Formation of the Mar Thoma Syrian Church and Its Doctrinal Shift to Protestantism (1877–1889)

The formation of the Mar Thoma Syrian Church was the culmination of theological reform and ecclesiastical conflict within the Malankara Church, driven by the reformist movement led by Abraham Malpan. This movement, which began in the early 19th century, sought to restore what its leaders viewed as the biblical purity of faith and worship, stripping away practices they considered “unbiblical” or influenced by centuries of tradition.

Reformers embraced sola scriptura (Scripture alone) as the guiding principle, leading to the removal of key practices such as prayers for the dead, intercessions to saints, and auricular confession. Abraham Malpan also introduced worship in Malayalam instead of Syriac, translating the liturgy and reducing the emphasis on sacramental and apostolic traditions.¹ These reforms aligned with the theological and liturgical principles of Protestantism, particularly the Evangelical Revival movements in Europe and America, which emphasized personal faith, the authority of Scripture, and the rejection of traditional hierarchical and sacramental systems.²

The reformist faction gained significant support from the Church Missionary Society (CMS), which had been active in Kerala since the early 19th century, and from the British colonial administration, which indirectly facilitated Protestant influences.³ Mathew Mar Athanasius, Abraham Malpan’s nephew, emerged as the leader of the reformist faction after his controversial consecration as a bishop by the Patriarch of Antioch in 1842.⁴ Despite the Patriarch’s later disapproval of his reformist stance, Mathew Mar Athanasius continued to push for changes, provoking sharp resistance from the traditionalists, who sought to preserve the Malankara Church's Antiochene Jacobite identity.

The Synod of Mulanthuruthy, convened by Patriarch Ignatius Peter III in 1876, was a decisive moment in the escalating conflict between the reformists and traditionalists. The synod reaffirmed the supreme spiritual and administrative authority of the Patriarch of Antioch over the Malankara Church and excommunicated Mathew Mar Athanasius along with his successor, Thomas Mar Athanasius.⁵

The synod also cemented the traditionalists’ control over the Church’s structures and resources, isolating the reformists. However, the reformist faction remained resolute in its theological convictions, setting the stage for a formal schism.

The division between the reformists and the traditionalists extended beyond theology to disputes over the ownership of the Church's properties. Both factions claimed control over the temporal assets of the Malankara Church, including prominent churches, schools, and seminaries.

The conflict culminated in a legal battle that lasted over a decade, with the Travancore Royal Court of Final Appeal ultimately ruling in favor of Mar Dionysius V (the traditionalist leader) on 12 July 1889.⁶ The court recognized Mar Dionysius V as the legitimate Malankara Metropolitan and upheld the authority of the Patriarch of Antioch, requiring Thomas Mar Athanasius to:

1. Relinquish the title and office of Malankara Metropolitan.
2. Surrender all disputed Church properties to Mar Dionysius V.

This landmark decision formally ousted the reformist faction from the Malankara Church, forcing them to operate independently.

Following the court ruling, Thomas Mar Athanasius and his followers formally organized themselves as a separate church, initially referred to as the “Reformed Party.” Retaining only a few loyal parishes in central Travancore, particularly in Kozhencherry, Maramon, and Kumbanad, they adopted the name Malankara Mar Thoma Syrian Church in 1898.⁷

The establishment of the Mar Thoma Syrian Church marked a pivotal shift in its identity, blending its East Syriac and Jacobite heritage with Protestant theology and liturgical reforms influenced by the CMS.

The Mar Thoma Syrian Church introduced significant theological and liturgical changes, distinguishing itself from its Orthodox roots:

Scripture as Supreme Authority:
The Church emphasized the sola scriptura principle, recognizing the Bible as the sole authority for faith and practice.⁸

Simplification of Worship:
Traditional West Syriac liturgical practices were retained but modified to align with Protestant theology. Prayers for the dead, intercessions to saints, and veneration of icons were removed.⁹

Malayalam Liturgy:
Worship services were conducted in Malayalam, making them more accessible to the laity.¹⁰

Eucharistic Theology:
The Church adopted a Protestant understanding of the Eucharist, emphasizing a spiritual presence of Christ rather than the sacrificial or transubstantiation theology of traditional Orthodox and Catholic practices.¹¹

Clerical Reforms:
The Church rejected the mandatory celibacy of clergy and emphasized the “priesthood of all believers,” de-emphasizing hierarchical mediation.¹² These reforms mirrored the influence of global Protestant movements, particularly the Evangelical Revival, which shaped the theological and liturgical shifts in the Mar Thoma Syrian Church. The result was a hybrid identity, maintaining some liturgical elements of the Syrian Orthodox tradition while embracing the theological emphases of Protestantism.

Despite its initial struggles, the Mar Thoma Syrian Church grew rapidly. It emphasized education, social reform, and missionary work, often aligning with Indian nationalist movements during the struggle for independence.

The church expanded beyond Kerala, establishing congregations across India and among the Indian diaspora in Europe, North America, the Middle East, and Australia. Today, it is one of the prominent Christian denominations in India, with a membership of over 1.1 million and 13 dioceses.¹³

The Mar Thoma Syrian Church occupies a unique position in global Christendom as a “bridging church” between the Eastern Orthodox tradition and Protestantism. It self-identifies as:

*“Apostolic in origin, Universal in nature, Biblical in faith, Evangelical in principle, Ecumenical in outlook, Oriental in worship, Democratic in function, and Episcopal in character.”*¹⁴

The church remains an active participant in Christian ecumenism, contributing to dialogue between Eastern and Western Christian traditions through its membership in the World Council of Churches and other ecumenical bodies.

1. X. Koodapuzha, Christianity in India: A History of the Church, 156–159.
2. E. Frykenberg, Christianity in India: From Beginnings to the Present, Oxford University Press, 2008, pp. 194–199.
3. S. Kanjiramukalil, History of the St. Thomas Christians in India, 86–88.
4. V. Nagam Aiya, The Travancore State Manual, Vol. 2, 218–219.
5. J. Kollaparambil, The Royal Court Judgement and the Malankara Church, 37–39.
6. C. V. Cheriyan, Orthodox Christianity in India, 297–302.
7. E. Perczel, Syriac Christianity in Kerala: A Historical Perspective, pp. 70–72.
8. Fontes Juribus Canonici Syro-Malankarensium (Fanti, II–IX), 30–34.
9. J.C. Kollara, The Protestant Influence on the Mar Thoma Church, pp. 15–19.
10. S. Firth, The Acts of the Mar Thoma Church, pp. 101–104.
11. Ambrosius a S. Theresia, Hierarchy and Reform Movements in Kerala Christianity, pp. 277–279.
12. Documents from the CMS Archives, Kerala Mission Papers, Vol. 3, pp. 45–46.
13. Bernard Thoma, Mar Thoma Kristianikal: The Reformed Tradition in Kerala, pp. 611–617.
14. Official Website of the Mar Thoma Syrian Church, “Identity and Mission,” accessed 2024.