Background

At the Mavelikkara Yogam of 1836, the proposals of the British missionaries to "reform" the Malankara Church were rejected. However, the decades-long Protestant mission had already impacted many within the Church, who began the Reformation in Malankara shortly afterward, led by Palakkunathu Abraham Malpan. In 1840, the Malpan was suspended by Mar Dionysius IV of Cheppad, and refused ordination to his pupils. In 1842, the Malpan sent his nephew, deacon Mathen, to Antioch. He returned as a bishop, consecrated by Pat. Elias II as the "new" Malankara Metropolitan: Mathews Mar Athanasius.

Whatever the controversies surrounding his consecration (and especially his stathikon are), Athanasius appears to have disputed Mar Dionysius IV's ordination and validity (since the latter was consecrated by the native bishop of Thozhiyoor), and many parishes - especially those with a Reformed bent - accepted him. It is in this context that Mar Dionysius would send an encyclical to the Kottarakkara Church, located in the south, where Anglican influence was significant.

Text

Palakkunath Deacon Mathen of the Maramon parish [who] went to foreign regions, received episcopal rank from a Patriarch there and returned, is preaching that the episcopate currently in Malankara is incomplete, and that all should accept he who has fullness in office. However, the episcopal rank in Malankara has been received from the laying-on-of-hands of Mar Thoma. It is indeed true that certain flaws occurred in the continuity / succession of that episcopate. However, a bishop [Mal. melpattakaran] of a foreign church which possesses apostolic laying-on-of-hands has canonically perfected our priesthood. Hence, our rank is complete and valid. But, in the year 1000 [KE], a bishop [Mal. episkopa] named Athanasius from Antioch came here, and proclaimed that the priesthood of us and our predecessor late Mar Philexenos Metropolitan is imperfect, and attempted to make much division. However many petitions were submitted to the Government concerning this, and it was ruled that foreigners have no authority over this Church. The bishop was deported. Thereafter, the arrival of foreign bishops ceased, such disturbances passed away, and our Church continues in peace and contentment. However, due to senility and exhaustion, it is now challenging for us to perform the duties proper to our office. Though bishop [Mal. methran] Mathews received his rank from a foreign Throne, since he has apostolic laying-on-of-hands, we don’t disapprove in accepting him as our successor. However, we suspect that [doing so] will pave the way for the visit of foreign bishops during his reign, thereby causing cause ample issues to destroy the independence of the Malankara Church. After taking into account the activities of bishop Mathews until now, this is what we inform you: that until we are convinced of his determination to protect the independence of this Throne and to act according to the works of the Fathers and the ancient traditions and dispatch an encyclical, no one shall go before him or accept him. (Dat. Chingam 29, 1843 CE; cit. Ext. 36, Case No. 3/1061, Royal Court of Final Appeal Travancore; quot. P. A. Oommen, Cheppad Mar Dionysius, pp. 108-9).

Thomasine Succession and Episcopate

Against Athanasius's claims that the native episcopate in Malankara is imperfect and invalid to uphold the 'superiority' of his Antiochene ordination, Mar Dionysius explicates that the episcopate in Malankara is rather apostolic and Thomasine, i.e. perfect and complete in office. The point's relevance should not be understated: the Metropolitan considers the Throne of St. Thomas to be equally perfect and valid, as are other Sees / Patriarchates, including Antioch.

Another notable point is the acknowledgement of a lapse in the continuity of the Thomasine office: however, the "flaws" (Mal. kuravukal) are still not attributed to the rank itself, but rather to its continuity and succession (Mal. thudarcha). While we can only speculate what Mar Dionysius would've considered to be the particular flaws, it would not be far-fetched to consider the periods of Nestorian predominance and Archdeaconate as the possible reference.

"Foreigners", Antioch, and it's Role

While it is evidently clear that Mar Dionysius IV was fully aware of the Patriarchate of Antioch (especially given the Mavelikkara Padiyola in which the meladhikaram of the Patriarch is acknowledged quite explicitly), his outlook towards it is pretty surprising. The deacon is simply mentioned to have received his episcopal ordination from "a Patriarch" in "foreign regions", and Mar Dionysius doesn't hesitate even a little to deem Antiochene bishops and delegates as "foreigners" (Mal. videshikal) who have no authority nor jurisdiction in Malankara.

This is not to say that the Metropolitan denigrates Antioch (or any other "foreign" See, for that matter). He recognizes the role of a non-native bishop from an apostolic Church (Mor Gregorios Abdal Jaleel?) in perfecting the native, Thomasine priesthood. However, it ends there: such non-native bishops nor communities don't hold any kind of authority or power over the Malankara Church, just because they helped the latter spiritually in a time of need.

This historical outlook of Mar Dionysius IV proves to be a breath of fresh air in the modern times, where Primates and metropolitans are critiqued for referring to Antiochene prelates as "foreigners", and the Church is accused of being hypocritical since she doesn't grant authority and power to those who offered spiritual support.

Independence of the Throne: A Prophecy

Mar Dionysius was accurate in prophesying that accepting Mathews Athanasius who possessed his rank from the Patriarch of Antioch would lead to further, devastating scenarios in which the independence of the Throne of St. Thomas in Malankara would be harmed by non-native prelates. Indeed, what happened was more terrifying: St. Thomas was denied of his Throne, and even of his priesthood, and the Malankara Church witnessed and passed through divisions and feuds as never before.

Rethinking Mar Dionysius IV's Ecclesiology

As mentioned above, the Mavelikkara Yogam presided over by Mar Dionysius IV acknowledged the Patriarch of Antioch's meladhikaram over Malankara, acknowledging him as the spiritual head of the Church. Many have interpreted this as evidence for Mar Dionysius IV acknowledging the Patriarch's absolute supremacy over Malankara.

However, this is shown to be inaccurate when we consult Mar Dionysius IV himself, who - while affirming that the See of Antioch did spiritually support the See of St. Thomas in Malankara - negates any claim of supremacy or jurisdiction, proclaiming that "foreigners have no authority in this Church".