Understanding the Differences Between Syrian Orthodox Jacobite and Marthoma in Kerala

The historical and doctrinal differences between the Syrian Orthodox Jacobite and Marthoma communities in Kerala are significant and have been shaped by various political and religious factors over centuries. This article explores these distinctions, shedding light on their origins, development, and current status.

Origins and the Coonan Cross Oath

The division of the Syriac Christian community in Kerala after the Coonan Cross Oath of 1753 marks a pivotal moment that defined the future of these groups. The Coonan Cross Oath was taken by a majority of Nasranis, marking a rejection of Latin practices imposed by the Portuguese and an alignment with traditional Syriac practices.

The Marthoma Sect

The Marthoma (St. Thomas) sect emerged in ???? populace opposed the Latinization efforts of the Portuguese. This group, also known as Puthenkur (New Faith), wanted to maintain their original religious practices and resistance against external authority. The majority of Marthoma churches (32) remained outside the Latin communion after the Coonan Cross Oath. This faction later formed the nucleus for the Jacobite Orthodox Saint Thomas Evangelical Church and the Malabar Independent Church.

The Romo Syriac Sect

Conversely, the Romo Syriac community (Romo Syrians), also known as Pazhayakoor (Old Faith), aligned with the Latin Church. Administrative control over these communities shifted to Latin bishops after the Coonan Cross Oath, leading to significant conversions and population growth. However, many of these churches were initially chapels for new converts, transforming into independent parishes over time.

Historical Evidence and Demographics

Historical records indicate that Superior sources often support the Marthoma claim. For instance, the Nestorian/East Syriac metropolitan Mar Gabriel reported that the Puthenkur Syrians had 45 churches in the 18th century, while the Romo Syrians had only 20. These statistics are supported by census data from the mid-19th century, which show that Syrian Christians (Puthenkur) were indeed more numerous than Romo Syrians in Travancore and Cochin.

Documentary Evidence

Records from the 1836 Census of Travancore and the 1854-1857 Census of Travancore reveal that Syrian Christians numbered 109,123 in Travancore, with 12,000 in Cochin. Meanwhile, Romo Syrians had 82,000 in Travancore and 62,261 in Cochin. These figures clearly indicate the Syrian community as the larger group in the region at that time.

Development of Different Sects

Following the Coonan Cross Oath, a group of 12 priests led by Archdeacon Mar Baselios consecrated Mar Thoma I, who later was not recognized as a valid bishop. Mar Thoma sought the help of the Dutch and eventually obtained validation for his consecration from the Syriac Orthodox Patriarch of Antioch. However, a faction of Marthoma members did not recognize the authority of the Antiochene Patriarch and instead sought to form an independent church, known as the Malankara Orthodox Syrian Church.

The Jacobite Orthodox Saint Thomas Evangelical Church and the Malabar Independent Church, both descending from Marthoma churches, have maintained their own distinct identities. Conversely, the Romo Syrians, which were administered by Latin bishops, took on a more Latinized liturgy and continued their separate path.

The Modern Church

Today, both Syrian Orthodox Jacobite and Marthoma churches operate independently while adhering to the original Syriac practices. The Marthoma Church, which is more Anglican in theology, has adopted Protestant influences. This has created a significant doctrinal and liturgical divide, even though their theological beliefs remain largely similar.

Understanding these differences provides insight into the complex religious landscape of Kerala and the ongoing evolution of these communities.