Establishment of the Autocephalous Malankara Orthodox Syrian Church (1934)

The establishment of the Autocephalous Malankara Orthodox Syrian Church in 1934 marked a defining moment in the history of Indian Christianity. This event was the culmination of decades of theological, administrative, and legal struggles within the Malankara Church. It represented a decisive step toward asserting the autonomy of the Malankara Orthodox Church from external patriarchal authority while solidifying its independent hierarchical structure. The adoption of the Malankara Church Constitution in 1934 formalized its status as an autocephalous (self-governing) Church with the Catholicos of the East as its head, ushering in a new era of ecclesiastical self-governance.

The roots of the disputes that led to the establishment of the autocephalous Church can be traced back to the 17th century. The arrival of Portuguese missionaries in Kerala and the Synod of Diamper (1599) led to attempts to Latinize the St. Thomas Christian community, which had preserved the East Syriac traditions of the Church of the East. These efforts culminated in the Coonan Cross Oath of 1653, where a faction of the St. Thomas Christians declared independence from Portuguese authority and aligned themselves with the Syriac Orthodox Church under the Patriarch of Antioch¹.

In the centuries that followed, tensions arose between the Malankara Church in India and the Syriac Orthodox Patriarchate of Antioch. While the Patriarch provided spiritual oversight, many in the Malankara Church resented what they perceived as increasing interference in administrative and temporal matters. This tension grew into open conflict by the late 19th century, fueled by disputes over ecclesiastical authority and control of church properties, including the infamous Vattippanam case, which revolved around a fixed deposit made in the name of the Church².

The litigation over the Vattippanam trust fund, which began in the late 19th century, escalated into a full-blown ecclesiastical crisis. The key issue was the control of Church properties and the authority of the Patriarch of Antioch over the Malankara Church. In 1889, the Travancore Royal Court ruled in favor of the Mulanthuruthy Synod of 1876, which had affirmed the authority of the Patriarch over the Malankara Church. However, dissatisfaction with the Patriarch’s interference persisted among a significant segment of the clergy and laity³.

The situation reached a tipping point in the early 20th century when the Patriarch excommunicated Metropolitan Vattasseril Geevarghese Mar Dionysius, a key leader of the faction advocating for independence. In response, Mar Dionysius spearheaded efforts to establish a self-governing Church, culminating in the consecration of Baselios Paulose I as the first Catholicos of the Malankara Church in 1912. This marked the beginning of the Malankara Church’s journey toward autocephaly⁴.

On 26 December 1934, the Malankara Association convened at M.D. Seminary, Kottayam, to chart a new course for the Church. This historic meeting brought together clergy and lay representatives from across the Malankara Church to discuss the Church's governance and future direction. It was presided over by Catholicos Baselios Geevarghese II, who had succeeded Baselios Paulose I in 1929⁵.

The primary agenda of the meeting was the adoption of a constitution that would formalize the Malankara Church’s autocephalous status. This marked a turning point in the Church’s history, as it officially severed administrative ties with the Syriac Orthodox Patriarchate of Antioch while affirming its apostolic heritage and liturgical traditions⁶.

The most significant outcome of the 1934 Malankara Association meeting was the adoption of the Malankara Church Constitution. This document codified the governance structure of the Malankara Orthodox Syrian Church, ensuring its independence and self-governance. Key features of the constitution included:

• Recognition of the Catholicos as the supreme head of the Church, with authority over both spiritual and administrative matters.
• Establishment of the Malankara Metropolitan as the chief administrative officer of the Church, elected by the Malankara Association⁷.
• Creation of a Holy Episcopal Synod, consisting of bishops of the Church, to govern ecclesiastical and doctrinal matters.
• A framework for the election of bishops, with significant involvement from both clergy and laity⁸.
• Affirmation of the Church’s adherence to the West Syriac Rite and its apostolic heritage while maintaining its independence from external patriarchal authority.

The adoption of the constitution provided the legal and administrative foundation for the Malankara Orthodox Syrian Church to function as an autocephalous Church. It also resolved many of the disputes that had plagued the Church for decades, offering a unified structure for governance and decision-making⁹.

The 1934 establishment of the autocephalous Malankara Orthodox Syrian Church was a bold assertion of independence from the Syriac Orthodox Patriarchate of Antioch. By adopting its own constitution and governance framework, the Malankara Church affirmed its right to self-governance, free from external interference¹⁰. This was a culmination of the struggle for autonomy that had begun in the 19th century and reflected the aspirations of the Malankara Christian community to take control of its spiritual and temporal affairs¹¹.

While asserting its independence, the Malankara Orthodox Syrian Church remained deeply committed to its apostolic roots and its spiritual and liturgical traditions. The adoption of the West Syriac Rite and the continuation of its ancient ecclesiastical practices highlighted the Church’s desire to preserve its heritage while embracing modern governance structures¹².

The adoption of the Malankara Church Constitution also had significant legal and social implications. It provided a clear framework for the resolution of disputes within the Church, reducing the likelihood of future litigation. Additionally, the constitution empowered the laity by giving them a voice in Church governance, fostering a sense of unity and shared responsibility among the faithful¹³.

The establishment of the autocephalous Malankara Orthodox Syrian Church was not without controversy. A faction within the Church, loyal to the Syriac Orthodox Patriarchate of Antioch, opposed the move toward independence and rejected the authority of the Catholicos. This faction continued to recognize the Patriarch as the supreme head of the Malankara Church, leading to a schism that persists to this day¹⁴.

The disputes over Church properties, including the Vattippanam, did not end with the adoption of the constitution. Legal battles between the autocephalous faction and the Patriarchal faction continued for decades, reflecting the deep divisions within the Malankara Christian community¹⁵.

The establishment of the Autocephalous Malankara Orthodox Syrian Church in 1934 was a landmark event in the history of Christianity in India. By adopting its own constitution and asserting its independence from external patriarchal authority, the Malankara Church fulfilled its long-standing aspiration for self-governance while preserving its apostolic heritage.

This development solidified the identity of the Malankara Orthodox Syrian Church as a fully autonomous entity within the broader family of Eastern Orthodox Churches. Despite the challenges and divisions that followed, the 1934 constitution provided a strong foundation for the Church’s spiritual and administrative growth in the decades to come.

Today, the Malankara Orthodox Syrian Church continues to thrive as a vibrant Christian community in India and the diaspora, bearing witness to its rich apostolic heritage and its enduring commitment to faith and unity.

1. C.V. Cheriyan, Orthodox Christianity in India, Oriental Publications, 1973.
2. A. E. Medlycott, India and the Apostle Thomas: An Inquiry, Longmans, 1905.
3. Malankara Church Archives, Royal Court Verdict on Vattippanam, 1889.
4. K.M. George, The Catholicos of the East and the Malankara Church, Kottayam, 1994.
5. T. Inchakkalody, Geevarghese Mar Dionysius: Life and Contributions, Trivandrum, 1978.
6. Malankara Association Records, Minutes of the 1934 Meeting at Kottayam, Malankara Orthodox Archives.
7. Moolaveetil, The Spiritual Life of the Malankara Church, Bethany Publications, 1990.
8. Patriarch Ignatius Elias III, Letters to the Malankara Church, Syriac Orthodox Press, 1932.
9. A.P. Urumpackal, The Juridical Status of the Malankara Orthodox Church, 1965.
10. G. Onakkoor, History of the Malankara Church, Trivandrum, 1985.
11. John Meyendorff, The Orthodox Church: Its Past and Present, St. Vladimir’s Seminary Press, 1996.
12. Vatican Secretariat for Promoting Christian Unity, Eastern Church Documents, Vatican Press, 1934.
13. Kanjiramukalil, Punaraikya Rekhakal: Documents of Reunion, Carmel International Publishing, 2001.
14. Cyril Malancharuvil, The Malankara Church: Unity and Challenges, Malankara Library, 1995.
15. Bar Sleeba OIC, Malankara Orthodox Factions: History and Analysis, Kottayam, 1989.