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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 most important rite in christian marriages in 1519 portuguese traveler duarte barbosa on his visit to malabar commented on the practice of saint thomas christian priests using kudumi similar to that of hindus in his manuscript book of duarte barbosa 234 in the social stratification of medieval malabar saint thomas christians succeeded in relating their social status with that of upper caste hindus on account of their numerical strength and influence and observance of many brahmin and upper caste customs 233 235 in the 13th and 14th centuries many saint thomas christians were involved in the pepper trade for the local rulers and many were appointed as port revenue officers the local rulers rewarded them with grants of land and many other privileges with growing numerical strength a large number of saint thomas christians settled in the inland pepper growing regions 236 they had the right to recruit and train soldiers and christian trainers were given the honorary title panikkar like their nair counterparts 237 they were also entitled to collect the tax and the tax collectors were honored with the title tharakan like brahmins they had the right to sit before the kings and ride horses or elephants like the royals 233 they were protectors of seventeen lower castes and communities and hence were called lords of seventeen castes 233 238 they did not allow the lower castes to join their community for fear that it could imperil their upper caste status 238 239 the regal period ended when the community fell under the power of the rajas of cochin and travancore 240 they owned a large number of kalaripayattu training centers and the rajas of travancore and cochin including the renowned marthanda varma recruited trained christian warriors to defend their kingdom 241 a saint thomas syrian christian family from thiruvalla 1937 upper caste hindus and saint thomas christians took part in one another s festival celebrations in some places in kerala the hindu temples and saint thomas christian churches were built on adjoining sites by the hindu kings until the 19th century saint thomas christians had the right of access to hindu temples and some leading saint thomas christians held the status of sponsors at hindu shrines and temple festivals 242 in the 19th century however saint thomas christian integration with the hindu caste system was disrupted their clean caste status was questioned in some localities and they were denied access to many hindu temples they tried to retaliate by denouncing hindu festivals as heathen idolatry clashes between upper caste hindus and saint thomas christians occurred beginning in the late 1880s especially when festivals coincided internecine violence among various saint thomas christian denominations aggravated their problems 243 existing traditions music rituals and social life pesaha appam unleavened bread similar to a matzah is prepared on maundy thursday to commemorate the passover of the lord rooted in its jewish traditions kozhukkatta is prepared by nasranis on the saturday prior to palm sunday and the day is hence called kozhukatta saturday saint thomas christian women cover their heads with a shawl scarf or nettu mantilla saint thomas christians still retain many of their ancient traditions and rituals both in their social and religious life before the 1970s the nasrani qurbana was sung only in syriac many of the tunes of saint thomas christian worship in kerala especially those in the east syriac tradition are remnants of syriac tunes of antiquity 244 245 246 saint thomas christians observe holy thursday with high reverence the day is referred to as pesaha a malayalam word derived from the aramaic or hebrew word for passover pasha or pesakh פסח the tradition of consuming pesaha appam after the church service is observed by the entire community under the leadership of the head of the family special long services followed by the qurbana are conducted during the pesaha eve service in the churches 247 248 the community observes lent locally called anpathu noyambu the fifty days fast or the valiya noyambu sawma rabba the great fast from clean monday or the preceding sunday called the pētūrttà looking back this is the original practice and it still prevails among the chaldean syrian church 249 to the day before easter abjuring all meat fish and egg they also traditionally observe a 25 day fast that ends on christmas day 250 generally footwear is removed before entering the church and women cover their heads with a veil scarf shawl mantilla known as nettu malayalam നെറ്റ് or the end of a sari during worship 251 on the day of palm sunday known as oshana or hoshana sunday flowers are strewn about the sanctuary loaned from the hindu ritual of offering flowers and the crowd shouts oshana ܐܘܿܫܲܥܢܵܐ ʾōshaʿnā save rescue saviour in aramaic then palm leaves are blessed and distributed after the mass is recited 252 the celebration of mass is commonly called the holy qurbana regardless of whether it is the east syriac holy qurbana or west syriac holy qurobo the holy qurbana is mostly conducted in malayalam however large parts of the holy qurbana are sung in syriac during the 20th century the qurbana kramam i e the book containing the order of worship was translated into english for the benefit of worshipers who lived outside kerala and did not know how to read or write malayalam saint thomas christians use east syriac term māràn īshoʿ mîshîħa jesus s name in aramaic 253 to refer to jesus of nazareth the saint thomas christians particularly of the west syriac rite pray the canonical hours of the shehimo seven times a day 254 another surviving tradition is the use of muthukkuda ornamental umbrella for church celebrations marriages and other festivals the church celebrations include traditional drums arch decorations ornamental umbrellas and panchavadyam their use has become popular all over kerala the sacraments and ceremonies of saint thomas christians related to house building birth and marriage have close similarity with those of hindus in kerala 255 the sacrament of death reflects christian canonical themes to a limited extent with a noticeably significant influence from hindu culture emphasis is placed on concepts related to eternal life after death and the anticipation of jesus s final coming 256 saint thomas christians do not marry close relatives the rule is that the bride and groom must not be related for at least five or seven generations saint thomas christians generally prefer arranged marriages and the prospective partners see each other in the pennukanal bride viewing ceremony at the bride s home 257 saint thomas christian marriage customs are uniquely different from western christian marriage and local hindu marriage customs for example engagement and marriage are usually performed together in the same service unlike western christian traditions there is no direct ring exchange between groom and bride during engagement rather it is offered and mediated by the kathanar who represents jesus symbolising that it is god who br...
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