The history of the Mar Thoma Church is divided into three main eras:

• Pre-Reformation
• Reformation
• Post Reformation

Pre-Reformation Era

St. Thomas, the Apostle of Jesus Christ, is believed to have landed in AD 52 in Cranganore near Cochin, Kerala, which was an important seaport on the Malabar Coast at that time, with trade connections to the Middle East. Trade between the Malabar Coast and Palestine included spices and luxury items like ivory. It's noteworthy that in the book of Kings, there is a mention of articles brought to the court of King Solomon from India, indicating trade connections even before the time of Christ.

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 people from other faith to the Christianity. It is believed that he organized 7 Christian communities for the use of these Christians, and ordained presbyters from four leading families.

The seven churches were:

• Cranganore (Malankara)
• Chavakad (Palur)
• Parur near Alwaye
• Gokamangalam
• Niranam
• Nilakkal (Chayal)
• Quilon (Kollam)

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.

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.

The History of the Christian Church in the first century does not depend entirely on historical documents.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. Peter’s 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. 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 are connected with the Nestorian Patriarch. Though there were such ecclesiastical connections and ministrations, the Church in Malabar was independent in administration under its own Archdeacons.

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.

MALANKARA THRONE

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.

By this time, Malankara Syrian Christians had developed close relations with the missionaries sent from Church Mission Society in London. But soon seeds of misunderstanding were sown and cracks appeared in their relationship. This gap widened and ultimately resulted in their parting of ways. With the converts they gained and with the Syrians who joined them eventually, a branch of the Church of England known as the Diocese of Travancore and Cochin was formed (1879).

But that was not the end. There was a nucleus of people in the church who longed for the removal of unscriptural customs and practices which had crept into the church over the centuries. They envisioned a reformation in the Church in the light of the Gospel of our Lord. There were two outstanding leaders in this group, one was Palakunnathu Abraham Malpan of Maramon (1796-1845) and the other, Kaithayil Geevarghese Malpan of Puthuppally (1800-1855). Both were teachers in the Syrian Seminary (established in AD 1813 by Pulikottil Mar Dionysius) and had opportunities to come into close personal contact with the missionaries and to share their insights regarding the Christian life and the nature and functioning of the Church as depicted in the New Testament and to imbibe the ideas of the Western Reformation. The group led by these two was very much concerned about the need of a revival in the Church.