Chaldean Syrian Church

The Chaldean Syrian Church of India (Classical Syriac: ‫ܥܕܬܐ‬

Holy Apostolic Catholic
‫ ;ܕܡܕܢܚܐ ܕܐܬܘ̈ܖ ܝܐ‬Malayalam: കൽദായ സുറിയാനി സഭ
/ Kaldaya Suriyani Sabha) is an Eastern Christian denomination, Assyrian Church of the
based in Thrissur, in India. It is organized as a metropolitan East
province of the Assyrian Church of the East, and represents ‫ܥܕܬܐ ܕܡܕܢܚܐ ܕܐܬܘ̈ܖ ܝܐ‬
traditional Christian communities of the East Syriac Rite (hence the കൽദായ സുറിയാനി സഭ
name) along the Malabar Coast of India.[2] It is headed by Mar
Awgin Kuriakose.[3][4]

The Church uses the East Syriac Rite, and employs the Divine
Liturgy of Saints Addai and Mari.[5] Its members constitute a
traditional community among Saint Thomas Christians (also
known as Nasrani), who trace their origins to the evangelistic
activity of Thomas the Apostle in the 1st century. They are based
mostly in the state of Kerala, numbering some 15,000 members in
the region.[6]

The Chaldean Syrian Church is a modern-day continuation of the

historical ecclesiastical province of India, that was active in
continuity until the 16th century, as part of the ancient Church of
the East.[7] After the long period of internal schisms and struggles,
that lasted from the end of the 16th to the beginning of the 20th
century, the Church was consolidated during the tenure of Mar The Mar Thoma Sliva or Saint
Abimalek Timotheus (d. 1945), who is revered as a saint.[8] Thomas Cross, the symbol of the
Church

History Classification Eastern

Christianity
Orientation Syriac
Early history Christianity
Theology School of Nisibis
Catholicos- Mar Awa III
Patriarch
Metropolitan Metropolitan Mar
Archbishop Awgin Kuriakose
Region India, diaspora
Language Syriac,
Malayalam
Liturgy East Syriac Rite
Saint Thomas Christians
Headquarters Marth Mariam
Cathedral
Christianity in India traditionally traces its origin to Thomas the Thrissur, Kerala,
Apostle, who is believed to have evangelized in India in the 1st India
century. Honoring that tradition, Christians in India became known
Founder Saint Thomas the
as Saint Thomas Christians. By the 3rd century, relations between
Apostle
Christian communities in India and neighbouring Persian Empire
were well established, thus enabling Patriarchs of Seleucia- Origin Apostolic Era
Ctesiphon, as heads of the ancient Chaldean Syrian Church of the Branched from Church of the
East, to establish their jurisdiction over India. Since the East Syriac East in India
Rite was the principal liturgical rite of the Church of the East, that
rite was also used by the Christian communities of India, located Members 15,000[1]
mostly along the Malabar Coast. In the 7th century India was Official website Official website (h
designated as its own ecclesiastical province, headed by ttp://www.churcho
metropolitan bishops. Throughout the entire medieval period, ftheeastindia.org)
Metropolitans of India belonged to the ecclesiastical hierarchy of
the Church of the East.[9]

In 1490–1491, Patriarch Shemon IV responded to the request of Christians from India, and appointed two
bishops, Mar Yohannan and Mar Awgin, dispatching them to India. These bishops, were followed by Mar
Yahballaha, Mar Dinkha and Mar Yaqobin 1503–1504. They were later followed by Metropolitan
Abraham, who died in 1597. By that time, Christians of the Malabar Coast were facing new challenges,
caused by the establishment of Portuguese presence in India.[10][11]

Period of internal schisms and struggles

The arrival of Portuguese in India, and gradual establishment of their presence along the Malabar Coast,
was consequently followed by the missionary activity of the Catholic Church. Portuguese authorities used
intimidation to force local Christians into becoming Eastern Catholics, under the jurisdiction of the Roman
Catholic Diocese of Goa. The Archbishops of Goa, backed by the Portuguese, and the Jesuites, claimed
full jurisdiction over the local Christians of the Malabar Coast. In the process, local liturgical rite was
Latinized, holy books were burned under the suspicion of Nestorianism, and connection with the Church of
the East in Mesopotamia was denounced at the Synod of Diamper (1599).[12][13]

Coercive actions of the Portuguese padroado system ultimately caused resistance, and in 1653 a
traditionalist faction of the local Christian community decided to follow Archdeacon Mar Thoma I in a
rebellion, which became known as the Coonan Cross Oath.[14][15] As a response to these events, Rome
sent Carmelites from the "Congregation for the Evangelization of Peoples" to the Malabar Coast. They first
arrived in 1655, and began to deal directly with the Archdeacon Mar Thoma I. Although they were unable
to sway the Archdeacon, Carmelites gained the support of other local leaders, including Palliveettil Chandy,
Alexandar Kadavil and the Vicar of Muttam, the three councilors of Mar Thoma.[16]

As a result of this, between 1661 and 1662, out of the 116 churches, the Carmelites reclaimed eighty-four
churches, leaving Mar Thoma I with thirty-two churches. The eighty-four churches and their congregations
were the body from which the later Syro-Malabar Church and the Chaldean Syrian Church have
descended, while the other thirty-two churches and their congregations represented the nucleus of the
Puthenkoor, which was eventually turned into the Malankara Syrian Jacobite Church, after the introduction
of the West Syriac Rite. That process was initiated in 1665, when Mar Gregorios Abdal Jaleel, a Bishop
sent by the Syriac Orthodox Patriarch of Antioch, arrived in India. The dissident group under the leadership
of Mar Thoma welcomed him, apparently mistaking him for a Bishop of East Syriac Rite sent by the
Church of the East.[17][18]
Though most of the Saint Thomas Christians gradually relented in their strong opposition to the Catholic
influence, the arrival of the Bishop Mar Gregorios of the Syriac Orthodox Church in 1665 marked the new
step towards permanent schism. Those who accepted new liturgical practices (West Syriac Rite) and
theology of the Syriac Orthodox Church of Antioch became known as the "New Party" (Puthenkuttukar,
also known as the Jacobites), while the remaining pro-Catholic fraction became known as "Old Party"
(Pazhayakuttukar), and later came to be known as the Syro-Malabar Catholic Church.[19]

A minority within the Christian community tried to preserve the

traditional use of the East Syriac Rite and re-establish ties with
Patriarchs of the Church of the East, who occasionally sent
emissaries to India. At the very beginning of the 18th century (c.
1708), bishop Mar Gabriel (d. c. 1733) arrived to India, sent by the
Patriarch. He succeeded in reviving the traditionalist community,
but was faced with rivalry both from West-Syriac (Jacobite) and
pro-Catholic party.[20][21][22][23]

Revival of the East Syriac rites

The Chaldean Syrian Church's current Metropolitan, Mar Aprem

Mooken, has argued that the church represents a continuation of the
ancient Church of the East hierarchy in India.[7] In 1862, an
attempt was made to reestablish direct ties between the community
Mar Gabriel
in India and the Patriarch Shimun XVIII, who consecrated an
Indian born Mar Abdisho Thondanat (d. 1900) as Metropolitan of
India, but his task proved to be very difficult and challenging.[24]

In order to place Christians of the East Syriac Rite in India under his authority, Chaldean Catholic Patriarch
Joseph Audo sent a request to Pope Pius IX, asking for confirmation of his jurisdiction. Without waiting for
a reply, he dispatched Mar Elias Mellus, Bishop of 'Aqra, to India in July 1874. Mar Mellus had substantial
success convincing local Christian communities in Thrissur District, and also some churches in Kottayam
District, to recognize him as their bishop. Although the churches were called by the name Syro-Malabar
(also known as Chaldean Syrians at that time), the actual situation was that from Irinjalakuda to northwards
and south of Bharathapuzha River, and in some churches in Meenachil taluk, the Syro-Malabarians (also
known as Chaldean Syrians at that time) were half Catholic and half Nestorian, with an East Syriac liturgy.
Nevertheless, by 1877, 24,000 followers had joined his group, based in Our Lady of Dolours Church (now
Marth Mariam Cathedral) in the parish of Thrissur. In response, the Pope dispatched Latin Catholic leaders
to remove Mar Mellus from the country and sent him back to Mesopotamia in 1882.[25]

After 1882, the majority of Mellus' followers returned to the Syro-Malabar Catholic Church, but some
8,000 Christians maintained their demand for restoration of traditional ecclesiastical order. In order to
answer those requests, Mar Abdisho Thondanat revived his activity, fulfilling the aspirations of local
Christians of the East Syriac Rite for the full reestablishment of traditional ecclesiastical structure. Until his
death in 1900, he partially succeeded in organizing the local church, that was named the Chaldean Syrian
Church.[24]

After his death, local Christians appealed to Mar Shimun XIX, Patriarch of the Assyrian Church of the East
in Qochanis who was forthcoming, and in December 1907 consecrated Mar Abimalek Timotheus as
metropolitan bishop for India. He reached his diocese in February 1908, and took over the
administration.[26]
Mar Abimalek Thomotheus organized ecclesiastical order and revived East Syriac rites and teachings in the
local Thrissur church. These reforms caused some followers to break away and rejoin the Syro-Malabar
Catholic Church, but through the reforms, the original East-Syriac oriented Church of India was revived, as
it was prior to the Synod of Diamper in 1599.[27]

Modern schism and reconciliation

In June 1952, Patriarch Shimun

XXI appointed Thoma Darmo as
new Metropolitan of India, based at
Trichur. During his tenure, several
churches were built, preparation of
new clergy was organized, and the
Mar Narsai Press was established.
In January 1964, a dispute broke
out, and Thoma Darmo was
Metropolitan Mar Aprem Mooken,
suspended from the metropolitan
with his two Bishops, Mar Yohannan
Yoseph (left) and Mar Awgin
office by the Patriarch.[28][29]
Kuriakose (right) Inside view of Thrissur
Emerging dispute had several
causes, including issues related to Marth Mariam Cathedral
hereditary succession and proposed reform of church calendar. Thoma
Darmo did not submit to the suspension, and the community
became divided, splitting in two fractions, with one following the
Metropolitan, and other remaining loyal to the Patriarch. In 1968,
Thoma Darmo left for Iraq, to become head of the newly formed
Ancient Church of the East. He appointed Aprem Mooken as new
Metropolitan of India, for the fraction that joined the Ancient
Church of the East. In the same time, the other part of community,
that remained within the Assyrian Church of the East, were led by
their own administrators and hierarchs, appointed by Patriarch
Marth Mariam Valiyapalli, Thrissur
Shimun XXI. First of them was Mar Dinkha Khanania, at that time
Bishop of Iran, who was appointed Patriarchal delegate for India,
in 1967.[30]

In October 1971, Patriarch Shimun XXI appointed Mar Timotheus II (d. 2001) as new Metropolitan for
India.[31] During the following years, several attempts were made to heal the schism. In 1995, under new
Patriarch Dinkha IV of the Assyrian Church of the East, an agreement with Metropolitan Aprem Mooken
was reached, thus initiating the process of reconciliation. On that occasion, the validity of ordinations
performed by Thoma Darmo after the suspension of 1964 was recognized, and in 1997 the suspension
itself was annulled by the Holy Synod of the Assyrian Church of the East.[32]
The Chaldean Syrian Church in India now constitutes one of the four Archbishoprics of the Assyrian
Church of the East. Its followers number around 45,000.[27] The present Metropolitan, Mar Aprem
Mooken (ordained in 1968), is headquartered in Thrissur City. His seat is the Marth Mariam Valiyapalli
10°31′6″N 76°13′2″E. The Chaldean Syrian Higher Secondary School is also affiliated with the church.

References
1. "Holy Apostolic Catholic Assyrian Church
of the East — World Council of Churches"
(https://www.oikoumene.org/en/member-ch
urches/holy-apostolic-catholic-assyrian-ch
urch-of-the-east). Oikoumene.org. January
1948. Retrieved 20 March 2019.
2. "CHURCH OF THE EAST - INDIA" (http://
www.churchoftheeastindia.org/index.php).
www.churchoftheeastindia.org. Retrieved
5 March 2023.
3. Bureau, The Hindu (8 January 2023). "Mar
Awgin Kuriakose ordained as Metropolitan
of the Chaldean Syrian Church of the East"
(https://www.thehindu.com/news/national/k
erala/mar-awgin-kuriakose-ordained-as-m
etropolitan-of-the-chaldean-syrian-church-
of-the-east/article66353689.ece). The
Hindu. Retrieved 5 March 2023 – via
www.thehindu.com.
4. "CHURCH OF THE EAST - INDIA" (http://
www.churchoftheeastindia.org/Mar-Awgin-
Kuriakose.php).
www.churchoftheeastindia.org. Retrieved
5 March 2023.
5. Brown 1956, p. 281.
6. Vadakkekara 2007, p. 101-103.
7. Mooken 2003, p. 49–51, 65, 70.
8. Mooken 1975.
9. Baum & Winkler 2003, p. 51-58.
10. Wilmshurst 2000, p. 20, 347, 398, 406-407.
11. Baum & Winkler 2003, p. 106-111.
12. Brown 1956, p. 32.
13. Baum & Winkler 2003, p. 115.
14. Brown 1956, p. 100.
15. Baum & Winkler 2003, p. 115-116.
16. Brown 1956, p. 103.
17. Brown 1956, p. 111-112.
18. Baum & Winkler 2003, p. 116.
19. Neill 2004, p. 327-328.
20. Brown 1956, p. 115-117.
21. Mooken 1977, p. 50-51.
22. Mooken 1983, p. 25-26.
23. Neill 2002, p. 62-65.
24. Mooken 1987.
25. Vadakkekara 2007, p. 102.
26. Mooken 1975, p. 11-26.
27. Vadakkekara 2007, p. 103.
28. Mooken 1974, p. 57, 64-65.
29. Mooken 2003, p. 169.
30. Mooken 2004, p. 32.
31. Mooken 2003, p. 180.
32. Mooken 2004, p. 90-92.

Sources
Baum, Wilhelm; Winkler, Dietmar W. (2003). The Church of the East: A Concise History (http
s://books.google.com/books?id=CnSCAgAAQBAJ). London-New York: Routledge-Curzon.
ISBN 9781134430192.
Brown, Leslie W. (1956). The Indian Christians of St Thomas: An Account of the Ancient
Syrian Church of Malabar (https://books.google.com/books?id=H9gYAAAAIAAJ).
Cambridge: Cambridge University Press.
Frykenberg, Robert E. (2008). Christianity in India: From Beginnings to the Present (https://b
ooks.google.com/books?id=mXgSDAAAQBAJ). Oxford: Oxford University Press.
ISBN 9780198263777.
Mingana, Alphonse (1926). "The Early Spread of Christianity in India" (https://www.escholar.
manchester.ac.uk/api/datastream?publicationPid=uk-ac-man-scw:1m1200&datastreamId=P
OST-PEER-REVIEW-PUBLISHERS-DOCUMENT.PDF) (PDF). Bulletin of the John
Rylands Library. 10 (2): 435–514. doi:10.7227/BJRL.10.2.7 (https://doi.org/10.7227%2FBJR
L.10.2.7).
Mooken, Aprem (1974). Mar Thoma Darmo: A Biography (https://archive.org/details/marthom
adarmobio0000mara). Trichur: Mar Narsai Press.
Mooken, Aprem (1975). Mar Abimalek Timotheus: A Biography (https://archive.org/details/ma
rabimalektimot0000mara). Trichur: Mar Narsai Press.
Mooken, Aprem (1977). The Chaldean Syrian Church in India (https://books.google.com/boo
ks?id=QwkuAAAAYAAJ). Trichur: Mar Narsai Press.
Mooken, Aprem (1983). The Chaldean Syrian Church of the East (https://books.google.com/
books?id=HMoP4lsmGXoC). Delhi: National Council of Churches in India.
Mooken, Aprem (1983x). Indian Christian: Who is Who (https://archive.org/details/indianchris
tianw0000mara). Bombay: Bombay Parish.
Mooken, Aprem (1987). Mar Abdisho Thondanat: A Biography (https://books.google.com/boo
ks?id=6ZxKAAAAMAAJ). Trichur: Mar Narsai Press.
Mooken, Aprem (2003). The History of the Assyrian Church of the East in the Twentieth
Century (https://archive.org/details/historyofassyria0018mara). Kottayam: St. Ephrem
Ecumenical Research Institute.
Mooken, Aprem (2004). Patriarch Mar Dinkha IV: The Man and His Message (https://archive.
org/details/patriarchmardink0000mara). Trichur: Mar Narsai Press. ISBN 9788190220507.
Moraes, George M. (1964). A History of Christianity in India: From Early Times to St. Francis
Xavier: A. D. 52-1542 (https://books.google.com/books?id=dM_YAAAAMAAJ). Bombay:
Manaktalas.
Mundadan, Mathias (1967). The Arrival of the Portuguese in India and the Thomas
Christians Under Mar Jacob, 1498-1552 (https://books.google.com/books?id=UqEhAAAAM
AAJ). Bangalore: Dharmaram College.
Mundadan, Mathias (1970). Sixteenth century traditions of St. Thomas Christians (https://boo
ks.google.com/books?id=zI4hAAAAMAAJ). Bangalore: Dharmaram College.
Mundadan, Mathias (1984). Indian Christians: Search for Identity and Struggle for Autonomy
(https://books.google.com/books?id=VdXUAAAAMAAJ). Bangalore: Dharmaram College.
Neill, Stephen (1966) [1984]. Colonialism and Christian Missions (https://books.google.com/
books?id=WgdLAAAAIAAJ). New York: McGraw-Hill.
Neill, Stephen (2004) [1984]. A History of Christianity in India: The Beginnings to AD 1707 (h
ttps://books.google.com/books?id=RH4VPgB__GQC). Cambridge: Cambridge University
Press. ISBN 9780521548854.
Neill, Stephen (2002) [1985]. A History of Christianity in India: 1707-1858 (https://books.goog
le.com/books?id=Xi-tvrYbYxMC). Cambridge: Cambridge University Press.
ISBN 9780521893329.
Vadakkekara, Benedict (2007). Origin of Christianity in India: A Historiographical Critique (htt
ps://books.google.com/books?id=7f3YAAAAMAAJ). Delhi: Media House.
ISBN 9788174952585.
Wilmshurst, David (2000). The Ecclesiastical Organisation of the Church of the East, 1318–
1913 (https://books.google.com/books?id=jB8ir0ek8bgC). Louvain: Peeters Publishers.
ISBN 9789042908765.
Wilmshurst, David (2011). The martyred Church: A History of the Church of the East (https://b
ooks.google.com/books?id=zfxNtwAACAAJ). London: East & West Publishing Limited.
ISBN 9781907318047.
External links
Church of the East – India (http://www.churchoftheeastindia.org/)
Current Organization of the Church of the East in India (https://web.archive.org/web/2005091
0232213/http://www.cired.org/ace_india.html)
Aprem Mooken: Assyrian Church of the East in Trichur, India (https://bethkokheh.assyrianch
urch.org/articles/169)
Aprem Mooken: Assyrian Church of the East in India (http://www.nestorian.org/church_of_th
e_east_in_india.html)

Retrieved from "https://en.wikipedia.org/w/index.php?title=Chaldean_Syrian_Church&oldid=1177741213"