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uing years fueled resentment in segments of the community and ultimately led to open resistance to their power 128 129 80 division and defiance over the next several decades tensions seethed between the portuguese and the remaining native hierarchy and after 1641 archdeacon thomas the nephew and successor to archdeacon george of cross was often at odds with the latin prelates 130 in 1652 the escalating situation was further complicated by the appearance in mylapore of a mysterious figure named ahatallah who claimed to have been sent by the pope from the church of antioch to serve as patriarch of the whole of india and of china 130 131 ahatallah made a strong impression on the native clergy but the portuguese quickly decided he was an impostor and put him on a ship bound for europe by way of goa archdeacon thomas desperate for a new ecclesiastical leader to free his people from the padroado travelled to cochin and demanded to meet ahatallah and examine his credentials the portuguese refused stating the ship had already left for goa 131 ahatallah was never heard from in india again inspiring false rumours that the portuguese had murdered him and inflaming anti portuguese sentiments even more 132 8 this was the last straw for the saint thomas christians in 1653 thomas and community representatives met at the church of our lady in mattancherry to take bold action in a great ceremony before a crucifix and lighted candles they swore a solemn oath that they would never obey padroado archbishop francisco garcia or the portuguese again and that they accepted only the archdeacon as their shepherd 132 there are various versions about the wording of oath one version being that the oath was directed against the portuguese another that it was directed against jesuits yet another version that it was directed against the authority of catholic latin church 133 the independent malankara church regards the coonan cross oath as the moment their church regained its independence from the catholic church which they lost during the synod of diamper 134 after the events of coonan cross oath three letters were circulated claiming that they had been sent by ahathalla one such letter was read at a meeting at edappally on 5 february 1653 this letter granted to the archdeacon some powers of the archbishop on hearing it a vast crowd enthusiastically welcomed archdeacon thomas as the governor of their church 135 and four senior priests were appointed as his counsilors namely anjilimoottil itty thommen of kallisseri kuravilangad parambil palliveettil chandy kaduthuruthi kadavil chandy angamali vengur giwargis kathanar at a further meeting held at alangat on 23 may 1653 another letter was read stating that it was from ahathalla it instructed the saint thomas christians in the absence of a bishop twelve of the cattanars priests might lay their hands on thomas and that this would be adequate as episcopal consecration 135 the authenticity of these letters is not clear some are of the opinion that these letters might be forged by anjilimoottil itty thommen kathanar who was a skilled syriac writer 135 the letters were read with enthusiasm in the churches of the thomas christians and archdeacon thomas was later proclaimed bishop in a ceremony in which twelve priests laid hands on him elevating him as metropolitan with the title thoma i 136 137 and he added such ancient titles as metran of all india gate of india 138 at this point the portuguese missionaries attempted reconciliation with saint thomas christians but were not successful later in 1657 pope alexander vii sent the italian priest joseph sebastiani as the head of a carmelite mission of the propaganda fide to regain the trust of the dissident st thomas christians 139 sebastiani and other carmelites pressed that the ordination of the archdeacon as metropolitan by the priests in the absence of another bishop was not in accordance with church laws 140 they succeeded in convincing a large group of saint thomas christians including kadavil chandy palliveettil chandy and vengur giwargis and thoma i began to lose his followers in the 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 commun...
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