The Syro-Malabar Church
The Syro-Malabar Church is one of the most flourishing and promising Catholic Churches today. This is the second largest Eastern Catholic Church in the world, with a population of around three million. At present it is the major community of the ancient Thomas Christians in India. A vibrant and growing Catholic community, the SMC boasts 26 dioceses, which account for almost half of the 8,000 diocesan clergy in the 130 Dioceses of India; the Church also provides more than 60 percent of the 82,000 missionary workers among the 15 million Catholic community in India.
The history of Syro-Malabar Church starts with St.Thomas, one of the twelve apostles of Jesus Christ. It is believed that he came to India in 52 A.D. and landed at Kodungallur on the Kerala coast. He preached the Gospel to the high caste families of Kerala, many of whom received the faith. He established several churches and moved on to the East coast of India. He was martyred near Little Mount, Madras and his body was brought to Mylapore (Near Madras) and was buried there.
This tradition is confirmed by the testimonies of many of the Fathers of the Church.
It was not difficult for the Apostle to come to India, because extensive trade relations existed between Malabar and the Mediterranean countries even before the Christian era.
Modern developments in archaeology, anthropology, numismatics, place-name studies, geography and trade route investigations have revealed evidence of the trading which forms the background to the St. Thomas tradition of India.
The lure of spices attracted traders from the Middle East and Europe to the many trading ports — Calicut, Cranganore, Cochin, Alleppey and Quilon — long before the time of Christ. According to the first century annals of Pliny the Elder and the author of the Periplus of the Erythraean Sea, Muziris in Kerala could be reached in 40 days' time from the Egyptian coast purely depending on the Southwest Monsoon winds. The Sangam works Pura Nanooru and Aka Nanooru have many lines which speak of the Roman vessels and the Roman gold that used to come to the Kerala ports of the great Chera kings in search of pepper and other spices, which had an enormous demand in the West.
According to tradition, it was on a trading vessel plying between Alexandria and the Malabar coast that St. Thomas the Apostle arrived in Maliankara village in AD 52. This village is situated near Moothakunnam in Paravur Thaluk. St. Thomas arrived on the south side of Periyar; on the north side is Cranganoor. St. Thomas is said to have begun preaching the gospel to the already existing Jewish settlers in the Malabar Coast and other locals. According to the Acts of Thomas, the first converts made by Thomas in India were some Malabari Jews, who had settled in Kerala since the time of King Solomon of Israel. The tradition of Christians of Thomas is a much more reliable source of information than the Acts Of Thomas. According to this tradition thousands of locals including Brahmins, Khathriyas and Dravidians were baptized by St. Thomas
The Brahmin converts include Kalli, Kallarakal, Kalliankal, Manki, Madathalan, Plavunkal, Mattamuk, Manavasri, Pakalomattom, Sankarapuri, Nedumpally, Thayil etc.
In the 4th century, a settlement of Jewish Christians was founded in Kottayam by Knai Thomman at the behest of the Catholicos of the Assyrian Church of the East. They became known as Knanaya. Currently, there are no independent Knanaya religious organizations; they look either to the Pope of Rome or the Syrian Orthodox Church for ecclesiastic legitimacy. Nevertheless, this community has rigidly maintained its distinct ethnic identity to the present day, vehemently prohibiting intermarriage with non-Knanaya, even within their own religious jurisdiction while freely permitting Knanaya marriage between Orthodox and Roman Catholic churches.
Tradition has it that the Apostle ordained two bishops, Kepha and Paul, respectively for Malabar and Coromandal (Mylapore). This is supposed to mark the beginnings of the first hierarchy of India. The Church of the Thomas Christians was one of the four great "Thomite Churches" of the East. The three others were the Edessan, the Chaldean (of Mesopotamia or Iraq) with Seleucia-Ctesiphon as its centre, and the Persian (of Persia proper or Iran). These four Churches were "Thomite" in the sense that they looked to St. Thomas as to their direct or indirect Apostle. Among these Churches the Church of Seleucia-Ctesiphon emerged as the organizational centre, mainly owing to the political importance of this place as the capital of the Persian Empire. The Indian Church retained close contact with these Churches. Later, we cannot say when, but certainly in or before 7th century, it became hierarchically subordinated to the Chaldean Church, and the succession of indigenous prelates came to an end, possibly due to persecution and physical termination of all prelates and priests of the Christian community, by the dominant religions.
In their place the East Syrian prelates and clergy were invited to preside the Christian community. The apostolic Church of India was thus reduced to a dependent status. This dependence, which lasted until the end of the 16th century, prevented it from developing an Indian theology and liturgy with an Indian culture. During this long period, not a single indigenous bishop ruled over the Thomas Christians.
The Portuguese missionaries who arrived in Malabar by the end of the 15th century, were happy to meet Christians in India in the midst of Hindus and Muslims. But they very soon noticed the differences in ritual and liturgy which were intolerable to them. They wanted "Unity in the Kingdom of God", and decided to take measures to achieve this goal. With the rise of Goa as the chief seat of Portuguese political and ecclesiastical power in the East, they converted the Malabar Church, which had become Syrian, into a branch of the Latin Church.
Pointing out some expressions in their liturgical texts, the Portugese alleged that St.Thomas Christians believed in the Nestorian Heresy. The Synod of Diamper (Udayamperur) in 1599 convened by the Latin Archbishop Menezes of Goa brought an end to the connection between St.Thomas Christians and East-Syrian Church. St.Thomas Christian Church, thus became a colonial Church of the Portugese.
The Latin connection also brought division to the St.Thomas Christians. The Coonan Cross Oath in 1653 at the Church of Our Lady of Life at Mattanchery was the culmination of several years of latinization by the Portuguese, and the crowd gathered there took an oath that they would not be subject to the Portuguese Archbishop of Goa, Francis Garcia. This revolt eventually split the Church into two: one group continued to recognize the prelates appointed by Rome and the other broke away from Rome and joined the West-Syrian Jacobite Church of Antioch. This group came to be known as the Jacobites (Puthankootukar) or Syrian Orthodox Church of India.
The Marthomites were separated from the Jacobites in the 19th century due to Anglican Church influence. The Jacobites were further divided into two groups: Methran Kakshi or the Bishop's group (Syrian Orthodox Church of India) whose Catholicos or supreme head resides at Devalokam, Kottayam and the Bhava Kakshi or Patriarch's Group (Jacobite Syrian Orthodox Church of India) whose head is the Antiochene Jacobite Patriach.
After the Coonan Cross Oath, Rome began to take an active interest in the Kerala Christians. Several Carmelite monks were sent to Kerala and Carmelite Vicar Apostolics were residing at Varapuzha. Also, the Portuguese nominated administrators or archbishops for Malabar who were stationed at Kodungallur. This dual jurisdiction also was cause for complaints to Rome. In 1787, representatives from 84 churches assembled in Angamly and drew up a document called Angamaly Padiyola which made a strong demand to Rome for native bishops, citing the sins of omission and commission of the foriegn missionaries.
In 1861, the arrival of a Chaldean Catholic bishop, Thomas Rokkos sent by the Chaldean patriach created more problems. He was excommunicated on his arrival by the Vicar apostolic of Varapuzha, and a schism followed.
Another Chaldean bishop, Elias Melus arrived in 1874 and he too met the same fate. The Syrian Christians, popularly known as the Surais, in and around Thrissur who owe allegiance to the Syrian Nestorian patriarch are the followers of the schism Melus created.
Finally in 1887, Pope Leo XIII, by the Papal Brief Quod iampridem, decreed the separation of Rite of St.Thomas Catholics from that of the Latins. Two Vicariates apostolic, at Thrissur and Kottayam with two Latin Bishops, Adolf Medlycott and Charles Levigne were erected. These Apostolic Vicars should choose from the Syro-Malabar clergy a Vicar General each to whom are given special faculties and privileges.
Continued pleas for native bishops resulted in Pope's decree in 1896, Quae rei sacrae, for the erection of three vicariates for St.Thomas Catholics: Thrissur, Ernakulam and Changanassery under Indian Bishops John Menachery, Louis Pazheparambil and Mathew Makil respectively.
In 1911, Pope Pius X erected a fourth vicariate at Kottayam for the Southists or Knanites, who claim to be descendents of East-Syrian Christians who migrated from Persia along with Knai Thomman.
The spectacular progress made by the Syrian Catholic community under indigenous bishops and their sincere devotion to the Holy See were highly appreciated by Rome. On 21st December 1923 the Syro-Malabar Hierarchy was established by the Bull Romani Pontifices of Pope Pius XI, raising Ernakulam to the status of Archdiocese with the dioceses of Trichur, Changanacherry and Kottayam as its suffragans. The execution of this constitution was made on 16 November 1924, and Pallium was conferred on the Metropolitan of Ernakulam, Mar Augustine Kandathil. The Syro-Malabar Metropolitan was given the privilege of using Roman Pallium (according to liturgical laws), as a symbol of metropolitan authority and his immediate dependence on the Holy See. The second Archbishop of Ernakulam, His Eminence Joseph Cardinal Parecattil was made the first Cardinal from Kerala in 1969. In 1974 the Cathedral was elevated to the status of a Minor Basilica by Pope Paul VI.
Syro-Malabar Church was erected as a Major Archiepiscopal Church on 16th December 1992 by the Apostolic Constitution Quae maiori of John Paul II (Acta Apostolicae Sedis, 85[1993], pp. 398-399) with His Eminence Cardinal Antony Padiyara, the Archbishop of Ernakulam, as the First Major Archbishop, and Archbishop Abraham Kattumana as the Pontifical Delegate. After the death of Kattumana in 1995, all the powers of the Major Archbishop rested in Cardinal Padiyara. When he retired 1996, Archbishop Varkey Vithayathil was appointed the Apostolic Administrator as a temporary arrangement, but with the powers of the Major Archbishop. Ernakulam-Angamaly is the See of the Major Archbishop. The Syro-Malabar Bishops' Conference is now replaced with the Synod of Bishops. The first meeting of the Synod was held on May 20, 1993 at Ernakulam. The two largest Eastern Catholic Churches, the Ukrainian and Syro-Malabar, have requested the Holy See to grant them patriarchal status.
Today, there are 26 Syro-Malabar dioceses (including 5 archdioceses) in India, thirteen of them in Kerala and thirteen of them outside the state. They are listed below with the year of erection in brackets.
Province of Ernakulam-Angamaly: -
1. Ernakulam-Angamaly (1896)
2. Kothamangalam (1956)
3. Idukki (2003)
Province of Changanacherry: -
4. Changanacherry (1896)
5. Palai (1950)
6. Kanjirappilly (1977)
7. Thuckalay (1996), in Tamil Nadu
Province of Thrissur: -
8. Thrissur (1896)
9. Palakkad (1973)
10. Irinjalakuda (1978)
Province of Thalassery: -
11. Thalassery (1953)
12. Manathavady (1973)
13. Thamarassery (1986)
14. Belthangady (1999), in Karnataka
Province of Kottayam: -
15. Kottayam (1911)
Outside the proper territory: -
16. Chanda (1962), in Maharashtra
17. Sagar (1968), in MP
18. Satna (1968), in MP
19. Ujjain (1968), in MP
20. Bijnor (1972), in Uttaranchal
21. Jagdalpur (1972), in MP
22. Rajkot (1977), in Gujarat
23. Gorakhpur (1984), in UP
24. Kalyan (1988), in Maharashtra
25. Adilabad (1999) in AP
26. Chicago (2001), in USA
Today there are around 3675000 Catholics, 3138 parishes, 3500 eparchial (diocesan) priests and 2200 religious priests in the Syro-Malabar Church. Women religious number around 30000, and religious brothers around 980. Also, there are around 2400 seminarians. In addition, hundreds of priests and religious are working in Latin dioceses, not only in India but also in all the parts of the globe. Regarding institutions run by the Syro-Malabar Church, there are 182 colleges, 3821 schools, 262 ecclesiastical institutions, 581 medical institutions, 445 technical institutions, 917 charitable institutions and 1031 other institutions.
St.Thomas Syro-Malabar Diocese of Chicago
The establishment of the Syro-Malabar diocese is a historical landmark in the history of the Syro-Malabar church. Until the establishment of this diocese, the Syro-Malabar church was confined to India only. The establishment of the diocese helped the immigrant Syro-Malabar Catholics to practice their rite in the U.S.A.
There are more than 100,000 Indian Catholics following this rite in U.S.A and Canada and the number is increasing on account of the immigration of professionals.
The diocese has established ten parishes in the different parts of the country but in places where the number of Syro-Malabar Catholics is not very large, mission centers are being established.
The Knanaya community has their own missions under the pastoral guidance of Knanaya priests and they also come under the diocese.
Bishop
Mar Jacob Angadiath was appointed the first Bishop of the newly erected St. Thomas Syro-Malabar diocese of Chicago in 2001. The appointment of Mar Jacob Angadiath was a historic moment in the history of the Syro-Malabar Church as it was the first time that a Syro-Malabar diocese was created outside India.
Mar Angadiath was the first pastor and founder of St. Thomas Syro-Malabar parish in Dallas, Texas. He served the community there for 17 years and was then transferred to Chicago to minister to the Syro-Malabar community of Chicago.
Mar Angadiath was ordained a priest for the diocese of Palai, Kerala and was appointed the Vice-Rector of the Minor Seminary, Palai. He had also worked in Kerala in various capacities as Assistant Pastor and Pastor. Along with his appointment as the Bishop of St. Thomas Syro-Malabar diocese of Chicago, he was also appointed the Permanent Apostolic Visitator to Canada.
Curia - Administration
The present Chancery of the Diocese is located at 3009 S. 49th Ave, Cicero, Il., 60804.
Rev. Fr. George Madathiparampil (Proto-Syncellus) and Rev. Fr. Abraham Mutholath (Syncellus) are the Vicars General of the Diocese. Rev. Fr. Roy Kaduppil is the Chancellor and Secretary.
Cathedral
Mar Thomas Sleeha church, Bellwood, Il which served as the parish church for the Syro-Malabar Catholics of Chicago was declared the Cathedral of the new diocese in 2001. The Cathedral now functions as the nerve center of all the activities of the Syro-Malabar Catholics living in and around the city of Chicago. It has grown from a mission of around 200 members into a vibrant parish community of more than 950 registered families. The various organizations working under the parish like the Vincent De Paul, the SMYO, the Mission League, the Women’s Association, the School of Religious Education and the School of Languages are very active in their respective ministries. There are more than 700 students studying in the Faith Formation classes.
On Sundays there are separate masses for the Youth in English.