MALANKARA HISTORY

Annals

  • 52-72 CE

    St. Thomas arrives in Malankara, and establishes Christian communities. The Apostle is martyred shortly afterwards in Mylapore.

    India, and all the countries belonging to it and round about it, even to the farthest sea, received the apostles' ordination to the priesthood from Judas Thomas, who was guide and ruler in the Church which he had built there, in which he also ministered there. (Didascalia Apostolorum)

  • 180 CE

    Pantaenus of Alexandria visits India, at the request of the Church.

    About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. [..] They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. [..] Pantaenus was one of these [evangelists], and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time. (Eusebius of Caesarea, Ecclesiastical History V:10:1-3)

    Pantaenus, a philosopher of the Stoic school, according to some old Alexandrian custom, where, from the time of Mark the evangelist the ecclesiastics were always doctors, was of so great prudence and erudition both in Scripture and secular literature that, on the request of the legates of that nation, he was sent to India by Demetrius bishop of Alexandria, where he found that Bartholomew, one of the twelve apostles, had preached the advent of the Lord Jesus according to the Gospel of Matthew, and on his return to Alexandria he brought this with him written in Hebrew characters. (Jerome, On Illustrious Men 36)

  • 290 CE

    Bishop David of Basra, arrives in India for mission and evangelization.

    David, bishop of Basra, after leaving his episcopal seat, departed for India. He preached (the religion) to the inhabitants of this country and converted many of them. (Chronicle of Seert I:25)

  • 293 / ca. 850 CE

    Christians in the Coromandel Coast face persecution at the hands of the Pandyas and the Shaivite poet Māṇikkavācakar.

    [After the martyrdom of the Apostle and the absence of ordained priests in Malankara] there arose against the [Christian] Way and the baptism Māṇikkavācer the sorcerer, who came to Mylapore and performed diverse signs and because he ordered not to baptise and banned it, [and] in those days in which all the elders and headmen left the baptism and believed in Māṇikkavācer, in order to not leave the Way and the baptism, the unshaken believers left Hindu and came to Malayalam. Those [Christians] who were already in Malayalam and those who came from Hindu became relatives of each other. Therefore, during the many periods that passed when the one hundred and sixty households in Malayalam who were counted as Nasranis, because of the absence of priests in the later days in Malayalam, and because there were not many people who were sure of the truths, and because of fellowship with the surrounding Kavyar [Hindus], of the one hundred and sixty households, ninety-six households abandoned the Way, while sixty-four households remained without abandoning the Way. (Events that befell the Syrians in Malayalam (Leiden Or. 1213-14), Malayalam Recension)

  • 325 CE

    Bishop John of Persia and Greater India attends the Council of Nicaea.

    [Among the signatories of Nicaea:] John the Persian, of all those in Persia and in Greater India. [..] For though Matthew preached to the Parthians and Bartholomew to the Ethiopians and Thomas to the Indians of Greater India [..] (Gelasius of Cyzicus, History of the Council of Nicaea)

  • 345 / ca. 875 CE

    Merchant Thomas of Cana and dozens of Syrian Christian families arrive in India, as immigrants or refugees.

    In those times, since a high-priest reigning in the kingdom called Uraha [Edessa] had seen a vision in his night-dream, a trader who was living in Jerusalem, a Nasrani called Thoma, set sail by the order of the Catholicos of the East for trade and to meet the Nasranis in Malayalam if any. Having reached Malayalam, he summoned and met all the Christians from Maleyamkara to Tiruvamkod [..] Then, after reporting all the circumstances to where the Catholicos reigned, by the order issued by the Catholicos, the bishop who had been ruling in the place called Uraha, along with several priests and deacons from Baghdad, Nineveh, and Jerusalem, together with Nasranis, and accompanying them women and children, set out together with the merchant Thoma in a ship that had set forth. And disembarking once more, they arrived in Malayalam and landed ashore at Maleyamkara, in the year 345 of Christ. (Events that befell the Syrians in Malayalam (Leiden Or. 1213-14), Malayalam Recension)

  • 355 CE

    The Anomoean (extreme Arian) bishop Theophilus “the Indian”, who hailed from either Socotra, Maldives, or one of the coastal settlements of the Indian Subcontinent, visits the Christians of India.

  • 460 CE

    Pope Timothy II of Alexandria ordains a bishop for the Church of India. See: Malankara-Alexandria.

    And he [Pope Timothy II] became so celebrated, even with the people of India, that when their bishop died, they, being of the same faith with him, sent a request to him that he would appoint a bishop for them. (Pseudo-Zachariah Rhetor, Chronicle IV)

  • 470 CE

    Bishop Mana of Fars (Rew Ardashir) dispatches missions and liturgical texts to India and the surrounding regions.

    Ma'anā compiled religious odes, poetry and hymns in Persian. He sent the books to the maritime countries and India. (Chronicle of Seert II:9)

  • 530 CE

    Cosmas Indicopleustes visits India (?), and records valuable information about the Christian communities in the southwestern coast of the Subcontinent in his book.

    Even in Taprobane [Sri Lanka], an island in Further India, where the Indian Sea is, there is a Church of Christians, with clergy and a body of believers, but I know not whether there be any Christians in the parts beyond it. In the country called Male [Malabar], where the pepper grows, there is also a Church, and at another place called Calliana [Kalyan] there is moreover a bishop, who is appointed from Persia. .. The island [of Sri Lankara] has also a church of Persian Christians who have settled there, and a presbyter who is appointed from Persia, and a deacon and a complete ecclesiastical ritual. But the natives and their kings are heathens. (Cosmas Indicopleustes, Christian Topography III, XI)

  • 570 CE

    Theodore, a Frankish monk, visits the earlier tomb of St. Thomas in South India.

    Thomas the Apostle, according to the account of his martyrdom is stated to have suffered in India. His holy remains, after a long interval of time, were removed to the city of Edessa in Syria and there interred. In that part of India where they first rested, stand a monastery and a church of striking dimensions, elaborately adorned and designed. This Theodore, who had been to the place, narrated to us. (Gregory of Tours, Liber In Gloria Martyrum)

  • ca. 660 CE

    Cath-Pat. Isho'yahb III of Adiabene establishes the Metropolitanate of India under the Catholicos-Patriarchate of the East, separating it from the jurisdiction of the See of Fars.

  • 695 CE

    An Indian priest travels to Alexandria and requests Pope Simeon I to ordain a bishop for the Christians of India. See: Malankara-Alexandria.

    After this there came a priest from the people of the Indians to Abba Simon [Pope Simeon I], to ask of him that he would ordain for him a bishop for the Indians. Now the people of the Indians were not subjects of the Muslims. (History of the Patriarchs of Alexandria III:36)

  • ca. 720 CE

    Cath-Pat. Șliba-zkha I of Seleucia ordains a metropolitan for India.

  • ca. 800 CE

    Cath-Pat. Timothy I of Seleucia writes letters addressed to the Christians of India and to “Arkn” (perhaps “Archdeacon”), described as the head of the Indian Christians, concerning the election and consecration of metropolitans, as well as the king's role in this process.

  • 825 CE

    Two Persian bishops, locally referred to as Mar Sapor and Mar Proth, arrive in Malankara along with merchant Sapir Isho, and oversee merchant-guilds and ecclesial communities.

    Later, some time after Kodungallur was dispersed, in the year 823 of Christ, the Syrian high-priests Mar Sabor and Mar Prot, together with a person called Saurisho, came to Kollam from Baghdad, met the king called Chakravarthi, offered gifts to him, and constructed a church and built a town in Kollam. (Events that befell the Syrians in Malayalam (Leiden Or. 1213-14), Malayalam Recension)

  • 850 CE

    The Kollam Tarisappalli Copper Plates are issued by Ayyan Adikal, the Chieftan of Venad, to Sapir Iso.

  • 883 CE

    King Alfred the Great of Wessex sends an embassy with alms to the shrine of St. Thomas in India.

    The same year led Sighelm and Athelstan to Rome the alms which King Alfred ordered thither, and also in India to St. Thomas and to St. Bartholomew. Then they sat against the army at London; and there, with the favour of God, they were very successful after the performance of their vows. (Anglo-Saxon Chronicle for 883)

  • 905 CE

    Four figures — Mar Denha, Rabban, Younan, Maravan — arrive in Malankara, according to the Niranam Granthavāri (could be an anachronistic reference to the four bishops who arrived in 1504).

  • 988 CE

    A prelate by the name of Mar Yohannan arrives in Malankara, according to the Niranam Granthavāri.

  • 1056 CE

    A prelate by the name of Mar Yoseph arrives in Malankara, according to the Niranam Granthavāri.

  • 1122 CE

    A prelate by the name of Mar Yako[b] arrives in Malankara, according to the Niranam Granthavāri.

  • 1189 CE

    Bishop Gabriel bar Yohannan from “the House of the Indians” attends a synod at Tagrit to elect the Syriac Orthodox Maphrian-Catholicos of the East.

    After the death of the maphrian Yohannan of Sarugh, the archimandrites and monks of the monastery of Mar Mattai met together with the nobles of the men of Nineveh and the Tagritians of Mosul and with several bishops, including Ignatius of Urmia, the city of Adarbaigan, also known as Gabriel, son of Yohannan, from the House of Indians; and Yohannan of Beth ʿArbaye, also known as Rawad Marqaya; and Saliba, bishop of the monastery; and Basil of Baghdad, also known as Mattai bar Shwayak of lower Beth Daniel; and they chose Karim, a monk of the monastery of Mar Mattai, also known as Bar Maseah, one of the Tagritians who lived in Mosul, from the family of the sons of Gabr. (Bar Hebraeus, Ecclesiastical Chronicle II:378-9)

  • 1221 CE

    A prelate by the name of Mar Yoseph arrives in Malankara, according to the Niranam Granthavāri.

  • 1285 CE

    A prelate by the name of Mar David arrives in Malankara, according to the Niranam Granthavāri.

  • 1290 CE

    John of Montecorvino, a Frankish missionary, in the southern parts of India, and reports to have baptized around a hundred people.

    I, Friar John of Monte Corvino, of the order of Minor Friars, departed from Tauris, a city of the Persians, in the Year of the Lord 1291, and proceeded to India. And I remained in the country of India, wherein stands the church of St. Thomas the Apostle, for thirteen months, and in that region baptized in different places about one hundred persons. The companion of my journey was Friar Nicholas of Pistoia, of the order of Preachers, who died there, and was buried in the church aforesaid. (John of Montecorvino, Letter)

  • 1301 CE

    The colophon of Vat. Syr. 22, a thirteenth-century Syriac manuscript copied by deacon Zechariah bar Yoseph at the Church of Mar Quriaqose in Kodungallur, mentions “our head Mar Yaqob, Metropolitan, Chief and Governor of the Holy See of the Apostle Mar Thoma, and of the whole Church of India” (f. 93).

  • 1329 CE

    Pope John XXII establishes a Latin diocese in Kollam, and appoints the Dominican friar Jordanus Catalani as the “Bishop of Quilon”.

  • 1407 CE

    A prelate by the name of Mar Yahbalaha arrives in Malankara, according to the Niranam Granthavāri.

  • 1490 CE

    The bishop of Kodungalloor and two young men, Joseph and George, visit “Armenia” to meet their Pontiff, Cath-Pat. Shimun IV. Joseph and George are ordained as priests.

    These above-mentioned Christians [of the Indian Regions], as far as divine matters are concerned, have as their head a Pontiff, twelve cardinals, two Patriarchs, and bishops and archbishops. The aforementioned Joseph stated that he had departed with a superior, bishop of the said city of Cranganore, and, having embarked on a ship, sailed to the island of Hormuz, which is 1,500 miles distant from the said place named Cranganore. From there he traveled for three months on land and, in the company of the said bishop, journeyed as far as Armenia in search of their Pontiff, by whom that bishop was consecrated and the aforementioned Father Joseph was ordained a priest. All the Christians of India and Cathay do likewise. This Pontiff of theirs is called Catholicos and has his head shaved in the form of a cross. One of his Patriarchs, as has been said, [functions] in India, the other in Cathay. The other bishops and archbishops, as was stated above, rule their own provinces, as he judges. (Fracan-Montalboddo, Paesi Nuovamente Retrovati et novo Mondo da Alberico (1507))

    Now, in the year thousand eight hundred and one according to Alexander [1489/90 CE], three Christian faithful men had come from the far-away lands of India to Mar Šem”on, Catholicos Patriarch of the East, so that they may take with them Fathers to their lands. According to the will of the Creator one of them passed away on the way. Two arrived safely to the Mar Catholicos. The Mar Catholicos was in the city of Gazarta d-Beth Zabday and he rejoiced upon them with great and abundant joy. One of them was called George,the other Joseph. The Mar Catholicos ordained both as priests in the holy church of Saint George of Gazarta, because they were learned men. (Rabban “Brahim of Beth Slokh, History of the Blessed Indians and on their Arrival in the City of Gazarta d-Beth Zabday)

  • 1491 CE

    Cath-Pat. Shimun IV ordains two bishops — Mar Yohannan and Mar Thoma — and sends them to India.

  • ca. 1500 CE

    The Portuguese arrive in Kerala, and begin to establish the colonial power.

  • 1502 / 1503 CE

    Cath-Pat. Eliya V of Seleucia-Ctesiphon ordains two metropolitans — Mar Yahbalaha and Mar Thoma (who was previously sent to India and returned) — and two bishops — Mar Denha and Mar Yakob — and sends them to India.

    It should also be known that in the year 1813 [1502], at the beginning of the month of Elul [September], our common father Mar Shimun, Catholicos of the East, left this world of miseries, and the Fathers gathered near our father Mar Yohannan, illustrious metropolitan, and instituted Mar Eliya as Catholicos-Patriarch for the Seat of the East. Then this Mar Elijah, our Father, ordained fathers for India: Mar Yahballaha and Mar Thoma as metropolitans, Mar Denha and I, the humble Yakob, as bishops [..] (Mar Yakob, Colophon of Paris Syr. 25., f. 7 (1504))

  • ca. 1550 CE

    Mar Yakob passes away.

  • 1555 CE

    Following the division of the Church of the East into Traditionalist and Uniate factions, Abdisho IV of the Uniate faction exerts jurisdiction over India, by dispatching two bishops — Mar Yoseph and Mar Eliya — to Malankara.

  • 1556 CE

    In response to the letter of Fr. Geevarghese Pakalomattam requesting a bishop, Cath-Pat. Shimon VII Ishoyahb of the Traditionalist faction ordains Mar Abraham and sends him to Malankara.

  • 1557 CE

    The Portuguese bring the Uniate bishops, Mar Yoseph and Mar Eliya, to Cochin from Bassein (modern-day Vasai) where they had been detained for two years.

  • 1558 CE

    The Portuguese arrest Mar Abraham and sends him to Goa, where he is detained for two years and deported from India.

  • ca. 1560 CE

    Mar Joseph ordains two Archdeacons — Geevarghese (of Christ) and Malanara (?) — for the northern and southern parts of Malankara, respectively.

    Formerly, after the death of the bishop, there remained nobody in his place; only during life time he used to govern his Church. Mar Joseph ordained that there might be the Archdeacon of Angamaly as the vicar and provisor, and ordained that this one be the vicar for the Christians on the northern side, and that there might be another one as vicar for the Christians who lived in the southern side: the latter is already dead, and the Archdeacon of Angamaly, who is George of Christ, is the provisor of the whole Christianity (Francis Dionisio S.J., Letter (Jan. 4, 1578))

  • 1561-62 CE

    Mar Joseph enters into conflicts with the Jesuits, who deport him to Portugal.

  • ca. 1565 CE

    At Rome, Mar Abraham switches sides, and becomes a Chaldean Catholic (Uniate) bishop subject to Rome. However, he is detained by the Portuguese when he arrives at Goa in 1568.

  • 1566 CE

    Mar Joseph manages to return to Malankara. In the following year, the First Council of Goa finds him guilty of heresy, and the Portuguese deport him to Portugal again. Two years later, he passes away at Rome.

  • Mithunam 6, 1570 CE

    Archdeacon Malanara (?) passes away, according to the Niranam Granthavāri.

  • ca. 1570 CE

    Mar Abraham escapes from Portuguese captivity and arrives in Malankara, where he resumes his episcopal office.

  • ca. 1580 CE

    A certain East Syriac bishop by the name of Mar Simeon arrives in Malankara, and excommunicates Mar Abraham, who does the same in return. The Portuguese deport Mar Simeon about five years later.

  • Oct. 26, 1583 CE

    First Synod / Yogam of Angamaly, convened by the Jesuits, and attended by Mar Abraham and Archdeacon Geevarghese of Christ. First synodical attempt at the Latinisation of the Malankara Church.

  • 1585 CE

    At the Third Council of Goa, Mar Abraham is forced, once again, to verbally profess the Roman faith, and to re-ordain the priests of Malankara according to the Latin Rite. Francis Ros S.J. is appointed by the Council as Mar Abraham's councillor.

  • 1585 / 1591 CE

    Archdeacon Geevarghese of Christ passes away. A certain Yohannan is ordained as Archdeacon.

  • Meenam 30, 1593 CE

    Archdeacon Yohannan passes away. Shortly afterwards, Mar Abraham appoints Geevarghese (also known as Ittykuryath?), nephew of the late Archdeacon, as Archdeacon Geevarghese (of the Cross).

  • 1594 CE

    Dom Alexio de Menezes is appointed as the Latin Archbishop of Goa.

  • Jan. 3, 1597 CE

    Mar Abraham passes away.

  • 1597 CE

    Second Synod / Yogam of Angamaly, convened by Archdeacon Geevarghese of the Cross. First formal denial of Latin doctrine and jurisdiction.

    Being urged [..] to subscribe [the Latin confession], he [Geevarghese] told them flatly, that he would never do it, nor submit to the Roman Church, which he was sure had nothing to do with the Apostolical Church of St. Thomas, no more than that of St. Thomas had to do with the Roman. And not being satisfied with having made this declaration as to himself, he furthermore assembled a Synod of most of the priests, and most substantial Christians at Angamale, the Metropolis of the Diocese, where they all swore to stand by their Arch-Deacon, in the defence of the ancient faith they and their forefathers had been bred up in, so as not to suffer, the least alteration to be made therein, nor ever to admit of any bishop, but what should be sent them by the Patriarch of Babylon; of all which they made a public instrument, and having sown to maintain it with their lives and fortunes, ordered it to be published [throughout] the whole diocese. (Michael Geddes, The History of the Church of Malabar, pp. 45-46)

  • Feb. 12, 1599 CE

    Menezes arrives in Cochin, and visits many parishes. Shortly afterwards, the King of Cochin along with the nobles express their support for Menezes, and instruct the native Christians to obey him.

  • April, 1599 CE

    Menezes celebrates the services of the Holy Week at Kaduthuruthy, where he consecrates chrism on Holy Thursday.

  • June 20-26, 1599 CE

    Synod of Diamper, convened by Menezes. Held in nine sessions, it establishes Latin doctrine and praxis in Malankara. Archdeacon Geevarghese of the Cross yields to Menezes's demands, and the St. Thomas Christians are formally subjugated under Latin jurisdiction.

    When I was now going to make amendments in the synod which His Excellency the Archbishop [Menezes] of Goa conducted here, as our experience has shown that there are many things in it that have to be changed, His Excellency wrote to me asking for signatures of the above-said synod to be sent to the Holy Father for confirmation. I have sent them to His Ex- cellency with the views of our Fathers on the matter, pointing out to His Excellency that if His Holiness confirmed the above-said synod he would be placing all these Christians in a state of mortal sin, as they would not keep it; if His Holiness approved, I say, what has to do with practices in such a way as to make a law. As great evils would follow from such procedure, I request Your Paternity for the love of Our Lord, on receiving this information, to use your influence in the court of Rome so that this step, ruinous to souls, may be averted; and let the Holy Father be informed of it; let not these Christians say that we have duped them; for to tell you the entire truth, some of the canons of the above said synod the Archbishop himself added after the synod was over; not a single canon was discussed or altered, so much so that there was no form of a synod, and it cannot be said to contain anything more than directive principles; they heard them without understanding what was being said, as I can myself bear ample witness as also the other Fathers who understood the language. His Excellency many a time had said that the synod was intended merely to show them the way of their salvation without obstacles. This is what transpired within the synod, and I have pointed out all this to His Excellency the Archbishop of Goa. (Francis Ros S. J., Letter to Jesuit General Claudio Aquaviva (Nov. 20th, 1603))

  • Mid-to-late 1599 CE

    Menezes travels throughout Malankara visiting parishes, leading a campaign aimed at the destruction of Malankara's textual heritage. The massive libraries at the churches of Angamaly, Chengannur, and Cheppad are completely incinerated.

  • Dec. 20, 1599 CE

    The Metropolitanate of Malankara is reduced to a mere Latin diocese under the Archbishopric of Goa by Pope Clement VIII. Francis Ros S.J. is appointed as the first Latin bishop for Angamaly.

  • December, 1603 CE

    Third Synod / Yogam of Angamaly, convened by Francis Ros in the context of widespread opposition against the decrees of Diamper. Relations between Ros and the Archdeacon worsen.

  • Dec. 22, 1608 CE

    The Latin Diocese of Angamaly is made an Archdiocese.

  • 1609 CE

    An East Syriac prelate arrives in Malankara, and Archdeacon Geevarghese of the Cross receives him. Ros excommunicates the Archdeacon.

  • 1624 CE

    Ros dies, and Stephen Britto becomes the Latin Archbishop of Cranganore.

  • Dec. 19, 1632 CE

    Yogam at Edapally, convened by Archdeacon Geevarghese of the Cross. It decrees, among other matters, that administration of the Church shall not be exercised without the consent and knowledge of the Archdeacon. Britto accepts this principle in writing, shortly afterwards.

  • July 25, 1640 CE

    Archdeacon Geevarghese of the Cross passes away, and his nephew Thoma is appointed as the Archdeacon.

  • 1641 CE

    Britto dies, and Francis Garcia S. J. becomes the Archbishop of Cranganore.

  • Dec. 12, 1645 CE

    An agreement is signed by the Viceroy, Garcia, and Archdeacon Thoma, standardising the authority of the office of the Archdeacon.

  • 1646 CE

    Padroado Rule strengthens, and relations between Garcia and the Archdeacon worsen.

  • 1648 CE

    Archdeacon Thoma writes to the Pope of Alexandria, the Patriarch of Antioch, and the Catholicos of Persia (Seleucia-Ctesiphon), requesting spiritual support.

    By this time Thomas had come to the conclusion that no remedy for the ills from which the Thomas Christians were suffering would be effective, other than the arrival of an Eastern bishop of the tradition to which they had been accustomed through the centuries. He took the unusual step of writing to the Coptic patriarch in Alexandria, the Jacobite (Monophysite) patriarch of Antioch, and the Nestorian patriarch of Babylon, asking them to provide the necessary help. (Stephen Neill, A History of Christianity in India: Volume 1., p. 316)

  • 1651 CE

    Pope Mark VI of Alexandria sends Mar Ahatallah, a Syrian bishop, to Malankara.

    While he [Ahatallah] was waiting in Cairo for an answer to his letter, the letter from Thomas to the Coptic patriarch arrived. The patriarch, having no one else to send, seems to have suggested to Ahatallah that he might undertake the important work of looking after the Christians of the Serra. Having nothing else to do, Ahatallah gladly accepted this commission. (ibid., p. 317)

    Ahatallah, hailing from the West Syrian Church of Antioch and claiming to be the “Patriarch of All India and China”, arrived in Mylapore at the behest of the Coptic Patriarch. His very presence in India aroused great excitement among the Thomas Christians and alarm among Padroado authorities. (Robert Eric Frykenberg, Christianity in India: From Beginnings to the Present, p. 367)

  • Aug. 2, 1652 CE

    Mar Ahatallah reaches Mylapore, but is detained by the Jesuits, who deem him to be an imposter. Shortly afterwards, two deacons from Malankara happen to meet him in Mylapore, who hands over a couple of letters. Archdeacon Thoma is informed of the prelate's arrival.

  • Late 1652 CE: I

    The Jesuits decide to move Mar Ahatallah from Mylapore to Goa. As the vessel carrying him halts at Cochin, the Christians of Malankara under the Archdeacon demand his release, which is turned down by the Portuguese.

  • Late 1652 CE: II

    Despite strong opposition, the Portuguese move Mar Ahatallah to Goa (and perhaps from there to Lisbon). As he disappears, news spreads that he had been murdered by drowning.

  • Jan. 3, 1653

    The Coonan Cross Oath. The St. Thomas Christians, under Archdeacon Thoma, assemble at Mattanchery, where they renounce the Latin jurisdiction and swear never to have relations with Rome and the Jesuits. Nearly all ecclesial communities, excepting certain Knanayas, are represented.

    But when we knew [concerning Mar Ahatallah's death], all the Jacobite Syrians in Malabar assembled in the Church of Mathancherry, which is in Cochin, and we swore a great oath, by the Father, Son, and Holy Ghost, that henceforth we would not adhere to the Franks, nor accept the faith of the Pope of Rome: we accordingly separated from them. A short time after this, some of our people again joined them, and received the faith of the Pope. (Mar Dionysius III of Punnathra, Letter to the Head of the Church Mission Society)

    When in 1653 the Portuguese Roman Catholics put to death Ignatius Ahatalla who was sent to India by the Jacobite Patriarch of Alexandria at the request of the Syrian Church of Malabar, the Syrian Christians rose to a man and swore at the Coonen Cross at Mattanchery near Cochin, that they would no longer submit to the authority of the Pope. Having thus renounced the Papal jurisdiction, they chose Archdeacon Thomas for their Bishop, on an alleged authority from Ahatalla and appointed four priests to advise him on all matters of importance. (Fr. P. T. Geevarghese, Were the Syrian Christians Nestorians?, pp. 159-160)

  • Feb. 3, 1653 CE

    Yogam at Edapally, which elects Archdeacon Thoma as the Primate of the Malankara Church.

  • May 22, 1653 CE

    Yogam at the church of Alengad on the Feast of Pentecost, where the stathikon sent by Mar Ahatallah is read out. Following the provisions therein, twelve priests lay their hands on the Archdeacon and ordain him as bishop, with the name Mar Thoma I. Four priests are selected as advisors to the bishop.

    Elect twelve priests, who are good men, upright, learned, just, chaste, and patient, and seat them on the throne of the monastery of St. Thomas. When the bishop who governs your place dies, cast lots and select one of those twelve doctors, and make him rule as your bishop. .. When these words of mine enter your ears, at once you shall be created Patriarch and, as I am, you shall be the Patriarch of all India, Amen. (Mar Ahatallah, Second and Third Letters)

  • 1656 CE

    Rome sends two teams of Carmelite missionaries to bring the Christians of Malankara back under Latin jurisdiction.

  • 1657 CE

    The Carmelite missionaries attempt to persuade Mar Thoma I, and their carefully conspired Propaganda manages to win over several churches against Mar Thoma I. These Uniate communities remain divided: one group under the Jesuits, and the other under the Carmelites.

  • 1663 CE

    Three of the four advisers of Mar Thoma I switch sides, and one among them — Parambil Chandy Kathanar (Alexander de Campo) — is ordained as the bishop of the Uniate faction. The Uniate movement grows strong, and many more churches become attached to it. In the meanwhile, the Dutch establish control over Kerala.

  • 1665 CE: I

    Mar Thoma I once again writes to the Pope of Alexandria, the Patriarch of Antioch, and the Catholicos of Persia, requesting spiritual support.

  • 1665 CE: II

    Mor Gregorios ‘Abd al-Jalil, the Syriac Orthodox Patriarch of Jerusalem, arrives in Malankara, and recognises / regularises Mar Thoma I's episcopal office.

  • 1669 / 1670 CE

    Mar Thoma I and Mor Gregorios ‘Abd al-Jalil ordain the former's nephew as bishop, with the name Mar Thoma II.

  • Medam 12, 1670 CE

    Mar Thoma I passes away, and is entombed at St. Mary's Church, Angamaly. It appears that a certain brother of Mar Thoma I is ordained as bishop by a yogam shortly afterwards, though he passed away by lightning ten days later at Niranam.

  • Medam 14, 1670 CE

    Mor Gregorios ‘Abd al-Jalil passes away, and is entombed at St. Thomas' Church, North Paravur.

  • 1676 / 1678 CE

    A certain Mar Anthrayos (Andrew), perhaps a Syriac Orthodox bishop or cleric from Aleppo, arrives in Malankara. As he is rejected by the communities in the North, he moves further down to the South and resides at Puthencavu (Chengannur) and Kallada.

  • 1685 CE

    Mor Baselios Yeldo, the Syriac Orthodox Maphrian-Catholicos of the East, and Mor Ivanios arrive in Malankara along with two Armenian and one Greek / Coptic priests, presumably following requests sent to the East by communities in the North.

    Meanwhile, in 1685, corresponding to Kollam Era 861 [860], Mar Baselios Catholicos and Mar Ivanios Episcopa, together with two Armenian priests and one Greek priest, arrived by ship and disembarked at Thalassery; from there, travelling overland with great hardship and exhaustion, they reached and arrived at the church at Kothamangalam. (Pukadiyil Ittoop Writer, Malayalathulla Suriyani Kristiyanikalute Sabha Charithram)

  • Kanni 20 / Sep. 20, 1685 CE

    Mor Baselios Yeldo passes away, and is entombed at Marthoman Cheriyapally, Kothamangalam.

  • Medam 3, 1686 CE

    Mar Thoma II passes away, and is entombed at St. Mary's Church, Niranam. Shortly afterwards, Mor Ivanios ordains the former's nephew as bishop, with the name Mar Thoma III.

  • Medam, 1686 CE

    Synod / Yogam of Chengannur, convened by Mor Ivanios. Formal, synodical affirmation of Ephesian Miaphysitism, and rejection of the Latin doctrines of universal papal jurisdiction and Filioque, as well as the first formal move towards West Syriacisation of Malankara.

    This Mar Ivanios executed five matters according to the Syrian praxis [against the Latins]. One, he demonstrated and taught that [this Church] is the universal Church. Two, that there is one substance [Mal. vargam] and one qnuma in Christ. Three, that the Spirit is true of [or common to] the one Father and Son, and that the Spirit proceeds from the Father and is worshipped and glorified along with the Father and the Son. Four, he replaced pathira [unleavened bread] with hamira [leavened bread]. Five, the ordinance of lents. (Edavazhickal Chronicle I)

    Iyawannis Hidayat Allah, however, thought of convening a council under his presidency at the village of Chengannur located in the middle of the churches in southern Travancore. The delegates of fourteen churches in cluding clergymen and laity attended. .. [Quoting from the Synodical Epistle:] “Here ends the letter written down at the Council of Chengannur in the year 1997 of the Greeks/1686 A. D., in the presence of the delegates of the fourteen churches of southern Malabar. Also, in the presence of the wretched Bishop Iyawannis who hailed from the country of Nineveh for the sake of the Syrians.” (Pat. Yacoub III, History of the Syrian Church of India, pp. 70-76)

  • Medam 9 / Apr. 21, 1688 CE

    Mar Thoma III passes away, and is entombed at St. Thomas' Church, Kadampanad. Mor Ivanios ordains a priest from the former's family as bishop, with the name Mar Thoma IV.

  • Chingam 3 / Aug. 13, 1688 CE

    Mor Ivanios passes away, and is entombed at Marthoman Church, Mulanthuruthy.

  • 1708 CE

    Mar Gabriel, the East Syriac bishop of Azerbaijan, is sent by Cath-Pat. Eliya X to Malankara, and several churches — both Orthodox and Uniate — acknowledge and receive him.

  • Meenam 13 / Mar. 24, 1728 CE

    Mar Thoma IV passes away, and is entombed at St. Mary's Church, Kandanad. His nephew is ordained by the clergy as bishop, with the name Mar Thoma V. Internal divisons arise concerning the canonicity of this consecration.

  • Kumbham 8 / Feb. 19, 1731 CE

    Mar Gabriel passes away, and is entombed at Kottayam Cheriyapally.

  • 1748 CE

    Mor Ivanios Yohannan (“the Iconoclast”) arrives in Malankara from Amid at the request of either Mar Thoma V or certain communities opposed to him. However, complaints arise concerning Mor Ivanios's activities (e.g. purging of statues and icons), and the Dutch detain him at Cochin.

    However, the majority gathered together and decided that Mar Thoma V's bishopric shall not be accepted, and since requests to the Company for a Syrian bishop from the East failed, the great merchant Rabbi Ezekiel was consulted, and Mar Ivanios Maphrian (?) was brought from Basra. (Ittoop Writer, Malayalathulla Suriyani Kristiyanikalute Sabha Charithram, p. 124)

  • Medam 24 / May 7, 1751 CE

    In response to Mar Thoma V's requests to the East through a Syriac deacon, a party consisting of Maph. Baselios Shukrallah, Mor Gregorios, and a couple of monks and deacons are sent to Malankara by Pat. Giwargis II of Mardin (Antioch). The Maphrian immediately begins to re-ordain Orthodox priests without the consent of Mar Thoma V.

  • Late 1751 CE: I

    Though Mar Thoma V had agreed to pay the travel charges for the Syriac party, the latter had borrowed sums from the Dutch. The Dutch hence give Mar Thoma V a bill of Rs. 4,000 / 12,000. Unable to settle this huge amount, Mar Thoma V absconds.

  • Late 1751 CE: II

    Maph. Shukrallah and his team meet Mar Ivanios, and arrange for the Dutch to deport him back to Basra.

  • 1752 CE

    Maph. Shukrallah and Mor Gregorios ordain Rabban Yuhanon, a monk in their party, as bishop with the name Mor Ivanios, presumably as a parallel-hierarch for Malankara against Mar Thoma V.

  • Dhanu 18 / Jan. 2, 1754 CE

    Yogam at Puthiyacavu (Mavelikkara). Since some dues are paid to the Dutch by several churches, Mar Thoma V and the Syriac bishops reconcile to a partial extent, and the latter agree not to perform any ecclesial act without the consent of the Malankara Metropolitan. Nevertheless, differences persist between both sides.

    I, Baselios Catholicos, give this order, which is a covenant, to my son Mar Thoma. My son! As long as you follow the Holy Spirit and Aboon Mar Ignatius, Patriarch of Antioch, I agree that I will not ordain anyone in Malabar without your consent. Furthermore, clergy who are already in the practice of shaving their faces and wearing hats may continue to do so as per the existing custom. The faith and the practices of worship established by Mar Thoma, the bishop who passed away at Kandanad, in accordance with the directive of bishop Mar Ivanios, are to be continued. No one shall be ordained without the [ordination] letter of Mar Thoma the bishop. No one shall be appointed as vicar in the churches unless agreed upon by both parties. Mar Gregorios Metropolita and Mar Ivanios the bishop have consented to this. (Maph. Shukrallah, Agreement (quot. Seminary Case Diary, pp. 258-9))

  • Mithunam 29, 1764 CE

    Mar Thoma V ordains his nephew Iype as bishop, with the name Mar Thoma VI. Around the same time, Maph. Shukrallah ordains a certain priest — Kattumangattu Kurian Kathanar — as monk.

  • Thulam 9, 1764 CE

    Maph. Shukrallah passes away, and is entombed at St. Mary's Church, Kandanad.

  • Medam 27, 1765 CE

    Mar Thoma V passes away, and is entombed at St. Mary's Church, Niranam.

  • Mithunam 29 / July 13, 1770 CE

    Following formal reconciliation between Mar Thoma VI and the Syriac bishops, the former receives Syriac Orthodox episcopal ordination from Mor Ivanios and Mor Gregorios, with the name Mar Dionysius I.

    In the year 1770 the Malankara Mar Thoma Metropolitan and the foreign bishops reconciled. They offered 72,000 rashis to the Thrupāppu Sorūvān [the Travancore Kingdom]. The foreigner gave episcopal ordination to the Malankara Mar Thoma Metropolitan under the name Mar Dionysius with regard to the future administration of the Church. (Ms. Mannanam Malayalam 3)

  • Vruschikam 17 / Nov. 28, 1772 CE

    Mor Gregorios ordains the monk Kattumangattu Kurian as bishop, with the name Mar Koorilos.

    One day before he died, Mar Baselios [Shukrallah] consecrated at Mattinchery another native, called Cattumagnaden, who was named Mar Cyrillos. Many uncertain things are told about him, for it is thought that he was driven into exile in Anhur by Dionysios. (Paulinus a S. Bartholomeo, India Orientalis, p. 114 — 1794)

    The foreign prelates who came in the year 926 ME [1751 CE] consecrated Mar Koorilos as Metran in the year 947 ME [1772 CE]. By the order and decree given by the Rajah of Cochin he was given authority to govern as Metran over all the Churches of the Puthencoor Christians in Malankara. (Mar Koorilos, Letter to Rajah of Cochin — 1796)

  • Mithunam 27 / July 11, 1773 CE

    Mor Gregorios passes away, and is entombed at Marthoman Church, Mulanthuruthy.

  • 1773 CE

    Mar Koorilos gains prominence among the churches in the North. The alarmed Mar Thoma VI and Mor Ivanios make moves against him, and file complaints to the Dutch.

  • 1774 CE

    As the Dutch decree against him, Mar Koorilos relocates to Anjur and from there to Thozhiyur in the Kingdom of Calicut (later British Malabar), supported by Pulikkottil Ittoop Kathanar (later Mar Dionysius II). A Miaphysite Orthodox community, independent of the Pakalomattam dynasty, is established in Thozhiyur, later becoming the Malabar Independent Syrian Church.

  • 1789 CE

    Yogam at Puthiyacavu, presided over by Mar Thoma VI and Mor Ivanios. Second formal move towards West Syriacisation of Malankara.

  • Medam 6 / Apr. 19, 1794 CE

    Mor Ivanios ordains Kayamkulam Philippose Kathanar and Pakalomattam Mathan Kathanar (nephew of Mar Thoma VI) as rambans (monks). Around the same time, Mar Koorilos I of Thozhiyur ordains his younger brother as bishop, with the name Mar Koorilos / Dionysius.

  • Medam 7 / Apr. 20, 1794 CE

    Mor Ivanios passes away, and is entombed at Old Syrian Church, Chengannur.

  • Medam 24 / May 5, 1796 CE

    Mar Thoma VI consecrates his nephew, Mathen Ramban, as bishop with the name Mar Thoma VII.

  • Early 1799 CE: I

    Following several failed attempts by the Uniates to persuade Mar Thoma VI in order that he may become a Uniate and oversee a united Romo-Syrian Church, the Uniate merchant Thachil Mathu Tharakan misleads the King of Travancore and imposes a hefty fine of Rs. 25,000 on Mar Thoma VI, with the condition that it may be remitted if Mar Thoma VI and the Malankara Church becomes Uniate.

  • Early 1799 CE: II

    The Kingdom of Travancore confiscates the properties of the churches of Niranam and Chengannur at the instigation of Mathu Tharakan and the Uniates, and Mar Thoma VI and other priests are arrested and put to starvation at Alleppey. The Orthodox communities of Puthencavu and Chengannur suffer immense persecution.

  • Edavam 30 / June 11, 1799 CE

    On the basis of an agreement of submission signed three weeks ago, Mar Thoma VI and a couple of Orthodox embrace the Roman faith and become Uniates at St. Michael's Church, Alleppey. Mar Thoma VI celebrates Mass according to the Rite formulated at Diamper 1599.

    All those who were [imprisoned] there together took counsel and wrote two documents, in which, having set down many statements, it was added toward the end that Mar Ignatius was bound and drowned in the sea; and that, regarding the oath that had been sworn together at Mattancherry that day, the two parties, having become divided over certain disputes, would now act in obedience to Rome as had been decreed at the Synod of Diamper; that this state of affairs would be written and sent to the Pope; and that they would swear an oath to live according to the faith decreed for those of the East [i.e. the Oriental Uniates], and would conduct themselves accordingly. (Niranam Granthavāri)

  • Late 1799 CE: I

    Following a popular uprising in Travancore, Velu Thampi becomes the Prime Minister. Mathu Tharakan is captured by a mob and tortured by Velu Thampi for supporting the previous corrupt regime, and Tharakan's ear-lobes are sliced. The power of the Uniates is squashed, and Mar Thoma VI returns inwards from Alleppey.

  • Late 1799 CE: II

    Yogam at Niranam. Mar Thoma VI formally apologises for converting to Papism, and the Yogam decides to reinstate him. As penance, Mar Thoma VI sponsors the celebration of Eucharist for forty-one days in many churches.

  • ca. 1800 CE

    Mar Koorilos I and II of Thozhiyur ordain Panavely Kuruvila as bishop, with the name Mar Ivanios.

  • 1802 CE

    Mar Koorilos I of Thozhiyur passes away.

  • Kanni 18 / Sep. 30, 1805 CE

    A certain Syriac Orthodox bishop named Mor Dioscorus and a deacon arrive in Malankara from Antioch. As Mor Dioscorus begins to act in a quite eccentric manner, Mar Thoma VI complains to the British who deport him the following year.

  • 1806 CE

    Arthat Chepped-Padiyola. Formal proclamation of the Thomasine autocephaly of the Malankara Church. See: Arthat Padiyola of 1806: Text + Translation + Commentary.

    Padiyola executed by all Puthenkur Syrians of Arthat church, before the presence of our Bava Mar Dionysius, in the month of Makaram of 981 KE: Some among our people have turned to the Roman faith by giving heed to their heterodox teachings, dividing the church and its properties by drawing lots. Since this lapse has led to much distress, to avoid such [situations] occurring again in the future, we agree [and henceforth declare that] we shall never obey the teachings and traditions of any metran (bishop) from Rome, or Babylon, or Antioch, or any other foreign land at any period of time, and rather obey [only] the ancient faith and precepts of our Saint Thomas, the Apostle. Signed as agreed at the nada (step-stone) of the Arthat Church of the Mother of [our] God. (Arthat Padiyola; quot. Fr. Joseph Cheeran, Malankara Sabhayude Sampoorna Sachitra Charitram, p. 177)

  • 1807 CE

    Mar Koorilos II of Thozhiyoor consecrates Cheeran Kathanar from Arthat as bishop, with the name Mar Philoxenos.

  • 1808 CE

    Mar Thoma VI invests 3000 Star Pagodas as a fund — the infamous Vattipanam — in return for which the British ensured an annual interest of eight percent.

  • Meenam 27 / Apr. 8, 1808 CE

    Mar Thoma VI passes away, and is entombed at St. Mary's Church, Puthencavu. Mar Thoma VII assumes the See shortly afterwards.

  • Mithunam 22 / July 4, 1809 CE

    Mar Thoma VII passes away, and is entombed at St. Peter's and St. Paul's Church, Kolenchery. On his death bed, his nephew Thoma Kathanar is controversially ordained by other priests as bishop, with the name Mar Thoma VIII. A rebellious faction under the rambans arise.

    When Mar Dionysius [I]'s nephew Bishop Mar Thoma [VII] got ill and became bedridden, some near him suggested that “Kadamattathu Thomman Kathanar should be called and consecrated”, and the bishop, hearing this, was furious and ordered that [Thomman] is not deserving to be elected to the bishopric. Such discussions ceased for some time due to this. After four or five days, when the bishop's situation worsened and he became unconscious, Chakkarayakkoottu Ittoop Kathanar and others secretly called for the aforementioned Thomman Kathanar and began to arrange matters, stating that: “We need a vedathalavan now, and if we do not name him as “Mar Thoma”, many difficulties will arise”. Seeing this, Konattu Malpan and others said to them that “we should not do this in any circumstance”. At the same time, by the shrewdness of the logicians [Mal. siddhanthikal], people came and cried out in a distressing toe: “Ayyo, the bishop is about to die, everyone come quickly!” When those outside came into the room, hearing the news, Ittoop Kathanar and others were dressing Thomman Kathanar the episcopal vestments, putting the bishop's ring on his finger, ordaining him, and saying “let the said one come for the sign of the cross”, made [Thomman] bend on his knees on the bed's side, and Ittoop Kathanar laid the bishop's hand on his head. Others gave him the staff, the skullcap, and the cross, and speaking many slogans, hailed him as “Mar Thoma Episcopa” [..] (Pulikkottil Ittoop Kathanar and Kayamkulam Philippose Ramban, Letter to Colonel John Munro; quot. Ittoop Writer, Malayalathulla Suriyani Kristiyanikalute Sabha Charithram, p. 168)

  • Chingam 1 / 17 Aug., 1809 CE

    Yogam of Kandanad. The rebellious faction accepts Mar Thoma VIII under the condition that he will act according to the Yogam's stipulations and the advice of Kayamkulam Philippose Ramban and Pulikkottil Ittoop Kathanar (later Ramban). It decrees the establishment of two seminaries — one in the North and the other in the South. First synodical acknowledgement of the Patriarch of Antioch's spiritual primacy over Malankara, as well as the third formal move towards West Syriacisation.

    In the name of God Almighty who has no beginning and end, full of substance, in order to inculcate and invigorate the true and only [Orthodox Faith] and by His Grace for the proper situate and reconciliation of our community, the Syrian community of Malankara parishes from Angamaly onwards under the order of the Patriarch of Antioch Mar Ignatius and are governed by bishop Mar Thoma of Malankara Edavaka, convened a council at Kandanad Church on Chingam 1, 985 KE, [that is] the 1809th year of the Nativity of Messiah, to decide about the rules and practices to be adopted for the future and to ensure to go forward in conformity with those of that our Fathers taught and practiced. (Kandanad Padiyola; quot. M. Kurian Thomas, Nazrani and Padiyola, pp. 60-61)

  • Mithunam, 1811 CE

    As relations between Mar Thoma VIII and the rambans worsen, the British convene a Yogam at Puthiyacavu, where the British establish their power to intervene in ecclesial matters.

  • 1811 / 1812 CE

    Mar Philoxenos I of Thozhiyur consecrates Kidangan Geevarghese Kathanar as Mar Philoxenos II.

    ..[consecrated by] his predecessor of the same name, at the Church of Agnneur [Anjur] on the 24th of Nithuner [sic] 1812, in the presence of priests and Christians of the Church of Chatakulam [Arthat] and its appendant churches of Paraqui and Konankalakare. (Ms. Mill. 191, f. 141v)

  • 1814 CE

    The construction of the Seminary at Kottayam is partly completed, and Ittoop Ramban begins the studies. The British support Ittoop Ramban against Mar Thoma VIII, and hand over to him the annual interest for the Vattipanam.

  • Meenam 9 / Mar. 22, 1815 CE

    Mar Philoxenos II of Thozhiyur ordains Ittoop Ramban as bishop, with the name Mar Dionysius II. An enraged Mar Thoma VIII complains to the British, but they ignore him.

  • Early 1816 CE: I

    Mar Thoma VIII becomes ill, and ordains his uncle Iype Kathanar as bishop, with the name Mar Thoma IX. In the following month(s), Mar Thoma VIII passes away, and is entombed at St. Mary's Church, Puthencavu.

  • Early 1816 CE: II

    Mar Dionysius II approaches the British against Mar Thoma IX, and is proclaimed as the Malankara Metropolitan. As a result, Mar Thoma IX surrenders his belongings to the former, and returns to Kadamattam, where he lives a prayerful life. End of the Pakalomattam Era.

    [..] Sayip's order came [to Mar Thoma IX] that he has no office and to entrust his belongings to the Kottayam Seminary. He took the aforementioned things to Kottayam, took off his robes, and went to Kadamattam. (Niranam Granthavāri)

  • Vruschikam 12 / Nov. 24, 1816 CE

    Mar Dionysius II passes away, and is entombed at the Chapel of Kottayam Seminary. The influence of the Anglican British expand, and Mar Philoxenos II of Thozhiyur temporarily assumes the office of the Malankara Metropolitan.

    About six weeks after this, unexpected by us all, as we supposed him considerably better, the Metropolitan died. I lost no time in going to Cochin to communicate the intelligence to the Resident and recommended Philoxenus to him as his successor. The Resident having known something of him wished it also and directed me to consult him on the subject and, if agreeable to the Kattanars in general, to propose him to them. The Kattanars made no objection but rather wished for his appointment and speaking very highly of him said, “He is a man of prayer”. This confirmed in me the conviction that Philoxenus is the man who would consult the real good of this Church. (Rev. Thomas Norton, Missionary Register — March 1818)

  • 1817 CE

    Mar Thoma IX passes away, and is entombed at St. George Church, Kadamattom.

  • Thulam 26 / October 19, 1817 CE

    Mar Philoxenos II of Thozhiyur ordains Punnathra Kurian Kathanar — favoured by the British — as bishop, with the name Mar Dionysius III, who assumes the office of the Malankara Metropolitan. He moves the residence of the Malankara Metropolitan to Kottayam Cheriyapally, since the Anglicans had took over the Seminary.

  • Dec. 3, 1818 CE

    Yogam at Mavelikkara, convened by Mar Dionysius III to address the Anglican proposal towards Reformation. At the Yogam, Anglicans advance that the Malankara Church cease the practice of revering and interceding to the saints, which is turned down by the Assembly. It, however, accepts their suggestion to form a clerical committee to consider the Anglican propositions.

  • Edavam 2 / May 16, 1825 CE

    Mar Dionysius III passes away from cholera, and is entombed at Kottayam Cheriyapally. Mar Philoxenos II of Thozhiyoor returns, and temporarily assumes the office of the Malankara Metropolitan once again.

  • Chingam 15 / Aug. 31, 1825 CE

    Following the election of Cheppad Anjilimoottil Philippose Kathanar to bishopric, Mar Philoxenos II of Thozhiyur ordains him as bishop, with the name Mar Dionysius IV.

  • Vruschikam 3 / Nov. 18, 1825 CE

    Mor Athanasius Abdal Messih and Rabban Isaac are sent to Malankara by either the Syriac Orthodox Patriarch of Mardin, or that of Tur Abdin. The bishop claims jurisdiction over Malankara, denouncing Mar Philoxenos II of Thozhiyur and Mar Dionysius IV as invalid and uncanonical. With the support of prominent clergy including Konat Abraham Malpan and Edavazhickal Philippose Kathanar who are re-ordained by his hands, Mor Athanasius assumes control.

    [Describing Athanasius's acts:] Acts of violence were resorted to against such as refused compliance; priests were suspended for acts done in obedience to the orders of the native metropolitans; the tombs of former metropolitans were demolished; the interior of churches altered; and the laws and customs of the community infringed. (Ms. Mill. 191, f. 85v)

    Mar Athanasios pronounced all ordinations void which had been held since the decease of Mar Dionysios [I] metropolitan, who died in AD 1810; conferred fresh orders on those already possessing them, priests as well as deacons; and threatened with excommunication such as refused to receive them. Large fees for the administration of the ordinances of marriage and burial, and for the celebration of feasts for the dead, were exacted; and the services of the church were directed to be withheld, unless unconditional compliance was rendered to his regulations, notwithstanding that they were at variance with the ordinances of the state, and the customs and practices of the church. (Charles Swanston, A Memoir of the Primitive Church of Malayala, p. 59f)

  • Early 1826 CE: I

    Mor Athanasius excommunicates and pronounces anathema on both Mar Philoxenos II and Mar Dionysius IV. Resisting civil authority, he attempts to take over the Seminary and other common assets. Mar Philoxenos II arrives in Kottayam from Thozhiyur to support Mar Dionysius IV.

  • Early 1826 CE: II

    Finding his actions insufferable, the British deport Mor Athanasius and Rabban Isaac back to the Middle East. The priests who supported them, including Konat Malpan and Edavazhickal Philippose Kathanar, are all imprisoned and fined.

    Around the year 1000 [KE], an episcopa named Athanasius came from Antioch, claiming that the priesthood of us and our predecessor Metropolitan Mar Philexenos [of Thozhiyoor] was imperfect, and attempted to create much contention. However, since much requests were submitted before the government regarding this matter, it has ruled that foreigners have no power or authority over this Church. The episcopa was exiled, as well. As a result, since the arrival of foreign bishops has ceased and we suffer from no more such disturbances, our Church continues in peace and happiness. (Mar Dionysius IV of Cheppad, Encyclical to the Kottarakkara Church — 1843)

  • Makaram 25 / Feb. 7, 1829 CE

    Mar Philoxenos II of Thozhiyoor passes away, and is entombed at St. George's Church, Thozhiyur. Mar Dionysius IV assumes the office of the Malankara Metropolitan.

  • Meenam 15 / Mar. 29, 1829 CE

    Mar Dionysius IV ordains Kuthoor Geevarghese Malpan as bishop of Thozhiyur, with the name Mar Koorilos III.

  • Late 1835 CE

    As the Anglican missionaries decide to take the Reformation forward, the “Wilson Proposals” are advanced before Mar Dionysius IV. Key suggestions include the ordination of only those priests who received Protestant education, and gradually abandoning the use of Syriac.

  • Jan. 16, 1836 CE

    Yogam at Mavelikkara, convened by Mar Dionysius IV to address the “Wilson Proposals”, which are rejected. Second synodical acknowledgement of the Patriarch of Antioch's spiritual primacy over Malankara.

    In the name of the Father, Son and Holy Ghost, the one True God: padiyola (agreement) drawn up in the year of our Lord in 1836 corresponding to 5th Makarom, 1011 [KE] at the church dedicated to the Virgin Mother of the Lord, at Mavelikara, between Mar Dionysius Metropolitan of the Jacobite Syrian Church of Malankara, subject to the succession / dominion of Mar Ignatius Patriarch, the Father of Fathers, and the Chief of chiefs, ruling on the throne of St. Peter at Antioch, the mother of all churches; and his successor Mar Koorilos; and the vicars, priests and parishioners of Ankamali and other churches, under the charge of the said Metropolitan. .. For this reason, we do [would] not follow any faith or teaching other than the Orthodox Faith of the Jacobite Syrian Christians, to the end, that we may obtain salvation through the prayers of the ever happy, holy, and ever blessed Mother of God, the redressor of all complaints, and through the prayers of all Saints. Witness Father, Son and Holy Ghost. Amen. (Mavelikkara Padiyola; quot. M. Kurian Thomas, Nazrani and Padiyola, pp. 89-91)

  • Chingam 15 / Sep. 1, 1836 CE

    Palakkunathu Abraham Malpan celebrates Eucharist according to a form of the West Syriac Rite significantly modified according to Protestant principles, at his parish in Maramon. Mar Dionysius IV excommunicates the Malpan as well as the community of Maramon.

  • 1837 CE

    Mar Dionysius IV issues a kalpana to all churches, strictly prohibiting the preaching of the Protestant missionaries.

  • 1839 CE

    Pat. Elias II of Antioch apparently deposes / suspends Mar Dionysius IV, following complaints sent by Konat Malpan and others. This deposition holds zilch value in Malankara.

  • Apr. 4, 1840 CE

    The Cochin Arbitration Award is issued, which divides the common assets between the Malankara Church — that is, the Malankara Metropolitan and the two Co-Trustees — and the missionaries.

  • 1841 CE

    Palakkunathu Abraham Malpan sends his nephew, deacon Mathen, to Antioch.

  • Feb. 14, 1842 CE

    Pat. Elias II consecrates Deacon Mathen as bishop, with the name Mathews Mar Athanasius. He serves at Mosul for a couple of months.

  • Early 1843 CE

    Mar Athanasius returns to Malankara. Several priests, including Konat Abraham Malpan, and churches accept him, and the fatigued Mar Dionysius IV shows willingness to accept Mar Athanasius as his successor.

    However, it is now challenging for us to fulfil the duties of the office, due to senility and exhaustion. Though Matthews received the rank from a foreign Throne, since he has apostolic succession, we do not object to accept him as our successor. However, we strongly suspect that this will lead to the arrival of foreign bishops during his reign, and cause issues that are catastrophic enough to destroy the independence of the Malankara Church. Therefore, we let you know, that before we are convinced of his will to protect the independence of this Throne and act according to the works of our Fathers in submission to our ancient traditions, and send out a kalpana [concerning it], none of you shall accept him, or go near him. (Mar Dionysius IV of Cheppad, Encyclical to the Kottarakkara Church — 1843)

  • Aug. 30, 1843 CE

    Yogam at Kandanad. Though intended to be an assembly where Mar Athanasius would read his stathikon and Mar Dionysius would recognise him, it ended up in dissension, as Mar Athanasius was not willing to pledge loyalty to the Orthodox Syriac heritage. Shortly afterwards, Mar Dionyius IV writes to Pat. Elias II, informing him of Mar Athanasius' heretical inclinations.

  • Sep. 3, 1843 CE

    Yogam at Kallungathra, convened by Mar Athanasius and participated by churches supporting him. It decrees that the Patriarch of Antioch is the head of the Malankara Church, that the succession of Thozhiyur as well as the Malankara Metropolitans who received ordination from the same were uncanonical, and that all should obey Mar Athanasius who is authorised by the Patriarch.

  • Aug. 26, 1846 CE

    In response to the complaints about Mar Athanasius whom he ordained, Pat. Elias II sends Mor Yuyakim Koorilos, who arrives in Malankara along with his brother. Mar Dionysius IV abdicates the See in favour of Mar Koorilos the following month, and retires to Cheppad.

  • 1846-1847 CE

    Mor Koorilos produces documents from Pat. Elias II appointing him as the Malankara Metropolitan and excommunicating Mar Athanasius. These are said to have been fabricated from blank papers entrusted to Mar Koorilos by the Patriarch. Pat. Elias II passes away in the same year, and Pat. Yakub II succeeds him.

  • 1849 CE

    As Edavazhickal Philippose Kathanar and others dislike Mor Koorilos, they appeal to Pat. Yakub II, who sends Mor Stephanos Athanasius. Mor Stephanos is ignored by most priests and churches, and after unsuccessful attempts to persuade the British in the following years at Madras, Calcutta, and London, he returns to the Middle East.

  • 1852 CE

    As the Quilon Committee appointed by the State of Travancore in 1848 surmises that Mor Koorilos forged the relevant documents, it proclaims Mar Athanasius as the Malankara Metropolitan.

    Whereas Mar Dionysios Metropolitan, resident at Kottayam, has resigned his Dignity on account of old age, and whereas Mar Athanasios who has brought letter from Antioch for that Dignity, has been appointed Metropolitan, it is hereby proclaimed: That all comprising the Puthencoor Syrians in the Malankara Edavaka should acknowledge the said Mar Athanasios Metropolitan and conduct themselves in conformity with past customs. (Royal Proclamation (July 15, 1852))

  • Feb. 14, 1853 CE

    Yogam at Kottayam, convened by Mar Athanasius. The Chattavaryola, consisting of one-hundred-three ecclesial axioms and canons, is formulated.

  • Oct. 9, 1855 CE

    Mar Dionysius IV of Cheppad passes away, and is entombed at St. George's Church, Cheppad. Mar Athanasius, who stayed with Mar Dionysius during his final days, officiates his funeral and takes his episcopal vestments and the rest.

  • June, 1856 CE

    Mar Koorilos III of Thozhiyoor passes away. Though he had designated Mar Athanasius as the one who would consecrate the former's successor, Mor Koorilos disputes this and attempts to take over the ecclesial possessions of the Thozhiyur community.

  • 1856-1857 CE

    Mor Gregorios ‘Abd al-Nur, Patriarch of Jerusalem, arrives in Malankara along with Rabban Abdullah (later Pat. Abded Aloho II) to collect money for the repair of St. Mark's Monastery, and acknowledges Mar Athanasius as the Malankara Metropolitan.

    Evidence that Mathews Mar Athanasios was considered “in good standing” at this time is furnished by a letter of Mar Eustathios/Gregorios, dated 1st Ellul [September] 1856. It is addressed to “Our exalted brother, Mar Athanasios, Metropolitan of the Throne of St Thomas the Apostle” and is apparently written throughout in a tone of great affection. (John Fenwick, The Forgotten Bishops, p. 452)

  • January, 1857 CE

    Mar Athanasius ordains Panackal Joseph Kathanar as bishop, with the name Mar Koorilos IV of Thozhiyoor. Mor Koorilos files litigations against this consecration, though the Courts rule against him.

    In the year of our Lord 1856, the 3rd of the month of Haziran [June], the day of Pentecost, died Aboon Mar Koorilos who is Geevarghese. After 10 days came Aboon Mar Athanasios (who is Matthaios) of Palakunnel. And 40 days after him arrived Koorilos Yuyaqim, of Tur Abdin, and he fought with Mar Athanasios. Koorilos Yuyaqim wanted to take to himself the goods which used to be possessed by the one who was dead, and by the Metropolitans who have died here, that is to say, in the church of Thozhiyoor. Mar Athanasios fought so that everything will be done according to what has been ordained in the will of the one who died, and according to what has been perpetuated since the foundation of the Church at Thozhiyoor. In the year of our Lord 1857, the 13th of Kanun ohroi [January], Sunday, he consecrated the priest Joseph, visitor of the monastic church of Chattukulam. The 20th of the same month, Sunday, he was consecrated Metropolitan with the name Mar Koorilos. (SEERI 13, p. 84)

  • 1862-1863 CE

    As Mor Koorilos lost his legal battles against Mar Athanasius and grew ill, the Malankara Church writes to Pat. Yakub II to send bishops. The Patriarch points out the lack of any benefit in sending Antiochene bishops, and asks the Church to send proficient native clergy, whom he may ordain as bishop(s).

  • Dhanu 11 / Dec. 26, 1863 CE

    Yogam at Kottoor, where the response of Pat. Yakub II is publicly read. Pulikkottil Ittoop Kathanar, a relative of the late Mar Dionysius II and an ardent counter-Reformer, assumes the task.

  • Medam 18 / Apr. 30, 1865 CE

    Pat. Yakub II ordains Ittoop Kathanar as bishop, with the name Mar Dionysius V, at Amid. Mar Dionysius returns to Malankara in the following month.

  • Late 1865 CE

    Mar Dionysius V receives a cold reception, as Mor Koorilos, sorrowed at the sight of another native bishop, influences multiple prominent churches against him. Mar Dionysius nevertheless resumes his work and consolidates a faction supporting him.

  • Edavam 19, 1868 CE

    Mar Athanasius and Mar Koorilos IV of Thozhiyoor ordain Thomas, son of late Palakkunnath Abraham Malpan, as bishop with the name Thomas Mar Athanasius. Rumours arise that the younger Mar Athanasius is to be enthroned as the “Patriarch” of Malankara.

  • 1869 CE

    Mor Koorilos contemplates leaving Kerala and entrusting the episcopal office to Mar Dionysius V, though a yogam which he convenes is attended by less than a dozen parishes. Pat. Yakub II plans to visit Malankara.

  • Thulam 9, 1869 CE

    Yogam at Kottayam, convened by Mar Athanasius and attended by representatives of eighty-five parishes. The British exert influence contrary to the terms of the Award of 1840, and Mar Athanasius receives the interest for the Vattipanam.

  • Early 1870 CE: I

    Yogam at Kottayam, convened by Mar Athanasius. It passes ten resolutions about the administration of the Seminary, and forms a committee for the same.

  • Early 1870 CE: II

    Pat. Yakub II passes away.

  • 1872 CE

    Mar Dionysius V establishes the Parumala Seminary, as Mar Athanasius controls the Kottayam Seminary. Pat. Peter IV is enthroned as the Patriarch of Antioch.

  • Chingam 25 / Sep. 8, 1873 CE

    Synod / Yogam of Parumala, convened by Mar Dionysius V and attended by Mor Koorilos and more than eighty parishes. It passes twenty-seven canons reviving the quasi-democratic principles of the Church, and Mar Dionysius and Mor Koorilos reconcile. Mar Athanasius and the Reformed faction are deemed excommunicated, and their sacraments and orders invalid. Lastly, the Malankara Syrian Christian Association is formed.

    The absolutism of higher ecclesiastic order has generated great damage to the Church in the absence of a power group [to counter it] in the Malankara Syrian Church. Presently there is in no power controlling machinery to resist absolutism. In order to curtail despotism, to cement the close relation among bishops, clergy and laity, to improve and implement qualitative action on religious and social and all related subjects of Malankara Syrians, a free and authoritative Association is to be formed, a name to be branded to the mentioned Association are to be discussed in this Yogam. [I suggest]. This is the purpose of the meeting. .. No one without the consent of the Association is [to be] accepted as Metropolitan in future. (Canons of Parumala Synod of 1873)

  • Early 1874 CE

    The formation of the Managing Committee of the Church is approved. The State refuses to acknowledge the Association under Mar Dionysius V.

  • Chingam 20 / Sep. 1, 1874 CE

    Mor Koorilos passes away, and is entombed at Marthoman Church, Mulanthuruthy. Pat. Peter IV decides to travel to Malankara, and visits London to secure the neutrality of the British.

    I therefore claim justice in this matter from Her Majesty”s Government that this order be cancelled by which alone he [Athanasios] is forced upon my people and which was obtained for him contrary to right by influence of the British Resident. (Pat. Peter IV, To Lord Derby, the Foreign Secretary)

  • Edavam 28 / June 11, 1875 CE

    Pat. Peter IV arrives in Malankara, and resides at Kunnamkulam. Days later, he visits Niranam, where he pronounces the excommunication of Mar Athanasius, and names him “Belial” (i.e. a personification of Satan).

  • July, 1875 CE

    Pat. Peter IV and Mar Dionysius V, along with the representatives of thirty-nine parishes, meet the King of Travancore and request him to withdraw the State's support and proclamation for Mar Athanasius. The King agrees, and forwards the same to the British. In the meanwhile, the Patriarch visits several churches and re-ordains priests ordained by Mar Athanasius.

  • Kumbham 23 / Mar. 11, 1876 CE

    The State withdraws its decree proclaiming Mar Athanasius as Malankara Metropolitan and assumes a neutral position, leaving the matter to judiciary.

    [Hereby it is proclaimed that] the former proclamation [of 1852] is not to be considered as in any way precluding the entertainment and decision by the ordinary Courts of Law of any questions, as to rights in, or ownership to, any churches or property connected therewith, or as to the power of appointment or removal of officers connected thereto. (Royal Proclamation (23 Kumbham 1876))

  • Edavam 22 / June 5, 1876 CE

    Pat. Peter IV issues a kalpana to all parishes, convoking a synod at Mulanthuruthy.

  • Mithunam 15-18 / June 27-30, 1876 CE

    Synod / Yogam of Mulanthuruthy, convened by Pat. Peter IV, and attended by Mar Dionysius V, Mor Gregorios Abdullah (later Pat. Abded Aloho II) and one-hundred-and-fifty parishes. Formal affirmation of Orthodoxy, and repudiation of Mar Athanasius, his heterodoxy, and the Reformed faction. The Managing Committee of the Church is formed, composed of four clergy and eight laymen each from the North and the South. Eighteen canons are passed, and a padiyola is read out. Third synodical acknowledgement of the Patriarch of Antioch's spiritual primacy over Malankara.

    It was resolved and the same was confirmed by the Yogam: that other religionists have for a long time been making efforts by various means to sever the union and communion between our Jacobite Syrian Church of Malankara and other Syrian Churches under the Apostolic See of Antioch; and that, as noted in the Prize Essay drawn up through British Resident Bellard Sayipp, it has been stated therein that so long as the harmonious union with Antioch endures, there shall be no peace in the Syrian Church in Malayalam; therefore, in order that the said harmonious union may endure, (a) the foreign Edavakas and the Malankara Edavaka shall at all times be united in all matters; (b) the rights of both sides towards the See of Antioch shall be equal and the communion identical; (c) the Majlis [Committee] here and the Majlis there shall remain in mutual concord; (d) and all decisions made on behalf of our Church and community, with the sanction of the Committee, shall be valid. (Resolution of Mulanthuruthy 1876; quot. M. Kurian Thomas, Nazrani and Padiyola, p. 184)

  • Chingam 15 / Aug. 27, 1876 CE

    Pat. Peter IV, Mar Dionysius V, and Mor Gregorios Abdullah consecrate chrism at the church of Mulanthuruthy. Certain materials for the consecration were sent by Pope Cyril V of Alexandria.

  • August, 1876 CE

    As Pat. Peter IV decides to ordain six bishops without the consent of the Church, the members of the Managing Committee contest it and sign a letter informing the Patriarch that they will resign if he proceeds. The Patriarch ignores them.

  • Vruschikam 22 / Dec. 3, 1876 CE

    Pat. Peter IV ordains Konat Geevarghese Ramban and Kadavil Paulose Ramban as bishops, with the names of Geevarghese Mar Yulios and Paulose Mar Athanasius respectively.

  • Vruschikam 29 / Dec. 10, 1876 CE

    Pat. Peter IV ordains Ambattu Geevarghese Ramban and Chathuruthil Geevarghese Ramban as bishops, with the names of Geevarghese Mar Koorilos and Geevarghese Mar Gregorios respectively.

  • Makaram 15-17 / January 27-29, 1877 CE

    Synod / Yogam of Veliyanadu, convened by Pat. Peter IV, and attended by Mar Dionysius V, Mor Gregorios Abdullah (later Pat. Abded Aloho II), the four new bishops, and several parishes. The litigations against the Reformed are discussed, and a general committee is formed. However, as Pat. Peter reveals his decision to divide the Malankara Church into seven dioceses and to ordain two more bishops, the Yogam protests. The Patriarch is angered towards Mar Dionysius V, who leaves the Yogam along with the southern representatives.

  • May 15, 1877 CE

    Pat. Peter IV ordains Murimattathil Paulose Ramban and Karottuveettil Simon Ramban as bishops, with the names of Paulose Mar Ivanios and Simon Mar Dionysius respectively.

  • Late May, 1877 CE: I

    Pat. Peter IV assigns Ambattu Mar Koorilos to Angamaly; Konat Mar Yulios to Thumpamon; Kadavil Mar Athanasius to Kottayam; Chathuruthil Mar Gregoriose to Niranam; Murimattathil Mar Ivanios to Kandanad; and Karottuveettil Mar Dionysius to Cochin. The Patriarch instructs the new bishops to not have any contact with Mar Dionysius V as well as Mor Abdullah, and leaves for Bombay.

  • Late May, 1877 CE: II

    Mar Dionysius V boards on the same train with Pat. Peter IV and reaches Bombay, where they reconcile. Pat. Peter, unwilling to recognise him as the Malankara Metropolitan, assigns him to Kollam. The Patriarch issues a kalpana excommunicating Mor Abdullah, and leaves for Cairo.

  • June-July, 1877 CE

    The new six bishops gather at Vettickal Monastery, where they fast for forty days. Mar Dionysius V joins them, and expresses willingness to be the mere bishop of Kollam. The bishops including Mar Gregorios of Niranam, nevertheless, recognise him as their Primate.

  • July 15, 1877 CE

    Mar Athanasius of the Reformed passes away from a poisonous rat bite, and Thomas Mar Athanasius takes charge as his successor.

  • Kumbham 6 / Feb. 18, 1878 CE

    Association Yogam at Parumala, convened by Mar Dionysius V. It decides that Mar Dionysius V shall be the President of both the Association and the Managing Committee, and makes arrangements for further legal procedures against the Reformed.

  • March, 1879 CE

    Beginning of the First Samudaya Case. Mar Dionysius V files a civil suit against Thomas Mar Athanasius at the District Court of Alleppey. Shortly afterwards, Pat. Peter IV sends a certain bishop, Simon Mar Athanasius of Tur Abdin, to Malankara in order to collect the resheesa (annual offering).

  • Meenam 9 / Mar. 29, 1884 CE

    Mar Yulios of Thumpamon passes away, and is entombed at Konat Chapel, Pampakkuda. Mar Gregorios of Niranam assumes the see of Thumpamon in addition to that of Niranam.

  • Mithunam 16 / June 30, 1884 CE

    The District Court of Alleppey rules in favour of Mar Dionysius V. The Reformed appeal to the High Court, which confirms the earlier verdict.

  • Oct. 2, 1886 CE

    Mar Dionysius of Cochin passes away, and is entombed at St. Peter's and St. Paul's Church, Kadumangalam. Mar Dionysius V assumes the see of Cochin.

  • June 11, 1889 CE

    Simon Mar Athanasius of Tur Abdin passes away, and is entombed at Kottayam Puthenpally.

  • Mithunam 30 / 12 July, 1889 CE

    Majority Judgement of the Royal Court of Final Appeal, appointed by the King of Travancore, rules in favour of Mar Dionysius V. The authority of the See of Antioch over Malankara is strictly defined as spiritual and non-temporal, and it is made required that the acceptance and recognition on behalf of the Malankara Church is necessary for a metropolitan to act validly, even if he received ordination at the hands of the Patriarch. Following the judgement, the Reformed surrender the common assets of the Trust as well as nearly all parishes — excepting those for which individual litigations were filed — to the Malankara Church, and form a separate body, later known as the Mar Thoma Syrian Church.

    The conclusions we have arrived at on the whole are: (a) that the Respondent's [Mar Dionysius] claim is not barred by limitation; (b) that the priestly dominion (Mal. vaidika meladhikaram) of the See of Antioch over the Syrian Church in Travancore has been all along, recognized and acknowledged by the Jacobite Syrian Community and their Metropolitans; (c) that the exercise of that dominion consisted in ordaining, either directly or by duly authorized delegates, Metropolitans from time to time to manage the spiritual matters of the local church, in sending mooron [chrism] to be used in the churches in this country for Baptismal and other purposes and in general supervision over the spiritual government of the Church; (d) that the authority of the Patriarch has never extended to the temporal government of the Church which in this respect, has been an independent Church; (e) that the Metropolitan of the Syrian Jacobite Church in Travancore should be a native of Malabar consecrated by the Patriarch of Antioch or by his duly authorized delegates and accepted by the people as their Metropolitan to entitle him to the spiritual and temporal government of the local Church. (Royal Court Judgement / Row & Iyer, p. 347)

  • July 29, 1889 CE

    Fr. Antonio Francisco Xavier Alvares, head of the Independent Catholic communities in Goa and Konkan under the Malankara Church, is ordained by Mar Ivanios of Kandanad, Mar Athanasius of Kottayam, and Mar Gregorios of Niranam and Thumpamon at Kottayam Seminary as bishop, with the name Mar Yulios Alvares, Metropolitan and Apostolic Prefect of Goa, Ceylon, and the rest of India.

  • Mar. 9, 1891 CE

    Mar Koorilos of Angamaly passes away, and is entombed at St. Mary's Church, Angamaly. Mar Athanasius of Kottayam assumes the see of Angamaly in addition to that of Kottayam.

  • May 31, 1892 CE

    Fr. Rene Vilatte, head of certain Independent Catholic communities in the Americas, is ordained by Mar Athanasius of Kottayam, Mar Gregorios of Niranam and Thumpamon, and Mar Alvares as bishop, with the name Mar Timotheus, Metropolitan of North America.

  • Nov, 1892 CE: I

    Pat. Peter IV, who comes to know about the Royal Court Judgement and its provisions concerning the Patriarch's authority, issues a kalpana deposing Mar Dionysius V from the office of the Malankara Metropolitan.

    What do you think of yourselves after ruling that the Patriarch has no temporal authority? Do not be joyful, surmising that this authority has went away. The Patriarch's temporal and spiritual authority, by the Holy Spirit, does not vanish because judges rule so: temporal and spiritual authority cannot be separated, and one cannot exist without the other. .. We thought of [Mar Dionysius] as our beloved son, and upheld him as a horn. .. Now, he has not trampled upon them [the newly ordained episcopas], but on us. Therefore, we command that he has no authority to make decisions at the synod. Let him have only the dioceses of Cochin and Kollam: till you enquire on these matters, he is not to set a foot in other churches [dioceses]. (Pat. Peter IV, Letter (Nov. 7, 1892))

  • Nov, 1892 CE: II

    Synod / Managing Committee at Kottayam Seminary, convened by Mar Dionysius V. It dismisses Pat. Peter IV's kalpana, sends a response back to Antioch, and defines the spiritual authority of Antioch over Malankara as conditional.

    On the first day, a report was made regarding the Church, as the Throne of Antioch had urged. On the second and third days, decisions were made regarding the well-being of the Church: namely that [..] [diocesan metropolitans] should report back to the President Mar Dionysius Metropolitan. [..] Grievances from Malankara to Antioch should be directed to the Committee for assessment, decision-making, and subsequent transmission to the Patriarch if deemed necessary: this is in order to prevent potential misunderstandings that may arise from individual letters sent directly to Antioch. Any kalpana that comes from Antioch to anyone, regarding the administration of the Church, must first be presented before the Committee, and decided upon after discussion. (Malankara Edavaka Pathrika (Vruschikam, 1892))

  • 1894-1895 CE

    Pat. Peter IV passes away, and Pat. Abded Mshiho II succeeds him. Mor Gregorios Abdullah, who lost the Patriarchal election, apostatises from Orthodoxy and becomes a Uniate prelate.

  • Nov. 21-23, 1895 CE

    Association Yogam at Kottayam Seminary, convened by Mar Dionysius V. It formally removes Thazhathu Chandapilla Kathanar — a Reformed priest — from the office of the Clerical Trustee, and elects Konat Mathen Malpan to the same.

  • Medam, 1901 CE

    Association Yogam at Kottayam Seminary, convened by Mar Dionysius V. It decides in favour of the establishment of a Maphrianate / Catholicate in Malankara, and elects C. J. Kurian as Lay Trustee.

    Though it was decided at the last gathering that the matter of ordaining a Maphrian for the Malankara Edavaka should be presented at the Association, it hasn't occurred since the Association Yogam was not held. Nevertheless, this time [the Assembly] resolved that the matter should be presented before the Association taking place next day. The request was presented before the Association next day, and the Association determined that since His Holiness Patriarch may come forth to Malankara without much delay, it is not required to discuss the matter now. (Malankara Edavaka Pathrika (Medam, 1901))

  • 1902 CE

    Mar Gregorios of Niranam and Thumpamon passes away, and is entombed at St. Peter's and St. Paul's Church, Parumala. Mar Dionysius V assumes the sees of Niranam and Thumpamon.

  • 1904-1905 CE

    Multiple metropolitans of the Syriac Orthodox Church file papers against Pat. Abded Mshiho II, accusing him of alcoholism and ill administration of the Church. Following the rulings of Ottoman bodies against him, Pat. Abded Mshiho II is dismissed from the Throne by the Ottomans. Mor Dionysius Behnam of Mosul serves as the locum tenens.

  • 1906 CE

    Mor Gregorios Abdullah, formerly the Syriac Catholic (Uniate) bishop of Homs, returns to the Syriac Orthodox Church. He is elected to the Patriarchate by the Synod, and installed as Pat. Abded Aloho II.

  • Nov. 2, 1907 CE

    Mar Athanasius of Kottayam and Angamaly passes away, and is entombed at Thrikkunnathu Seminary. Mar Dionysius V assumes the see of Angamaly.

  • Feb. 27, 1908 CE

    Association Yogam at Kottayam Seminary, convened by Mar Dionysius V. It elects Vattasseril Geevarghese Ramban and Kochuparambil Paulose Ramban to bishopric, and designates Vattasseril Ramban as Mar Dionysius V's successor. Both bishop-elects are sent to Jerusalem for their ordination.

  • Edavam 18 / May 31, 1908 CE

    Pat. Abded Aloho II, along with Pat. Harootiun Vehabedian of Jerusalem (Armenian), Pat. Timothy of Jerusalem (Coptic), Pat. Iwannis Elias of Jerusalem (Syriac), and Mor Ostathios Sleeba, ordains Vattasseril Geevarghese Ramban and Kochuparambil Paulose Ramban as bishops, with the names of Geevarghese Mar Dionysius and Paulose Mar Koorilos respectively. The new bishops, along with Mor Ostathios Sleeba, return to Malankara.

  • Nov. 26, 1908 CE

    Synod / Managing Committee at Kottayam Seminary, convened by Mar Dionysius V. It recognises Vattasseril Mar Dionysius as the Malankara Metropolitan-elect, and Mar Koorilos as a diocesan bishop. Mar Dionysius V informs the British Resident about the same.

    The representatives of the Syrian Churches of the Malankara Edavaka gathered on February 27th, 1908 and elected Fr. V. J. Geevarghese as my assistant and successor, and accordingly Patriarch of Antioch consecrated him as Mar Dionysius. .. I hereby request you to acknowledge Mar Dionysius as my successor and handover the yearly interest of the three-thousand poovarahan according to the Treaty of 1840 to Mar Dionysius as the Metropolitan Trustee. (Mar Dionysius V, To the British Resident (May 28, 1909))

  • July 11, 1909 CE

    Mar Dionysius V passes away, and is entombed at Kottayam Seminary. Pat. Abded Aloho II is informed, and he wires a notification declaring Mar Dionysius VI as Mar Dionysius V's successor.

  • Aug. 10, 1909 CE

    Synod / Managing Committee at Kottayam Seminary, presided over by Mor Ostathios Sleeba. It enthrones Mar Dionysius VI as Malankara Metropolitan, and assigns Mar Ivanios of Kandanad to Angamaly (in addition to Kandanad) and Mar Koorilos to Kottayam and Cochin.

  • Aug. 31, 1909 CE

    Synod / Managing Committee at Kottayam Seminary, convened by Mar Dionysius VI. Konat Mathen Malpan and C. J. Kurian, the Clerical and Lay Trustees, propose that the three keys of the beth-gaza (treasury) room be distributed among the Metropolitan and the two co-Trustees, on the basis of the Cochin Award of 1840. This is declined by Mar Dionysius VI and the Committee on the basis that this was not the accepted praxis during the reigns of Mar Dionysius IV and V. Furthermore, it is decreed that if the Metropolitan and the co-Trustees disagree concernin a matter, the Metropolitan's position shall prevail. Beginning of the conflict between Mar Dionysius VI and the two co-Trustees.

    I was present [at the meeting]. Dioceses were divided among the metropolitans in that meeting. Mar Ivanios was given Angamaly alongside Kandanad which he previously had. .. Ostathios asked for administration, and he was infuriated when no dioceses were given to him. The Yogam decided on the votes of the Trustees. If a disagreement occurs between the Metropolitan Trustees and other Trustees, and if it is not possible that the matter may be resolved in the Committee, the opinion of the Metropolitan must be done: this was the decision. (Adv. E. J. John, Witness on Edavam 29, 1092)

  • October, 1909 CE

    Pat. Abded Aloho II arrives in Bombay, and is received by Mar Dionysius VI and others. The Patriarch then proceeds to Ooty, and from there to Kerala. He attends the feast of Mar Gregorios at Parumala, and asks Mar Dionysius to hand over the collected funds.

    It was the feast of late Mar Gregorios on the day we arrived in Parumala. The Patriarch asked me to hand over to him the monetary offerings [offered] at the tomb. I responded that it wouldn't be fitting if I were to decide without the Committee's opinion. This became a reason for his disapproval towards me. (Mar Dionysius VI, Witness on Mithunam 23, 1093)

  • November 25-27, 1909 CE

    Association Yogam at Kottayam Seminary, convened by Pat. Abded Aloho II. The Patriarch demands acknowledgement of his temporal authority over Malankara, which is denied by the Yogam.

    [After the meeting] the Patriarch called for C. J. Kurian [Trustee of the Laity], E. J. John, and me. He closed the door as we entered, and asked if anyone gave witness for the Paravur Church Defamation Suit. Kurian and John responded, “No”. The Patriarch asked, “Will you write [an agreement] concerning my authority?”. John responded, “That authority has been ended by the Royal Court verdict, and so there is no use of writing”. .. John told the Patriarch that since the representatives have gathered below, an answer will be provided after discussion. John presented the matter before the Yogam: it was silent for some time. Then, chatter arose here and there. M. P. Varkey stood up and stated: “Temporal authority should not be granted to the Patriarch. From the ancient times, foreigners have possessed no temporal authority in Malankara. To grant so would be harmful for Malankara.” .. The assembly clapped as if Varkey's stance is the general consensus. .. The Yogam gathered on the second day, after noon. The Patriarch came and gave a sermon furiously. “No one has to write down [an agreement] my authority. I have the authority received from Peter. I haven't asked anyone for authority.” (M. A. Chacko, Witness on Edavam 23, 1092)

  • Late 1909 CE

    The Clerical and Lay co-Trustees support Pat. Abded Aloho II, while other lay-leaders including E. J. John and K. C. Mammen Mappila support Mar Dionysius VI; two factions thus emerge within the Church. The leaflet Jatyabhimani written against the Patriarch's claims causes controversy.

  • June 9, 1910 CE

    Kuttikkattil Paulose Ramban signs an agremeent affirming the Patriarch's absolute jurisdiction over Malankara. Pat. Abded Aloho II ordains him as bishop, with the name Paulose Mar Athanasius.

  • Aug 27, 1910 CE

    Edavazhickal Geevarghese Ramban signs an agremeent affirming the Patriarch's absolute jurisdiction over Malankara. Pat. Abded Aloho II ordains him as bishop, with the name Geevarghese Mar Severios, for the Knanaya. The Knanayas are thus divided from the jurisdiction of Malankara for the first time in history.

  • Late 1910 CE

    Pat. Abded Aloho II issues a kalpana upholding his claims to spiritual and temporal supremacy. Mar Koorilos, along with multiple parishes, sign agreements affirming the Patriarch's absolute jurisdiction over Malankara. Mar Koorilos and the two co-Trustees lead the pro-Patriarch faction.

    These [people] state that we do not possess temporal authority over the Malankara Church. Who can separate between spiritual and temporal authority? .. We do not have the right to abandon our power or pass it over to another. For this authority is not ours, but rather of the Throne of Antioch. (Pat. Abded Aloho II, Kalpana (dat. Chingam 23); cit. Ext. A. G., Fixed Deposit Suit)

  • Kanni 4 / Sep. 30, 1910 CE

    Association Yogam at M. D. Seminary, convened by Mar Dionysius VI and attended by one-hundred-and-fifteen parishes. It repudiates the Patriarch's attempts to harm the nature of the Malankara Church.

  • Early 1911 CE

    Pat. Abded Aloho II, Mar Koorilos, and other bishops and clergy establish control over Kottayam Seminary. Beginning of the Seminary Case. Shortly afterwards, the Judiciary orders all rooms of the Seminary, except the committee-hall, the beth-gaza room, and those in which the Patriarch and the Metropolitan dwell, to be locked and held by the police forces.

    Patriarch Abdullah Bava, Met. Ostathios, Met. Koorilos, Met. Athanasius, Yuyakim Ramban, Augen Ramban, two Syrian monks, and Konat Malpan came to Old Seminary and occupied the rooms. .. Except some rooms belonging to Mar Dionysius Metropolitan, Mattackal Malpan, and deacons, the keys of all rooms of the second and third floors was in the hands of the other side. (Fr. P. T. Geevarghese, Girideepam, p. 13)

  • June 8 / Edavom 26, 1911 CE

    Pat. Abded Aloho II issues a kalpana deposing and excommunicating Mar Dionysius VI, and appointing Mar Koorilos as “Malankara Metropolitan”. The kalpana is not read or accepted in several churches. Mar Ivanios of Kandanad and Mar Alvares of Goa support Mar Dionysius IV, and issue kalpanas to parishes.

  • June 27, 1911 CE

    Synod / Managing Committee at M. D. Seminary, convened by Mar Dionysius VI and Mar Alvares of Goa.

  • Aug. 17, 1911 CE

    Pat. Abded Mshiho II writes to Mar Dionysius VI that the deposition and excommunication issued by Pat. Abded Aloho II is invalid.

    Abdallah's deposition is in vain. You and those with you are blessed. .. We have came to know from the letters from Malankara concerning the commotion and division caused by Abdallah Effendi amongst you. We are sorrowed by this destruction affecting the people of Malankara, the flock of the living God. .. The thief Abdallah has no authority to depose Mar Geevarghese Dionysius or anyone among you. We have [hereby] blessed Mar Geevarghese Dionysius and those close to him. We have extolled Mar Dionysius Metropolitan. (Pat. Abded Mshiho II, Kalpana; cit. Ext. 2, Fixed Deposit Suit)

  • Aug. 19, 1911 CE

    Pat. Abded Aloho II, Mar Ivanios, Mor Ostathios Sleeba, and other bishops consecrate chrism at Mulanthuruthy.

  • Chingam 14 / Aug. 31, 1911 CE

    Parallel Association Yogam at Aluva, convened by Pat. Abded Aloho II, and attended by Mor Ostathios Sleeba, Mar Koorilos, Mar Athanasius, and Mar Severios. It decides that the See of Antioch possesses absolute jurisdiction over Malankara, and installs Mar Koorilos as the President of the parallel Association. The Malankara Association is split in two.

  • Chingam 22 / Sep. 7, 1911 CE

    Association Yogam at M. D. Seminary, convened by Mar Dionysius VI, and attended by two-hundred-and-fourteen parishes — the vast majority, that is, nearly all parishes in the dioceses of Kottayam, Kollam, Thumpamon, and Niranam, as well as half of the parishes in the dioceses of Angamaly and Kandanad. It denounces the deposition pronounced by Pat. Abded Aloho II as invalid and uncanonical, and deposes the co-Trustees, electing Palappillil Mani Kathanar and Chirakkadavil Korula as the Clerical and Lay Trustees, respectively.

  • October, 1911 CE

    Pat. Abded Mshiho II issues a kalpana deposing Mar Ivanios from the see of Kandanad, and assigning Mar Koorilos to the same. In the following days, he returns to Jerusalem, where he resides for years until his death, unable to administer the Syriac Orthodox Church; see: “Who is the Shepherd”: A Forgotten Chapter in Syriac Orthodox History.

  • Mar. 30, 1912 CE

    Mar Dionysius VI's guard, Aattupurath Varkey, is killed by the pro-Patriarch faction.

  • Edavam 31 / June 14, 1912 CE

    Pat. Abded Mshiho II arrives in Malankara, and in the following days, he visits the churches of Kunnamkulam, Mulanthuruthy, North Paravur and Kanjiramattam, among others. Legal suits are filed by the pro-Patriarch faction to restrict the Patriarch from visiting more churches.

  • 29 August / Chingam 14, 1912 CE

    Synod / Managing Committee at Parumala, convened by Mar Dionysus VI and presided over by Pat. Abded Mshiho II. The Church formally requests Pat. Abded Mshiho II to consecrate Mar Ivanios of Kandanad as Catholicos, and to ordain a couple of bishops. The Patriarch agrees, and issues a kalpana to the churches concerning the same.

  • Chingam 26 / Sep. 8, 1912 CE

    Pat. Abded Mshiho II, Mar Dionysius VI and Mar Ivanios of Kandanad consecrate Kallasheril Punnoose Ramban as bishop, with the name Geevarghese Mar Gregorios, for the see of Niranam. He is additionally assigned to the sees of Thumpamon and Kollam.

  • Chingam 31 / Sep. 15, 1912 CE

    Pat. Abded Mshiho II, along with Mar Dionysius VI and Mar Gregorios of Niranam, consecrates and enthrones Mar Ivanios of Kandanad as Catholicos of the East, with the name Baselios Paulose I, at St. Mary's Church, Niranam.

    With Geevarghese Mar Dionysius, the head of the Metropolitans of Malankara, other metropolitans, monks, deacons, and a great community of faithful present, at the Church of the Holy Mother of God in Niranam, on Sunday, Kanni 2 [Chingam 31], Year of the Messiah 1912, we have ordained our spiritually beloved Mar Ivanios in the name of Baselios as Maphrian, that is, Catholicos, on the Throne of St. Thomas in the East, that is, in India and other places, as per your request. .. As [priesthood] was gifted to the holy disciples by our Lord Jesus Christ, with the counsel of the members of the Malankara Association presided over by Dionysius, the authority to serve all spiritual elements in common to shepherd the Holy Church has been given to him by the Holy Spirit. (Pat. Abded Mshiho II, Kalpana; cit. Ext. A-13, 1995 SC Judgement)

  • Makaram 27 / Feb. 10, 1913 CE

    Pat. Abded Mshiho II, along with Cath. Paulose I, Mar Dionysius VI and Mar Gregorios of Niranam, ordains Karuchira Geevarghese Ramban and Karottuveettil Yuyakim Ramban as bishops, with the names Geevarghese Mar Philoxenos and Yuyakim Mar Ivanios, for the sees of Kottayam and Thumpamon respectively.

    On the morning of the 27th, everyone went into the church and performed the prayers, and the Bava [i.e. Pat. Abded Mshiho II] began the Holy Qurbana. After the profession of faith, the episcopal candidates — Yuyakim Ramban and the protagonist — kissed the hand of the Bava and were then taken to the room on the north side of the church that had been prepared and arranged for the Bava to occupy. There, seated on two chairs, their heads and faces were covered over with the soshappa [veil], and they were made to sit thus. [..] And the Catholicos Bava, together with the metropolitans and monks, began and carried out the order of the ordination. Both candidates, standing at the threshold of the church, read the shalmoosa in the Syriac language; and at the moment of the consecration, Yuyakim Ramban was given the name “Ivanios” and the protagonist was named “Philoxenos”. After this, all present recited the Axios three times. At that point, the candidates were seated on chairs and lifted upward. (Geevarghese Mar Philoxenos (later Cath. Geevarghese I), Diary)

  • March, 1913 CE

    Pat. Abded Mshiho II returns to the Middle East.

  • May 2, 1913 CE

    Cath. Paulose I passes away, and is entombed at St. Thomas Church (Cheriyapally), Pampakkuda. Mar Ivanios of Thumpamon assumes the see of Kandanad in addition to that of Thumpamon.

  • August, 1913 CE

    The Vattipana-Case begins. Both Mar Dionysius VI and Mar Koorilos stake claim over receiving the interest of the Vattipanam, since he who receives it is legally recognised as the true Malankara Metropolitan. The consecration of the succeeding Catholicos is postponed due to litigations as well as certain plans to solve the division.

  • Aug. 15, 1915 CE

    Pat. Abded Mshiho II passes away, and is entombed at Dayr al-Za'faran (Kurkmo Dayro), the Patriarchal Residence, among the tombs of the previous Patriarchs of Antioch. Shortly afterwards, Pat. Abded Aloho II passes away, and is entombed at the Monastery of St. Mark in Jerusalem.

  • Feb. 2, 1917 CE

    After the Patriarchal See of Antioch remains vacant for about two years, the Synod of the Syriac Orthodox Church elects and installs Mor Iwannis Elias of Mosul as Pat. Elias III.

  • Dec. 14, 1917 CE

    Mar Koorilos passes away. A yogam at Aluva elects Mar Athanasius as the Metropolitan-Trustee of the pro-Patriarch facton. Pat. Elias III assigns him to the parallel-dioceses of Kandanad, Kottayam, Niranam, Thumpamon, and Kollam (the pro-Patriarch faction is nearly non-existent in many of these dioceses).

  • Sep. 15, 1919 CE

    The District Court of Travancore rules in favour of Mar Dionysius VI, pointing out that the Patriarch does not possess temporal authority over Malankara, and that the consent of the Synod of Malankara is required in order to depose the Malankara Metropolitan. Mar Athanasius, Konat Mathen Malpan, and C. J. Kurian appeal to the High Court against this verdict.

    As will appear from paragraph 3 of the trial courts judgment (Ex. 255) pronounced on September 15, 1919, the suit was converted into a representative action on behalf of the Jacobite Syrian Christian population of Malabar with the permission of the court and notice was, given of the institution of the suit under S. 26 of the Travancore Civil Procedure Code by publishing advertisements in the several jurisdictions peopled by the Syrian Christian community. Defendants 7 to 41 got themselves impleaded in the suit as defendants and supported defendants 1 to 3. During the pendency of the suit, defendant 4, Mar Kurilos died and Mar Poulose Athanasius, who claimed to be the successor of mar Kurilos as Malankara Metropolitan, was added as defendant No. 42. By the aforesaid judgment (Ex. 255) the trial court upheld the claim of defendants Mar Geevarghese Dionysius, Mani Poulose Kathanar and Kora Kochu Korula (defendants 1 to 3) as the lawful trustees of the Church properties. (Supreme Court of India: Moran Mar Basselios Catholicos vs. Thukalan Paulo Avira & Ors on 12 September, 1958)

  • Early 1923 CE

    The High Court of Travancore reverses the judgement of the District Court, and rules against Mar Dionysius VI. The Malankara Church files appeal at the Full Bench of the High Court.

  • Mar. 23, 1923 CE

    The Full Bench of the High Court of Travancore once again reverses the judgement of the District Court and rules against Mar Dionysius VI. It deems as authentic the forged recension of the Nomocanon which was presented by the pro-Patriarch faction, and holds that Mar Dionysius VI lost his episcopal office following Pat. Abded Aloho II's excommunication. The Kottayam Seminary is taken over by the police forces.

  • Medam, 1923 CE

    Synod / Managing Committee at Parumala, where it is decided that Mar Dionysius VI shall travel to Mardin and meet Pat. Elias III in person. Mar Dionysius VI, along with a couple of clergy, leave for Turkey the following month.

  • August-September, 1923 CE

    Discussions take place between Pat. Elias III and Mar Dionysius VI at Mardin.

  • Sep. 12, 1923 CE

    The dialogues reach a fruitful end, and Pat. Elias III issues a kalpana annulling the deposition of Mar Dionysius VI. He entrusts it to his delegate, Mor Yulios Elias Qoro, who returns to Malankara with Mar Dionysius VI. This kalpana, unfortunately, does not see light thereafter.

  • Sep. 23, 1923 CE

    Mar Alvares of Goa and Ceylon, who suffered much under the persecution of Papists, passes away at Goa. He is buried at the Municipal Cemetery of Goa.

  • Medam 16 / Apr. 29, 1925 CE

    Association Yogam at Niranam, convened by Mar Dionysius VI. It designates Mar Philoxenos as Catholicos of the East, and elects Pampady Kuriakose Ramban, Panikkerveettil Geevarghese Kathanar, Paret Mathews Kathanar, Kallumpurath Thoma Shemmashen, and Pulikkottil Joseph Shemmashen to bishopric.

    On the evening of the 15th, the protagonist went to Parumala. On the 16th, the protagonist, together with Geevarghese [Gregorios] Metrachan and many others, set out from Parumala; having offered prayers at the Parumala church and having taken leave of Dionysius Metrachan and of the Metrachan who lay ill [i.e. Mar Ivanios], they departed from there at 11 AM and arrived at Pannaikkadavu. From there, amid a grand reception by people from many churches, they arrived at Niranam at 1 o'clock. Thereafter, a meeting was held at 3 PM, at which many people insisted strongly that the protagonist must accept the office of Catholicos, so that he had to consent. (Geevarghese Mar Philoxenos (later Cath. Geevarghese I), Diary)

  • Medam 17 / Apr. 30, 1925 CE

    Mar Gregorios of Niranam and Mar Ivanios of Thumpamon consecrate and enthrone Mar Philoxenos of Kottayam as Catholicos of the East, with the name Baselios Geevarghese I, at St. Mary's Church, Niranam. Mar Dionysius VI, though present at the ceremony, does not participate in the consecration due to legal reasons.

  • Medam 18 / May 1, 1925 CE

    Cath. Geevarghese I, Mar Gregorios of Niranam and Mar Ivanios of Thumpamon ordain Panikkerveettil Geevarghese Kathanar as bishop, with the name Geevarghese Mar Ivanios of Bethany (that is, the monastic order of Bethany).

  • June 6, 1925 CE

    Mar Ivanios of Thumpamon passes away, and is entombed at St. Peter's and St. Paul's Church, Parumala.

  • March, 1926 CE

    Mar Dionysius VI once again files appeal at the Full Bench of the High Court of Travancore for reviewing the earlier verdict.

  • October, 1926 CE

    A yogam of the pro-Patriarch faction at Puthencruz elects Augen Ramban to bishopric. Shortly afterwards, Pat. Elias II ordains Kayamkulam Mikhael Kathanar and Ottathaickal Thomas Kathanar as bishops, with the names Mikhael Mar Dionysius and Thomas Mar Dioscorus of the Knanaya, respectively.

  • Late 1926 CE

    Without the consent of the Malankara Church and its Synod, Mar Ivanios of Bethany writes to Rome claiming that the Catholicate of Malankara seeks to enter into communion with the Papists. See: The Myth of “Parumala Synod 1926”: Examining the Syro-Malankara Catholic Narrative.

  • Early 1927 CE

    Peace talks progress under Mar Dionysius VI and Konat Mathen Malpan, though Mar Athanasius expresses his displeasure. The “Peace Committee” formulates five clauses after lengthy discussions, which includes the recognition of the Patriarch by the Malankara Church as a whole, and the recognition of the Catholicate and the Episcopal Synod by the Patriarch.

  • May 15, 1927 CE

    Pat. Elias II ordains Augen Ramban as Augen Mar Thimothios at the Monastery of St. Mark in Jerusalem.

  • June 11, 1927 CE

    Mar Severios of the Knanaya passes away, and Mar Dioscorus assumes office.

  • October-November, 1927 CE

    Konat Mathen Malpan invites Mar Dionysius VI to Pampakkuda for further proceedings towards peace, which he accepts. However, the Malpan passes away shortly afterwards, and the meeting never takes place.

  • Mithunam 21 / July 4, 1928 CE

    The Full Bench of the High Court of Travancore rules in favour of Mar Dionysius VI. It bestows upon Mar Dionysius possession of and authority over the common assets of the Malankara Church.

    (i) The excommunication of Mar Geevarghese Dionysius (the first defendant) was invalid because of the breach of the rules of natural justice in that he was not apprised of the charges against him and had not been given a reasonable opportunity to defend himself. In other words, he remains the Malankara Metropolitan; (ii) That Defendants 1 to 3 had not become heretics or aliens or had not set up a new Church by accepting the establishment of the Catholicate by Abdul Messiah with power to the Catholicos for the time being to ordain Metropolitans and to consecrate Morone and thereby reducing the power of the Patriarch over the Malankara Church to a vanishing point; (iii) That the Defendants 4 to 6 [i.e. the Trustees of the pro-Patriarch faction] had not been validly elected. (High Court of Travancore, Judgement; quot. Supreme Court, Judgement (dat. July 3, 2017))

  • Aug. 15, 1928 CE

    Synod / Managing Committee convened by Mar Dionysius VI, which institutes a committee under O. M. Cherian to form a Constitution for the Church.

  • Aug. 17, 1928 CE

    Mor Yulios, the Patriarchal Delegate, issues a kalpana “suspending” Mar Dionysius VI. Shortly afterwards, the pro-Patriarch faction files a litigation against Mar Dionysius at the District Court of Kottayam, alleging that he remains deposed, and that the common assets and properties of the Church must be handed over to the pro-Patriarch faction. Beginning of the Suspension Case.

  • Dec. 17, 1928 CE

    Cath. Geevarghese I passes away following an appendectomy at Neyyoor, and is entombed at the Monastery of Holy Mother of God, Vakathanam. Mar Ivanios attempts to become the Catholicos, though the Synod / Yogam at the Monastery designates Mar Gregorios of Niranam as Catholicos of the East.

  • Feb. 15, 1929 CE

    Mar Dionysius VI consecrates and enthrones Mar Gregorios of Niranam as Catholicos of the East, with the name Baselios Geevarghese II, at St. Mary's Church, Niranam.

  • Feb. 16, 1929 CE

    Cath. Geevarghese II and Mar Dionysius VI ordain Pampady Kuriakose Ramban and Yakob Ramban of Bethany as bishops, with the names Kuriakose Mar Gregorios and Yakob Mar Theophilos of Bethany, respectively. Mar Gregorios is assigned to the see of Kottayam, and Mar Ivanios of Bethany is enthroned as the Metropolitan of Bethany.

  • Aug. 16, 1929 CE

    Yogam of the Constition-Committee convened by Cath. Geevarghese II and Mar Dionysius VI. It is determined that the Episcopal Synod of the Malankara Church is the supreme and ultimate authority over all matters of the Church, including doctrine and praxis.

  • Aug. 29, 1929 CE

    Mar Ivanios of Bethany receives a direction from Rome containing the conditions for “union”.

  • Dec. 1, 1929 CE

    Lord Irwin (Edward Wood), Viceroy of India, convenes a meeting at Kottayam, attended by the bishops of the Malankara Church as well as those of the pro-Patriarch faction. The Viceroy informs Pat. Elias III about the peace-talks.

  • January, 1930 CE: I

    Synod at Kundara Seminary, attended by all bishops excepting Mar Ivanios of Bethany, in addition to Puthakuzhiyil Abraham Kathanar, E. J. John, and E. J. Philippose. It repudiates Mar Ivanios' positive stance towards Papism, and decrees that Mar Ivanios shall not possess any authority outside of the monastic order of Bethany. Shortly afterwards, Mar Theophilos of Bethany joins the side of Mar Ivanios.

  • January, 1930 CE: II

    The District Court of Kottayam rejected the Suspension Case filed by the pro-Patriarch faction against Mar Dionysius VI. Shortly afterwards, Mor Ostathios Sleeba passes away.

  • July 4, 1930 CE

    Rome informs Mar Ivanios and Mar Theophilos of Bethany that they shall be received as Syriac Catholic (Uniate) bishops.

  • Sep. 4, 1930 CE

    Association Yogam at Kottayam Seminary. It elects Puthenkavil Geevarghese Ramban, Cheriyamadhathil Skariah Malpan, Paret Mathews Kathanar, Valakuzhy Joseph Kathanar, Alexios Kathanar of Bethany, and K. C. Chacko to bishopric. However, Skariah Malpan and K. C. Chacko humbly decline.

  • Sep. 30, 1930 CE

    Mar Ivanios and Mar Theophilos of Bethany apostatise from Orthodoxy, and profess the Papist faith before the Latin prelate of Kollam. The latter is later said to regret this decision. Beginning of the Syro-Malankara Catholic Church.

  • November, 1930 CE

    The bishops of the pro-Patriarch faction — Mar Athanasius, Mar Timothios, Mar Dioscoros, Mar Dionysius, and Mor Yulios — convene a yogam at Aluva following disagreements among themselves, and requests Pat. Elias III to visit Malankara. Shortly afterwards, Pat. Elias III informs Lord Irwin that he will travel to India and establish peace.

  • Nov. 3, 1930 CE

    Cath. Geevarghese II ordains Puthenkavil Geevarghese Ramban as bishop, with the name Geevarghese Mar Philoxenos, for the see of Thumpamon.

  • Mar. 8-14, 1931 CE

    Pat. Elias III arrives at New Delhi, and meets Lord Irwin, where he rejects the need of an Arbitration Committee to heal the division. The Patriarch leaves for Malankara.

  • Mar. 23, 1931 CE

    Pat. Elias III and Mar Dionysius VI meet at Thrikkunnathu Seminary in Aluva, and hold discussions. The Patriarch reverses his earlier stance at Mardin, and states that he shall not accept the Catholicate. Mar Dionysius leaves.

  • June 30, 1931 CE

    Pat. Elias III invites Mar Dionysius VI to Kuruppampady and attempts to depose him once again. Mar Dionysius informs the Patriarch concerning the uncanonicity of this attempt, and leaves. Shortly afterwards, the Patriarch convenes a yogam of the pro-Patriarch faction.

  • Feb. 12-13, 1932 CE

    Pat. Elias III passes away at Manjinikkara following a cardiac arrest. Mar Dionysius VI arrives, and after offering prayers, informs the bishops of the pro-Patriarch faction that it is fitting for the Patriarch to be entombed at the Kottayam Seminary and not elsewhere. After much discussions, he is entombed at a plot of land north to the parish of Manjinikkara (where a chapel was later built, and is now known as the Monastery of St. Ignatius).

    Day broke. Metropolitan Mor Clemis, with the cooperation of many priests, carried out the greater part of the funeral rite. When four or five nazhikas of the morning had passed, Metropolitan Mor Dionysius of Malankara came to the church and stated his own opinion that it would be fitting if the sacred body of the Bava were interred at the Old Seminary of Kottayam. As to where the venerable body of the Bava was to be laid to rest, the rambans and other Syrian dignitaries, together with the leading men of the community [..] held a deliberation together on this matter. Each of them expressed, with joy, their wish to take the sacred body of their revered father with pride and honour, and to perform the burial themselves. [..] The church of the place where His Holiness had passed away (St. Stephen's Church at Omalloor, Manjinikkara) finally made known their own wish and insistence [on the matter]. In the end, the construction of the tomb and other preparations were begun in haste. (Fr. Kurian Kaniamparambil, “Holy Father in Malankara”, p. 9)

  • March, 1932 CE

    Mar Dionysius VI informs the metropolitans of Aleppo, Jerusalem, and Mardin that a Patriarchal election without the consent and knowledge of the Malankara Church shall not be recognised by the same.

  • Apr. 22, 1932 CE

    Cath. Geevarghese II consecrates chrism at Kottayam Seminary.

  • June 22, 1932 CE

    Mar Dionysius VI publishes the first draft of the Constitution of the Malankara Church.

  • Nov. 14, 1932 CE

    Mor Severios Aphrem of Syria personally invites Mar Dionysius VI to participate in the Patriarchal election. Mar Dionysius politely declines, since the invitation is strictly personal and does not invite nor involve the Synod of the Catholicate.

  • Jan. 30, 1933 CE

    The Synod of the Syriac Orthodox Church elects and installs Mor Severus Aphrem of Syria as Pat. Aphrem I, and Mor Yulios informs Mar Dionysius VI of the same. Mar Dionysius sends a formal felicitation.

  • May 25, 1933 CE

    Cath. Geevarghese II ordains Valakuzhy Joseph Ramban as bishop, with the name Joseph Mar Severios, for the see of Niranam.

  • Kumbham 12 / Feb. 23, 1934 CE

    Mar Dionysius VI passes away, and is entombed at Kottayam Seminary.

  • March, 1934 CE

    Peace-talks progress between the Church and the pro-Patriarch faction, and a new Committee is formed. The Committee resolves that the Patriarch shall henceforth consecrate the Catholicos of Malankara, who shall oversee an autocephalous jurisdiction.

  • June 3, 1934 CE

    Cath. Geevarghese II and Mor Yulios share the kiss of peace at Kottayam Seminary. Shortly afterwards, Cath. Geevarghese and a couple of clergy leave for Homs to hold peace-talks with Pat. Aphrem I.

  • June-July, 1934 CE

    Pat. Aphrem I and Cath. Geevarghese II hold peace-talks at Homs. As the conditions acceptable for each side remain contradictory to one another, certain Syriac Orthodox bishops attempt to force the Catholicos into signing them. Cath. Geevarghese and the team of clergy move to Jerusalem for safety.

  • Aug. 4, 1934 CE

    Prathishedhamahayogam in Malankara. Cath. Geevarghese II returns to Malankara shortly afterwards.

    Attempts were made by the Syrian bishops of Syria, to assassinate our Bava Thirumanassu, the father and spiritual head of more than four hundred thousand believers. This assembly views such a move with all seriousness, and requests all authorities to take the appropriate actions. [The declarations were then sent to Sir John Simon, the State and Foriegn Secretary, Lord Halifax, the Viceroy of India, The Prime Ministers of the States of Kochi-Travancore, Governor of Madras, French Embassy of Syria, British Advisor to the State, High Commissioner of Palestine, and the Patriarchs of Alexandria and Armenia]. (Z. M. Paret, Malankara Nazranikal V, p. 60)

  • Dec. 26, 1934 CE

    Association Yogam at M. D. Seminary, convened by Cath. Geevarghese II. It elects the Catholicos as the Malankara Metropolitan, approves the Constitution of the Church, and designates the Sixth Sunday of the Great Lent (popularly known as “the 36th”) as the Catholicate Day. It additionally elects Fr. Alexios of Bethany to bishopric, and K. M. Mammen Mappila as the Secretary of the Association.

  • Apr. 4-5, 1935 CE

    Bishop Pekinham Walsh, a friend of the Malankara Church, meets Pat. Aphrem I at Homs and discusses the conditions for peace. He later returns to Malankara and discusse the same with the Church and the pro-Patriarch faction. The set of peace-conditions formulated by him are later rejected by the Patriarch.

  • Aug. 22, 1935 CE

    A yogam of the pro-Patriarch faction at Karingachira, which elects Mar Athanasius as the President of the parallel Association. It decides to file further litigations against the Malankara Church and to restart the Vattipana-Case.

  • Aug. 3-19, 1937 CE

    Cath. Geevarghese II and a team of clergy participate in the Faith and Order World Conference at Edinburgh.

  • Nov. 29, 1937 CE

    Mar Severios of Niranam apostatises from Orthodoxy, and becomes a Uniate prelate under Mar Ivanios.

  • Mar. 10, 1938 CE

    The pro-Patriarch faction files a suit at the District Court of Kottayam against the Malankara Church, claiming to be the rightful Trustees of the Malankara Association, and stakes claim over all common assets and properties of the Church.

  • Apr. 7, 1938 CE

    Cath. Geevarghese II ordains Alexios Ramban of Bethany as bishop, with the name Alexios Mar Thevodosios, for the see of Kollam.

  • Nov. 2, 1939 CE

    Mar Dioscoros of the Knanaya apostatises from Orthodoxy, and becomes a Uniate prelate under Mar Ivanios. Though a Uniate project to “unite” the Orthodox Knanaya with Rome, it fails.

  • May 6, 1940 CE

    Cath. Geevarghese II ordains Kallumpurath Thoma Ramban (of the Order of Sacred Transfiguration) as bishop, with the name Thoma Mar Dionysius, for the see of Niranam.

  • Mar. 24-29, 1941 CE

    Peace-talks between the Church and the pro-Patriarch faction progress at Aluva, under Augen Mar Thimothios. It is resolved that the pro-Patriarch faction shall recognise Cath. Geevarghese II by performing qroyto d-Ruho (epiclesis) upon him. Though the Catholicos expresses willingness in order to heal the division and arrives at Aluva, Mar Athanasius withdraws his agreement. Mar Thimothios of Kandanad, along with several parishes, unite to the Catholicate.

  • Dec. 10, 1942 CE

    Pat. Aphrem I issues a kalpana deposing Mar Thimothios of Kandanad.

  • Jan. 18, 1943 CE

    The District Court of Kottayam rejects the petition of the pro-Patriarch faction, pointing out the validity and canonicity of the Catholicate, and the invalidity of Mar Athanasius' position as parallel Malankara Metropolitan. The pro-Patriarch faction files appeal at the High Court of Travancore.

  • Apr. 22, 1943 CE

    Mar Thimothios of Kandanad, who was resting at the Piravam Church, is beaten with coffee-sticks by the pro-Patriarch faction.

  • Aug. 6, 1946 CE

    Pat. Aphrem I ordains Mulayirikkal Paulose Ramban and Vayalipparambil Geevarghese Kathanar as bishops, with the names Geevarghese Mar Gregorios and Paulose Mar Severios respectively.

  • Aug. 8, 1946 CE

    The Majority Bench of the High Court of Travancore allows the appeal of the pro-Patriarch faction and destablises the verdict of the District Court. The Malankara Church files a review.

  • Nov. 2, 1947 CE

    Synod at Parumala, convened by Cath. Geevarghese II concerning the canonisation of Cath. Baselios Yeldo (d. 1685) and Mar Gregorios of Niranam (d. 1902). The Catholicos declares both of them as formal saints of the Church.

  • 1949 CE

    Certain laity form an organisation by the name of “Peace League”.

  • January 9-27, 1950 CE

    Yogam at Chingavanam Seminary, attended by the prelates of the Church as well as those of the pro-Patriarch faction. The “Peace League” attempts to force the prelates into signing a set of conditions, and locks the Seminary. All prelates, except for Mar Thevodosios of Kollam, sign them. The conditions are nevertheles rejected by both the Patriarchate and the Catholicate.

  • Apr. 17, 1951 CE

    Mar Philoxenos of Thumpamon passes away, and is entombed at St. Mary's Church, Puthencavu.

  • Apr. 20, 1951 CE

    Cath. Geevarghese II, along with other bishops, consecrate chrism at Kottayam Seminary.

  • May 15, 1951 CE

    Association Yogam at M. D. Seminary, convened by Cath. Geevarghese II. It approves a revision to the Constitution, and elects Vattakkunnel Mathew Kathanar and Vaduthala Daniel Kathanar to bishopric.

  • Dec. 21, 1951 CE

    The High Court of Travancore dismisses the review-petition of the Malankara Church. Shortly afterwards, Cath. Geevarghese II vacates the Kottayam Seminary and moves to Devalokam Palace. The Church files appeal at the Supreme Court of India.

  • Jan. 25, 1953 CE

    Mar Athanasius of the pro-Patriarch faction passes away, and is entombed at Thrikkunnathu Seminary.

  • May 15, 1953 CE

    Cath. Geevarghese II, along with other bishops, ordains Mookencheril Pathrose Ramban, Paret Mathews Kathanar, Vattakkunnel Mathew Kathanar, Vaduthala Daniel Kathanar, and Puthusserizhikath Mathews Kathanar as bishops, with the names Pathrose Mar Ostathios, Mathews Mar Ivanios, Mathews Mar Athanasius, Daniel Mar Philoxenos, and Mathews Mar Koorilos, respectively.

  • Apr. 15, 1954 CE

    Pat. Aphrem I ordains Vayala Abraham Kathanar as bishop, with the name Abraham Mar Clemis of the Knanaya.

  • May 21, 1954 CE

    The Supreme Court destabilises the High Court judgement, and asks it to review the matter.

  • October-November, 1956 CE

    Emperor Haile Selassie of Ethiopia visits Malankara, and meets Cath. Geevarghese II.

  • Dec. 31, 1956 CE

    The High Court reviews the earlier verdict and once again rules in favour of the pro-Patriarch faction. Shortly afterwards, the Malankara Church files appeal at the Supreme Court.

  • February, 1957 CE

    Pat. Justinian I of Romania visits Malankara, and meets Cath. Geevarghese II.

  • April, 1957 CE

    Two Armenian Orthodox prelates visit Malankara and meet Cath. Geevarghese II.

  • June 11, 1957 CE

    A yogam of the pro-Patriarch faction at Thrippunithura. It designates Mar Clemis of the Knanaya as parallel Malankara Metropolitan.

  • June 23, 1957 CE

    Pat. Aphrem I passes away. Shortly afterwards, the Synod of the Syriac Orthodox Church elects and installs Mor Severus of Beirut as Pat. Yakub III.

  • Aug. 20 - Sep. 2, 1958 CE

    The Supreme Court hears the final pleas and arguments for the First Samudaya Case.

  • Sep. 12, 1958 CE

    The Supreme Court rules in favour of Cath. Geevarghese II and the Malankara Church. The Catholicos is declared as the true Malankara Metropolitan and the valid Trustee of the Church, and the [self-standing] spiritual authority of the Patriarch of Antioch upon Malankara is noted to have reached a vanishing point. The Constitution of the Church is recognised as valid and binding. Lastly, the pro-Patriarch faction is instructed to pay a massive sum including the costs of the proceedings to the Malankara Church. Though the pro-Patriarch faction files a review-petition shortly afterwards, it is dismissed.

    The result, therefore, is that this appeal must be accepted, the judgment of the Kerala High Court set aside, the decree of the trial court dismissing the suit must be restored and we order according. The plaintiff-respondent [i.e. the pro-Patriarch faction] as also the newly added respondents must pay to the defendant-appellant [i.e. the Catholicate] the costs of this appeal and the plaintiff-respondent must also pay the costs of all proceedings in all courts including the costs of the proceedings already awarded to him by this court, which will stand. The suit will, therefore, stand dismissed with costs throughout and all interim orders as to security for mesne profits etc., will be vacated. (Supreme Court of India: Moran Mar Basselios Catholicos vs. Thukalan Paulo Avira & Ors on 12 September, 1958)

  • Nov. 30, 1958 CE

    Pat. Yakub III writes to Cath. Geevarghese II that he is willing to establish peace in the Church. The bishops of the pro-Patriarch faction writes to the Patriarch that they are willing to recognise the Catholicos.

  • Dec. 9, 1958 CE

    Pat. Yakub III writes No. 447/1958 kalpana, addressed to the pro-Patriarch faction in Malankara, recogning Cath. Geevarghese II as the Catholicos of the East.

    It is not a secret that the disputes which began nearly fifty years weakened and depleted the Church in many ways. Fromt he beginning, many well-wishers of the Church and devotees, although they desired peace and unity, a solution and an end to the dispute, passed away sad and disappointed. We also had for long wished to see peace in the Church and unity among the members of the same body. We had expressed this wish to you in our formal letter sent immediately after our ascension on the throne of the Holy Patriarchate of Antioch. Our Lord is pleased to remove this difference through us, which feeling has been gaining strength in us from day to day. Glory be to Him. By this, we accept Mar Baselios Geevarghese as Catholicos in order to establish peace in the Malankara Church. (Pat. Ignatius Yakub III, Kalpana No. 447/1958; dat. Dec. 9, 1958)

  • Dec. 16, 1958 CE

    Synod at Kottayam Seminary, where prelates of the Malankara Church and the pro-Patriarch faction discuss the final terms of the union.

  • 11:00 PM, Dec. 16, 1958 CE

    Cath. Geevarghese II issues No. 105/1958 kalpana recogning Pat. Yakub III as Patriarch of Antioch in accordance with the provisions of the Constitution of the Church. In the presence of a massive crowd of clergy and laity, the reconciliation-kalpanas of the Patriarch and the Catholicos are exchanged, and the bishops of the pro-Patriarch faction sign agreements signifying their union and submission to the Catholicate. End of the First Schism.

    Baselios Catholicos, the feeble one by the name of Geevarghese II, reigning on the Throne of the East of St. Thomas the Apostle. [..] We are pleased to accept Moran Mar Ignatius Yacoub III as the Patriarch of Antioch subject to the Constitution in vogue enacted by the Malankara Syrian Christian Association, for the sake of the peace in the Church. We are glad to receive the metropolitans in Malankara under him, subject to the provisions of the same Constitution. (Cath. Baselios Geevarghese II, Kalpana No. 105/1958; dat. Dec. 16, 1958)