Words of Wisdom
History of the Mar Thoma Church
 
The history of the Mar Thoma Church is divided into three main eras:
1. Pre-Reformation
2. Reformation
3. Post Reformation
1. Pre-Reformation Era
St. Thomas, the Apostle  of Jesus  Christ  is believed  to  have landed  in AD 52 in  Cranganore  near   Cochin.  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.
In the true Apostolic tradition, he preached first to the Jewish settlers in and around Cochin and then worked among the Hindus. Through the ministry of the
Word and the many miracles which tradition attributes to him, he brought many high caste Hindus to the Christian faith. It is believed that he organized 7
Christian communities for the use of these Christians, and ordained presbyters from four leading families.
The seven churches were:
Cranganore (Malankara)
Chavakad (Palur)
Parur near Alwaye
Gokamangalam
Niranam
Nilakkal (Chayal)
Quilon (Kalyan)
All these places except Nilakkal are near the seacoast. Nilakkal is in the ghat region near Sabarimala, the Hindu place of pilgrimage. 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 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 martyr’s death at a place called St. Thomas Mount and was buried at Mylapore in Madras.
2. Reformation Movement
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. He
later on removed from the church the wooden image of a saint reputed to have miraculous powers, and in whose honour 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 neighbouring 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;
Taking up responsibility to be witnesses of Jesus Christ to others; and
All importance be given to the primacy of the Word of God.
The reformation movement  was  a return to  the  purity of 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.
3. Post Reformation
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.