The Malankara Rite is the form of the West Syriac liturgical rite practiced by several churches of the Saint Thomas Christian community in Kerala, India. West Syriac liturgy was brought to India by the Syriac Orthodox Bishop of Jerusalem, Gregorios Abdal Jaleel, in 1665; in the following decades the Malankara Rite emerged as the liturgy of the Malankara Church , one of the two churches that evolved from the split in the Saint Thomas Christian community in the 17th century. Today it is practiced by the various churches that descend from the Malankara Church, namely the Malankara Mar Thoma Syrian Church, Malankara Orthodox Syrian Church (Indian Orthodox Church), the Jacobite Syrian Christian Church, the Syro-Malankara Catholic Church and the Malabar Independent Syrian Church
The West Syriac Rite developed out of the ancient Antiochene Rite, emerging in the 5th and 6th century with the adoption of Syriac, rather than Greek, as the liturgical language of the non-Chalcedonian Patriarchate of Antioch.The liturgy was further revised and expanded over the centuries as the Syriac Orthodox Church of Antioch emerged as a fully distinct church, reaching its "classical" form in the 12th century under Patriarch Michael the Syrian.
West Syriac liturgy was first introduced to India by the mission of Gregorios Abdal Jaleel, the Syriac Orthodox Bishop of Jerusalem, who arrived in 1665.Historically, not wanting to accept the historical reality of Syrian migration, which happened in 345, under the leadership of Bishop Joseph and the trader Thomas of Canna, a group of Indian Christians in the Church of the East accepted Nestorianism, centred in Persia, practiced a variant of the East Syriac Rite that is known as the Malabar Rite. However, a decline in communications between the Patriarchate of Antioch (which is the oldest and which claims Patrenal succession) and India led the Saint Thomas Christians to attempt to establish relations with other churches. As early as 1491, the Archdeacon of Malabar sent envoys to the Syriac Orthodox Patriarch of Antioch as part of an effort to receive a bishop for his bishopless province. In the end nothing came of the request, and the Patriarch of Antioch eventually sent a new bishop.
In 1653, a group of Saint Thomas Christians disaffected by Portuguese colonial rule and the drowning of delegate from the Patriarchate of Antioch (Ahatallah) joined Archdeacon Parambil Thoma and Anjilimoottil Ittythomman Kathanar (a priest from the Knanaya Christians), who gave courage to the Archdeacon, in vowing not to submit to Portuguese authority. This avowal, known as the Coonan Cross Oath, led to the formation of an independent Malankara Church with Thomas as its head. To affirm his consecration as bishop, Thomas sent requests to several churches including the Syriac Orthodox Church, the only church responded was the mother church. Syriac Orthodox Patriarch Ignatius Abdulmasih I responded by sending Gregorios Abdal Jaleel to India in 1665, and the relationship between the Syriac Orthodox and Malankara Church got re-established (in accordance to one faction of Indian Christians, who claims the establishment and succession of the throne of Saint. Thomas in India, from A.D 52 itself, this is seen as the birth of a new relation; they claim to be nourished by the Nestorian faith, but unfortunately now they follow the theology and Christology and liturgy of Syrian Orthodox Church).
Adoption of West Syriac practice by the Malankara Church was gradual; in the early days of its independence the church was more interested in reversing the changes the Portuguese had imposed upon the Malabar Rite than in adopting a new liturgy.Indeed, among its first steps were to restore the usage of leavened bread and the Julian calendar. Under the influence of Gregorios, the church adopted West Syriac vestments, while twenty years later, West Syriac prelates introduced the West Syriac Liturgy of Saint James and the Antiochene rules concerning fasting, feast days, and prohibitions regarding the liturgy. Still, there was no systematized adoption of West Syriac practice for nearly one hundred years; in the meantime the church practiced a combination of West Syriac and Malabar Rite.
Formal steps towards adoption of the West Syriac Rite came in 1772, when bishops visiting from Antioch consecrated Mar Thoma VI as Mar Dionysius I and established a systematic church hierarchy.Amid visits by a church prelate in 1846 and the Patriarch himself in 1875, the church fully adopted West Syriac practice. Following the splits within the Malankara Church in the 19th century and its final breakup in the 20th century, the churches that developed from it have retained the Malankara Rite. Today the rite is essentially West Syriac in character with some local variations, which sometimes retain elements now archaic in the wider West Syriac tradition. For example, the Malankara Rite includes the observance of the Liturgy of the Presanctified Gifts on weekdays during Great Lent and on the Friday of Passion Week. Since the 20th century, Syriac has largely been replaced as the liturgical language by Malayalam.
Before the arrival of West Syriac tradition, Malankara Nazranis were following East Syriac Tradition the influence of East Syriac tradition in liturgy and Malayalam language is evident. Words like Mar, Qurbana are of East Syriac tradition and the corresponding West Syriac words are Mor, Qurbono, etc. East Syriac words like Mar, Qurbana are still used in Malankara churches. Churches that still have the east Syriac tradition are the Syro-Malabar Church and the Chaldean Syrian Church.
The East Syriac Prelate, Bishop Yohannan signed on behalf of the Churches of Persia and India at the first organized gathering of Christianity, the Synod of Nicea was held in 325 AD. The East Syriac Canonist Ibn Tayyib says ‘In the time of Catholicose Mar Ishaq (309-410) the Metropolitanates of Fars and Meru and in the time of Mar Ishu Yab-I/ II/ III (582-660) Halwan, Harat, Samarkhand, India and, China were created’. Mar Ishu Yab warned in his two letters to Mar Shimyun, Metropolitan of Fars (Riwardisher), located in southern Persia that his independent stand will not hamper the ecclesiastical needs of the people of India. Ancient East Syriac (Persian) crosses found out many places with writings in Pahlavi language engraved on it, as seen at Kadamattom Orthodox church, Kottayam Knanaya church, Mylapore church are also pronounce their close relationship with Eastern Church.
Malankara Nazranies also had evolved a script (Karshoni) to write Malayalam after making certain changes in East Syriac script, even though ‘Vattezhuthe’, an early form of Malayalam was in vogue. The present-day Malayalam script was formulated and used by Indo-Aryan settlers on the lines of Devnagari for the translation of their Epics to Malayalam after 12th century. Arthat Padiyola in copper plate (preserved at University Manuscript Library, Trivandrum), declaring the sovereignty of Malankara Church in 1806 was written in old Malayalam script. An early script, ‘Kharoshti’ (used in Ashoka edicts) that prevailed in northwestern India was also developed from eastern Syriac, which helped to decipher identical edicts written in India's original but defunct Prakrit languages. Even many documents related to 17th and 18th centuries also reveals the attachment of Nazranis to Eastern Syria. A memorandum by Malankara Nazranis to Pope against compulsive westernization during the 17th century states that, "All our prayers are written in the Chaldean Syriac of our Apostle father St. Thomas." A Jesuit priest Nunes Barutha of that period, states that: "Marthoma Christians don't not believe in any other teaching other than written in Eastern Syriac." In 1682, Bartholomew, a West Syrian Malpan from Aleppo was appointed in Verapoly seminary by Carmelites. But Malankara Nazranis strongly opposed the appointment to teach their students by a West Syrian teacher. Canon of Udayamperoor synod (page 79) specifically asked to discontinue the use of Eastern Syriac in liturgy and prayers for native Malayalam. Eastern Aramaic (Syriac) was widely used in Malankara up to the 17th century, and all borrowed words and names from Syriac to Malayalam are phonetically in Eastern Syriac. Later, Malankara Nazranis were almost adapted to Western Syriac and liturgy due to ecclesiastical support and long stay of many Antiochean prelates in the second half of 17th and 18th centuries.
At the outset of Latinisation, Nazranis were reluctant to accept Latin bishops. When Vasco-da-Gama arrived in Cochin in 1502, Metropolitan Mar Yahb Alla assisted by Mar Denha, Mar Yacob and Mar Yuhanon sent by Babylonian Patriarch (See of East Syriac Catholicosate shifted from Selucia to Baghdad began to known as Patriarch) ministered from Ankamaly along with Arkidhyaquana.Cardinal Tisserent in his book ‘Eastern Christianity’ states that even after the arrival of Portuguese, Babylonian Primates, continued to send prelates and they ministered in Malanakara viz. Mar Yacob (1503–49), Mar Joseph and Mar Elias (1556–69), Mar Abraham (1568–97) and thereafter Mar Simeon. Most of them were detained by Portuguese under Goan Inquisition and sent to Bassein (Vasai), Lisbon or Rome for orientation in Latin language, tradition and liturgy. In 1601, Menezes consecrated Fr. Francis Roz as bishop of Ankamaly, which marked the beginning of Roman Catholic hierarchy in Malankara. In 1652, Mar Ahathalla, a prelate from East Syria reached Mylapore (most emotive place in India for every East Syriac in early times) and the news of his detention and torture by Portuguese, caused the great uprising of 1653 known as ‘Coonan (bend) Cross Oath’ in which Malankara Nazranes proclaimed that they or their descendants will not make any relation with Portuguese Padroado missionaries and elevated Parambil Thoma Arkidhyaquana as 'Metran (bishop)' by laying hands on him by 12 Priests.
Meantime, the Jesuit missionaries Latinised and formed Chaldean Catholic Church and restricted their old tradition to send bishops to Malankara. In light of such a circumstance, to get Apostolic Hand to the newly elevated bishop, the orthodox Churches like Antioch and Alexandria were contacted through the Dutch East India Co. due to their vast mercantile connections in cities and ports. Antiochean Church was the first to respond, sending their Jerusalem Bishop, Gregorios Abdal Jaleel, via a Dutch ship, reaching Malankara in 1665.The Dutch who defeated Portughese in 1663 for trade monopoly and the Malankara Church wanted to escape from the clutches of the Portuguese and caused to the arrival of many more contingent of Antiochene prelates, including Maphriyonos of Mosul, Eldho Mar Baselios (died on the 8th day of his arrival and considered as a saint, whose mortal remain is interned at Kothamangalam) and then Baselios Sakralla with a team of Metropolitans and priests. When Malankara Syrians began to accept Antiochean prelates, Roman faction got an opportunity to call Malankara people as Puthenkootukar (new tradition) and call themselves as ‘Pazhyakootukar’ (old traditionalists) to cover up their 54 years of new European relation. In fact, Latin rites introduced in Malankara by Menezes were much more strange and unfamiliar than West Syrian rites for Malabar Christians who were traditionally accustomed with Syrianism.
Latin Catholicism failed to attract Malankara Nazranis, hence Portuguese had to resort to appeasement as well as to pressure tactics to bring Syrians into their fold. In the Coonan Cross Oath, almost the total strength of Syrians supported Arkidhyaquana, but within few decades, the majority of churches were annexed to Romanism. Kerala's long waterways helped the Portuguese soldiers to directlintervene in coastal churches, while geographically interior churches spared due to lack of roads at that time. They asked Kochi, Vadakkumkoor, Thekkumkoor and Ambalapuzha kings to put diktats to their Syrian subjects to join Catholicism.
The Malankara Orthodox Syrian Church (MOSC) also known as the Indian Orthodox Church (IOC) or simply as the Malankara Church, is an autocephalous Oriental Orthodox church headquartered in Devalokam, near Kottayam, India. The church serves India's Saint Thomas Christian population. According to tradition, these communities originated in the missions of Thomas the Apostle in the 1st century. It employs the Malankara Rite, an Indian form of the West Syriac liturgical rite.
The Saint Thomas Christians, also called Syrian Christians of India, Marthoma Suriyani Nasrani, Malankara Nasrani, or Nasrani Mappila, are an ethno-religious community of Indian Christians in the state of Kerala, who, for the most part, employ the Eastern and Western liturgical rites of Syriac Christianity. They trace their origins to the evangelistic activity of Thomas the Apostle in the 1st century. The Saint Thomas Christians had been historically a part of the hierarchy of the Church of the East but are now divided into several different Eastern Catholic, Oriental Orthodox, Protestant, and independent bodies, each with their own liturgies and traditions. They are Malayalis and speak Malayalam. Nasrani or Nazarene is a Syriac term for Christians, who were among the first converts to Christianity in the Near East.
The Syro-Malabar Catholic Church is an Eastern Catholic church based in Kerala, India. The Syro-Malabar Church is an autonomous particular church in full communion with the pope and the worldwide Catholic Church, including the Latin Church and the 22 other Eastern Catholic churches, with self-governance under the Code of Canons of the Eastern Churches (CCEO). The Church is headed by the Major Archbishop of the Syro-Malabar, currently George Alencherry. The Syro-Malabar Synod of Bishops canonically convoked and presided over by the Major Archbishop constitutes the supreme authority of the Church. The Major Archiepiscopal Curia of the Church is based in Kakkanad, Kochi. Syro-Malabar is a prefix reflecting the church's use of the East Syriac Rite liturgy and origins in Malabar. The name has been in usage in official Vatican documents since the nineteenth century.
The Malankara Mar Thoma Syrian Church, often shortened to Mar Thoma Church, and known also as the Reformed Syrian Church and the Mar Thoma Syrian Church of Malabar, is an autonomous Reformed Oriental church based in Kerala, India. While continuing many of the Syriac high church practices, the church is reformed in its theology and doctrines. It employs a reformed variant of the West Syriac Rite Divine Liturgy of Saint James, translated to Malayalam.
The Synod of Diamper , held at Udayamperoor in June 1599, was a diocesan synod, or council, that created rules and regulations for the ancient Saint Thomas Christians of the Malabar Coast, a part of modern-day Kerala state, India, formally subjugating them and downgrading their whole Metropolitanate of India as the Diocese of Angamale, a suffragan see to the Archdiocese of Goa administered by Latin Church Padroado missionaries. This synod also introduced forced Liturgical Latinisation and the eschewal of local practices and beliefs, leading to a significant ecclesial protest by Saint Thomas Christians known as Coonan Cross Oath and a subsequent schism in the mid-17th century.
The Coonan Cross Oath, also known as the Great Oath of Bent Cross, the Leaning Cross Oath or the Oath of the Slanting Cross, taken on 3 January 1653 in Mattancherry, was a public avowal by members of the Saint Thomas Christians of the Malabar region in India, that they would not submit to the Jesuits and Latin Catholic hierarchy, nor accept Portuguese dominance in ecclesiastical and secular life. There are various versions about the oath's wording, one version being that the oath was directed against the Portuguese, another that it was directed against Jesuits, and yet another version that it was directed against the authority of Catholic Church.
The Chaldean Syrian Church of India is an Eastern Christian denomination, based in Thrissur, in India. It is organized as a metropolitan province of the Assyrian Church of the East, and represents traditional Christian communities of the East Syriac Rite along the Malabar Coast of India. It is headed by Mar Aprem Mooken, Metropolitan of India, who is in full communion with Patriarch Mar Awa III, head of the Assyrian Church of the East. Metropolitan is assisted by two Bishops, Mar Yohannan Yoseph, and Mar Awgin Kuriakose.
The West Syriac Rite, also called the Syro-Antiochian Rite and the West Syrian Rite, is an Eastern Christian liturgical rite that employs the Divine Liturgy of Saint James in the West Syriac dialect. It is practised in the Maronite Church, the Syriac Orthodox Church, the Syriac Catholic Church and various Malankara Churches of India. It is one of two main liturgical rites of Syriac Christianity, the other being the East Syriac Rite.
Mar Thoma I, also known as Valiya Mar Thoma and Arkkadiyokkon Thoma in Malayalam and Thomas de Campo in Portuguese was the first native-born, popularly-selected Metropolitan bishop of the 17th-century Malankara Church. He was the last Archdeacon of the undivided St. Thomas Christians of Malankara (Maliyankara).
Mor Gregorios Abdal Jaleel Bawa was the Syriac Orthodox Bishop of Jerusalem from 1664 until his death in 1681. He is chiefly remembered for his 1665 mission to India, by which he established ties between the Malankara Church and the Syriac Orthodox church of Antioch. He is venerated as a saint by his church.
The Jacobite Syrian Christian Church (JSCC), or the Malankara Archdiocese of the Syrian Orthodox Church in India also known as Malankara Jacobite Syrian Orthodox Church, the Jacobite Syrian Church, and the Syriac Orthodox Church in India, is a catholicate based in Kerala, India, of the Syriac Orthodox Church of Antioch and part of the Oriental Orthodox Church. It recognizes the Syriac Orthodox Patriarch of Antioch and All the East as supreme head of the church. It functions autonomously within the church, administered by the Metropolitan Trustee, under the authority of the Maphrian of India, Baselios Thomas I. Following schism with the Malankara Orthodox Syrian Church, is currently the only church in Malankara that is directly under a Syriac Christian Antiochian hierarchy, claiming continuity to the 1665 schism. The church employs the West Syriac Rite Liturgy of Saint James.
The Malankara Church, also known as Puthenkur and more popularly as Jacobite Syrians, is the historic unified body of West Syriac Saint Thomas Christian denominations which claim ultimate origins from the missions of Thomas the Apostle. This community, under the leadership of Thoma I, opposed the Padroado Jesuits as well as the Propaganda Carmelites of the Latin Church, following the historical Coonan Cross Oath of 1653. The Malankara Church's modern-day descendants include the Jacobite Syrian Christian Church, the Malankara Orthodox Syrian Church, the Malankara Marthoma Syrian Church, the Malabar Independent Syrian Church, the Syro-Malankara Catholic Church and the Saint Thomas Anglicans of the Church of South India.
Palliveettil Chandy also known as Parambil Chandy was a bishop of the Catholic Saint Thomas Christians. He is also the first known native Indian bishop. He was the bishop of the East Syriac Rite (Chaldaean) faction after the Coonan Cross Oath in 1653. This faction returned to full communion with the Holy See of Rome, it would later become known as the modern-day Eastern Catholic Syro-Malabar Church. Mar Chandy's tomb is at the Marth Mariam Major Archiepiscopal Church at Kuravilangad.
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.
Several historical evidences shed light on a significant Malankara–Persian ecclesiastical relationship that spanned centuries. While an ecclesiastical relationship existed between the Saint Thomas Christians of India and the Church in Sassanid Empire in the earlier centuries, closer ecclesiastical ties developed as early as seventh century, when India became an ecclesiastical province of the Church of the East, albeit restricted to matters of purely ecclesiastical nature such as ordination of priests, and not involved in matters of temporal administration. This relationship endured until the Portuguese protectorate of Cochin of Malabar came to be in 16th century, and the Portuguese discovery of a sea route to India. The Christians who came under the two ancient yet distinct lineages of Malankara and Persia had one factor in common: their Saint Thomas heritage. The Church of the East shared communion with the Great Church until the Council of Ephesus in the 5th century, separating primarily over differences in Christology.
St. Mary's Jacobite Syrian Soonoro Cathedral is an ancient Jacobite Syrian church located in Angamaly built in 1564 by Archdeacon Giwargis of Christ, it is one of the most prominent and ancient Syriac Orthodox churches in Kerala. Akapparambu Church is the most ancient church in Angamaly region and this church was a united parish with Akapparambu church for long time. Hence Akapparambu church was called valiyapally and this church was called cheriyapally in olden days. In the seventeenth century it was the residence of Archdeacon Thomas Parambil, who eventually got consecrated as bishop Mar Thoma I. It was the seat of the Archdeacon and later the Malankara Metropolitans, the local heads of the pre-20th century Malankara Church and hence held an important position in the church for several centuries.
Malankara Syriac Knanaya Community are part of the larger Knanaya community who are descendants of an endogamous ethnic migrant group of Syriac-Jewish Christians who arrived and settled in Kerala in the 4th or 8th century.
The Holy Qurobo or Holy Qurbono refers to the Eucharist as celebrated in Syro-Antiochene Rite and the liturgical books containing rubrics for its celebration. West Syriac Rite includes various descendants of the Oriental Orthodox and Eastern Catholic churches. It consists of two distinct liturgical traditions: the Maronite Rite, and the Jacobite Rite. The major Anaphora of both the traditions is the Divine Liturgy of Saint James in Syriac language. The Churches are primarily based in the Middle East, Africa, and India.
The Paḻayakūṟ (Pazhayakoor) or Romo-Syrians or Syrian Catholics of Malabar refers to the East Syriac denominations of the Saint Thomas Christian Church, which claim ultimate apostolic origin from the Indian mission of Thomas the Apostle in the 1st century AD. The Paḻayakūṟ descends from the faction that remained within the Catholic fold and held fast to an East Syriac identity after the historic Coonan Cross Oath of 1653 while being part of the community seceded from the Portuguese Padroado. The modern descendants of the Paḻayakūṟ are the Syro-Malabar Church and the Chaldean Syrian Church. Among these, the former is an Eastern Catholic church in full Communion with the Holy See and the latter is an integral part of the Assyrian Church of the East, one of the traditionalist descendants of the Church of the East.
A sthathicon or susthathikon is an ecclesial document of official authorization and agreement, typically certifying the consecration of bishops in Syriac Christianity.