References analysis of the Wikipedia article "Mar Thoma Syrian Church" in the English version

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Kurian, George Thomas (21 March 2001). Nelson's Dictionary of Christianity: The Authoritative Resource on the Christian World. Thomas Nelson. pp. 562, 973, 6066. ISBN 978-1-4185-3981-8. Archived from the original on 8 February 2024. Retrieved 15 November 2023.

Hedlund, Roger E (1979). World Christianity Vol. 3 South Asia. Missions Advanced Research and Communication Center. p. 114. ISBN 978-0-912552-33-0. Archived from the original on 2 January 2024. Retrieved 26 December 2023. The Mar Thoma Syrian Church, which represents the Protestant Reform movement, broke away from the Syrian Orthodox Church in the 19th century.

Leustean, Lucian N. (30 May 2014). Eastern Christianity and Politics in the Twenty-First Century. Routledge. p. 568. ISBN 978-1-317-81866-3. Archived from the original on 8 February 2024. Retrieved 3 July 2022 – via Google Books. The Syrian Orthodox also became the target of Anglican missionary activity, as a result of which the Mar Thoma Church separated from the Orthodox in 1874, adopting the Anglican confession of faith and a reformed Syrian liturgy conforming to Protestant principles.

Burgess, Michael (2005). The Eastern Orthodox Churches: Concise Histories with Chronological Checklists of Their Primates. McFarland. p. 173. ISBN 978-0-7864-2145-9. Archived from the original on 14 November 2023. Retrieved 26 December 2023. On the death of Mathews Mar Athanasios, Metran of the Malankara Syrian Church, in 1877, he was succeeded by Thomas Mar Athanasios, who lost control over most of his parishes and church buildings in a series of lawsuits filed during his sixteen-year reign by rival Metran Dionysios V. Subsequently, his movement was renamed the Malankara Mar Thoma Syrian Church, and gradually absorbed elements of both Anglicanism and evangelism, as new parishes were established and reforms effected. It remains today the most Protestant of all the Malabar Syrian churches.

Fernando, Leonard; Gispert-Sauch, G. (2004). Christianity in India: Two Thousand Years of Faith. Penguin Books. pp. 64, 156, 176. ISBN 978-0-670-05769-6. Archived from the original on 4 April 2023. Retrieved 19 March 2023.

Oslington, Paul (2014). The Oxford Handbook of Christianity and Economics. OUP USA. pp. 448–449. ISBN 978-0-19-972971-5.

Pallikunnil, Jameson K. (2017). The Eucharistic Liturgy: A Liturgical Foundation for Mission in the Malankara Mar Thoma Syrian Church. AuthorHouse. pp. 48, 53. ISBN 978-1-5246-7652-0. Metropolitan Juhanon Mar Thoma called it "a Protestant Church in an oriental grab."...As a reformed Oriental Church, it agrees with the reformed doctrines of the Western Churches. Therefore, there is much in common in faith and doctrine between the MTC and the reformed Churches of the West. As the Church now sees it, just as the Anglican Church is a Western Reformed Church, the MTC is an Eastern Reformed Church. At the same time as it continues in the apostolic episcopal tradition and ancient oriental practices, it has much in common with the Oriental Orthodox Churches. Thus, it is regarded as a "bridging Church".

Alexander (Metropolitan of Mar Thoma Syrian Church.) (2010). The Marthoma Church: Heritage and Mission. Christava Sahitya Samithy. pp. 14–18. ISBN 978-81-7821-207-4. The Mar Thoma Church combines evangelical and reformed doctrines with ancient forms of worship and practices. As a reformed Church with progressive outlook, it agrees with the reformed doctrines of Western Churches. Therefore, in the days of ecumenism, there is much in common between the Mar Thoma Church and other reformed Churches. At the same time as it continues the Apostolic Episcopal tradition and ancient Oriental practices, it has much in common with the Orthodox Churches. Thus it is regarded by many in the ecumenical world as a bridging Church.

King, Daniel (12 December 2018). "Chapter Seven. The Syrian Church Denominations. & Chapter Twenty-Three. The Liturgies of the Syriac Churches". The Syriac World. Routledge. ISBN 978-1-317-48211-6.

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Kurian, George Thomas; Day, Sarah Claudine (14 March 2017). The Essential Handbook of Denominations and Ministries. Baker Books. ISBN 978-1-4934-0640-1. Archived from the original on 8 February 2024. Retrieved 13 November 2021.

Fortescue, Adrian (1913). The lesser eastern churches. London: Catholic Truth Society. pp. 368–371, 374–375. ISBN 978-1-177-70798-5. Archived from the original on 8 February 2024. Retrieved 3 April 2022. The Reformers calls themselves the "Mar Thomas Christians". They are considerably Protestantized. They have no images, denounce the idea of the Eucharistic sacrifice, pray neither to the saints nor for the dead, and use the vernacular (Malayalam) for their services…If only we knew what the views of the Church of England in matters of faith are, it would be easier to estimate those of the Mar Thomas Christians.

Moffett, Samuel Hugh (2014). A History of Christianity in Asia, Vol. II: 1500–1900. Orbis Books. ISBN 978-1-60833-163-5. Archived from the original on 8 February 2024. Retrieved 1 November 2020.

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Pallikunnil, Jameson K. (20 March 2017). The Eucharistic Liturgy: A Liturgical Foundation for Mission in the Malankara Mar Thoma Syrian Church. AuthorHouse. pp. 94, 96–97. ISBN 978-1-5246-7652-0. Archived from the original on 4 April 2023. Retrieved 25 September 2020. The Church has accepted the Bible and the Nicene Creed, as the basis of its faith and doctrines…Another major change was that prayers for the departed souls and Saints were removed from the liturgy and considers praying for the dead and praying to the Blessed Virgin Mary and to Saints are opposed to the canon and Scripture. The Church does not validate the practice of seeking the intercession of Saints for lack of biblical reference. In the case of priesthood, the Church believes that the priest is only the representative of the people. The Church affirms the priesthood of the laity and believes that Christ alone is the mediator...Regarding the priesthood, the Church believes that the celebrant is a representative of the people and affirms that Christ alone is the mediator. This Church does not recognize the "priestly mediation".

Tennent, Timothy C. (2010). Invitation to World Missions: A Trinitarian Missiology for the Twenty-first Century. Kregel Academic. pp. 307–308. ISBN 978-0-8254-3883-7. Archived from the original on 8 February 2024. Retrieved 1 November 2020.

Thomas, Madathilparampil M. (1998). Towards an Indian Christian Theology: Life and Thought of Some Pioneers. Christava Sahitya Samithi. p. 23. Archived from the original on 6 April 2023. Retrieved 19 March 2023. But his main emphasis was the gospel of personal salvation through faith in Christ and the renewal of personal life and relations, which justification by faith would make possible. This of course was the new emphasis he had learned from the western mission. It was with this end in view that he made the revision in the liturgy of Holy Communion. Besides emphasising justification by faith rather than by religious works, the Malpan gave expression to the priesthood of the whole people of Christ over against the priesthood of the clergy.

Dr.), George Mathew (Rev (2005). The Faith and Sacraments of the Mar Thoma Church. Tiruvalla: Christava Sahitya Samithy. p. 15. ISBN 978-81-7821-053-7. Archived from the original on 4 April 2023. Retrieved 19 March 2023. Following are the major changes Abraham Malpan made in his revision of liturgy and practice. The reformers also emphasized that we are saved by the grace of God and not by any human deed or work. Through repentance and confession, we have to come to the Lord to receive His grace.

Mathai, Philip K. (7 February 2019). Songs as Locus for a Lay Theology: Moshe Walsalam Sastriyar and Sadhu Kochukunju Upadeshi. Wipf and Stock Publishers. p. 35. ISBN 978-1-62564-550-0. Archived from the original on 8 February 2024. Retrieved 3 April 2022.

Farhadian, Charles E. (16 July 2007). Christian Worship Worldwide: Expanding Horizons, Deepening Practices. Wm. B. Eerdmans Publishing. p. 86. ISBN 978-0-8028-2853-8. Archived from the original on 8 February 2024. Retrieved 3 April 2022.

Pallikunnil, Jameson K. (20 March 2017). The Eucharistic Liturgy: A Liturgical Foundation for Mission in the Malankara Mar Thoma Syrian Church. pp. 42–43, 49, 83–84, 94, 96–97. ISBN 978-1-5246-7652-0. Archived from the original on 6 April 2023. Retrieved 19 March 2023. The reformation in the Malankara Church had several elements of the protestant reformation that took place in the 16th century in Europe under the leadership of Martin Luther...A recovery of the Lutheran maxim of the "priesthood of all believers" and the reclamation of the Christian vocation as the task of the whole Church, signalled a re-alignment of the nature of the ministry and mission. The ministry was no longer solely equated with the activities of the clergy, but rather became something exercised by the whole people of God, in the Church and the world.(pages 42-43) The office of the priesthood: The role of the priest was accepted as a representative of the people, before God. An emphasis on the priesthood of all believers (the general priesthood) was give more importance in the liturgy.(pages 83-84) In the case of priesthood, the Church believes that the priest is only the representative of the people. The Church affirms the priesthood of the laity and believes that Christ alone is the mediator.(page 94) Regarding the priesthood, the Church believes that the celebrant is a representative of the people and affirms that Christ alone is the mediator. This Church does not recognize the "priestly mediation".(pages 96-97)

Varghese, Alexander P. (2008). India: History, Religion, Vision and Contribution to the World. Atlantic Publishers & Dist. pp. 377–378. ISBN 978-81-269-0903-2. Archived from the original on 8 February 2024. Retrieved 1 November 2020. Under the influence of the British officers and the missionaries, the Government by Royal Proclamation recognised Mathews Mar Athanasius as Malankara Metropolitan.

Fenwick, John (2009). The Forgotten Bishops: The Malabar Independent Syrian Church and Its Place in the Story of the St. Thomas Christians of South India. Gorgias Press. pp. 531–535. ISBN 978-1-60724-619-0. Archived from the original on 8 February 2024. Retrieved 1 November 2020. No doubt conscious of the fact that Mathews Mar Athanasios enjoyed support from the British, the Patriarch travelled first to London where he met the Archbishop of Canterbury and a number of Government representatives.......Gradually the British Government and the Churchmen involved came to accept that a position of neutrality regarding who should be Malankara Metropolitan was the only realistic compromise. Archbishop Tait communicated this to Peter III, though his references to the desirability of worship in the vernacular and the distribution of the Scriptures, show where his instincts lay.

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Vadakkekara, Benedict (2007). Origin of Christianity in India: A Historiographical Critique. Media House. p. 94. ISBN 978-81-7495-258-5. Archived from the original on 25 January 2024. Retrieved 19 March 2023. In 1875 Patriarch Peter III Ignatius visited Malabar. Perceiving that his authority was getting steadily eroded because of the popularity of Mathew Mar Athanasius, the patriarch excommunicated him and his clique.

Pallath, Paul (2003). The Catholic Church in India. Mar Thoma Yogam. p. 141. Archived from the original on 4 April 2023. Retrieved 19 March 2023. The Patriarch excommunicated Mathew Mar Athanasius and the pro-Anglican group from the Malankara Jacobite Church.

Fenwick, John R. K. (2009). The Forgotten Bishops: The Malabar Independent Syrian Church and Its Place in the Story of the St. Thomas Christians of South India. Gorgias Press. p. 534. ISBN 978-1-60724-619-0. Archived from the original on 8 February 2024. Retrieved 1 November 2020. Letters, petitions and telegrams were sent by the Reformers to the Archbishop of Canterbury, the British Government and the governor in Madras. Some of these were from individual Syrian Christians, others from groups. Eighteen individuals from Kunnamkulam, the nearest town to Thozhiyur, for example, sent a Memorial to Tait, begging him to intervene on behalf of Mathews Mar Athanasios. Thomas Mar Athanasios, the Suffragan Metropolitan, asked Tait to save the Syrian Church from 'the thraldom which threatens it at present'. Mathews Mar Athanasios himself sent a Memorial to the Marquis of Salisbury, pointing out that the Malabar Church was independent and that there was no precedent of a Patriarch ever deposing or excommunicating a Malankara Metropolitan. It was all to no avail. Mathews Mar Athanasios was to all intents and purposes abandoned by the Archbishop of Canterbury.

Verghèse, Paul; Gregorios, Paulos (1982). The Orthodox Church in India: An Overview. Sophia Publications. p. 57. Archived from the original on 8 February 2024. Retrieved 19 March 2023. 1876 Patriarch Peter tries to persuade British to declare Mar Dionysius V as lawful Metropolitan, since he had excommunicated Mathews Mar Athanasius. British refuse, withdraw recognition of Mar Athanasius and ask the Indian Christians to approach the civil courts to decide who is lawful Metropolitan.

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Nov 14, Jaikrishnan Nair / TNN / Updated (14 November 2020). "Kerala: Mar Thoma Church's new head is a Guru scholar – Kochi News". The Times of India. Archived from the original on 16 May 2021. Retrieved 16 May 2021. Theodosius believes the time will come when transgender people will be ordained as priests in the church. "It is quite possible. But don't expect this all of a sudden. It may take time, but it is likely."{{cite news}}: CS1 maint: numeric names: authors list (link)

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"Church not against priesthood for transgenders". The Hindu. 9 February 2017. Archived from the original on 19 April 2021. Retrieved 19 April 2021. Christianity never banned priesthood and baptism for transgender people, and the Holy Bible very well clarified this, the Mar Thoma Metropolitan, Joseph Mar Thoma, has said...He said the baptism of an Ethiopian eunuch by Philip and the prophesy of Isaiah amply justified this bare truth. The role played by the eunuch in the formation of the Ethiopian Church too was noteworthy in this regard, he said. The Metropolitan said the tendency to keep the transgender people away from the mainstream by misinterpreting the Gospel and the prophesies should be rejected.

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