Establishment of the Catholicate of the East in Malankara (1912)

The establishment of the Catholicate of the East in Malankara in 1912 marked a decisive and historic moment in the life of the Malankara Orthodox Syrian Church. It was a bold assertion of autonomy amidst escalating tensions with the Patriarchate of Antioch, reflecting the Church's determination to reclaim its apostolic heritage and secure self-governance. This revival of the Catholicate not only reshaped the internal governance of the Malankara Church but also had far-reaching implications for global ecclesiology, particularly regarding the relationship between local and central ecclesiastical authorities.

Within this context, Fr. P.T. Geevarghese (later known as Mar Ivanios, the founder of the Syro-Malankara Catholic Church) emerged as an instrumental figure. His theological acumen, diplomatic efforts, and strategic interventions significantly influenced the events leading to the revival of the Catholicate and the establishment of the Malankara Orthodox Church's autonomy.

The Catholicate, an ancient ecclesiastical office in Eastern Christianity, traces its roots to the 4th century.

The Catholicate of Seleucia-Ctesiphon:

• Established in Mesopotamia, this Catholicate served as the administrative and spiritual head of the Church of the East, which claimed apostolic origins through St. Thomas the Apostle¹.
• The Catholicos, often referred to as the “Universal Bishop of the East,” exercised jurisdiction over vast territories, including Persia and India².

The Decline of the Catholicate:

• With the rise of Islamic rule and internal ecclesiastical divisions, the Catholicate gradually lost its influence by the 7th century. However, its symbolic importance persisted, especially among the St. Thomas Christians of Malankara³.

The St. Thomas Christians of Malankara, tracing their apostolic roots to St. Thomas, maintained a unique identity within the broader Christian world. Over time, their relationship with external ecclesiastical authorities, particularly the Patriarchate of Antioch, grew increasingly fraught.

The Synod of Mulanthuruthy (1876):

• While this Synod formalized the relationship between the Malankara Church and the Patriarch of Antioch, it also sowed the seeds of future conflicts. The Synod granted the Patriarch considerable authority, leading to disagreements over his jurisdiction in temporal and administrative matters⁴.
• Over time, many clergy and laity in Malankara began to resist what they saw as undue interference, which threatened the Church's autonomy.

The Rise of Vattasseril Mar Dionysius VI:

• As Malankara Metropolitan, Vattasseril Mar Dionysius VI became the leading voice for autonomy. He championed self-governance while continuing to affirm the spiritual oversight of the Patriarch⁵.

Amidst these tensions, Fr. P.T. Geevarghese (later Mar Ivanios) played a pivotal role in restoring stability to the Malankara Church and securing its autonomy.

Support for Vattasseril Mar Dionysius VI:

• In 1911, Patriarch Mar Abdulla excommunicated Vattasseril Mar Dionysius VI, accusing him of insubordination. This act plunged the Malankara Church into turmoil.
• Fr. Geevarghese, a trusted ally of Vattasseril Mar Dionysius, emerged as a key figure in rallying support for the excommunicated Metropolitan. His theological expertise and leadership helped strengthen the cause for self-governance⁶.

Contacting Patriarch Abded M’siha:

• Recognizing the need to counter Patriarch Abdulla's interference, Fr. Geevarghese, with Vattasseril Mar Dionysius' blessing, reached out to Patriarch Ignatius Abded M’siha, the deposed Patriarch of Antioch⁷.
• Patriarch Abded M’siha, who had been ousted by Mar Abdulla, was sympathetic to the cause of the Malankara Church. Fr. Geevarghese invited him to visit Malankara to resolve the crisis and establish an independent Catholicate.

Facilitating the Arrival of Patriarch Abded M’siha:

• On 13 June 1912, Patriarch Abded M’siha arrived in Kerala. Fr. Geevarghese coordinated efforts to welcome the Patriarch and ensure his visit would result in a lasting resolution to the Church’s struggles⁸.

A Historic Event:

• On 15 September 1912, Patriarch Abded M’siha presided over a solemn ceremony at St. Mary’s Church in Niranam, one of the oldest Christian centers in India⁹.
• During this event, the Catholicate of the East was formally revived in Malankara. Murimattathil Paulos Mar Ivanios was consecrated as the first Catholicos of Malankara, taking the title Moran Mar Baselios Paulos I¹⁰.

The Ecclesiastical Bulls:

• Patriarch Abded M’siha issued two key bulls to solidify the Catholicate’s autonomy:
  • The Bull of 15 September 1912, which granted the Catholicos the authority to consecrate bishops and sanctify the holy Chrism (Myron)¹¹.
  • The Bull of 19 February 1913, which emphasized the Catholicate’s independence and self-governance within the Oriental Orthodox communion¹².

The establishment of the Catholicate reaffirmed the Malankara Church’s independence from the Patriarchate of Antioch.

• Liturgical and Spiritual Continuity:
  • The Catholicate ensured that the Church could continue its liturgical practices and spiritual traditions without external interference.
• Administrative Self-Governance:
  • The Malankara Church could now elect its leaders and manage its temporal affairs autonomously.

While Fr. Geevarghese supported the revival of the Catholicate as a means of securing the Church’s autonomy, his experiences during this period also shaped his future vision for unity. Dissatisfied with the persistent divisions within the Malankara Church, he would later lead efforts to reunite with the Catholic Church, resulting in the establishment of the Syro-Malankara Catholic Church.

The establishment of the Catholicate of the East in Malankara in 1912 remains a defining moment in the history of the Malankara Orthodox Syrian Church.

A Symbol of Autonomy:

• The Catholicate stands as a testament to the Church’s determination to reclaim its apostolic heritage and govern itself independently.

A Model for Ecclesiastical Renewal:

• The revival of the Catholicate inspired other Eastern Churches seeking to balance local autonomy with their broader ecclesiastical affiliations.

Mar Ivanios’ Vision for Unity:

• Fr. P.T. Geevarghese’s involvement in the revival foreshadowed his later work in the reunion movement. His commitment to preserving apostolic traditions while fostering unity continues to influence Catholic-Orthodox relations today.

1. W. A. Wigram, An Introduction to the History of the Assyrian Church, London, 1910, pp. 99–103.
2. S. Brock, The Hidden Pearl: The Syrian Orthodox Church and Its Ancient Aramaic Heritage, Rome, 2001, pp. 177–180.
3. C. V. Cheriyan, Orthodox Christianity in India, Trivandrum, 2003, pp. 304–308.
4. Cyril Malancharuvil, The Syro-Malankara Church: Its Past and Present, Bangalore, 1994, pp. 94–97.
5. G. Kanjirakkatt, The Role of Reformers in the Malankara Church, 2011, pp. 156–159.
6. De Fontibus Juris Ecclesiastici Syro-Malankarensium (Fonti, II–VIII), 78–79.
7. T. Ware, The Orthodox Church, Penguin, 1997, pp. 123–125.
8. C. Malancharuvil, The Malankara Church and Antiochene Supremacy, Bethany Press, 2008, pp. 74–78.
9. E. Tisserant, Eastern Christianity in India, 1923, pp. 192–195.
10. Patriarch Ignatius Abded M’siha, Ecclesiastical Documents from the 1912 Catholicate Revival, Syriac Orthodox Archives, 1912.
11. Bar Sleeba OIC, The Historical Journey of the Malankara Church, 1955, pp. 98–102.
12. A. Valiyavilayil OIC, The Ecclesial Vision of Mar Ivanios, Bethany Publications, 2015, pp. 45–49.