Mar Parampil Chandy died in 1687. Thomas (Thomas de Campo) becomes the Archdeacon, Appointed by Archbishop Brito. 4. What if a knanaya become the head of syro malabar/ syro malankara church,will he be governed by the bishop of archdiocese of kottayam? Therefore, your question why Syro Malabar and Syro Malankara converting certain communities to their fold is not surprising and the new converts are also called Syriac Christians, as they are joining the spirituality. And as Mr. Benney said it is more so a part of latinization in the guise of Indianization ! They don’t do anything to preserve the Orthodoxy of the Church. Passion Week Prayer Book (Eng-Mal) Morning Prayer Book (Malayalam) Evening Prayer Book (Malayalam) Great Lent Prayer Book (Eng-Mal) Yeldo Christmas Service Book (Eng-Mal) Sleeha Readings (Eng) Common Prayer Book (Eng) Holy Qurbana (Malayalam) Holy Qurbana (English)
But, regardless, why is union with Rome viewed so highly? Decree X . Representatives from Champakulam and Kudamaloor visited the Pope’s representative in Alengadu in 1659 and became affiliated to the Roman side. Based on my understanding Syond of Diamper talks only about East Syriac and I don’t know about the references of West Syriac observations. “I have read that when Rome asked for return to old east syriac liturgy, our own prelates wrote to Rome that we are happy here now with the current situation. But synod ordered equal right to women. There may have also been Jewish converts in their midst, but, like the Greeks and the Copts, the Assyrians were not Jews! I would have agreed with you if, the pazhayacoor accepted latin liturgy and bacame Roman catholic. In 1971, however, clashes occurred leading to the revival of litigation. Archdeacon George ( of the Cross) died 1637 AD and was succeded by Archdeacon Thomas (Thomas de Campo) in 1637 AD. Almost the entire New Testament was written after Thomas’s landing on the shores of Kerala, if the landing was indeed in AD 52, Only the first Pauline epistle to Thessalonians predate AD 52! Apart from the hostility of the COE towards their own Jewish/Hebrew brothers due to the above said reason, there is also the very great fear of the Christians in the Middle East to totally distance themselves from anything Jewish. In 1565, Angamaly was made a Metropolitan See. Mar Vithayathil was made the arch bishop in the aftermath of the dirty agitations by Ernakulam priests and some bishops to prevent Mar Powathil from becoming the Major Archbishop. So I feel, if sincere attempts are made by the Church leadership to restore the original liturgy it will be ‘largely’ welcomed by the Pazhayakoor section but again this shouldn’t be a reason for any division. I think the discussion has become argumentative.
Rocco and Melus at the very least were trying to bring the old Church of the East’s descendants in India closer to the COE. Divisions in Malankara Syriac Orthodox Church. There is a similarity in both the claims. That response is very understandable in the background of training the Bishops received and the situations of the period. Later the same people joined with Melus and Nidheerikal Mani kathanar influenced them to return. How two liturgies derived in Syriac ? 1. Coonan Cross Oath at Mattancherry, Cochin, Mar Thoma I ordained bishop at Alangad by the laying of hands by 12 priests.
“Syro-Malabar … epithet … native church … westerners”. 5.Why is there no mention of the “Sabha” in the name board of the syro malabar or latin Catholic churches unlike the puthencoors who mentions it clearly.Is it because the majority of the syro malabarians or latins(in that area)? I’m not so quick to say that the Liturgy of Mar Mari and Adai is the only liturgy of Thomasine Churches. The Jacobites acknowledge the same, but with reservation (since no one really knows what was what pre-8th century, they include the possibility that the Jacobite liturgy also existed back in the mists of time). But this can’t be true because there are rather old Churches in the south that predate the 15th century.
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