The Mar Thoma Church Christians

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I would like to know more about The Mar Thoma Church Christians who, apparently, had their origins in India under the Apostle Thomas but, for some unknown reason, lost contact with The Church in Jerusalem very early on.

Does anyone have any more information on these Christians?

( Thanks passus - spelling error - Mar Thoma )
 
A book I’m reading called “Introduction to Christian Worship” lists the classical liturgical families and lists Mar Thoma, Assyro-Chaldean, and Malabarese as liturgies deriving from the East Syrian. The only info I saw off hand is this sentence, “Eastern Syria around Edessa was the early center of a most distinctive family, of which the prime example is the rite named for Sts. Addai and Mari.”
Sorry, that’s all I got for ya.🤷
 
The Mar Thoma Christians were one of many extensions of the Church of the East. This church had also reached China by the 7th century, it had a very successful missions in the early centuries of Christianity, but suffered greatly after the Muslims, and then to some extent from the Mongols (although the church had Christianized some members of the leading Mongol families).

The coast of south India (Kerala today) escaped both of these later catastrophes. It was along a major trade route from the Roman empire, and there were already Jews living there at the time of Christ. In fact the Jewish community may have predated the Roman conquest of Syria and Palestine. Apparently these people were primarily engaged in the spice trade.

It was a natural development for Christianity to follow this path, as it usually progressed along the trail of synagogs in the beginning of Christian history.

There are two Thomases involved in the story of this community. The first is the Saint Thomas of Biblical fame, who supposedly went to India as his own mission. Highly mythologized accounts appear in apocryphal literature.

The second Thomas was Saint Knai Thoma, who with Mar Joseph led a colonial expedition of Jewish Christians from Mesopotamia to India a few centuries later.

There is also still an endogamous community of Jewish Christians in Kerala (Knanaya Christians), but most of the Mar Thoma Christians there are not endogamous.

The Mar Thoma Christians were a unified people associated with the Church of the East until the Portuguese arrived. The connection with their mother church was forcibly severed by the Portuguese, who prevented bishops from coming to serve their people.
 
The Mar Thoma came under the influence of Anglican missionaries. I spite of their dress,
they are protestants now. When a Mar Thoma returns to Catholic Unity he reordained privately. They do not have Mass every Sunday but when they do it is beautiful but invalid
no valid priest and grape juice.
 
This is a valid, true Church founded by St. Thomas.
They had hardly any contact with the Christians of Europe. Many of them did not even know that there was a Pope in Rome. In fact this Church was very democratic in structure.

But with the arrival of Portuguese colonial power, the Jesuits used their power to bring the Malankara Church under the supremacy of Rome. A powerful Archbishop Aleixo de Menezes arrived in Goa in 1595. He then convened a Synod where he demanded obedience to the supreme Bishop of Rome.

The representatives sent from various parishes in and around Cochin were forced to accept the decrees read out by the Archbishop. Thus those parishes of the Malankara Church were made part of the Catholic Church under Pope of Rome. But the remaining churches continued their own original Apostolic beliefs and practices A period of persecution then began.

The same thing happened in the C19th when the English colonial Powers tried to ‘anglicanize’ the local Indian church. Icons & prayers to saints or dead were forbidden as they tried to make this Church more Protestant. Emphasis was placed on Bible-reading.

Again the local people/church resisted & has continued to thrive & grow to this day. In church history it is difficult, if not impossible, to separate missionary work from empire-building. Today the same is happening in Russia & S. America as Evangelical Protestants spread their form of Christanity.
 
Please do not confuse Mar Thoma with Malankara or Malabar. Some Malankaras are
orthodox (Jacobites) and the others are Catholics in union with the Apostolic See. The Mar Thoma were true Syrians and had valid orders but they fell under the influence of the Anglicans and like the Anglicans changed various essentials. Now they are in communion with the Anglican
 
James_Miller said:
Please do not confuse Mar Thoma with Malankara or Malabar. Some Malankaras are
orthodox (Jacobites) and the others are Catholics in union with the Apostolic See. The Mar Thoma were true Syrians and had valid orders but they fell under the influence of the Anglicans and like the Anglicans changed various essentials. Now they are in communion with the Anglican
Click to expand...
Dear James Miller,

Thank you for your concise response. I hope you have a blessed day.

Respectfully,

jpaul1953
 
James_Miller said:
Please do not confuse Mar Thoma with Malankara or Malabar. Some Malankaras are Orthodox (Jacobites) and the others are Catholics in union with the Apostolic See. The Mar Thoma were true Syrians and had valid orders but they fell under the influence of the Anglicans and like the Anglicans changed various essentials. Now they are in communion with the Anglican
Click to expand...
I agree. There is a Mar Thoma Protestant church (Anglican influenced) but actually all the Kerala Christians fall under a broader category as Mar Thoma Christians, so it leads to confusion…

I suppose it would help to know whether the OP was asking about the Protestant segment (small) or the historical community.

After the Portuguese took control, there was a period of enforced Latinization under the Jesuits. Then there was the breakup (the Coonan cross incident) and the entire church left communion with Rome.

The Pope reacted by sending in Italian Carmelites, and these were able to win back many. The Carmelites are still very influential in Kerala, several new branches of Carmelites have been formed there.

The rest of the independent church needed bishops, and were able to get them by associating with the Jacobite patriarch. That was the beginning of the Malankara Orthodox.

The British Anglicans did what they could to separate the Catholics and the Orthodox from their traditional loyalties, the result being the Mar Thoma Protestant church.
 
Hesychios said:
I agree. There is a Mar Thoma Protestant church (Anglican influenced) but actually all the Kerala Christians fall under a broader category as Mar Thoma Christians, so it leads to confusion…

I suppose it would help to know whether the OP was asking about the Protestant segment (small) or the historical community.

After the Portuguese took control, there was a period of enforced Latinization under the Jesuits. Then there was the breakup (the Coonan cross incident) and the entire church left communion with Rome.

The Pope reacted by sending in Italian Carmelites, and these were able to win back many. The Carmelites are still very influential in Kerala, several new branches of Carmelites have been formed there.

The rest of the independent church needed bishops, and were able to get them by associating with the Jacobite patriarch. That was the beginning of the Malankara Orthodox.

The British Anglicans did what they could to separate the Catholics and the Orthodox from their traditional loyalties, the result being the Mar Thoma Protestant church.
Click to expand...
Actually it was a general enquiry about this very interesting Church which, in my ignorance, I have only just recently heard about; so it is the historical Community.

This came up in another Forum and apparently they lost contact with The Church in Jerusalem so early that they had no idea that the Church had established itself in Rome.
(As noted by tobbiass88 - post 6)

I think it is a credit to them that they kept their Christian faith through all those years of isolation; but I know very little about them.
 
I have just seen the comments here. I would like to point out that Marthoma Church is a Reformed Orthodox Church – and not a Protestant Church.

It should be understood that the ancient Christians of India (St Thomas Christians or Marthoma Christians in its larger meaning) belonged to (or connected to) the far Eastern Orthodox Churches referred as Nestorian Church though the alleged heresy of Nestorianism was yet to be found in them.

We had Edvaka moopans (the Priests to the Parish) & Jaathikku Moopan or Malankara Mooppan (Bishopric position) to administer our Church for our day to day affairs. We used to get Delegates of foreign bishops from Babylon etc. They were received with due respect and accommodated within our society but with no administrative powers. Thus was the case with all other Bishops came from Jerusalem, Persia & Rome.

During the Portughese the Catholic religion came to Malabar coast. They were ardent opponents to the Nestorians and couldn’t digest the Nestorian customs of St.Thomas Christians. So tactfully they tried to annex St. Thomas Christians to Roman yoke. They have called the the Jathikku mooppen as mere “Arkkadiokan” meaning Arch Deacon not even a priest, a term which they used purposefully to their benefit later.

History records that they convened the synod of Diampher (By Bishop Aleixo de Menezes) unilaterally without any other Bishops from any of the eastern churches attending it and with muscle power coerced the Jaathikku (Malankara)Moopen to bring St Thomas Christians under the yoke of Rome. 54 years we had to endure them. I was portughese cruelty that distanced St.Thomas Christians from Rome.
Then came the Coonan Cross oath rejecting the Roman supremacy over the St. Thomas Church. Under the leadership of Malanakra Mooppen Thomas, Nazranis around Cochin gathered at Mattancherry church on Friday, January 24, 1653 (M.E. 828 Makaram 3) and swore an oath that is known as Oath at the crooked Cross.

After the Oath, out of about 200,000 persons about 400 joined the Catholics. Their language of worship was Latin while that of Malankara Church was Syriac. So the Roman Catholics started using the name Latin Christians for Catholics and Syrian Christians for the Malankara Church. Later Roman church was able to win back large number of families.
Yet Malankara church prevailed. They ordained the Malanakra Mooppen Thomas as Bishop as Marthoma according to Jewish Christian tradition and was later duly consecrated with the title ‘Mar Thoma’ in 1665 by Mar Gregorius of Jerusalem who was associated with the Jacobite Patriarchate of Antioch. Thus began the relation of the Malankara Church with the Antiochene Jacobites. Because of the relationship with the Antiochene Syrian Church, the Church in Malankara (Malabar) was also known as Syrian Church of Malabar. From here onwards the relations with the Nestoriian far eastern church was diminished.

The Minutes of the Synod of Diampher record the St. Thomas Christians traditions that are changed by Catholics. St Thomas Christians did not have the veneration of saints or veneration of icons and statues. They did not have the intercessory prayers of the deceased saints. But those practices are continued in Malankara Church due their relation with the Western Syrian Church of Antiochene Jacobites.

During the Anglican period they took initiative to print bibles and started to use widely in churches. Reformists found that the Anglican Church share many things in common to their ancient Nestorian tradition such as fervor for evangelism, study of the word of God.
They wanted to preserve the original belief and custom of St. Thomas Christians prior to the Synod of Diampher. So they advocated not to venerate the images, not to intercede with deceased saints etc. But advocated missionary zeal, and study of Bible and live according to it.

This was not acceptable to some of the Malankara St. Thomas Christians and did not want to severe its connection to Antioch. Thus after Old Syrian Seminary litigation the Reformist (Later named as Marthoma Church) lost the case and declared that they belong to the Independent Church established by St. Thomas and holding on the Ancient customs of the St. Thomas Christians, yet accepted the good teaching and practices of the Jacobite and Anglican churches, thus called themselves a Reformed Orthodox Church. On the other hand the Jacobates declared that they are under the Jurisdiction of the Patriarch of Antioch and no longer under the St. Thomas’ Throne.

Later on some of the Jacobites found that the Church of St Thomas was independent and wanted to win back the autonomy from patriarch of Antioch. Thus formed the faction called Indian Orthodox Church and remaining Jacobates calling themselves Universal Orthodox Church. Both still contesting each other.

So the deduction is the Catholics are under Rome under the Throne of St. Peter. Jacobites under Patriarch of Antioch under Throne of St. Peter as claimed by them?. Marthomites are the independent Church under the Throne of St. Thomas. Indian Orthodox trying to follow Marthomite’s way to be part of St. Thomas Throne.
Hope this will give enough light about Marthoma Church !!!.

Marthoma Church respects all of its appostolic sister churches in the name of our Lord be it Catholics, Jacobite, Orthodox, Anglican etc. We are not a church that condemns other churches for their different teachings. But we are not accepting some of it to be practiced among us.

I would say it is time that we all unite for the second coming of Jesus irrespective of the differences.

God Bless
 
So…

Are they in communion with the Orthodox, then? Certainly looks like the Portugese made a mess of things - used a “dull axe” where a “scalpel” was in order, and ruined the possibility of another Eastern Catholic rite, but, I suppose, from their perspective, they thought they were doing the right thing, trying to convert what they saw as an heretical sect (and it goes without saying that Ecumenical diplomacy and imperial colonialism did not necessarily go hand-in-hand…)

Are there any talks going on between the Vatican and the Mar Thomas, a-la the Orthodox?
 
Part 1

History of Marthoma Church & Apostolic Succession

Quotes of common Heritage
Quote from the official website of Holy Apostolic Catholic Church of East – India (Quoted because of common Heritage)
This Church traces its origin back to the Church established by St. Thomas, the Apostle in 52 A.D., like several other Syrian Churches. There are eight denominations, which claim to be descendants of the first Christian community established in the south west coast of India by St.Thomas. It was one Christian community receiving bishops from Persia, from the Patriarchate of the Church of the East with its headquarters in Seleucia Ctesiphon, Baghdad, etc.
Vasco de Gama came to south India in 1498 AD. In the Synod of Diamper in June 1599, Archbishop Alexio de Menezes forced the Syrian Christian community to be under the obedience of the Pope of Rome.
In January 1653 thousands of these Christians in Malabar took an oath with a rope tied on a bend Cross and liberated themselves from the Portuguese fold. In 1665 a Metropolitan came from the East. Mar Gregorius of Jerusalem was his name. The Patriarch of Antioch sent him. The Syrian Christians received him. They were not aware of the split of the Syrian Christian community to East Syrian and West Syrian Churches. At that time no bishops came from the Church in Baghdad.
-Quote end-
Quote from Nestorian website
Assyrian Church of the East in India
Malankara is another name for Kerala, the cradle of Christianity in India. St. Thomas, the Apostle came to Kerala in A.D. 52 and preached the gospel with great success. Not much is known about the early history of these St. Thomas Christians, but two facts stand out clearly. Between the 3rd and the 9th centuries there were waves of immigrants from Mesopotamia to Kerala, and from the early centuries, This Church, with its liturgical center in Edessa, had also claimed its origin from St. Thomas. Thus the East Syrian or Chaldean liturgy was used in Kerala until the 17th century. The SyrianChurch (using the Syriac liturgy) in Kerala was undivided until the advent of the Portuguese.
Portuguese Domination
The Portuguese set up their headquarters in Goa early in the 16th century and extended their domain to Kerala. The Archbishopric of Goa, backed by the Portuguese, claimed jurisdiction over the Syrian Christians of Malabar. The East Syrian liturgy and the Mesopotamian connection of the St. Thomas Christians laid them open to suspicion of Nestorianism and Archbishop Menezes of Goa, who arrived in Kerala in December 1598 was determined to bring them into the Latin way of worship. He convened a Synod at Udayamperur in June 1599. Many decrees of the Synod were aimed at bring the Syrian liturgy and practices into conformity with those of the Latin Rite. The Syrians and their leader “Archdeacon” George who were present at the Synod, had to acquiesce to these decisions. The last of the Mesopotamian Bishops had died 2 years before the Synod, and for 40 years after it the Syrians were placed under Jesuit Bishops. Even before the Synod, the Portuguese clergy had tried to impose their customs on the St. Thomas Christians. After the Synod they tried to lord it over them and there was a crisis of confidence.
 
Part 2

History of Marthoma Church & Apostolic Succession

Syrian Revolt
When Archdeacon George died in 1637 his nephew Thomas assumed leadership, and a spirit of revolt seized the Syrians. The revolt came in 1653 after the arrival in India of a Mesopotamian bishop, Ahatalla. Thousands of Syrians gathered near Cochin, demanding to see the bishop but the Portuguese sent him off to Goa and news spread that he was drowned in the sea. The angry Syrians then and there swore an oath never again to be under the “Paulists” (i.e. Jesuit Bishops and teachers in St. Paul Seminary). “Coonen Cross oath” (as this incident came to be called) was a protest against Latinization and a defiant plea for the Syriac Rite. Four months after this, they declared their leader Thomas, as their Bishop after 12 priests had laid their hands on his head. Some efforts were subsequently made by Rome through the Carmelites to heal this breach. And during the next 12 years 84 Syrian congregations returned to communion with Rome while 32 congregations remained with the “Bishop” Thomas.

After the revolt of Coonen Cross in 1653 AD some Syrian Christians of Malabar accepted Mar Gregorius Abdul Jaleel of Jerusalem who arrived in Kerala in a Dutch ship in 1665.He belonged to the WestSyrianChurch. The Syrian Christians who took the Coonan Cross oath accepted it. Thus a large section of the Syrian Christians of Kerala became a WestSyrianChurch, known as the Syrian Orthodox Church. The St. James Liturgy used by the Syrian Orthodox Church replaced the liturgy of the Apostles Addai and Mari-.
 
Part 3

History of Marthoma Church & Apostolic Succession

There were difficulties for the Syrian bishops to arrive in India. Goa was under the control of the Portuguese. They favoured only Catholics. Even the Catholic Chaldean bishops the Portuguese did not allow in India. Bishop Joseph Sulaqa, brother of the first Chaldean Catholic Patriarch Mar Yohannan Sulaqa, had arrived in India in 1556, one year after the murder of Patriarch Sulaqa. Mar Joseph was not allowed to work in India. He was sent to Rome to have his faith examined. Details of his death are not known to history. He is believed to have been buried in Rome. His burial place has not been traced yet. Fortunately the Syriac prayer books he took with him to Rome are preserved in Rome. Many of the prayer books used in India at that time were burned in the Synod of Diamper of 1599 AD. Only 4 manuscripts of the period prior to 1599 AD are known to exist today in India. One of that is a Kashkulcopied in 1585 AD at Kothamangalam copied by an Indian priest. It is preserved in the Metropolitan’s Palace, Trichur.
This situation was changed after the Dutch defeated the Portuguese in 1655 AD. The Dutch were willing to bring to India the Syrian bishops. Taking advantage of that situation Mar Gregorius of Jerusalem arrived in Kerala. Many Christians in India accepted a Syrian bishop without knowing much about the difference between West Syrians and East Syrians.
-Quote end-
 
Part 4

History of Marthoma Church & Apostolic Succession

Quote from Marthoma Church Website

Pre-Reformation Era

St. Thomas, the Apostle of Jesus Christ is believed to have landed in AD 52 in Cranganore near Cochin, which was at that time an important seaport on the Malabar Coast, having trade connections with the Middle East in those days. F.E. Keay in his book, A History of the Syrian Church in India has established, from the mention in the book of Kings, of the articles brought to the court of King Solomon from India, that even before the time of Christ, there was trade between the Malabar Coast and Palestine in spices and luxury articles like ivory. Therefore, it was quite natural for Thomas to come to India with the Gospel as the disciples went to different parts of the world in accordance with the commission given to them by Jesus Christ. In the true Apostolic tradition he preached first to the Jewish settlers in and around Cochin, and then worked among the Hindus. Through the ministry of the Word and the many miracles which tradition attributes to him, he brought many high caste Hindus to the Christian faith. It is believed that he organized 7 Christians communities for the use of these Christians, and ordained presbyters from four leading families. The seven churches were, 1. Cranganore (Malankara) 2. Chavakad (Palur) 3. Parur near Alwaye 4. Gokamangalam, 5. Niranam 6. Nilakkal (Chayal) and 7. Quilon (Kalyan). All these places except Nilakkal are near the sea coast. Nilakkal is in the ghat region near Sabarimala, the Hindu place of pilgrimage. It is believed that Nilakkal was an important trading centre for export of spices and other items like ivory, and the route extended to Tamil Nadu across the ghats. Remains of ancient human dwellings and places of worship are still discernible among the ruins in this area, which is now covered with forests. Many Christian families in Kanjirappally, Ayroor and other places trace their origin to Nilakkal. There is a Mar Thoma Church at Ayroor which is still named Chayal (Nilakkal). Recently a new Church has been built under the joint auspices of all the Christian denominations of Kerala at the site agreed upon by all concerned. This Church has having historical significance as the first Church built and dedicated by all the denominations together as a symbol of the heritage from St Thomas. It is believed that St. Thomas proceeded to the East coast of India and died a martyr’s death at a place called St. Thomas Mount, and was buried at Mylapore in Madras.

Dr. Juhanon Mar Thoma Metropolitan concludes the Chapter on the St Thomas Tradition in his book Christianity in India and a Brief History of the Mar Thoma Church as follows:
“The History of the Christian Church in the first century does not depend entirely on historical documents. Tradition is often more true and more compelling than plain historic proof. In this sense St Peters founding of the Roman Church and St Thomas founding of the Malabar Church, may be said to stand on the same footing. Both are supported by traditions which are sufficiently early and sufficiently strong”.
Mention is made in the records of the Council of Nicea (AD 325), of the presence of a Bishop John of India.
 
Part 5

History of Marthoma Church & Apostolic Succession

Jawaharlal Nehru in his Glimpses of World History (1934) commented as follows:-
“You may be surprised to learn that Christianity came to India long before it went to England or Western Europe, and when even in Rome it was a despised and proscribed sect. Within 100 years or so of the death of Jesus, Christian Missionaries came to South India by sea. They were received courteously and permitted to preach their new faith. They converted a large number of people, and their descendants have lived there, with varying fortune, to this day. Most of them belong to old Christian sects which have ceased to exist in Europe.”

The history of this ancient Church during 4th to 15th centuries reveals the fact that it was in friendly relations with the Church in Persia. There is a tradition that a group of 400 immigrants from Persia arrived in Malabar in AD 345 under the leadership of a merchant named Thomas of Cana, known as Knaye Thommen. Mention is made also of another immigration from Persia in the year AD 825 under the leadership of a Persian merchant named Marwan Sabriso with two Bishops named Mar Sapro and Mar Prodh. They landed in Quilon. King Cheraman Perumal gave them land and extended to them special privileges, inscribed on two sets of Copper Plates (in Malayalam “Chepped”). Three of these are still in the Old Seminary in Kottayam and two are at the Mar Thoma Church Head Quarters, Tiruvalla.

There was ecclesiastical connection between the Church in West Asia and the Church in Malabar till 16th century. The Bishops who came from Babylonian Patriarchate were Nestorians. Even now there is a Nestorian Church in Trichur, called the Chaldean Syrian Church. They have connection with the Nestorian Patriarch. Though there were such ecclesiastical connections and ministrations, the Church in Malabar was independent in administration under its own Archdeacons.
 
Part 6

History of Marthoma Church & Apostolic Succession

The Portuguese started settling in India with the coming of Vasco De Gama in AD 1498. They established their power in the 16th & the 17th centuries. This was also a period, which witnessed far-reaching effects of the missionary adventures of the Roman Catholic Church. At this time the Portuguese were powerful in the eastern areas and had control of the sea routes. The Roman Catholic Church wanted to use this opportunity to bring the Church in Malabar under the supremacy of Rome. A powerful Archbishop Alexio-de-Menezes arrived in Goa in 1592. He then convened a Synod at Udayamperoor, south of Ernakulam, in the year 1599, called the Synod of Diamper for commandeering obedience to the supreme Bishop of Rome. The representatives sent from various congregations were forced to accept the decrees read out by the Archbishop. Thus the Syrian Christians of Malabar, (the Malankara Church) were made part of the Roman Catholic Church under the Pope. The Malankara Church was under Roman Empire for half a century. But many smarted under the Roman Yoke. Gradually the power of the Portuguese empire declined and the Christians yearned for regaining independence.

They tried to get a prelate from one of the Eastern Churches to lead the people out of this torpid state of affairs. And when their efforts were proved futile, they declared their independence and shook off the Roman supremacy after 54 years of submission, with the ‘Oath of Coonen Cross’ in AD 1653. That was a historic event, which inscribed a new chapter in the history of the Church in Malabar. What they wanted was to remain loyal to their ancient faith and traditions.

Their dream was finally materialized when their Archdeacon, Thomas by name, was duly consecrated with the title ‘Mar Thoma’ in 1665 by Mar Gregorius of Jerusalem who was associated with the Jacobite Patriarchate of Antioch. Thus the Episcopal continuity was restored with Mar Thoma I as the first Indian Metropolitan. Thus began the relation of the Syrian Church with the Antiochene Jacobites. Because of the relationship with the Syrian Church, the Church in Malankara (Malabar) was also known as Syrian Church of Malabar.

The throne used for this consecration in 1655 is still in the possession of the Mar Thoma Church and kept in the Poolatheen, the residence of the Malankara Metropolitan at Tiruvalla. It has been used in the installation of every Mar Thoma Metropolitan, to this day, so that the continuity of the throne of Mar Thoma is ensured.
Thereafter, Ten Bishops with the title of ‘Mar Thoma’ were consecrated who held ecclesiastical authority over the Malankara Church from 1653 to 1843. Of the ten Bishops, four had assumed the title Mar Dionysius.
During the time of Mar Thoma VI, who took the title of Dionysius I, Mar Gregorios, a foreign Bishop consecrated a new Bishop with the title Mar Koorilos. Mar Dionysus raised objections and Mar Koorilos had established his seat at Thozhiyoor, near Kunnamkulam on the British Malabar border. This Church continued as an independent church from that time. This Church maintains cordial relations with the Mar Thoma Church, especially for inter-church consecration of Bishops even on date.
-Quote end-
 
Part 7

History of Marthoma Church & Apostolic Succession

Ever since the consecration of the Marthoma I by the Antiocan Jacobite Bishop Mar Gregorius of Jerusalem Antiocan Church always insisted of the ordination of Bishop should be from Antioch, trying subjugating St. Thomas Christians to Antiocan Patriarch. This was contrary to the ancient custom followed with the Persian / Assyrian / Nestorian Church with st. Thomas Christians for nearly 17 Centuries.
You can see the St. Thomas’ Christian Bishops – Marthomas – always resisted this attitude of antiocans.

1st Mar Thoma (1665-1670) The first native Bishop Arch deacon Thoma of Pakalomatom family was consecrated in 1665 by Mar Gregorious Metropolitan from Jerusalem. He expired in 1670 and was buried in Angamally. Mar Gregorious who died in 1670 was laid to rest in Paravur.

2nd Mar Thoma (1670-1686) He was anointed jointly by Mar Thoma I and Mar Gregorious. It was during his time that Mar Baselious & Mar Ivanios from Syria visited Malankara. He died in 1686 and was buried in Niranam.

3rd Mar Thoma (1686-88) He was conscreated by Mar Ivanious in 1686. In a short period of two years, he died in 1688.

4th Mar Thoma - He too was consecrated by Mar Ivanios. He ruled the Church for four decades. Mar Ivanios died in 1693, and his succesor, Nestorian Bishop Gabriel had strained relations with Mar Thoma IV. Mar Thoma IV died in 1728, and was buried in Kandanad.

5th Mar Thoma (1728-1765) In 1728 the 4th Mar Thoma concerated the 5th Mar Thoma. In 1752 when Mar Baselios and Mar Gregorios came to Malankara, they insisted that he should receive their Kaiveppu (laying of hands) but he refused to comply. Not only that, he concecrated the VIth Mar Thoma without any assistance from foreign Bishops thus severing all allegiance to foreign bishops. He died in 1765
 
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