CHAPTER 4

IDENTITY OF THE MAR THOMA CHURCH A SOCIO-HISTORIC CRITIQUE

4.1. Introduction Any religious movement cant be culturally and socially disembodied because religion, culture and society form one integral whole. As a faith community, the Mar Thoma Church has an ecclesiastical or denominational identity in relation with sister churches and a social identity with regard to the socio-cultural context.

4.2. Ecclesiastical Identity The identity of the Mar Thoma Church as a denomination can be determined by observing its faith, nature, mission and responses.

4.2.1. Liturgy Liturgy expresses the faith and vision of the community. The Mar Thoma Church follows the revised West Syrian liturgies. The Thaksa published in 1942 includes seven alternative forms of the Anaphora. The Church also used the Synod Thaksa of 1954. The book of occasional offices was translated from Syriac in 1945.1 The revised liturgies maintained the doctrine of the ecumenical synods and forms of the West Syrian tradition.

George Mathew Kuttiyil, The Faith and Sacraments of the Mar Thoma Church (Tiruvalla: CSS, 2005), 23.

53

4.2.2. Faith and Practices The Mar Thoma Church allowed a certain extent of diversity in its faith and practices. However, the faith in Jesus Christ, the God incarnate for the redemption of mankind, the faith in Triune God, soteriological authority of the Bible, Nicene Creed and certain traditional practices cannot be altered in any manner.2 The joint circular of the Synod recognizes the diversity and flexibility in the symbols, practices, faith within the Church.3 The Church again expresses this in the response to the Baptism, Eucharist, and Ministry (BEM) document: If the document becomes a confession of faith, there is the danger of making the Church a static dogmatic category. On the contrary the Church is to maintain a charismatic historical movement.4

4.2.3. Corporate Priesthood and Ministerial Orders Articles 12 and 13 of the Mar Thoma Church constitution affirm the priestly ministry of the Church that was given through Jesus Christ and the representative priesthood of the ordained person.5 In response to the BEM document, the Sabha Council explained it as, The ordained minister can fulfill their calling only in and for the community. The New Testament uses the term with reference to the community of believers only. No individual, lay or ordained, is called a priest. The Church has a priestly ministry in relation to the world and hence is a priesthood. The New Testament sees the whole Church as exercising a priestly ministry in the world. 6

2 3

The Constitution of the Mar Thoma Syrian Church of Malabar (Tiruvalla: n.p., 2008), 1. The joint circular is cited by N. M. Mathew, Malankara Sabha Charitram, Vol.3 (Tiruvalla: EJI, 2008), 310-315. 4 Max Thurian, ed, Churches Respond to BEM, Vol.IV (Geneva: WCC, 1987), 13. 5 The Constitution, op. cit., 8. 6 Max Thurian, op. cit., 12.

54 While holding the corporate priesthood, the Mar Thoma Church affirms that the ministry of Deacon, Priest and Episcopa shall not be abolished at any time, 7 and also expresses its whole hearty support to the concern for women ordination in the response to the BEM document.8

4.2.4. Mission Concepts Mar Thoma Church started its mission work by establishing Mar Thoma Syrian Christian Evangelistic Association in 1888. In the memorandum of the Association, it states its missionary objectives as follows: 1) The propagation of the Gospel among the non-Christians 2) The expression of solidarity with those who suffer. 3) This mission should be through the action in response to the love of God in Christ.9 The constitution of the Mar Thoma Church widely speaks about the functions and goals of the Church as: 1) Repository of the divine doctrines 2) Administration of sacraments and the ministry of the word 3) Proclamation of the Gospel to all the world 4) To fulfill the ministry of Jesus in history. 5) To partake in the salvation work of God, to unite everything in Jesus Christ, through the ministry of reconciliation, begun in Jesus Christ.10

7 8

The Constitution, op. cit., 1. Mar Thurian, op. cit., 12. 9 The Constitution of Mar Thoma Syrian Christian Evangelistic Association (Tiruvalla: MTEA, 1999), 1. 10 The Constitution of the Mar Thoma Syrian Church, op. cit., 1-2.

55 In todays society, the Church is engaged in Gospel propagation, social welfare, community development, charity works etc.

4.2.5. Attitude to the Ecumenical Movement The Mar Thoma Church has a significant ecumenical relationship with various churches. The Mar Thoma Church has been a member of the World Council of Churches (WCC) ever since its inauguration in 1948, and is also a member in other Federal Ecumenical Organizations. The Mar Thoma Church has been in full communion with the Anglican Church from 1961, and with CSI and CNI from 1958 and 1972 respectively. The Communion of Churches in India (CCI) was established as a counciliar relationship among CSI, CNI and Mar Thoma Church in 1978. The ecumenical relations of the Mar Thoma Church to the Episcopal and non-episcopal Churches are different. It expresses this in its response to the BEM document as, while the Mar Thoma Church cherishes the tradition of three fold ministry, this has been a barrier to full intercommunion and unity with Churches which do not share historic succession of the episcopate. The Mar Thoma Church recognizes the churchly character of non-episcopal churches but sees historical succession of episcopacy as essential to the fullness of unity and continuity of the Church.11

4.3. Socio-Cultural Identity The socio-cultural identity of the Mar Thoma Church (MTC) is analyzed here in the contexts of religious plurality, socio-economic inequalities, and modern social

11

Mar Thurian, op. cit., 13.

56 changes. Its post-colonial hybrid nature and democratic credentials are very decisive features in its social identity.

4.3.1. MTC in Hindu Culture The Mar Thoma Church (MTC) was born and brought up in the religiously pluralistic context of Malabar. It was very inclusive and it adapted to the Hindu culture. The Canonical and domestic practices of the Marthomites reflect the influences of Hindu culture.12 The tying of Thali (Marriage Badge), Mantra Kodi (Sacred dress), Irupathetukettu (Naming the child), Dakshina (gift with reverence) are only a few from the examples. At the same time it made qualitative influences in Hinduism. A. L. Bhasham observes that the qualitative influence of Syrian Christians of Malabar to South Indian Bhakti Movement.13 The influence of the socio-political identity of the Mar Thoma Church cannot be neglected in the mission oriented religious movements. The guru movement, and the community movement like Sree Narayana Guru Dharma Paripalanayogam (SNDP) and Nair Service Society (NSS) followed the organizational and missionary strategy of the Mar Thoma Church. however, the Mar Thoma Church in this religiously pluralistic context was inclusive as well as transformative.

4.3.2. MTC among the Weaker Sections Hierarchy is based on caste, gender and economic status, which has created the weaker section of Dalits, women and the poor. In Kerala society, three of these sections are the results of the Canonical Caste System, which has already been
12 13

A detailed study is seen in Susan Viswanathan, op. cit., 102-151. A. L. Bhasham, The Wonder that was India (London: Sidgwick and Jackson, 1967), 333.

57 discussed in Chapter one. The reformation period of the Malankara Church emerged in the context of serious caste consciousness and slavery system. Dalits were always exploited and degraded with no rights of their own and had to do slave labour for the higher caste. The Mar Thoma Church invited this section to share the privileges of the children of God with the Syrian Christians,14 and so the church started its mission among Dalits in 1889. The Church started schools, hostels etc. for the upliftment of this community. This experience was shocking for both the traditional Christians and the higher caste Hindus. The poor were the focus of all social welfare projects of the Mar Thoma Church. Through the reformation and the establishment of the Mar Thoma Church, the role of women in the Church was redefined. They were allowed to lead in worships, to read and interpret the scripture, and to engage in mission. As a result, the Mar Thoma Church made a revolutionary movement among the weaker sections of the Kerala Society.

4.3.3. MTC against the Socio-Political Oppressions The socio-political commitment of the Church was very clear from the beginning of the Reformation. One of the great reformists, Mathews Mar Athanasius, stood against the social oppressions of the higher castes to the Christian women in 1853.15 The critical stance of Abraham Mar Thoma and the Mar Thoma Sabha Council against the dictatorship of Sir C. P. Ramaswami Iyer in the name of the ideology of Responsible Government and against his Independent Travancore Declaration produced a new pattern of Church-State relationship in Kerala Christian

14

Alexander Mar Thoma Metropolitan, Foreward, in The Mar Thoma Church and Kerala Society (Trivandrum: JMM, 1991), ii-iii. 15 A. T. Philip, The Mar Thoma Church and Kerala Society (Trivandrum: JMM, 1991), 41.

58 tradition.16 Yuhanon Mar Thoma followed this tradition by his frequent intervention through public press statements and private letters to the state authorities. His response to the Emergency Act of the Prime Minister Indira Gandhi expressed this socio-political commitment of the Mar Thoma Church.17

4.3.4. MTC in the Period of Modernization The establishment of the Mar Thoma Church was during the arrival of modernity in Malabar. In a more comprehensive analysis, scholars have pointed out the crisis of modernity as the social disorientation and cultural despair. Modernity with its unceasing change, had undermined and was undermining the certainties of customs, and the traditional ways of life and religion. 18 But the Mar Thoma Church reoriented its identity and strengthened the life- enriched traditions by receiving the positive aspects of modernity. L. I. Rudolph and S. H. Rudolph in their studies, pointed out that the survival of traditional features in modern society and modern potentials in traditional society is possible.19 The Mar Thoma Church was reformed as a traditional society with modern potentials. It was modern in its Administration, faith, theological constructions, ability of revision and engagement in social transformation, but traditional in its form of worship, rituals, practices etc.

16

The resolution of the Sabha Council is cited by M. M. Thomas, Abraham Malpante Naveekaranam (Tiruvalla: TLC, 1984), 66. 17 The statement and private letter to the Prime Minister cited in Ibid., 69-72. 18 Garbriele Dietrich and Bas Wielenga, Towards Understanding Indian Society (1997) (Tiruvalla: CSS, 2009), 182-183. 19 Lloyd I. Rudolph and Susanne Hoeber Rudolph, The Modernity of Tradition Political Development in India (Hyderabad: Orient Longman, 1969) cited by Ibid., 202.

59 4.3.5. MTC as a Post Colonial Community The colonized experience of a community makes it a Hybrid one. The past experiences of a community cant be changed at any time. Mar Thoma Church shares its identity with at least with five ecclesiastical or cultural worlds. This hybrid identity was formed through Aryanization, Syrianization, Latinization, Antiochenization and Anglicanization. Thomas Mar Athanasius stated the hybrid nature of the Church before the court.20 By sharing different ecclesiastical traditions, the Mar Thoma Church itself, is a unique confessional family21 with its Hybrid nature.

4.3.6. Democratic Credentials The slogan of the revolutionary struggles especially of the French Revolution, (1789-1799) Liberty, Equality, Fraternity spread all over the world during 19 th century. The Rule of Law affirmed the equal and democratic rights to all citizens. Social welfare became the supreme goal of the state governments.22 The reformed Church also received the eagerness for the Rule of Law and the democratic way of administration. From the beginning. The constitution of the Mar Thoma Church affirmed the participatory role of laity in its decision making administration, worship, priestly ministry and mission.23 In the preface, the Metropolitan states that the purpose of the constitution is to safeguard the value-based democratic principles of our Church.24

4.4. Conclusion
20 21

K. K. Kuruvilla, op. cit., 29. This has already been accepted by the WCC. 22 Gabriele Dietrich, op. cit., 100-101. 23 Constitution of the Mar Thoma Syrian Church of Malabar, op. cit., 8. 24 Joseph Mar Thoma Metropolitan, Preface in Ibid.

60 The identity of Mar Thoma Church is beyond classifications like East or West; Traditional or Protestant. It carries a hybrid identity in its worship, practices, culture and faith. It is ecumenical in nature and social in mission. It is a traditional faith community with modern potentials. The role of the laity, faith in corporate priesthood and democratic way of administration make it a unique confessional family.