Mar Thoma Church

From Wikipedia, the free encyclopedia

Malankara Mar Thoma Syrian Church

Founder	St. Thomas the Apostle
Independence	Apostolic Era
Recognition	Reformed Oriental Orthodox
Primate	His Grace The Most Rt. Rev. Dr. Philipose Mar Chrysostom Mar Thoma Metropolitan
Headquarters	Thiruvilla, Kerala
Territory	India
Possessions	United Arab Emirates, United States, Canada, United Kingdom, Ireland, South Africa, Kuwait, Malaysia, Germany, Switzerland, Singapore, Oman, New Zealand and Australia,
Language	Malayalam, English, Hindi, Tamil, Syriac
Population	1,000,000 Worldwide
Website	Mar Thoma Syrian Church

The Malankara Mar Thoma Syrian Church, commonly referred to as the Mar Thoma Church is a Reformed but episcopal offshoot of the pre-16th century undivided Saint Thomas Christians, and got its current identity in 1889, even though it was born much earlier. It has its roots in a Reformatory movement started by a teacher-priest of the Syrian Orthodox Church, Palakunnathu Abraham Malpan (popularly known as Abraham Malpan) in the early part of the 19th Century. It is one of several groups of Saint Thomas Christians tracing their origins to St. Thomas the Apostle who, according to tradition, came to India in AD 52. Anglican missionaries - supported by the English colonial rule in India - encouraged doctrinal, liturgical and ecclesiastical reforms in the Church which were viewed as heretical by Oriental Orthodox hierarchy. The reformists broke from the Syrian Orthodox Church when they were excommunicated for refusing to recant their changes. Prior to 1996, it was the only Eastern Rite Church worldwide which inculcated elements of Protestant thinking and reformist theology (a small Ukrainian Lutheran Church was established in Ukraine seven years after the fall of the Soviet Union).

The Mar Thoma Church is headed by a Metropolitan bishop who lays claim to the Malankara Holy Apostolic Throne of St. Thomas. The current Metropolitan is His Grace The Most Rev. Dr. Philipose Mar Chrysostom Mar Thoma, who has his throne at Tiruvalla, Pathanamthitta District, Kerala, India. He is the 20th Malankara Metropolitan to occupy the Holy Apostolic Throne of St. Thomas after the re-establishment of the episcopacy in the 17th century.

The majority of the membership of the church is in the southern Indian state of Kerala but it has spread with the 20th Century Indian diaspora to North America, Europe, the Middle East, Malaysia, Singapore, South Africa, Australia and New Zealand, this in addition to a sizeable population in the rest of India.

The Mar Thoma Church is in full communion with the Anglican Church, Church of South India and Church of North India.

1 History
2 Dioceses
3 Maramon Convention
4 Ecumenical Relations
5 Past Important Church Leaders
6 Who's Who
7 Notes
8 Sources
9 External links

[edit] History

The history of the Mar Thoma Church is divided into three main eras.^[1]

[edit] Pre-Reformation Era (circa 52 - circa 1836)

St. Thomas, the Apostle of Jesus Christ is believed to have landed in 52 in Cranganore near Cochin, which was at that time an important seaport on the Malabar Coast, having trade connections with the Middle East. F.E. Keay in his book, A History of the Syrian Church in India has established, from the mention in the Book of Kings, of the articles brought to the court of King Solomon from India, that even before the time of Christ, there was trade between the Malabar Coast and Palestine in spices and luxury articles like ivory. Therefore, it was quite natural for Thomas to come to India with the Gospel as the disciples went to different parts of the world in accordance with the commission given to them by Jesus Christ.

In the true Apostolic tradition he preached first to the Jewish settlers in and around Cochin, and then worked among the Indian Religious Groups which consisted of the Vedic Religion, the Buddhist Religion, and Jain Religion. Through the ministry of the Word and the many miracles which tradition attributes to him, he brought high caste Vedic Brahmins among others to the Christian faith. It is believed that he organized seven Christian communities for the use of these Christians, and ordained presbyters from four leading families.

The seven churches were 1. Cranganore (Malankara) 2. Chavakad (Palur) 3. Parur near Alwaye 4. Gokamangalam, 5. Niranam 6. Nilakkal (Chayal) and 7. Quilon (Kollam). All these places except Nilakkal are near the sea coast. Nilakkal is in the ghat region near Sabarimala, the Hindu place of pilgrimage. It is believed that Nilakkal was an important trading centre for export of spices and other items like ivory, and the route extended to Tamil Nadu across the ghats. Remains of ancient human dwellings and places of worship are still discernible among the ruins in this area, which is now covered with forests. Many Christian families in Kanjirappally, Ayroor and other places trace their origin to Nilakkal. There is a Mar Thoma Church at Ayroor which is still named Chayal (Nilakkal). Recently a new Church has been built under the joint auspices of all the Christian denominations of Kerala at the site agreed upon by all concerned. This Church has having historical significance as the first Church built and dedicated by all the denominations together as a symbol of the heritage from St Thomas.

It is believed that St. Thomas proceeded to the East coast of India and died a martyrs death at a place called St. Thomas Mount, and was buried at Mylapore in Madras.

His Grace The Most Rev. Dr. Juhanon Mar Thoma Metropolitan concludes the chapter on the St Thomas tradition in his book Christianity in India and a Brief History of the Mar Thoma Church as follows:

The History of the Christian Church in the first century does not depend entirely on historical documents. Tradition is often more true and more compelling than plain historic proof. In this sense St Peters founding of the Roman Church and St Thomas founding of the Malabar Church, may be said to stand on the same footing. Both are supported by traditions which are sufficiently early and sufficiently strong.

Mention is made in the records of the Council of Nicea (325) of the presence of a Bishop John of India.

Jawaharlal Nehru in his Glimpses of World History (1934) commented as follows:

You may be surprised to learn that Christianity came to India long before it went to England or Western Europe, and when even in Rome it was a despised and proscribed sect. Within 100 years or so of the death of Jesus, Christian Missionaries came to South India by sea. They were received courteously and permitted to preach their new faith. They converted a large number of people, and their descendants have lived there, with varying fortune, to this day. Most of them belong to old Christian sects which have ceased to exist in Europe.

The history of this ancient Church during 4th to 15th centuries reveals the fact that it was in friendly relations with the Church in Persia. There is a tradition that a group of 400 immigrants from Persia arrived in Malabar in 345 under the leadership of a merchant named Thomas of Cana, known as Knaye Thommen. Mention is made also of another immigration from Persia in the year 825 under the leadership of a Persian merchant named Marwan Sabriso with two Bishops named Mar Sapro and Mar Prodh. They landed in Quilon. King Cheraman Perumal gave them land and extended to them special privileges, inscribed on two sets of Copper Plates (in Malayalam Chepped). Three of these are still in the Old Seminary in Kottayam and two are at the Mar Thoma Church Head Quarters, Tiruvalla.

There was ecclesiastical connection between the Church in West Asia and the Church in Malabar until the 16th century. The Bishops who came from Babylonian Patriarchate were Nestorians. Even now there is a Nestorian Church in Trichur, called the Chaldean Syrian Church. They have connection with the Nestorian Patriarch. Though there were such ecclesiastical connections and ministrations, the Church in Malabar was independent in administration under its own Archdeacons.

The Portuguese started settling in India with the coming of Vasco Da Gama in 1498. They established their power in the 16th & the 17th centuries. This was also a period, which witnessed far-reaching effects of the missionary adventures of the Roman Catholic Church. At this time the Portuguese were powerful in the eastern areas and had control of the sea routes. The Roman Catholic Church wanted to use this opportunity to bring the Church in Malabar under the supremacy of Rome. A powerful Archbishop Alexio-de-Menezes arrived in Goa in 1592. He then convened a Synod at Udayamperoor, south of Ernakulam, in the year 1599, called the Synod of Diamper for commandeering obedience to the supreme Bishop of Rome. The representatives sent from various congregations were forced to accept the decrees read out by the Archbishop. Thus the Syrian Christians of Malabar (the Malankara Church) were made part of the Roman Catholic Church under the Pope. The Malankara Church was under Roman Empire for half a century. But many smarted under the Roman Yoke. Gradually the power of the Portuguese empire declined and the Christians yearned for regaining independence.

They tried to get a prelate from one of the Eastern Churches to lead the people out of this torpid state of affairs. And when their efforts were proved futile, they declared their independence and shook off the Roman supremacy after 54 years of submission, with the Oath of Coonen Cross in 1653. That was a historic event, which inscribed a new chapter in the history of the Church in Malabar. What they wanted was to remain loyal to their ancient faith and traditions.

Their dream was finally materialized when their Archdeacon, Thomas by name, was duly consecrated with the title Mar Thoma in 1665 by Mar Gregorius of Jerusalem who was associated with the Jacobite Patriarchate of Antioch. Thus the Episcopal continuity was restored with Mar Thoma I as the first Indian Metropolitan. Thus began the relation of the Syrian Church with the Antiochene Jacobites. Because of the relationship with the Syrian Church, the Church in Malankara (Malabar) was also known as Syrian Church of Malabar.

The throne used for this consecration in 1655 is still in the possession of the Mar Thoma Church and kept in the Poolatheen, the residence of the Malankara Metropolitan at Tiruvalla. It has been used in the installation of every Mar Thoma Metropolitan, to this day, so that the continuity of the throne of Mar Thoma is ensured.

Thereafter, Ten Bishops with the title of Mar Thoma were consecrated who held ecclesiastical authority over the Malankara Church from 1653 to 1843. Of the ten Bishops, four had assumed the title Mar Dionysius.

During the time of Mar Thoma VI, who took the title of Dionysius I, Mar Gregorios, a foreign Bishop consecrated a new Bishop with the title Mar Koorilos. Mar Dionysus raised objections and Mar Koorilos had established his seat at Thozhiyoor, near Kunnamkulam on the British Malabar border. This Church continued as an independent church from that time (see the Independent Syrian Church of Thozhiyoor). This Church maintains cordial relations with the Mar Thoma Church, especially for inter-church consecration of Bishops even on date.

By this time, Malankara Syrian Christians had developed relations with the missionaries sent from Church Mission Society in London with a view to solicite their support to set up a theological seminary at Kottayam. But soon seeds of misunderstanding were sawn and cracks appeared in their relationship. This gap widened and ultimately resulted in their parting of ways. With the converts they gained and with the Syrians who joined with them eventually, a branch of the Church of England known as the Diocese of Travancore and Cochin was formed (1879).

But that was not the end. There was a nucleus of people in the church who longed for the removal of unscriptural customs and traditional practices which had crept into the church over the centuries. They envisioned a reformation in the Church in the light of the Gospel of 'our Lord' like in Europe. There were two outstanding leaders in this group, one was Palakunnathu Abraham Malpan of Maramon (1796-1845) and the other, Kaithayil Geevarughese Malpan of Puthuppally (1800-1855). Both were teachers in the Syrian Seminary (established in 1813 by Pulikottil Mar Dionysius) and had had opportunities to come into close personal contact with the missionaries and to share their insights regarding the Christian life and the nature and function of the Church as depicted in the New Testament and to imbibe the ideas of the Western Reformation. The group led by these two was very much concerned about the need of a revival in the Church.

[edit] Reformation Era (circa 1836 - circa 1899)

Maramon Mar Thoma Church (2005)

Palakkunnathu Abraham Malpan from Maramon and Kaithayil Geevarghese Malpan from Kottayam who spearheaded this movement, never wanted to start a separate Church. They wanted the reformation staying within the Church. This group gradually became vocal and approached Col. Fraser, the British Resident, with a memorandum in 1836 .

But since nothing came of it, Abraham Malpan decided to take action in his own parish of Maramon which was sympathetic towards his ideas of reform. He translated the liturgy of the Holy Qurbana into local language Malayalam from Syriac and also eliminated from it the prayers for the dead and invocation of saints etc. He celebrated Holy Qurbana in his church using the revised St. James liturgy on a Sunday in 1836. This was tantamount to firing the first shot of the reformation.

He later on removed from the church the wooden image of a saint reputed to have miraculous powers, and in whose honor an annual festival was held that brought in huge income to the Parish. Both at Maramon and at the Syrian Seminary at Kottayam, and in the neighboring Parishes of Pallom and Kollad, Abraham Malpan popularized Bible teaching and preaching.

Abraham Malpan and Geevarghese Malpan had to give up their service in the Seminary, in 1840. Since then Abraham Malpan concentrated his attention on the work of reform, holding Bible classes and prayer meetings and instructing the deacons who were loyal to him.

Most prominent elements in the Reformation were:

Return to the gospel message of salvation by faith in Jesus Christ;
Cleansing of wrong ways of life, and
Taking up responsibility to be witnesses of Jesus Christ to other;
All importance be given to the primacy of the Word of God.

Thus the reformation movement was started. It was a return to the purity of the life and practice of the early Church. The emphasis on preaching the word of God led to revival meetings, which were led both by the clergy and laymen. The domination of the clergy as custodians of grace became a thing of the past. Emphasis was given to the sole mediation of Christ, importance of laity and priesthood of all believers. More and more groups were formed for Bible study; and conventions for preaching and hearing the Word of God became common.

Malankara Metropolitan Chepat Mar Dionysius was not prepared to accept such changes. So he refused to ordain the deacons who had undergone training with Abraham Malpan. He also excommunicated Abraham Malpan. So Abraham Malpan went to his mother-parish at Maramon. He stood strong in faith and convictions when faced with serious challenges and great difficulties. However the whole parish stood with him. Others who favoured the reforms went to hear his preaching and were strengthed by his exhortations. Some other parishes also decided to adopt the programme of reformation.

Abraham Malpan realized that unless he had the support of a bishop who was sympathetic towards his reforms, there was little prospect of the movement gaining ground. So he sent his nephew Deacon Mathew, who was studying in college at Madras, to the Patriarch at Mardin in Syria. The Patriarch, being impressed with the ability of the deacon, consecrated him as Metropolitan, with the name Mathews Mar Athanasius. The new bishop arrived in Cochin in 1843 with credentials received from the Patriarch.

The new Bishop went to Trivandrum and tried to obtain the Royal proclamation, declaring him as the Metropolitan of the Malankara Church with the help of British Resident. Malankara Metropolitan Chepat Mar Dionysius opposed this. Mathews Mar Athanasius got the royal proclamation in 1852 declaring him as the Metropolitan of the Malankara Church. He deposed existing Malankara Metropolitan, Chepat Mar Dionysius. Abraham Malpan died at the early age of 49 years in 1845. Having received the Royal proclamation, he made himself more active and involved in the cause of reformation. All these efforts, the reformers get generous support from English authorities, who were the rulers of India at that time.

Years later Metropolitan Pulikottil Joseph Mar Dionysius who was consecrated by the Patriarch of Antioch worked vigorously against Reformers. Mathews Mar Athanasius, consecrated his cousin Abraham Malpans son, as Thomas Mar Athanasius in 1868. The reformed party had possession of the Syrian Seminary as Mathews Mar Athanasius had been declared as the Malankara Metropolitan. The Partriarch of Antioch himself came to Kerala in 1875.

A prolonged litigation followed, as to who was the rightful Malankara Metropolitan. Mathews Mar Athanasius died in 1877 and Thomas Mar Athanasius had to carry the burden of conducting the court cases, for the possession of the Syrian Seminary and Church property. This case was decided in the royal court of appeal in Trivandrum, in 1889. Two judges decreed that Joseph Mar Dionysius was the rightful Metropolitan of the Malankara Church as he expressed allegiance to the Patriarch of Antioch. One British Judge gave the verdict in favour of Thomas Mar Athanasius because of his conviction that the Malankara Church has been an independent Church from the beginning.

The majority view prevailed and Thomas Mar Athanasius had to leave the Syrian Seminary and the properties of Malankara church. Patriarch of Antiyoch suggested that Thomas Mar Athanasius would be recognized as Malankara Metropolitan, if he agreed that future consecrations of Bishops should be by the Patriarch . He did not agree to this proposal as it was against the autonomy of the Church.

Again litigation continued for the possession of individual churches. The reform party got only Maramon and Kozhencherry churches by court decision, and the Kottarakara church without contest. Five churches were to be used by the two parties on alternate Sundays. They put up small sheds in other places to hold worship services.

Even though the reform party lost their hereditary and rightful possession, it became the occasion for the people to turn to God and to go forward in faith, trusting in the power of God. This led to a spiritual revival and great joy in spite of difficulties. It was this spiritual fervour which sustained the people. The Maramon Convention (Evangelistic Meeting) was started about this time in the year 1896. The famous Maramon Convention which the Church has been holding annually for the last 108 years is a source of great spiritual power and inspiration for innumerable people. The losses were forgotten in the zeal of spiritual fulfillment. The concern for the spread of the Gospel gave momentum to the reformation movement. The successive Metropolitans of the Church also continued in the same spirit, with the help of dedicated clergy whose leadership and sacrificial lives have been deeply appreciated by the people in the Church.

[edit] Post Reformation Era (circa 1899 - present)

Though the reformists succeeded in introducing the revised order of worship and successfully discontinued many practices, they had to pay a heavy price for achieving the desired result and had to face serious mental and financial strains arising out of the prolonged legal battles. In pursuance of the judgment handed out by the Royal Court of Appeal, Bishops consecrated by the reformists group lost control of the Malankara Church and had to vacate the Syrian Seminary at Kottayam, considered as the headquarters of the Malankara Church.

The Church's forefathers, however, did not lose heart. On the contrary, the material loss and humiliation suffered by them infused renewed vigour and hope in their minds and gave them the confidence to start rebuilding the Church from scratch, laying their trust on God almighty. There has been a phenomenal expansion of the Church during the last six decades, widening its frontiers to various countries of West Asia, Africa, North America and Western Europe. The Church has now 1075 parishes including congregations, divided into thirteen dioceses. There are 10 Bishops including the Metropolitan and 790 priests. The membership of the church is about 1,000,000 worldwide. It has a democratic pattern of administration with a representative assembly (Prathinidhi Mandalam), an executive council (Sabha Council) and an Episcopal Synod.

The Church has been active in the field of education and owns 8 colleges, 6 higher secondary schools, 1 vocational higher secondary school, 8 high schools and 1 training school plus other educational institutions owned and managed by individual parishes. It has 3 technical institutions at Cherukole, Kalayapuram and Anchal.

The Church has 31 social welfare institutions, 11 destitute homes and five hospitals. The Mar Thoma Theological Seminary (Estd: in 1926) and 6 other institutes cater to the theological education of both the clergy and the laity. Further, there are three study centers at Managanam, Kottayam and Trivandrum for arranging regular study programs and to provide opportunities for creative dialogue between Church and society on various ethical, moral, social and religious issues. The religious education of children is looked after by the Christian Education Department (the Sunday School Samajam organized in 1905) and the work among youth is carried on by the Youth Department, (the Yuvajana Sakhyam organized in 1933). The Church has a Women's Department (the Mar Thoma Suvisesha Sevika Sanghom organized in 1919) which is vigorously active.

The Church actively participates in the programs of the World Council of Churches, the Christian Conference of Asia, the National Council of Churches and the Kerala Christian Council. It is in full communion with the Anglican Church, the Church of South India and the Church of North India and has cordial relations with various denominations of the Christian Church. The Church actively co-operates with the Church of South India and the Church of North India through the Communion of Churches in India.

The Mar Thoma Church is financially independent and maintains its indigenous nature. Its regular work as well as special projects are almost entirely financed by contributions from its members at home and abroad.

[edit] Dioceses

Diocese of Adoor
Diocese of Mumbai
Diocese of Delhi
Diocese of Chengannur-Mavelikara
Diocese of Chennai & Bangalore
Diocese of Kottayam-Kochi
Diocese of Kunnamkulam Malabar
Diocese of Ranni-Nilackel
Diocese of the Gulf Region
Diocese of Niranam-Maramon
Diocese of Trivandrum-Quilon
Diocese of Malaysia, Singapore & Australia
Diocese of North America & Europe

[edit] Maramon Convention

The Maramon Convention is a Christian convention held in Nedumprayar Junction Later known as Maramon, India. It is the largest Christian gathering in Asia. This gathering is conducted by the Mar Thoma Evangelistic Association, the missionary wing of the Mar Thoma Church, headquartered in Tiruvalla.

It is held annually during the month of February on the vast sand-bed of the Pampa River next to the Kozhencherry Bridge. The first convention was held in 1896 for a period of 8 days. In 2007 the convention celebrated 112 years of existence. About two weeks before the convention, the sand bed becomes a scene of great activity. Christians from the parishes around Maramon carry interwoven coconut leaves hand made by the people of kerala, which their earlier generations used for housing and household uses, like, building shelter, walls and used to make kotta to take driedleafs to for cooking purpose, bamboo poles and other materials for erecting the convention tent. The tent has a seating capacity in excess of fifty thousand. There is also a smaller tent erected next to the larger one for people with infants and small children. All around the tent there are temporary sheds and tents for various purposes related to the Convention. Stalls for the sale of religious literature, church offices and restaurants are allowed to operate in the vicinity of the tent under the strict control of the Church authorities.

The Maramon Convention is pre-eminently an assembly of Christians who once a year come here for listening to the Word of God as read and expounded by leaders of Christian thought from all over India as well as abroad. Preaching and Bible study occupy the major part of the conference programme. Along with the Bible reading and discourse, singing of hymns and praying for the sick are also held. Prayer and worship at the convention accompanied by singing.

The Maramon Convention displays co-operation and union between different sections of Church in Kerala. It fosters an ecumenical outlook. It is also a source of spiritual inspiration and enlightenment for thousands.

[edit] Ecumenical Relations

Malankara Orthodox Syrian Church
- Mention has already been made of the special character of the Mar Thoma Church as maintaining oriental traditions while being a reformed Church. Even though the Orthodox Church and the Mar Thoma Church have come from the same Malankara Church, there is no communion relationship between them. At the same time they come together in social and public concerns. Marriages between the members of the two Churches are very common although ecclesiastical authorities like to discourage such alliances, and do not grant proper documents after announcing banns. Conversations have taken place between leaders of the two Churches about the points that are to be cleared for mutual recognition of the ministry. Such conversations are continuing. The Orthodox Church in Kerala at present has two main branches - The Orthodox Syrian Church with the Catholicos at Kottayam, and the Syrian Orthodox Church owing allegiance to the Patriarch at Antioch.
Anglican Church
- As a reformed Church with Episcopal traditions, the Mar Thoma Church entered into dialogue with the Anglican Church in India. The Lambeth Conference of Anglican Bishops considered the question of communion between the two Churches. A commission was appointed by the Anglican Church in India in 1957 to study the possibility of intercommunion. After considering the report of the Commission a concordat was agreed upon in 1961 establishing Communion relationship between the two Churches. It was also agreed that in the consecration of Bishops by either Church the Bishops of the other Church shall participate. Thus ministry of the two Churches was mutually accepted in full. Later the Lambeth Conference declared acceptance of the ministry and full communion relationship. Thus the Mar Thoma Church is now in full communion relationship with the Anglican Communion all over the world. In recent years when parishes of the Mar Thoma Church were organized in the United States and Canada agreements were made between the Metropolitan of the Mar Thoma Church and the Prelates of the Anglican Church in Canada and of the Episcopal Church in the United States by which they will provide pastoral care for the members of the Mar Thoma Church in those countries, whenever necessary. The present Metropolitan attended the Lambeth Conference in 1978 by special invitation. He participated in the installation of the Archbishop of Canterbury in 1980. Also he attended the Anglican Consultative Council held in, Nigeria in 1984 with the Moderators of CSI & CNI. The Archbishop of Canterbury visited Kerala in February 1986 and participated in the celebration of the 150th anniversary of the Reformation in the Church
Independent Syrian Church of Thozhiyoor
- The Mar Thoma Church is in communion relationship with the Independent Syrian Church of Thozhiyoor, although the doctrinal positions are not mutually accepted in full. When the Metropolitan Thomas Mar Athanasius passed away without consecrating a successor in 1893, it was the Metropolitan of the Thozhiyoor Church who consecrated Metropolitan Titus I Mar Thoma, and helped the Mar Thoma Church in a serious crisis. Mar Thoma Metropolitans have since then helped in consecrating the Metropolitans of Thozhiyoor Church. According to the constitution of the Thozhiyoor Church, when difficulties arise the Thozhiyoor Church should seek the advice and guidance of the Mar Thoma Metropolitan despite the fact that either Church has no authority over the other. Thus the relation between the Thozhiyoor Church and Mar Thoma Church is unique. In recent years three Metropolitans of the Thozhiyoor Church were consecrated by the Metropolitans of the Mar Thoma Church. The centenary of the fraternal relationship between the two Churches was celebrated in the Sabha Mandalam on September 14, 1994.
Roman Catholic Church
- The Udayamperoor Synod and the pledge taken by our fathers at the Coonan Cross, Mattancherry, have remained fresh in our minds. Therefore, our relationship with the Roman Catholic Church has not been very cordial. However, II Vatican Council called by Pope John XXIII marked a turning point. Representatives from the Mar Thoma Church also were invited to attend the Council. Thomas Mar Athanasius, Philipose Mar Chrysostom and Mr. C. P. Mathew attended the Vatican Council representing the Church as observers. Since then the relationship has steadily improved. When common issues involving educational or social problems affecting the work of the Churches, Bishops of the different Churches meet, discuss and agree upon the action to be taken. Also the week of Prayer and the Unity Octave in the month of January is an occasion when members of the different Churches meet together and join in intercessory prayer using orders of service approved by the W.C.C. and the Vatican.

[edit] Past Important Church Leaders

Abraham Malpan
Very Rev. Iype Thoma Kathanaar
Sadhu Kochoonju Upadesi
Sister Aleyamma Varghese
Titusji (Indian Freedom Fighter)
Rev. Kottarathil Achen

[edit] Who's Who

[edit] Current Bishops

Mar Thoma XX (1999 - present): His Grace The Most Rev. Dr. Philipose Mar Chrysostom Mar Thoma Metropolitan (consecrated by Juhannon Mar Thoma and the Metroplitan of the Thozhiyoor Church on May 23, 1953)
Rt. Rev. Dr. Joseph Mar Irenaeus Suffragan Metroplitan
Rt. Rev. Dr. Zacharias Mar Theophilus Suffragan Metroplitan
Rt. Rev. Geevarghese Mar Athanasius Episcopa
Rt. Rev. Dr. Geevarghese Mar Theodosius Episcopa
Rt. Rev. Dr. Euyakim Mar Coorilos Episcopa
Rt. Rev. Joseph Mar Barnabas Episcopa
Rt. Rev. Thomas Mar Timotheos Episcopa
Rt. Rev. Issac Mar Philoxenos Episcopa
Rt. Rev. Dr. Abraham Mar Paulos Episcopa

[edit] Past Metropolitans

Koshy Mathew Karinjappally, in his book Roots and Wings, compiles this table of the Apostolic Succession of the Throne of St. Thomas after the re-establishment of the episcopacy in the seventeenth century.

Mar Thoma XIX (1976 - 1999): Alexander Mar Thoma (consecrated by Juhannon Mar Thoma and the Metropolitan of the Thozhiyoor Church on May 23, 1953)

Mar Thoma XVIII (1947 - 1976): Juhanon Mar Thoma (consecrated by Titus II and Mar Koorilose, Thozhiyoor Church in 1937)
Mar Thoma XVII (1944 - 1947): Abraham Mar Thoma (consecrated by Titus II and Mar Koorilose, Thozhiyoor Church in 1917)
Mar Thoma XVI (1909 - 1944): Titus II Mar Thoma (consecrated by Titus I and Geevarghese Mar Koorilose, Thozhiyoor Church in 1898)
Mar Thoma XV (1893 - 1909): Titus I Mar Thoma (consecrated by Mar Koorilose IV, Thozhiyoor Church in 1893)
Mar Thoma XIV (1877 - 1893): Thomas Mar Athanasius (consecrated by Mathews Mar Athanasius in 1868)
Mar Thoma XIII (1842 - 1877): Mathews Mar Athanasius (consecrated by Moran Mar Elias Patriarch of Antioch at Mardin on February 17, 1842)
Mar Thoma XII (1827 - 1852): Chepat Mar Dionysisus IV (consecrated by Mar Philoxenos, Thozhiyoor Church)
Mar Thoma XI (1817 - 1825): Punnathara Mar Dionysious III (consecrated by Mar Philoxenos, Thozhiyoor Church in 1817)
Mar Thoma X (1816 - 1817): Pulikot Mar Dionysius II (consecrated by Mar Philoxenos, Thozhiyoor Church in 1816)
Mar Thoma IX (1816 - 1817): (consecrated by Mar Thoma VIII in 1816)
Mar Thoma VIII (1809 - 1816): (consecrated by Mar Thoma VII in 1808)
Mar Thoma VII (1808): (consecrated by Mar Dionysius in 1808)
Mar Thoma VI (1765 - 1809): Dionysius I (consecrated by Mar Thoma V in 1760)
Mar Thoma V (1728 - 1765): (consecrated by Mar Thoma IV in 1728)
Mar Thoma IV (1688 - 1728): (consecrated by Mar Ivanios I in 1688)
Mar Thoma III (1686 - 1688): (consecrated by Mar Ivanios in 1686)
Mar Thoma II (1670 - 1686): (consecrated by Mar Thoma I and Mar Gergorios in 1669)
Mar Thoma I (1663 - 1670): (consecrated by 12 priests in 1653 and by Mar Gregorios of Jerusalem in 1665)