Mar Thoma Syrian Church |date=December 2012 |location=Tiruvalla |isbn=9788178215129 |pages=49–50 |edition=Second CSS impression |quote=In 1937 two new Metrans were consecrated, Juhanon Mar Timotheus and Mathews Mar Athanasius. At this consecration the Mar Thoma Metropolitan and Bishop Abraham were assisted by the Metropolitan of Thozhiyur and Bishop Sandegren of Tranquebar.  In 1947 Abraham Mar Thoma passed away in the midst of his labours leaving the task of the oversight of the Church to the two remaining Metrans. In 1953 three more Bishops, Alexander Mar Theophilus, Thomas Mar Athanasius and Philipose Mar Chrysostom were consecrated. At this consecration also the Thozhiyur Metropolitan and Bishop Sandegren of the Swedish Lutheran Church, took part.}}</ref><ref name="ThomaJuhanon2">{{cite book |last1=Thoma (Metropolitan) |first1=Juhanon Mar |title=A Study Book for First Communicants |date=2010 |publisher=Christava Sahitya Samithi |isbn=978-81-7821-218-0 |page=17 |url=https://books.google.com/books?id=vh7AYgEACAAJ |language=en |quote=Two new bishops were installed on 30 December 1937. With the installation of Yuhanon Mar Timotheos (Yuhanon Marthoma) and Mathews Mar Athanasius, the Church began its diocesan activities. Three more clergymen were elected as bishops in 1952. Alexander Mar Theophilus (Alexander Marthoma), Thomas Mar Athanasius and Philipose Mar Chrysostom were consecrated as episcopas. In the consecration ceremonies of 1937 and 1953, besides the Anjoor Bishop, Bishop Sandegren of Sweden also participated.}}</ref> In 1937, bishop Sandegren assisted [[Titus II Mar Thoma]] to ordain [[Juhanon Mar Thoma|Juhanon Mar Timotheus]] and [[Mathews Athanasius (born 1907)|Mathews Mar Athanasius]]. In 1953, bishop Sandegren took part in the ordination of [[Alexander Mar Thoma|Alexander Mar Theophilus]], Thomas Mar Athanasius and [[Philipose Mar Chrysostom Mar Thoma|Philipose Mar Chrysostom]].<ref name="ThomaJuhanon1" /><ref name="ThomaJuhanon2" />

=== Relationship with Malabar Independent Syrian church ===
{{One source|section|date=November 2019}}
[[File:THOZHIYOOR AND MARTHOMA.jpg|thumb|250 px|The ordinations of Juhanon Thimothious (later Juhanon Thoma) and Mathews Athanasius, by [[Titus II Mar Thoma]], [[Abraham Mar Thoma]] and Metropolitan of Thozhiyoor Kuriakose Koorilos]]
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.<ref>{{Cite web|url=https://marthoma.in/ecumenical-relations/|title=Ecumenical Relations – Malankara Mar Thoma Syrian Church|access-date=4 April 2023|archive-date=4 April 2023|archive-url=https://web.archive.org/web/20230404224700/https://marthoma.in/ecumenical-relations/|url-status=live}}</ref>

=== Relationship with Malankara Orthodox Syrian Church ===
Malankara Mar Thoma Syrian Church and [[Malankara Orthodox Syrian Church]] have the same [[Malankara Church|Malankara]] antiquity and heritage that dates back to Saint Thomas' mission in Kerala, as well as [[West Syriac Rite|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.<ref>{{cite news|last1=Swadeshi Church|title=Swadeshi church|url=http://www.thehindu.com/2000/10/08/stories/0108000c.htm|access-date=30 March 2016|work=[[The Hindu]]|date=2000-10-08|agency=RSS}}{{dead link|date=April 2021|bot=medic}}{{cbignore|bot=medic}}</ref> 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,<ref>{{cite web|url=http://www.philadelphiaecumenical.org/about/|title=About Us – Ecumenical Fellowship of Indian Churches in Philadelphia|website=philadelphiaecumenical.org|access-date=2018-01-02|archive-date=2 January 2018|archive-url=https://web.archive.org/web/20180102191448/http://www.philadelphiaecumenical.org/about/|url-status=dead}}</ref><ref>{{cite web|url=http://catholicnews.sg/index.php?option=com_content&view=article&id=11328:a-grateful-heart-the-foundation-for-evangelisation&catid=9&Itemid=473&lang=en|title=A grateful heart: the foundation for evangelisation|website=catholicnews.sg|access-date=2018-01-02|archive-date=2 January 2018|archive-url=https://web.archive.org/web/20180102132547/http://catholicnews.sg/index.php?option=com_content&view=article&id=11328:a-grateful-heart-the-foundation-for-evangelisation&catid=9&Itemid=473&lang=en|url-status=dead}}</ref> and also at many places within Kerala.<ref>{{Cite news|url=http://www.thehindu.com/todays-paper/tp-national/tp-kerala/Time-for-Christmas-carols/article14896544.ece|title=Time for Christmas carols|date=2007-12-17|work=The Hindu|access-date=2018-01-02|issn=0971-751X|archive-date=11 March 2020|archive-url=https://web.archive.org/web/20200311141545/https://www.thehindu.com/todays-paper/tp-national/tp-kerala/Time-for-Christmas-carols/article14896544.ece|url-status=live}}</ref>

Marriages between the members of the two Churches are very common given the mutual historical [[Caste system among Indian Christians|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.<ref>{{cite web|url=http://www.ots.edu.in/261/3143/the-academics/ffrrc|title=Federated Faculty For Research in Religion And Culture (FFRRC): Orthodox Theological Seminary, Kottayam|website=ots.edu.in|access-date=2018-01-02|archive-date=2 January 2018|archive-url=https://web.archive.org/web/20180102042312/http://www.ots.edu.in/261/3143/the-academics/ffrrc|url-status=live}}</ref>

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 Malankara Metropolitan|Catholicos of the East]]) and [[Jacobite Syrian Christian Church]] (holding ecclesiastical title of [[Catholicos of India]]).<ref>{{Cite web|url=http://www.malankaraworld.com/library/constitution/syrian-orthodox-church/constitution-syrian-orthodox-church.htm|title=Constitution of the Syrian Orthodox Church of Antioch|website=malankaraworld.com|access-date=15 October 2017|archive-date=25 January 2018|archive-url=https://web.archive.org/web/20180125130834/http://www.malankaraworld.com/library/constitution/syrian-orthodox-church/constitution-syrian-orthodox-church.htm|url-status=live}}</ref>
Both Mar Thoma Church and Malankara Orthodox Church believes that their Primates are occupying the Ecclesiastical [[Metropolitan Throne of Malankara See|Throne of St Thomas]].

Both churches share church buildings to conduct their worship services at several places such as [[Pazhaya Suriyani Pally|Chengannur]], Koorthamala,<ref name="koorthamala_church">{{cite web|url=http://www.malankaraworld.com/library/General/General_Koorthamala-church.htm|title=Koorthamala Orthodox/Marthoma Church – A Symbol of Christian Unity, General Interest Reading, Baselios Church Digital Library|website=malankaraworld.com|access-date=2018-01-02|archive-date=10 January 2019|archive-url=https://archive.today/20190110211616/http://www.malankaraworld.com/library/General/General_Koorthamala-church.htm|url-status=live}}</ref> [[Bahrain]], [[Hyderabad]] etc. with peace and mutual love. These serve as examples of [[Ecumenism|Christian Unity]] and brotherhood that many other churches can learn from and replicate.<ref name="koorthamala_church" />

=== Relationship with the Catholic Church ===
Bishop [[Philipose Mar Chrysostom Mar Thoma|Philipose Mar Chrysostom]] of the Mar Thoma Syrian Church attended the [[Second Vatican Council]] as an observer.<ref name="MarThomaCatholic1">{{cite web |title=2024 11 12 Audience Mar Thoma Syrian Church |url=https://www.christianunity.va/content/unitacristiani/en/news/2024/2024-11-12-audience-eglise-mar-thoma-syrian-church.html |website=www.christianunity.va}}</ref> However, official ecumenical dialogues between Mar Thoma and Catholic churches began only in December 2023.<ref name="MarThomaCatholic2">{{cite web |title=2023 12 15 First Meeting of the Dialogue with the Mar Thoma Church |url=https://www.christianunity.va/content/unitacristiani/en/news/2023/2023-12-15-primo-incontro-con-la-chiesa-mar-thomas.html |website=www.christianunity.va}}</ref> On 11 November 2024, an episcopal delegation from the Mar Thoma Church, led by Joseph Mar Barnabas Suffragan Metropolitan met with [[Pope Francis]], in Rome.<ref name="MarThomaCatholic1" /> In an address to the Mar Thoma delegates, Pope Francis acknowledged the usual Mar Thoma self-identification as a church that bridges [[Syriac Christianity]] and [[Protestantism]].<ref name="MarThomaCatholic3">{{cite news |last1=Staff |first1=ZENIT |title=Synodality and mission: Pope's reflection on the contribution of Eastern Protestant Syro-Malankars to Christianity |url=https://zenit.org/2024/11/11/synodality-and-mission-popes-reflection-on-the-contribution-of-eastern-protestant-syro-malankars-to-christianity/ |work=ZENIT - English |date=11 November 2024 |language=es}}</ref><ref name="MarThomaCatholic4">{{cite news |title=Pope to Mar Thoma Church: An ecumenical synod on evangelisation |url=https://www.asianews.it/news-en/Pope-to-Mar-Thoma-Church%3A-An-ecumenical-synod-on-evangelisation-61884.html |work=www.asianews.it |language=en}}</ref><ref name="JamesonRef" /> He said,
{{Blockquote
|text= Your Church, heir to both the Syriac tradition of the Saint Thomas Christians and the Reformed tradition, rightly defines itself as a “bridge Church” between East and West.<ref name="MarThomaCatholic5">{{cite web |title=To the Holy Synod of the Malankara Mar Thoma Syrian Church (11 November 2024) |url=https://www.vatican.va/content/francesco/en/speeches/2024/november/documents/20241111-chiesa-siro-malankarese.html |website=www.vatican.va}}</ref>
}}

== See also ==
{{Portal|Christianity}}
*[[Saint Thomas Christians]]
*[[Malankara Church]]
*[[Eastern Protestant Christianity]]
*[[West Syriac Rite]]
*[[List of Marthoma Syrian Christians]]
*[[Saint Thomas Christians]]
*[[Malankara Syrian Metropolitans]]
*[[South India Reformed Churches]]

== Notes ==
{{Notelist}}

== References ==
{{Reflist}}

=== Sources ===
'''In English:'''
#Constitution of Mar Thoma Syrian Church. (2008)
#Juhanon Mar Thoma Metropolitan, The Most Rev. Dr. (1952). ''Christianity in India and a Brief History of the Mar Thoma Syrian Church''. Pub: K.M. Cherian.
#[[K. V. Mathew]] (1985) The Faith and Practice of The Mar Thoma Church.
#[[George Menachery]] (1973) The St. Thomas Christian Encyclopaedia of India Vol. II.
#Mathew N.M. (2003). ''St. Thomas Christians of [[Malabar (Northern Kerala)|Malabar]] Through Ages'', C.S.S. Tiruvalla. {{ISBN|81-782-1008-8}} and CN 80303
#Pothen, S.G. (1963). ''The Syrian Christians of [[Kerala]]''. Asia Publishing House, London.
#Zac Varghese Dr. & Mathew A. Kallumpram. (2003). ''Glimpses of Mar Thoma Church History''. London, England. {{ISBN|81-900854-4-1}}
#Koshy Mathew Karinjapally (2005). ''Roots and Wings'' Bangalore, India. {{ISBN|81-85447-21-7}}
#Cheriyan, Dr. C.V. ''Orthodox Christianity in India'' [[Kottayam]]2003.

'''In Malayalam:'''
#Chacko, T.C. (1936) ''Malankara Marthoma Sabha Charithra Samgraham''. (Concise History of Mar Thoma Church), Pub: E.J. Institute, Kompady, Tiruvalla.
#Daniel, K.N. (1924) ''Malankara Sabha Charitravum Upadesangalum'', (History and Doctrines of Malankara Church). M.C.Chacko, R.V.Press, Tiruvalla.
#Daniel, K.N. (1952). ''[[Udayamperoor]] Sunnahadosinte Canonukal''. (Canons of Synod of Diamper) Pub: C.S.S., Tiruvalla.
#Eapen, Prof. Dr. K.V. (2001). ''Malankara Marthoma Suryani Sabha Charitram''. (History of Malankara Mar Thoma Syrian Church). Pub: Kallettu, Muttambalam, Kottayam.
#George Alexander, Rev. (Ed). ''Maramon Convention Sathapdhi Valum-'95.''
#George Kassessa, Rev. M.C. (1919). ''Palakunnathu Abraham Malpan''. (Biography in Malayalam), CLS, Tiruvalla.
#[[Mathews Mar Athanasius]] Metropolitan. (1857). ''Mar Thoma Sleehayude Idavakayakunna Malankara Suryani Sabhaudai Canon''. (Canon of the Malankara Syrian Church of Saint Thomas). Printed at [[Kottayam]] Syrian Seminary.
#Mathew, N.M. (2007). ''Malankara Marthoma Sabha Charitram'', (History of the Mar Thoma Church), Volume 1 (2006), Volume II (2007). Volume III (2008) Pub. E.J.Institute, Thiruvalla
#Varughese, Rev. K.C., (1972). ''Malabar Swathantra Suryani Sabhyude Charitram'' (History of the Malankar Independent Suryani Church)
#''Mar Thoma Sabha Directory''. (1999) Pub. The Publication Board of The Mar Thoma Church, Tiruvalla, Kerala, India.
#P. V. Mathew. ''Nazrani Christians of Kerala'' (Malayalam) Vol.2 Kochi, 1993.
#Joseph Cheeran, Rev. Dr. Adv. P.C. Mathew (Pulikottil) and K.V. Mammen (Kottackal). ''Indian Orthodox Church History and Culture''. (Malayalam) Kottackal Publishers, [[Kottayam]]. 2002.

== External links ==
*[http://marthoma.in/ Official Site of the Malankara Mar Thoma Syrian Church]

{{Churches in India}}
{{Christianity in Kerala}}
{{Anglican Churches}}
{{Syriac Christianity}}
{{Eastern Protestants}}
{{Authority control}}

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[[Category:Christian denominations in India]]
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