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traditionalist community but was faced with prolonged rivalry both from west syriac jacobite and latin catholic propaganda fide and padroado leadership 160 in 1751 jacobite maphrian baselios shakrallah qasabgi came to kerala 161 he was highly instrumental in replacing the east syriac rite with west syriac rite among the puthenkur faction 161 he was accompanied by gregorios hanna bakhudaidi 162 the jacobite archbishop of jerusalem and yukhannon ivanios christophoros of mosul 162 whom the maphrian consecrated as a bishop during his tenure in kerala 161 the delegation was sent from the syriac orthodox patriarchate to firmly establish west syriac rite among the puthenkur and regularise the orders of their leader thoma v 161 163 however thoma v died without having reconsecrated but having himself consecrated his successor as thoma vi 161 164 thoma vi strongly resisted the efforts of the delegation 163 very often the syriac orthodox delegates selected their own candidates and ordained them as priests without consulting thoma vi 163 meanwhile the paḻayakūṟ were being increasingly subjugated by their colonial latin ecclesiastical administrators 163 thoma vi therefore initiated efforts to reunify both the factions 165 however the carmelite missionaries working among the paḻayakūṟ were reluctant to reciprocate to his efforts fearing that the indigenous bishop would take away their authority and influence over the faction after the proposed reunification of the saint thomas christians was fulfilled 163 on the other hand the syriac orthodox delegates were extending their influence upon the puthenkur insisting the faction to shift to the west syriac rite 161 163 shakrallah immediately prior to his death consecrated kurian kattumangat as bishop abraham koorilose in 1764 161 by 1770 gregorios and ivanios had thoma vi reconsecrated as dionysios i 28 161 thoma vi had to receive all orders of priesthood from the tonsure to the episcopal consecration 166 thoma vi received support from paḻayakūṟ leaders who informed him of the ill treatment and discrimination that they faced from the missionaries 163 consequently two priestly leaders among them kariattil iousep malpan and paremmakkal thoma kathanar decided to meet the pope to convey the message of thoma vi 163 the jacobite delegates were soon at odds with thoma vi and hence in 1772 they raised abraham koorilose to the metropolitan rank at the new mattancherry church in cochin 161 constructed by shakrallah abraham koorilose received recognition from the rajah of cochin 161 kariyattil iousep accompanied by paremmakkal thoma and two other deacons made the trip from kerala in 1778 163 and he was consecrated as the archbishop of cranganore in 1782 157 however the efforts drastically failed because of the unexpected death of iousep while in goa 157 163 167 varthamanappusthakam written by thoma kathanar in 1785 provides the detail of this journey until the death of the archbishop 157 163 following this in 1787 representatives from eighty four paḻayakūṟ churches assembled at angamaly and drew up the angamāly padiyōla against the colonial latin hegemony declaring their allegiance to the paremmakkal thoma and urged for the reinstatement of their native east syriac hierarchy 163 meanwhile dionysios i thoma vi managed to imprison his rival abraham koorilose who finally escaped from the states of travancore and cochin where the majority of saint thomas christians lived to anjoor in the territory of the samuthiri zamorin of calicut 161 there koorilose spent his days in prayer and meditation in a hut a few relatives and friends joined him there this group originally known as the thozhiyur church was later confirmed as an independent syrian church in malabar by the madras high court through a verdict in 1862 172 subsequently they took the name malabar independent syrian church 161 173 british period in 1795 the kings of travancore and cochin entered into tributary alliance with the british east indian company to repel the attacks from tipu sultan the states soon became client regimes of the company both were forced to disband their military the political order of the states also began to collapse saint thomas christians were hit hard by the loss of their privileged military role their kalari network was dissolved and many families lost their livelihood 174 the trading class as well as the office bearers also suffered the setback and many europeans who visited the states between 1801 and 1820 noted the poor and depressed condition of saint thomas christians of the puthenkur some partisan fund allocation for the churches by the british officials triggered a breakdown in the relationship between saint thomas christians and prominent hindu castes at least temporarily 175 in 1815 the british resident colonel john munro founded a seminary in kottayam for the theological education of jacobite christian priests and invited the anglican missionaries to teach there this could be regarded as the beginning of the relationship between the cms church mission society and the saint thomas christians of the puthenkur 176 further divisions original syrian anglican cattanars from the nineteenth century as a protest against the interference of the anglican church in the affairs of the puthenkur faction of the saint thomas christians the metropolitan cheppad dionysios convened a synod at mavelikara on 16 january 1836 there it was declared 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 ...
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