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.