Indian Orthodox Traditions: Malankara Orthodox Syrian Church

Religious Scriptures

The Malankara Orthodox Church bases its faith on the Bible and the “living Tradition” of the Church. Its official Bible follows the Syriac Peshitta tradition, which contains the standard 39-book Old Testament and 27-book New Testament 1 . In practice, Malayalam translations have long been used: for example, the first complete Malayalam Bible (“Ramban” Bible) was translated from the Peshitta in 1807–1813 . Deuterocanonical (Apocryphal) books are also generally included in liturgical use, as is common in Oriental Orthodoxy.

• Holy Scriptures (Bible): Old and New Testaments (Syriac Peshitta). The Peshitta is the traditional liturgical Bible of the Syrian churches, including Malankara.
• Malayalam Bibles: Early translations (e.g., Ramban Bible) were done from the Peshitta. Later Bibles (Baily/Gundert) include Deuterocanonical books.
• Patristic and Liturgical Texts: In addition to Scripture, the Church preserves Syriac liturgical books (e.g. Holy Qurbana rites, order of sacraments) and reveres patristic writings. Nineteenth-century printing in Kerala (e.g. the Simath Haye journal, Mar Julius Press) disseminated Syriac Church Fathers’ writings alongside liturgical materials 3 . These works (from both East and West Syriac traditions) are held as part of the Church’s heritage.

Historical Origins

According to tradition, the Malankara Orthodox Syrian Church traces its origin to St. Thomas the Apostle (who is said to have come to India c. AD 52) 4 . For centuries the St. Thomas Christians of Kerala maintained links with the East Syrian (Church of the East) hierarchy. By the 4th–5th centuries they were under a Metropolitan of Persia and used the East Syrian liturgy of Addai and Mari . Malayalam vernacular developed later (10th century onward), but Syriac remained the sacred language of worship.

• Apostolic Foundation: St. Thomas is honored as the Apostle of India; Malankara tradition calls him the first “Catholicos” (head) of the Indian Church . This claim underscores the community’s self-understanding as an apostolic church as old as the Fathers of Nicaea.
• Persian (East Syrian) Period: From at least the 4th century the Kerala Church sent bishops from the Persian (Church of the East) tradition. The liturgy of Addai and Mari was used when the Portuguese arrived in the 16th century . Many Syriac terms entered Malayalam (for example qurbana for Eucharist, madbaha for altar) during this era.
• Colonial Era – Portuguese Interference: Beginning in the late 1500s, Portuguese colonists attempted to bring the St. Thomas Christians under the Latin Church. The Synod of Udayamperoor (Diamper, 1599) imposed Roman liturgical and episcopal control on the community . By the mid-17th century many natives were dissatisfied with Latinization.
• Coonan Cross Oath (1653): In 1653 a large section of Thomas Christians took an oath to resist Latin dominance and restore their Oriental heritage 10 . Those who broke with Rome then sought new Eastern bishops, eventually entering into communion with the Syriac (West Syrian) Patriarch of Antioch.
• West Syrian (Antiochene) Affiliation: From the late 17th century onward, Malankara accepted West Syrian bishops and liturgical customs. The Church gradually shifted to the West Syrian Rite (Liturgy of St. James) instead of the East Syrian Addai–Mari rite 11 . Visiting Patriarchs from Antioch brought new liturgical books and standardized rites (marriage, baptism, etc.) along Antiochian lines 11 . By the 19th century these Syrian-Antiochene traditions were fully established in Malankara.
• Autocephaly and Catholicate: In 1912 the Malankara Church established its own Catholicate (Catholicosate of the East) in India. (The first Catholicos was Baselios Paulose I.) This revived the ancient notion that St. Thomas had been the original national head of the Indian Church 7 . The Catholicos of the East became (and remains) the primate of the Malankara Orthodox Church.

Theological Influences

Theologically, Malankara Orthodoxy is firmly rooted in the Oriental (non-Chalcedonian) tradition. The Church accepts the first three Ecumenical Councils (Nicea, Constantinople, Ephesus) and follows Miaphysite Christology: in one Person of Christ the divine and human natures are united without confusion or change 12 . This is in continuity with the Syriac Orthodox (Antiochene) theology, as well as with Coptic, Armenian and other Oriental Orthodox Churches. Thus the Church venerates Greek Fathers (Athanasius, Cyril, etc.) and Syriac Fathers (Ephrem of Nisibis, Jacob of Serugh, Severus of Antioch, Philoxenus) alike. Saints and theologians of Malankara – for example St. Dionysius Vattasseril (19th cent.) – also contributed to sustaining Orthodox doctrine under colonial pressures.

• Oriental Orthodox Tradition: The Malankara Church professes Miaphysitism (one united nature of Christ) and upholds the ancient faith of the undivided Church 12 . It rejects the Council of Chalcedon (451) definitions, in line with the Syriac Orthodox theological heritage.
• Syriac (Antiochene) Theology: Since union with Antioch, Malankara theology incorporates West Syrian liturgical theology and spirituality. Many hymns and prayers (e.g. the 6th-century “Trisagion” by Patriarch Severios) reflect Antiochene doctrine 13 . Visiting Patriarchs gave final form to Antiochian practices in Malankara by the late 19th century 11 .
• Patristic Sources: Teachings of the early Fathers (both Greek and Syriac) are honored. In fact, in the 19th century Malankara clergy promoted publication of patristic works (via Syriac presses) as part of spiritual renewal . The Nicene Creed (bearing influence of Athanasius and the Cappadocians) is explicitly affirmed and regularly recited in worship 14 .
• Contextual Theology: In modern times, Indian Orthodox theologians emphasize inculturation – expressing Orthodox faith in Indian cultural terms. This includes dialogue with Hindu concepts of spirituality and ethics. While not citing a single source, Malankara theology today often speaks of the Church as an “Indian Church” in faith and life (see the Church’s preambles) 4 .

Liturgical Practices

The Church follows the West Syrian (Antiochene) rite in its public worship. The Holy Qurbana (Divine Liturgy of the Eucharist) is the chief service. Its structure includes: a preparatory incense offering, a procession with the bread and wine, the chanting of the Manitho (the Antiochene creed-poem by Severios of Antioch) and the Trisagion, readings from the Epistles and Gospel (often followed by a sermon), and then the Eucharistic Anaphora (offering) 13 15 . The Nicene Creed is sung (affirming faith with “the apostles and the Church fathers” 14 ) before the Anaphora, and after the Eucharist the “kiss of peace” is exchanged. After consecration, the Chalice and Paten are unveiled, symbolizing the revelation of the heavenly Mysteries 16 .

• West Syrian Liturgy (Holy Qurbana): Based on the Liturgy of St. James, it uses Syriac chant and prayers. Key elements include the Prothesis (preparation of gifts), the Trisagion, Scripture readings,Creed, and the Eucharistic canon. (See for example the description of the procession hymn by Severios and the creed in the liturgy.)
• Sacraments (Mysteries): The Church recognizes seven sacraments: Baptism, Chrismation (anointing with Holy Myron), Eucharist, Confession, Matrimony, Ordination (Holy Orders) and Anointing of the Sick. These are celebrated according to traditional Syriac rites. (For instance, baptism usually involves immersion followed immediately by anointing with Myron.)
• Liturgical Calendar and Feasts: The ecclesiastical year begins with Qoodosh Etho (“Feast of Sanctification”), the first Sunday between Oct 30 and Nov 5 17 . Other major feasts follow:
  Annunciation (Kurbana of Koodosh Etho), Nativity of Christ (Yeldho), Theophany, Great Lent and Holy Week, Pentecost, Saints’ days, etc. The year is divided into seasons (Sanctification, Annunciation, Nativity, Lent, Apostles/Pentecost, Exaltation of the Cross, etc) 17 . Fasting seasons (Lent, Apostles’ Fast, Dormition Fast, etc.) shape communal life.
• Language of Worship: Traditionally liturgy and scripture readings were in Classical Syriac. Over the last century, Malankara churchmen (e.g. St. Dionysius Vattasseril, Konat Mathen Malpan, Baselios Augen I, Mar Baselios Mathews I) translated the liturgy and prayers into Malayalam 18 . Today most parishes celebrate in Malayalam or bilingually. Nevertheless, many Syriac terms remain in use: for example qurbana (Eucharist), madbaha (altar), kasesa (priest), sleeba (cross) .

Ecclesiastical Authority and Structure

The Malankara Orthodox Church is autocephalous (self-governing). Its supreme primate is the Catholicos of the East and Malankara Metropolitan, who is also the head of the Malankara Orthodox Syrian Church. The Catholicos presides over the Holy Episcopal Synod (all active bishops of the Church). By the Church constitution, all canonically elected bishops are members of the Synod, and the Catholicos convenes and presides over its meetings 19 . The Synod is the “apex body of all bishops” and has final authority on faith, order and discipline 20 . (Section 108 of the constitution even states that no one may alter the Church’s faith; in case of dispute the Synod decides.) As of this writing the current Catholicos is His Holiness Baselios Marthoma Mathews III 21 .

• Catholicos of the East: The title “Catholicos” (meaning “General Bishop”) is equivalent to Patriarch. Although first proclaimed in 1912, the Church sees this as a restoration of St. Thomas’s ancient role. The Catholicos of Malankara is enthroned at the Catholicate Palace, Kottayam, and is by tradition considered the successor of the Apostolic head of the Indian Church
• Holy Episcopal Synod: All diocesan bishops (over 30 in number) form the Synod. The constitution provides: “The Episcopal Synod with the Catholicos as its President is the apex body of all bishops. The authority of the Synod is final and binding” 20 . The Synod elects new bishops and makes binding doctrinal decisions.
• Malankara Association: For temporal (administrative) matters, the Church has a lay-and-clergy General Body called the Malankara (Church) Association. It meets periodically and works with the Managing Committee on finance and policy. (The constitution notes that while the Synod governs faith, “as regards temporal matters the church is guided by the Malankara Syrian Christian Association” 20 .)
• Dioceses and Parishes: The Church is divided into dioceses (currently about 30) each headed by a Metropolitan Bishop 21 . Each diocese contains many parishes, mission churches and institutions (seminaries, hospitals, etc.). Local congregations are served by priests (often married men) under the bishop’s authority. Parish life includes Sunday Qurbana, catechism classes, and pastoral care under the Diocese.

Traditions and Local Practices

Malankara Orthodoxy has a distinct Indian expression of Orthodox piety. Although its faith and liturgy come from the Syriac (Antiochene) inheritance, many devotional practices and cultural elements are indigenous. For example, life–cycle ceremonies (baptisms, weddings, funerals) incorporate local Kerala customs and melodies alongside the Syriac liturgical forms 22 . Family altars and home prayers are common; church festivals often involve processions and music reminiscent of Kerala temple festivals. Kerala art motifs and classical Indian music sometimes feature in choirs and icons. The Church calendar honors both ancient universal saints and native holy men.

• Syriac–Kerala synthesis: The community proclaims “Antiochian faith and liturgy” but “their culture is Indian” 22 . Thus, e.g., a Christian wedding may have Malayalam hymns and South Indian rituals, even as it follows Syriac sacramental order. Similarly, funeral rites use Syriac prayers but local lament (kilippattu) forms. In short, “customs related to birth, marriage and funeral have a lot of local elements”
• Veneration of Native Saints: Malankara honors indigenous saints and monastics. The most famous is St. Gregorios of Parumala (1848–1902), a metropolitan who was the first canonized saint of the Indian Orthodox Church 23 . Pilgrimage to his tomb in Parumala is a cherished devotion. Other Indian saints and blesseds include Baselios Yeldho of Kashi (17th cent.), Geevarghese Mar Dionysius (Vattasseril, †1934), and many ascetics. Their feast days and relics are observed in the parish calendar, reinforcing the Church’s Kerala roots.
• Piety and Devotions: Common devotional practices include all-night prayer vigils, chanting of Syriac and Malayalam stotras (hymns of praise), and generous use of incense. The “Holy Leaven” (Malka) tradition – a dough of bread and spices carried over from one Eucharist to the next – is maintained in Malankara (as in other Oriental Orthodox). Many families have home icons or a prayer corner, and fasts (e.g. Wednesdays, Fridays, Lenten seasons) are widely kept. These expressions are akin to Indian Christian and even Hindu practices of devotion, yet shaped by Orthodox theology.

Sources: The above overview draws on official Malankara Orthodox Church publications and histories 20 , academic studies of the St. Thomas Christians , and church-published liturgical manuals and calendars. Specific references include the Malankara Church website (history, theology, liturgy pages) and scholarly resources (e.g. studies of Syriac heritage and Peshitta usage) . Each section cites these authoritative sources in context.