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he meantime sebastiani returned to rome and was consecrated as bishop on 15 december 1659 he reached kerala again in 1661 being appointed as the vicar apostolic of malabar by the pope within a short time period he restored majority of the churches that had been with thoma i to catholic church however in 1663 with the conquest of cochin by the dutch the control of the portuguese on the malabar coast was lost the dutch declared that all the european missionaries had to leave kerala before leaving kerala on 1 february 1663 sebastiani consecrated palliveettil chandy was consecrated as the bishop of the thomas christians who adhered to catholic church he soon also designated himself as metran of all india and gate of india 141 a diagram showing the history of the divisions among the saint thomas christians thoma i meanwhile sent requests to various oriental churches to receive canonical consecration as bishop in 1665 gregorios abdal jaleel a bishop sent by the syrian orthodox patriarch of antioch ignatius ʿabdulmasīḥ i arrived in india and the faction under the leadership of thoma i welcomed him 8 the bishop was sent in correspondence to the letter sent by thoma i to the oriental orthodox patriarchate of antioch bishop abdul jaleel consecrated thoma i canonically as a bishop and regularised his episcopal succession 147 this led to the first lasting formal schism in the saint thomas christian community thereafter the faction affiliated with the catholic church under bishop palliveettil chandy came to be known as paḻayakūṟ or old allegiance and the branch affiliated with thoma i came to be known as puthenkur or new allegiance 148 these appellations have been somewhat controversial though as both parties considered themselves the true heirs to the saint thomas tradition and saw the other party as schismatic 149 the paḻayakūṟ faction was also known as romo syrians 150 and organized as the syrian catholic church whereas the puthenkur faction was also known as jacobite syrians 150 and organized as the malankara syrian church 151 between 1661 and 1665 the paḻayakūṟ faction syrian catholics claimed 72 of the 116 churches while archdeacon thoma i and the puthenkur faction malankara syrians claimed 32 the remaining 12 churches were shared between the two factions until the late nineteenth century 152 the paḻayakūṟ faction is the body from which the modern syro malabar church and chaldean syrian church descend the puthenkur faction is the body from which the jacobite orthodox csi syrian christians marthoma st thomas evangelical church of india syro malankara catholic church and malabar independent syrian church originate 8 153 154 this visit of gregorios abdal jaleel gradually introduced the west syriac liturgy customs and script to the malabar coast 155 the visits of prelates from the syriac orthodox church of antioch continued since then and this led to gradual replacement of the east syriac rite liturgy with the west syriac rite and the malankara church affiliated to the miaphysite christology of the oriental orthodox communion 8 furthermore ʿabdulmasīḥ i sent maphrian baselios yaldo in 1685 along with bishop ivanios hidayattullah who vehemently propagated the west syriac rite and solidified the association of the malankara church with the syriac orthodox church 8 the main body of the paḻayakūṟ faction syrian catholics came to be known as the syro malabar church they continued with their east syriac traditions and stayed within the catholic church with diophysite creed 156 8 they had to remain under the foreign latin bishops with the only exception of palliveettil chandy and kariattil ousep 157 their indian east syriac catholic hierarchy was restored on 21 december 1923 with augustine kandathil as the first metropolitan and head 158 failed attempts for reunification and solidification of the schism a minority within the community of saint thomas christians tried to preserve the use of the east syriac rite and re establishing ties with patriarchs of the church of the east who occasionally sent envoys to india 30 at the beginning of the 18th century bishop shemʿon of ʿada d c 1720 159 and in c 1708 bishop gabriel of ardishai d c 1733 arrived to india sent by the chaldean patriarch 30 bishop gabriel temporarily succeeded in reviving the 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 installa...
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