Orthodox Christianity in India
The incident Coonan Cross Oath of 1653, led to the division of the Syrian Christians in to two: Pazhayakoottukar and Puthenkoottukar. The Puthenkoottuakar “consecrated” archdeacon Thomas as Metropolitan Marthoma I by 12 priests laying their hands on the head of the archdeacon. They then send appeals to the Antiochene, Babylonian and Alexandrian Churches for Episcopal assistance. Mar Gregorios of Jerusalem arrived here in 1665 as directed by the Antiochene Patriarch. Mar Thomas I carried out the administrative functions in the Church until his death in 1620. After the death of Mar Gregorios, in 1671, a number of prelates in succession arrived in Kerala from Syria. These prelates showed a tendency to have a share in the administration of the Church. The stationing of a British resident in Travancore, Col. Munroe, who took a keen interest in the ancient Church in Kerala led to the “Mission of Help” from the Church Missionary Society in London coming to Kerala. Unlike the early missionaries the missionaries who came later wanted to reform the Syrian Church. As a result differences of opinion arose between the Syrian bishops and the missionaries. In 1836 the Syrians met in a Synod at Mavelikara rejected the proposal of reform put forward by the missionaries on the excuse that they were unable to do anything in the matter of faith without the permission of the Patriarch of Antioch. This position of the Syrian bishops as stated in the document is known as the “Mavelikar Padiyola” The consecration of Mathews Mar Athanasius as Metropolitan by the Patriarch of Antioch in 1843 strengthened the tendency of the Patriarchate of Antioch to involve itself in the affairs of the Malankara Syrian Church. It led to the eventual rise of two groups in the Puthenkoor. The Patriarch subsequently consecrated Mar Duionysius as metropolitan at the request of the Syrian Church who opposed Mathews Mar Athanasius for his reformist relations. The rift between the two Mar Atanasius and Mar Dionysius led to the arrival of the Patriarch Peter III in Kerala. In 1876, the Patriarch convened a Synod at Mulamthuruthy. This synod marked the commencement of the period of Antiochene supremacy over the Malankara Syrian Church. This situation continued until 1912 when a powerful group in the church which desired for freedom from Antiochene hegemony secured a relocation of the Catholicate of the East in Malankara. An equally powerful section within the church wanted to continue its allegiance to the Patriarchate of Antioch. This led to the division of the Malankara Orthodox Church in 1912 into two Churches, one known as Malankara Orthodox Syrian Church under the Catholicate of the East and the other known as the Malankara Syrian Orthodox (Jacobite) Church under the Patriarch of Antioch. This division of the Church in 1912 marked the beginning of a prolonged litigation between the two churches on the validity of the Catholicate established in 1912 and the constitution adopted in 1934. In the course of this era of litigation, peace and unity prevailed in the Church from 1958 to 1971 on the basis of a court verdict of 1958. In 1971, however, clashes occurred leading to the revival of litigation.
Mar Thoma Church
In 1806/1807, chaplains of East India Company visited Thiruvithamcore and Kochi. Col. Munroe, resident of the British government also showed much interest in the affairs of the Syrians of Malabar. He helped Ittoop ramban to start a seminary at Kottayam in 1813. With his help, the Church Missionary Society of London send missionaries to inject new life into the Syrian Church. The missionaries arrived in 1816. They started English medium schools and published the Bible in Malayalam. The Synod of Mavelikara 1818 officially decided to have close cooperation between the missionaries and the Syrians. (Pulikottil Mar Dionysius 1817-1818 and Punnatharayil Mar Dionysius 1818-1825). During the period of Cheppad Mar Dionysius tension developed. A synod was convened at Mavelikara in 1836. The Synod decided not to accept the changes and that was the end of the relationship. A group in the Syrian Church led by Palakunnath Abraham malpan of Maraman (1796-1845) who was a professor at Kottayam seminary and Kaithayil Geevarghese malpan of Puthuppally stood for reforms. Abraham Malpan translated Qurbana into Malayalam and eliminated prayers for the dead in 1837. He removed images from the church. His actions infuriated the Metropolitan and the latter refused to ordain the deacons who worked with the Malpan. This created need for a bishop. He sent his nephew deacon Mathew to the Jacobite Patriarch at Mardin, Syria. He got himself consecrated bishop and reached Malabar in 1843. The new bishop Mathews Mar Athanasius strongly carried forward the reform ideas.
Mar Dionysius invited the Patriarch to Malabar. Mathews Mar Athanasius with the suopport of the Thoziyoor bishop got his nephew a son of Abraham Malpan, consecrated bishop- Thomas Mar Athanasius in 1869. Patriarch Peter III came to Malabar and convened a synod in 1876. It condemned Mathews Mar Athanasius and his colleagues. Mar Athanasius argued that the Patriarch had no power to do so. Thomas Mar Athanasius succeeded him in 1877. There were litigations between the groups. The final verdict of 1899 went in favour of the Patriarch. Mar Athanasius got the support of only three churches, Kozhenchery, Maraman and Kottarakara. They were called the “reformed party”. Thomas Mar Athanasius died in 1893. He had not ordained a successor. The bishop of Thozhiyoor Church, Geevarghese Mar Koorilos consecrated the younger brother of Mar Athanasius as Titus I. He was succeeded by Titus II 1899-1944, during whose time the reformed group adopted the name Mar Thomas Syrian Church.
In 1952, K.N. Daniel spearheaded a split in the Church forming St. Thomas Evangelical Church of India.
Malabar Independent Syrian Church (Thozhiyoor)
It was founded by Kattumangattu Abraham Mar Koorilose, Metropolitan of Malankara in 1772. He was consecrated by Mar Gregorios of Jerusalem at Mattanchery. He could not live in Travancore because of opposition from Church leaders. He went to Malabar and settled at Anjoor in Thrissur District.
Assyrian Church of the East
Rocos, Mellus, Mar Abdiso and so on.
Metran kakshi vs Bava kakshi 1974-1995
Protestant Churches in India
National Council of Churches NCCI, an autonomous inter-confessional organization of Indian Churches was established in 1914.
Anglican Church of India
CMS missionaries came to India in 1814 and reached Kerala in 1816. They did not get cooperation from the orthodox Christians. This situation made them to start evangelization among the non-Christians of Kerala: Cheramar (Pulaya), Sambavar (Paraya), Sidhanar (Kurava) and Arayans (Hill tribes). Rev. George Mathan Kasisa of Mallappilly helped them. On September 6, 1854 was the baptism of the first family and many followed. In 1879, a diocese was formed for travancore and Kochin with Kottayam as headquarters. (80% =non Chriatians converts). Churches joined together to establish the Church of South India in 1947.
In 1964, the non Christian converts decided to withdraw from CSI. They reestablished the Anglican Church on August 24.
Baptist Churches
The Baptist Church was formally identified in early 1600s in England (Baptists rejected infant baptism and received believers by total immersion in water). William Carey, an English missionary came to Calcutta on November 11, 1893 and pioneered Baptist movement. He started Serampur College and translated the Bible into several Indian languages. He worked along with Raja Ram Mohan Roy to eradicate Sati. Later the Baptist movement was introduced to Andrapradesh, Karnataka and many other regions including Delhi and Kerala.
They share with other Christians a belief in “the holy Catholic Church” but they differ regarding its visible manifestations. Most Churches were territorial, indiscriminately embracing all believers with in a given area regardless of spiritual qualifications. Baptists to the contrary, held that membership in visible churches should be limited to those who were members of the true people of God = Visible churches are made up of visible saints. When convinced of the authenticity of the testimony of the applicants for membership who relate their experience of God’s Grace before the entire congregation, the church “by a judgment of charity” approved the person for baptism. Once admitted to the church, a member accepted covenant obligations and is subject to the discipline of the congregation. Denying that the universal church is embodied in a single, concrete institution, they insist that it is visible primarily in particular congregations. It is a late offshoot of English reformation. They follow the custom of adult baptism by means of immersion.
CNI
Communion of six churches of North India was born on November 29, 1970 at Nagpur. CSI in 1947.
Lurtheran Church
Martin Luther 1483-1546 Augustinian monk. Peace of Augsburg (1555) guaranteed the conquest of Germany for the Lutheranism. The various princes were empowered to establish either Catholic or Lutheran religion within their realms. State churches.
Outside Germany most radical and successful in Scandinavian countries: Norway, Sweden and Denmark
Pentacostal Churches
A fundamentalist group of cults, sects and denominations that form the more radical branch of the holiness movement. They are characterized by a distinctive emphasis on sanctification that includes a conversion process in which an adult makes a decision or has a conversion experience; a cleansing from sin, or justification; a baptism of the Holy Spirit as an instantaneous spiritual transformation separate from and following justification; and as a specific characteristic, a renewal of the gifts of Pentecost (Acts 2:1-4) consequent to baptism.
World interest in the Pentecostal movement stems from the sensational accounts of a prayer meeting held in Los Angeles, California on April 9, 1906, at which a Negro boy began to speak with tongues.
The Bible is the sole doctrinal authority, interpreted from a fundamental position. Worship is informal rather than ritualistic or liturgical and freedom is encouraged. A large degree of emotionalism often permeates the devotional life of Pentecostals. Missionary work is vigourously carried on. Pentecostal churches seem to attract people of limited education, social standing and wealth.
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