# Saint Thomas Christian denominations

The Saint Thomas Christian denominations are Christian denominations from Kerala, India, which traditionally trace their ultimate origins to the evangelistic activity of Thomas the Apostle in the 1st century. They are also known as "Nasranis" as well. The Syriac term "Nasrani" is still used by St. Thomas Christians in Kerala. It is part of the Eastern Christianity institution.
Historically, this community formed a part of the Church of the East, served by metropolitan bishops and a local archdeacon. By the 15th century, the Church of the East had declined drastically, and the 16th century witnessed the Portuguese colonial overtures to bring St Thomas Christians into the Latin Catholic Church, administered by their Padroado, leading to the first of several rifts (schisms) in the community. The attempts of the Portuguese culminated in the Synod of Diamper in 1599 and was resisted by local Christians through the Coonan Cross Oath protest in 1653. This led to the permanent schism among the Thomas' Christians of India, leading to the formation of Puthenkūr (New allegiance, pronounced Pùttènkūṟ) and Pazhayakūr (Old allegiance, pronounced Paḻayakūṟ) factions. The Pazhayakūr comprise the present day Syro-Malabar Church and Chaldean Syrian Church which continue to employ the original East Syriac Rite liturgy. The Puthenkūr group, who resisted the Portuguese, organized themselves as the independent Malankara Church, entered into a new communion with the Syriac Orthodox Church of Antioch, and they inherited the West Syriac Rite from the Syriac Orthodox Church, which employs the Liturgy of Saint James, an ancient rite of the Church of Antioch, replacing the old East Syriac Rite liturgy.

## Overview

The Saint Thomas Christians of Kerala belong to a unique Eastern Christian tradition blended in the changing socio-cultural environment of their homeland in Southern Indian subcontinent. Thus, the community is often defined as Hindu or Indian in culture, Christian in religion, and Syriac-Oriental in terms of liturgy and worship.
Their traditions date to first-century Christian thought, and the seven "and a half" churches established by Thomas the Apostle during his mission in Malabar. These are located at Kodungalloor (Muziris), Paravur, Palayoor, Kokkamangalam, Niranam, Nilackal, Kollam, and the Thiruvithamcode Arappally in Kanyakumari district.
St. Thomas Christian families who claim their descent from ancestors who were baptized by Apostle Thomas are found throughout Kerala. St. Thomas Christians were classified into the social status system according to their professions with special privileges for trade granted by the benevolent kings who ruled the area. After the 8th century when Hindu kingdoms came to sway, Christians were expected to strictly abide by stringent rules pertaining to caste and religion. This became a matter of survival. This is why St. Thomas Christians had such a strong sense of caste and tradition, being the oldest order of Christianity in India. The Archdeacon was the head of the Church, and Palliyogams (Parish Councils) were in charge of temporal affairs. They had a liturgy-centered life with days of fasting and abstinence. Their devotion to the Mar Thoma tradition was absolute. Their churches were modelled after Jewish synagogues. "The church is neat and they keep it sweetly. There are mats but no seats. Instead of images, they have some useful writing from the holy book."
The Nasranis constitute two distinct ethnic groups, namely the Vatakkumbhagar and Tekkumbhagar, which share a common cultural history. As a community with common cultural heritage and cultural tradition, they refer to themselves as Nasranis. However, as a religious group, they refer to themselves as Mar Thoma Khristianis or in English as Saint Thomas Christians, based on their religious tradition of Syriac Christianity.
However, from a religious angle, the Saint Thomas Christians of today belong to various denominations as a result of a series of developments including Portuguese persecution (a landmark split leading to a public Oath known as Coonen Cross Oath), reformative activities during the time of the British (6,000 - 12,000 Jacobites joined the C.M.S. in 1836, after the Synod of Mavelikara; who are now within the Church of South India), doctrines and missionary zeal influence ( Malankara Church and Patriarch/Catholicos issue (division of Malankara Orthodox Syrian Church and Malankara Jacobite Syriac Orthodox Church (1912)).
The Eastern Catholic faction is in full communion with the Holy See in Rome. This includes the aforementioned Syro-Malabar Church as well as the Syro-Malankara Catholic Church, the latter arising from an Oriental Orthodox faction that entered into communion with Rome in 1930 under Bishop Geevarghese Ivanios (d. 1953). As such the Malankara Catholic Church employs the West Syriac liturgy of the Syriac Orthodox Church, while the Syro-Malabar Church employs the East Syriac liturgy of the historic Church of the East.
The Oriental Orthodox faction includes the Malankara Orthodox Syrian Church and the Jacobite Syrian Christian Church, resulting from a split within the Malankara Church in 1912 over whether the church should be autocephalous or rather under the Syriac Orthodox Patriarch. As such, the Malankara Orthodox Church is an autocephalous Oriental Orthodox Church independent of the Patriarch of Antioch, whereas the Malankara Jacobite Syrian Orthodox Church is an integral part of the Syriac Orthodox Church and is headed by the Syriac Orthodox Patriarch.
The Iraq-based Assyrian Church of the East's archdiocese includes the Chaldean Syrian Church based in Thrissur. They were a minority faction within the Syro-Malabar Church, which split off and joined with the Church of the East Bishop during the 1870s. The Assyrian Church is one of the descendant churches of the Church of the East. Thus it forms the continuation of the traditional church of Saint Thomas Christians in India.
Oriental Protestant denominations include the Mar Thoma Syrian Church and the St. Thomas Evangelical Church of India. The Marthoma Syrian Church were a part of the Malankara Church that went through a reformation movement under Abraham Malpan due to influence of British Anglican missionaries in the 1800s. The Mar Thoma Church employs a reformed variant of the liturgical West Syriac Rite. The St. Thomas Evangelical Church of India is an evangelical faction that split off from the Marthoma Church in 1961.
CSI Syrian Christians are a minority faction of Malankara Syrian Christians, who joined the Anglican Church in 1836, and eventually became part of the Church of South India in 1947, after Indian independence. The C.S.I. is in full communion with the Mar Thoma Syrian Church. By the 20th century, various Syrian Christians joined Pentecostal and other evangelical denominations like the Kerala Brethren, Indian Pentecostal Church of God, Assemblies of God, among others. They are known as Pentecostal Saint Thomas Christians.

## List of churches

* Assyrian Church of the East
** Chaldean Syrian Church (East Syriac Rite)
* Eastern Catholic
** Syro-Malabar Church (East Syriac Rite)
** Syro-Malankara Catholic Church (Syro-Antiochene Rite)
* Oriental Orthodox
** Malankara Orthodox Syrian Church (Syro-Antiochene Rite, claim autocephality )
** Jacobite Syrian Christian Church (Syro-Antiochene Rite, autonomous, under the Syriac Orthodox Church)
** Malabar Independent Syrian Church (Syro-Antiochene Rite), independent, officially not part of Oriental Orthodox Communion)
* Oriental Protestant
** Malankara Mar Thoma Syrian Church (Syro-Antiochene Rite – Oriental Protestant, independent)
** St. Thomas Evangelical Church of India (Syro-Antiochene Rite – Oriental Evangelical, independent)
* Apart from the above churches which claim Thomas as their founder, Nasranis can also be found in Protestant churches. They are,
** Saint Thomas Anglicans of the Church of South India (United Protestant denomination that holds membership in the Anglican Communion, World Methodist Council and World Communion of Reformed Churches)
** Pentecostal Saint Thomas Christians (Charismatic), groups tracing their history back to the Malankara Church include the Kerala Brethren, Church of God (Kerala State), and Indian Pentecostal Church of God.

## Malankara Jacobite Syrian Orthodox Church
### History
#### Origin

The Malankara Jacobite Syrian Orthodox Church (MJSOC) descends from the Puthenkoor faction of the Saint Thomas Christian community which remained unwilling to restore ties with the Catholic Church and the Pope, after the united community broke the Portuguese Catholic hegemony under the leadership of Archdeacon Thoma Parambil through the Coonan Cross Oath, and instead chose to align with the Syriac Orthodox Church of Antioch. They organised themselves as the 'Malankara Church' and developed a relationship with the Syriac Orthodox Church starting in 1665, when Thoma Parambil was recognised as their legitimate bishop by the Syriac Orthodox Church of Antioch. This relationship was gradually strengthened over the years and thus they changed their liturgical rite from East Syriac to West Syriac, a process which was complete by the 19th century. This also led to emergence of resentment towards the ever-growing authority of the Patriarch of Antioch in the Puthenkoor Malankara Church. Thus this church suffered further divisions in the eighteenth, nineteenth and twentieth centuries, resulting in the formation of multiple Malankara churches.

#### Synod of Mulanthuruthy

The landmark event in the history of the Malankara Jacobite Syrian Orthodox Church was the Synod of Mulanthuruthy convened by Ignatius Petros III, the Syriac Orthodox Patriarch of Antioch, in 1876 which led to its complete union with the Syriac Orthodox Church. The historical Malankara Church, which had been functioning until then under a single bishop, the Malankara Metropolitan, was divided into seven dioceses with this event, each having its own bishop. In addition to this, the Malankara Jacobite Syrian Christian Association, a general body which included clerical and lay parish representatives, was also established. Thus the modern Malankara Jacobite Syrian Orthodox Church dates to the Synod of Mulanthuruthy.

### Overview

The ‘Malankara Jacobite Syrian Orthodox Church’, as it is known today, is an autonomous branch of the Syrian Orthodox Church, and has its own catholicos with authority in India. It has an estimated 0.5 million members. It is also a founding member of the Standing Conference of Oriental Orthodox Churches in America.

## The Malabar Independent Syrian Church
### History

The Malabar Independent Syrian Church (MISC) is formed from the historical Malankara Church in 1757, when a group of Syrian orthodox bishops, led by Baselios Shukr-Allah and sent by the patriarch, ordained monk Kurillos Abraham Kattumangatt as an opponent to Thoma VI, the incumbent dynastic leader of the Puthenkoor Malankara Church. Thoma VI, later known as Dionysios I, was initially hesitant to submit to the Patriarch of Antioch and was unwilling to receive Holy Orders afresh from the Syrian Orthodox bishops as they declared his orders to be invalid. Thoma responded by trying to reunite with the Catholic Church under the Pope by collaborating with kindred spirits in the Pazhayakoor faction, such as Yousep Kariyattil and Paremmakkal Thoma. Frustrated of his defiance, one of the Syrian Orthodox bishops from Jerusalem consecrated Kurillos as his rival in an attempt to secure their foothold in the Malankara Church. However Thoma's reunion attempt with the Catholic Church failed due to opposition from the Carmelite missionaries, and by then Thoma finally yielded to the demands and received ordination and consecration anew from the Syrian Orthodox bishops and changed to the episcopal name Dionysios I in return for their support against Bishop Kurillos. The dispute between Kurillos and Dionysios was decided in the latter's favour by the Travancore King and subsequently he lost the favour of Cochin King as well. This forced Kurillos to flee from the territories of both of these kings and he eventually settled in Thozhiyur in British Malabar.

### Overview

The Malabar Independent Syrian Church, is concentrated in Thozhiyur, a place in Thrissur District of Kerala, and is hence popularly called the Thozhiyur Church. It has had few members since its beginning. It is led by a single metropolitan, known by the title Thozhiyur Metropolitan. Today it accounts for no more than 10,000 members chiefly in and around Thozhiyur. It maintains relations with Lutheran and Anglican churches, and also with the Mar Thoma Syrian Church.

## Malankara Marthoma Syrian Church
### History

The Malankara Marthoma Syrian Church evolved from the Malankara Syrian Church in the late 19th century. It was a resultant of a reform under the patronage of Anglican missionaries among the Puthenkoor Thomas Christians. The relationship between the Anglican church and the Malankara Syrian Church dates to the late 18th century when the British helped Dionysios I (Thoma VI) to secure his position against his rival Bishop Abraham Kurillos Kattumangatt. It further solidified during Dionysius Joseph I's term due to the support the Anglicans offered him to overthrow Thoma XI, the last dynastic leader of the Puthenkoor, and establish himself as the Malankara Metropolitan recognised by the State. They collaborated with the Malankara Church in founding the Syrian Seminary in Kottayam and this relationship reached its peak during Dionysius Giwargis Punnathara's reign. He was succeeded by Giwargis Philexinos Kidangan, the Thozhiyur Metropolitan and an ally of the Anglican CMS missionaries. However he had to relinquish the throne in two years and consecrate Dionysios Philippos of Cheppad as the next Malankara Metropolitan without informing the Patriarch of Antioch.
The efforts of Anglican CMS missionaries were aimed at an Anglican-inspired reformation in the Malankara Church and its eventual merger into their hierarchy. This was opposed by a large section of the Puthenkoor Thomas Christians who stood for Syrian traditionalism and loyalty to the Patriarch of Antioch. Cheppad Dionysios eventually aligned himself with them and convened a Synod at Mavelikara on 16 January 1836 where it was declared that Malankara Church would be subject to the Syrian traditions and Patriarch of Antioch. The declaration resulted in the separation of the CMS missionaries from the communion with the Malankara Church. However, another group who were in favour of the Reformed ideologies, led by priest Palakkunnath Abraham Malpan amassed support against Dionysios Philippos and sent Deacon Mathew Palakkunnath, a nephew of Abraham Malpan, to the Patriarch. The Patriarch, satisfied with Mathew's knowledge in Syriac and English and his spiritual life, consecrated him the bishop for Malankara Syrians, against Dionysios Philippos who had previously assumed their leadership without his approval. Dionysios Philippos was reluctant to receive or step down from office for Athanasius, who returned to his homeland as Metropolitan appointed by the Patriarch. Instead, Dionysios transferred his power to Yuyaqim Kurillos, a Syrian bishop sent by the Patriarch. The dispute between Kurillos and Athanasius was brought into the court, which in 1852 decided in favour of Athanasius. Kurillos was exiled to British Malabar were he amassed support and selected Pulikkottil Joseph to be sent to the Patriarch. In 1865, Pulikkottil was consecrated metropolitan as Dionysios Joseph by the patriarch and on returning, he became a rival for Athanasius.
Athanasius managed to ensure the support of the British and maintain his position. In 1868, he selected his nephew, Thomas as his heir and consecrated him as Thomas Athanasius. Pulikkottil Dionysios and his supporters appealed to Patriarch Ignatius Petros III for his direct intervention. The patriarch visited London and met with the Archbishop of Canterbury. After securing the support of the Anglican Church leadership, he arrived in India and convened the Synod of Mulanthuruthy in 1876. At this synod, Pulikkottil Dionysios was declared Malankara Metropolitan and Athanasius was anathematised for his alleged Protestant views.
Athanasius did not submit to the patriarch and declined the patriarch's invitation to the synod. He retained his position as the Malankara Metropolitan until his death in 1877 at the Kottayam Seminary, the seat of the church. He was then succeeded by Thomas Athanasius. A case was filed against Thomas Athanasius by Dionysios in the Court and both sides argued in court for a long time. In 1889, the Travancore Royal Court division bench ruled its final verdict in favor of Dionysios Joseph, considering his appointment by the Patriarch of Antioch, and Thomas Athanasius was forced relinquish his authority and to vacate the church headquarters. Those aligned with Thomas Athanasius became the Malankara Marthoma Syrian Church.

## Malankara Orthodox Syrian Church
### History
#### Origin and Catholicate

The early 20th century saw a resurgence of jurisdictional disputes in the Malankara Jacobite Syrian Orthodox Church when Malankara Metropolitan Dionysios Giwargis Vattasseril was excommunicated by Patriarch Ignatius Abdallah II. In 1912, Vattasseril managed to bring the former patriarch Ignatius Abdal Masih II to India and establish an independent (autocephalous) Catholicate for the Malankara Church. Thus he and a group within the Malankara Church declared itself independent from the Syrian Orthodox patriarchate of Antioch. They called themselves as the Malankara Orthodox Syrian Church - Catholicate of the East and also as the Indian Orthodox Church.

#### Constitution of 1934

The Malankara Orthodox were simultaneously led by two leaders titled the Catholicos of the East and Malankara Metropolitan until 1934, when they finally drew up a constitution wherein the two positions were ultimately merged and was made to be held by a single person. However the constitution retained the Patriarch of Antioch as a strict ceremonial figurehead of the Malankara Church, which was further defined as a division of the Syriac Orthodox Church. Meanwhile, the other faction which remained aligned to the Patriarch of Antioch continued as the autonomous branch of the Syriac Orthodox Church and was led by their own local Malankara Metropolitans.

#### Brief reunion

The two factions – one loyal to the patriarch and the other, the independent Malankara Orthodox – were reconciled in 1958, when the Indian Supreme court declared that only the Malankara Orthodox had legal standing. In 1964, Patriarch Ignatius Yacoub III elevated Baselios Augen as the new Catholicos for the united Malankara Church only to excommunicate him in 1975 due to jurisdictional disputes, which resulted in a second schism. Attempts at reconciliation were unsuccessful as severe quarrels over church property and court suits followed.

#### Supreme court verdict

In 1995, the supreme Indian court in its judgement ratified the Malankara Orthodox constitution of 1934 and decided that the Patriarch of Antioch was the supreme spiritual head of the universal Syrian Church subject to the aforementioned constitution, while the catholicos had legal standing as the vicar of the patriarch and thus as the de facto spiritual head of the Malankara church. It further declared that the Malankara Metropolitan was the custodian of parishes and properties of the Malankara Church. Following the Supreme Court ruling, churches under the control of the Jacobite church have also been legally brought under the control of the Malankara Orthodox Church. However the efforts to bring this to a practical level often turn out to be a conflict between the local faithful of the Jacobite church and the police.

### Overview

The Malankara Orthodox Syrian Church, or the Indian Orthodox Church as it is also known today, is led by the Catholicos of the East and Malankara Metropolitan as its supreme universal leader and has dioceses around the world with about 0.5 million members.

## Demography

* Catholic (61%)
* Oriental Orthodox (15.9%)
* Protestant (14.6%)
* Dalit Christians (2.6%)
* Other (5.9%)
Most Saint Thomas Christians live in their native Indian state of Kerala. A 2016 study under the aegis of the Govt. of Kerala, based on the data from 2011 Census of India and Kerala Migration Surveys, counted 2,345,911 Syro-Malabar Catholics, 493,858 Malankara Jacobite Syrian Orthodox, 482,762 Malankara Orthodox Syrians, 465,207 Syro-Malankara Catholics and 405,089 Mar Thoma Syrians out of 6.14 million Christians in Kerala. The study also reported 274,255 Church of South India and 213,806 Pentecost/Brethren affiliates, which includes ethnic Syrians and others. The Chaldean Syrian Church, St Thomas Evangelical Church of India and Malabar Independent Syrian Church are much smaller denominations.