The Evolution of the Malankara Orthodox Syrian Church (1876–1909)

The period between 1876 and 1909 was a transformative era for the Malankara Orthodox Syrian Church. This era marked the culmination of the church’s integration into the Antiochene tradition, particularly following the Synod of Mulanthuruthy in 1876, which formalized patriarchal supremacy over the Malankara Church. However, these changes came at the expense of indigenous autonomy, igniting tensions that would later lead to the establishment of the Catholicate of the East in Malankara in 1912. This period also witnessed the rise of competing patriarchal claims within the Syriac Orthodox Church, further complicating the church’s relationship with the Patriarchate of Antioch.

The Synod of Mulanthuruthy, convened in 1876 under the leadership of Patriarch Ignatius Peter IV, was a pivotal moment in the history of the Malankara Church. The synod established the patriarch’s spiritual and administrative supremacy over the Malankara Church, formalizing its incorporation into the Antiochene tradition.

Key decisions included:

Structural Reorganization:

• The church was divided into seven dioceses, moving away from the earlier single-unit governance model.
• Six bishops were consecrated by the patriarch to oversee these dioceses, ensuring Antiochene oversight at all levels of church administration.¹

Liturgical and Canonical Transition:

• The synod officially adopted the Antiochene Rite, which had been introduced in 1665 by Mar Gregorios Abdul Jaleel.²
• The Nomo-Canon of Bar Hebraeus, a Syriac Orthodox legal text, was established as the church’s canonical framework. This marked a significant step away from indigenous Malankara practices.³

While these changes strengthened ties with the Patriarchate of Antioch, they also alienated sections of the Malankara faithful who valued their church’s indigenous autonomy and Chaldean heritage.

The transformation of the Malankara Church into a branch of the Patriarchate of Antioch was gradual and contested. It was shaped by both internal dynamics and external influences.

Dependence on Antiochene Bishops:
The need for Antiochene bishops to consecrate local clergy and defend the church against Protestant reform efforts increased reliance on the patriarchate. This reliance gradually eroded the autonomy of the Malankara Church, as Antiochene authority became deeply entrenched.⁴

Canonical and Liturgical Reforms:
The adoption of Antiochene legal and liturgical practices sidelined many of the indigenous traditions that had historically defined the Malankara Church.²

Loss of Indigenous Identity:
By the late 19th century, the Malankara Church’s unique Chaldean heritage was nearly eradicated. Historian Cyril Malancharuvil observed:

“Paradoxically, those St. Thomas Christians who broke communion with the Catholic Church to safeguard their Chaldean rite and autonomy were subjected to such a thorough Antiochenization process that they completely relinquished their original identity and placed themselves under the full supremacy of the Jacobite Patriarch of Antioch.”⁵

The broader dynamics of the Syriac Orthodox Patriarchate during this period added to the complexity of the Malankara Church’s situation.

Patriarch Ignatius Abded Mshiho II and his Deposition:
After the death of Patriarch Ignatius Peter IV in 1894, Abded Mshiho II was elected patriarch in 1895. His tenure coincided with growing internal divisions within the Syriac Orthodox Church and the Ottoman Empire’s interference in patriarchal appointments. In 1903, Abded Mshiho II was controversially deposed, allegedly due to bribery and political manipulation, and was succeeded by Patriarch Ignatius Abded Aloho II.⁶

Impact on the Malankara Church:
The rivalry between Abded Mshiho II and Abded Aloho II created fears within the Malankara Church. The latter’s ordination of bishops for India in 1908 was seen as an attempt to tighten patriarchal control, reversing the decisions of the Synod of Mulanthuruthy.⁷

Calls for the Establishment of a Catholicate:
Supporters of Abded Mshiho II in Malankara, led by Malankara Metropolitan Geevarghese Mar Dionysius of Vattasseril, began advocating for the appointment of a Catholicos. This move was intended to safeguard the church’s autonomy and prevent it from coming under the full control of the rival patriarch.⁸

The period also saw the emergence of significant challenges that would shape the future of the Malankara Church:

Internal Divisions:
The imposition of Antiochene liturgical and canonical practices alienated sections of the Malankara Church, creating deep rifts between those loyal to the Patriarch of Antioch and those advocating for local self-governance.⁹

Erosion of Traditional Autonomy:
The gradual Antiochenization of the Malankara Church led to the loss of its indigenous identity, as Chaldean and local traditions were replaced by those of the Syrian Orthodox Church.²

The Push for Self-Governance:
Under the leadership of figures like Fr. P.T. Geevarghese (later Mar Ivanios) and Mar Dionysius of Vattasseril, efforts to reclaim the church’s independence gained momentum.¹⁰

The evolution of the Malankara Church during this period was shaped by broader movements within global Orthodoxy and Eastern Christianity:

Autocephalous Movements:
The rise of independent Orthodox Churches, such as the Bulgarian Exarchate in 1870, inspired segments of the Malankara Church to seek autonomy from the Patriarch of Antioch.⁶

Colonial Dynamics:
British colonial policies, while fostering Protestant missionary activities, also indirectly strengthened the Malankara Church’s ties to Antioch by creating a counterbalance to Anglican influence.⁷

Between 1876 and 1909, the Malankara Orthodox Syrian Church underwent profound transformations. The Synod of Mulanthuruthy solidified its integration into the Antiochene tradition, while the broader rivalry within the Syriac Orthodox Patriarchate added layers of complexity. This period sowed the seeds of future conflicts, growing tensions over autonomy and patriarchal control.

The events of this period reflect the intricate balancing act between preserving ecclesiastical unity and asserting local independence, a challenge that continues to shape the identity and governance of the Malankara Church to this day.

1. Fontes Juribus Canonici Syro-Malankarensium (Fanti, II–IX), 29–30.
2. C. Malancharuvil, The Syro-Malankara Church, pp. 95, 118–121.
3. De Fontibus Juris Ecclesiastici Syro-Malankarensium (Fanti, II–VIII), 64–65.
4. X. Koodapuzha, Christianity in India, pp. 156–159.
5. Cyril Malancharuvil, The Syro-Malankara Church.
6. A. M. Mundadan, History of Christianity in India: From Early Times to St. Thomas Christians, Vol. II, pp. 245–247.
7. V. Nagam Aiya, The Travancore State Manual, Vol. II, New Delhi-Madras, 1989, pp. 218–219.
8. Georgy S. Thomas, “Faith of the Church: Malankara's Mythical Minefields”.
9. C. V. Cheriyan, Orthodox Christianity in India, pp. 297–302.
10. “History of Catholicate Re-establishment in Malankara.”