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clared that malankara church would be subject to the syrian traditions and patriarch of antioch 177 the declaration resulted in the separation of the cms missionaries from the communion with the malankara church 39 178 cheppad dionysios abdicated during the tenure of an antiochian prelate named yuyakim koorilose 179 arrived c 1846 d c 1874 28 during his stay in among the puthenkur koorilose completed the transition to west syriac ritual practices 179 however a minority from the malankara church who were in favour of the reformed ideologies of the missionaries stood along with them and joined the anglican church 39 178 these saint thomas anglicans were the first reformed group to emerge from the saint thomas christian community and they worked along with the missionaries in their evangelical educational and reformative activities 39 180 181 by 1879 the diocese of travancore and cochin of the church of england was established in kottayam 182 183 on 27 september 1947 the anglican dioceses in south india merged with other protestant churches in the region and formed the church of south india csi an independent united church in full communion with all its predecessor denominations 40 41 since then anglican syrian christians have been members of the church of south india and also came to be known as csi syrian christians 183 mar elias mellus in 1860 tired of their latin subjugation the paḻayakūṟ sent a delegation headed by antony thondanatt d c 1900 to mosul to make a plea to the chaldean catholic patriarch to consecrate a bishop of their own rite for them 30 in response patriarch joseph vi audo consecrated thomas rokos 30 titular archbishop of basra 184 and dispatched him to visit the alienated malabar christian flock in 1861 30 however the mission failed due to the protests of the apostolic delegate at mosul henri amanton and the vicar apostolic of verapoly as a result the pope forced the patriarch to call back the bishop 185 186 30 there was yet another incident on 5 june 1864 patriarch joseph vi consecrated elias mellus bishop of ʿ aqra 187 and sent him to india but this effort too was met with the same fate as before and mellus was called back in 1882 188 189 meanwhile in 1862 an attempt was made to reestablish direct ties between traditionalist christian communities in india and the assyrian patriarch shimun xviii consecrated the aforementioned thondanatt as abdisho the metropolitan of india but his task proved to be very difficult and challenging he intensified his activity after 1882 fulfilling the aspirations of local christians of the east syriac rite for the full re establishment of traditional ecclesiastical structure until his death in 1900 he partially succeeded in organizing the local church that was named the chaldean syrian church 190 after his death local christians appealed to shimun xix patriarch of the assyrian church of the east in qochanis who was forthcoming and in december 1907 consecrated abimalek timotheus as metropolitan bishop for india he reached his diocese in february 1908 and took over the administration 191 192 he organized ecclesiastical structures and continued with revitalisation of the east syriac rite 30 193 by june 1875 there were two factions among the malankara church conservative party and reform party mathews athanasius was the malankara metropolitan approved by the governments of travancore and of cochin and he was supportive to the reforming of the jacobite church with evangelistic ideologies hence the group with mathews athanasius was known as reform party 35 194 the conservative faction under the leadership of metropolitan pulikkottil joseph dionysious ii opposed the attempts to do away with the age old traditions of the church which resulted in a stir in the community 194 being invited by this faction the antiochene patriarch ignatius peter iii arrived in kerala 195 in june 1876 at the synod of mulanthuruthy presided over by the patriarch the syrian faction formally came under the antiochene patriarchate 179 196 the synod condemned mathews athanasius for abstaining from it but his followers stayed firm with him 194 his successor thomas athanasius and the bishop s faction lost the lawsuit to the patriarchal faction in the royal court of travancore on 12 july 1889 197 nonetheless the reform party continued as an independent church and thereafter a series of suits arose on the rights over churches and associated properties later they chose the name mar thoma syrian church 194 35 in 1911 patriarch ignatius ʿabdullāh ii excommunicated vattasseril geevarghese dionysios dionysios vi the malankara metropolitan 28 due to dispute of authority over the properties of the malankara church 179 this led to the division of the church into two groups with one group accepting the supreme authority of the patriarch and the other supporting dionysios vi 179 the group led by dionysios vi invited patriarch ignatius ʿabdulmasīḥ ii who was deposed from patriarchate by the turkish authorities 179 in 1912 ʿabdulmasīḥ ii arrived in india and he consecrated baselios paulose i d c 1914 as maphrian syriac orthodox catholicos 179 this was not recognised by the syriac orthodox church 198 previously ʿabdulmasīḥ ii himself had declined the request for the installation of a maphrianate for india in 1902 during his patriarchate 199 the independent group under metropolitan dionysios vi known as the metropolitan s party started endorsing the claims for autocephaly 199 179 the other group known as the patriarch s party remained loyal to the patriarch and was led by coorilos paulose succeeded by athanasius paulose 28 200 the two sides filed a series of lawsuits in the civil courts and some parallel attempts to reconcile both the parties also took place in 1958 bishops of both the parties sealed their reconciliation and signed a treaty which in turn recognised the autonomy of reunited factions with its own synod of bishops under the presidency of the catholicos 28 201 the verdict of the supreme court of india in 1958 legitimizing the autonomy of kerala church was instrumental in this formal reconciliation between the two sides in 1964 patriarch ignatius yaʿqub iii consecrated baselios augen i d c 1975 as the catholicos 28 nonetheless in 1975 both the parties split again with the decision of the universal syrian synod held in damascus to depose the catholicos in kerala and baselios paulose ii was consecrated as the catholicos for the patriarch faction 28 today the west syriac oriental orthodox community in india is divided between the malankara orthodox syrian church an autocephalous oriental orthodox church and the jacobite syrian christian church an autonomous church under the antiochene patriarchate 28 179 202 199 in 1930 a section of the malankara church under the leadership of archbishop geevarghese ivanios and jacob theophilos left the malankara orthodox syrian church 203 and came into communion with the catholic church they are known as syro malankara catholic church 33 on 11 june 1932 trivandrum was recognised as a metropolitan see sui juris with thiruvalla as its suffragan 33 on 10 february 2005 the church was raised to the status of a major archiepiscopal church the canonical installation of cyril baselios as the first major archbishop took place on 14 may 2005 and simultaneously the title catholicos was legitimized 204 the st ephrem ecumenical research institute seeri inaugurated on 14 september 1985 comes under the syro malankara catholic archbishop of thiruvalla 33 in 1961 there was a split in the malankara mar thoma syrian church which resulted in the formation of st thomas evangelical church of india 205 206 pentecostalism began to spread among saint thomas christians from 1911 due to american missionary work 42 the first syrian pentecostals came from kerala brethren who were in turn mostly ex marthomites 207 208 209 as the movement gained momentum groups of people from all traditional st thomas christian denominations became part of various emerging pentecostal and evangelical fellowships 208 210 pentecostals from syrian christian background spearheaded the movement in kerala and to a lesser extent in india by providing the necessary leadership for establishing denominations like indian pentecostal church of god assemblies of god in india church of god full gospel in india the pentecostal mission and many other neo charismatic churches 43 211 212 213 the syro malabar church too has a very active charismatic ministry operated through establishments such as the divine retreat centre muringoor 214 215 involvement in politics participation based on caste and community divisions and sympathies has been a feature of politics in the present day state of kerala and its predecessor entities until the mid 20th century the primary cause of the divisions between the various communities was competition for rights and resources like other communities saint thomas christians have been involved in regional politics on a community basis in 1888 travancore became the first princely state in india to establish a legislative council which was reformed as the sree moolam popular assembly in 1904 a few saint thomas christian leaders were elected to the legislative council but there was resentment that their share of the available seats was proportionately less than that of other prominent castes this resentment led to a series of campaigns for equal representation both in the legislature and in government positions 216 jatiaikya sangham an organization formed with an objective of reuniting the paḻayakūṟ and puthenkur communities came up with the idea of a newspaper that resulted in the establishment of nasrani deepika by nidhirikkal manikkathanar in 1887 217 newspapers such as the nasrani deepika and malayala manorama disseminated their grievances 218 in 1918 saint thomas christians formed the league for equal civic rights which sought the opening of all branches of government service to christians muslims and avarna hindus as well as an end to the practice of untouchability their demands were partially met in 1922 when the revenue department was separated from the devaswom a semi government organization that managed the hindu temples thus removing the restriction on non hindus and avarnas in the executive service in the 1920s saint thomas christian leaders such as george joseph were advised by mahatma gandhi to detach from vaikom satyagraha an agitation for the temple entry rights of avarna hindus as he considered the issue to be one of concern to hindus alone 218 219 titus theverthundiyil was one of the 78 marchers selected by gandhi to take part in the 1930 dandi march to break the british salt monopoly 220 with the institution in 1932 of a bicameral legislature in travancore four saint thomas christians found a place in among the 24 seats of the lower house but not comparable with other forward castes 216 the 1931 census recorded over 31 per cent of the population as being christian compared to around 4 per cent in 1820 221 some restrictions were imposed on saint thomas christian parishes to start new schools and later on the diwan attempted to take over the schools owned by the community 218 there followed a period of fierce confrontation between the diwan and saint thomas christians many leaders were arrested prominent news papers were banned and large banks owned by the community members were liquidated 218 222 in 1937 general elections were held and joint political congress played a significant role to attain much better representation for allied communities 223 t m varghese was elected as the deputy president of the assembly where c p ramaswami iyer was the ex officio president on the collapse of joint political congress due to internal conflicts saint thomas christian leaders allied with nairs in a common platform travancore state congress where they fought together for responsible government and also to oust iyer 216 abraham marthoma mobilised syrian christians against the divan s move not to unite with free india 224 in the three member cabinet of travancore formed after the first general elections in 1948 varghese was a cabinet minister 225 however the first saint thomas christian to become a minister in the central government of india was padma vibhushan john mathai who served as india s first railway minister and subsequently as india s finance minister 226 taking office shortly after the presentation of india s first budget in 1948 on 1 november 1956 the state of kerala was formed and the communist party of india formed the first government of the state in 1957 on winning the assembly elections though the government initiated the legislation process for reforming the land and the education sectors these were considered as infringements over the rights by the school managements and landowners who were predominantly saint thomas christians and nairs 227 the disagreements of the saint thomas christians further widened and they allied with nair service society to mobilize against the government which culminated in a violent struggle called the liberation struggle in 1958 228 the communist government was dismissed on 31 july 1959 and the president s rule was imposed in the state under article 356 of the constitution of india socio cultural and religious identity 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 saint thomas christians are a distinct community in terms of culture and religion though their liturgy and theology remained that of east syrian christians of persia their lifestyle customs and traditions were basically indian it is oft quoted nazranis are indian in culture christian in faith and syrian in liturgy 229 at present saint thomas christians represent a multi cultural group their culture is largely derived from east syriac west syriac jewish hindu 230 and latin liturgical influences blended with local customs and later elements derived from indigenous indian and european colonial contacts their language is malayalam the language of kerala and syriac is used for liturgical purposes old karingachira church which was seen by anglican missionary dr claudius buchanan in 1806 jewish influence has been observed in malabar nasrani liturgy and traditions 4 230 their celebration of mass was and still is called the qurbana which is derived from the aramaic language term qurbana ܩܘܪܒܢܐ meaning sacrifice nasrani qurbana used to be held in syriac until the early 20th century 231 saint thomas christians typically follow the social customs of their hindu neighbours and their devotional practices can show the vestiges of hindu symbolism 232 social sins like untouchability entered their practices and the synod of diamper abolished it 233 the sacraments related to birth marriage pregnancy death etc also adapted nuances from hindu religious practices even today tying minnu a hindu symbol of marriage is the...
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