AD 72
Apostle St: St. Thomas martyred at Mylapore (near Madras) in Tamilnadu State, India.

AD 189
In the year 189 A.D. Pantaenus who was a missionary sent by Bishop Demetrius of Alexandria arrived in Malabar. He found a Christian group with an Aramaic version of the Gospel of St. Mathew.

AD 345
A colony of Christians [said to number 400 Syrian Christians consisting of 72 families] from Persia under the leadership of St. Thomas of Cana [Knai St. Thomas - a rich international merchant from Cana] arrives in Kerala (they were fleeing the persecution of Christians in Persia). This group is also known as "KNANAYA". [Though they are a distinct group of Christians with a lot of Syrian/Jewish traits/heritage, there is a lot of similarity with the Malankara Orthodox (Indian) Church.] Syrian Christians remained as an independent group, and they got their bishops from Eastern Orthodox Church in Antioch in Syria.

AD 522
Cosmas a traveler visited South India and wrote about his visits in a book called "Universal Christian Topography". He has written that there the clergy are ordained by a Bishop sent from Persia.

AD 825
The arrival also of two pious brothers, church-builders. Besides the arrival of St. Thomas Cana and his colony, by which the early Christians benefited considerably, also records the arrival on this coast of two individuals named Soper Iso and Prodho; they are said to have been brothers and are supposed to have been Syrians.King Cheraman Perumal gave them land and extended to them special privileges, inscribed in two sets of copper plates. Three of these are still in the Old Seminary in Kottayarn and two are with the Mar St. Thomas Church, Tiruvalla. The rulers were interested in encouraging trade. That was why these immigrants were given special privileges.
There is one important item that the "Report" has preserved: "the said brothers built the church of Quilon in the hundredth year after the foundation of Quilon." (This era commences from 25 August, A.D. 825, and the date will thus be A.D. 925). The second of the aforesaid copper-plates mention Meruvan Sober Iso, one of the above brothers. It may be stated here that the Syrians of Malabar are as a body natives of the land by descent, and the Syriac trait in them is that of their liturgy, which is in the Syrian language. They call themselves Syrians by way of distinction from other body of Christians on the coast, who belong to the Latin Rite. The honorific appellation bestowed upon them by the rulers of the country is that of Mapla, which signifies great son or child.

AD 1400
In 1490 the Christians of Malabar dispatched three messengers to ask the Nestorian Patriarch to send out bishops; one died on the journey, the other two presented themselves before the Patriarch and delivered their message; two monks were selected and the Patriach consecrated them bishops, assigning to one the name of St. Thomas and to the other that of John. The two bishops started on their journey to India accompanied by the two messengers. On their arrival they were received with great joy by the people, and the bishops commenced consecrating altars and ordaining a large number of priests "as they had been for a long time deprived of bishops

AD 1500
Between 1500 to 1650 the Portuguese made an effort to convert local inhabitants to the Roman Catholic faith and also bring some of the existing members of the Syrian Christian Church under Roman Catholic influence. The climax of this was what is known as "Synod of Udayamperur" . The Portuguese power declined by the 17th century. That weakened the influence of the Roman Catholic Church in Kerala.
Those who kept away from the Synod of Udayamperur continued as a small separate church in Trichur and were called the Chaldean Church.

AD 1653
In 1653 there was a re-affirmation of allegiance to the Syrian Orthodox tradition in front of an improvised cross at Mattanchery. This event is popularly known as' Coonan Kurisu Satyam' (Oath taken on a bent cross). The immediate provocation was the alleged murder by Portuguese authorities, of a Bishop who was sent from Syria After the decline of the Portuguese the next major influence sprung from British rule. There was a significant influence in the area of education through the efforts of the Christian missionaries which account for the high literacy rate and high degree of education among Keralites.

The subsequent history of the Syrian Christian Church of Kerala includes the evolution of the Syrian groups and the Roman catholic groups. First let us look at the Syrian groups.

The Roman Catholic Church accepted allegiance to Pope and came to be known as Syrian Roman Catholic. There are Roman Catholics converted by European missionaries known as Latin Roman Catholics. There is also Roman Catholic group mentioned earlier called "Reethu" or the Malankara Syrian Rite.The Roman Catholic Church went through it's own evolutionary struggles after the Portuguese power declined in India. In 1662 the Dutch took over Cochin from the Portuguese. The Portuguese before departing elevated a local priest to bishop and papal representative. He ruled the church from 1662 to 1687.

AD 1816
The British missionaries came and started a mission. They helped in translating the Holy Bible into Malayalam.

AD 1836
The British missionaries started teaching protestant theology and hence were rejected through a declaration called the "MAVELIKARA PADIYOLA". This prompted them to form a new church called CMS (Church Missionary Society) which later joined with another Protestant denomination to form the CSI (Church of South India).

The CSI Church in Kerala had its beginnings mostly from Anglican missionaries who had converted the local population. However later on they united with the Basil Mission, Presbyterians and Baptists and formed the group called Church of South India. As in the case of catholics these various groups follow largely the religious practices of their parent groups world over.However lingustically,socially and culturally they have much in common with other Kerala christian groups.

In addition to the aforementioned major groups the early St. Thomas Christians have now spread out to about 30 groups in Kerala. Among them are such groups as the Chaleddeans and the Pentecostals. At the time of Mar St. Thomas 6th a visiting bishop named Mar .Gregorios elevated a priest from the Kattumangattu family to bishophood. This group came to be known as Thoziur' church.

AD 1876
Led by Abraham Malpan of Maramon, a few members, influenced by the Protestant teaching of the missionaries, tried to reform the church from inside. { Abraham Malpan sent his nephew to the Patriarch of Antioch to get consecrated as a bishop. He returned as Bishop Mathews Mar Athanasios.} To oppose Abraham Malpan, Pulikottil Joseph Ramban went to Antioch and was consecrated as bishop with the name Joseph Mar Dionysios. He returned to Kerala with the Patriarch of Antioch Peter III and convened the synod of Mulamthuruthy in 1876. Thus the church accepted the spiritual supremacy of the Patriarch of Antioch.

There was a period of dominance by Carmelite missionaries during the Dutch period. However there was an ongoing struggle for local autonomy in the catholic church. In 1887 the process of liberalization started. Two new diocese, Kottayam and Trichur started with local autonomy. Three Kerala priests were appointed as bishops In 1896 for the first time. New diocese in Palai, Kothamangalam, Tallicheri and Manathavadi were started.In 1956 the status of Changanacheri diocese was upgraded.In 1969 the metropolitan of Eranakulam was elevated to Cardinal. For the Catholic Church of Kerala the most momentous occasion was the visit of Pope John Paul II. The Pope visited Kottayam and performed the beatification of a Kerala priest and nun.

AD 1878
Salvation Army originated in London England in 1878. William Booth was the founder.Salvation army came to the state in 1878. They centered their activities in southern Travancore.

AD 1889
In 1889 the Patriarchate accepted Joseph Mar Dionysios as the head of the Malankara Church. This resulted in the separation of the reformation group and a new church was formed by the reformists called "MarSt. Thomas Church".

AD 1910
DeivaSabha (Church of God) was started by a methodist priest from the U.S.A in 1884. A Kerala branch was established in 1910. Lutheran mission run by followers of reformist Martin Luther established themselves in Perurkkada near Trivandrum in 1911.They operate in some 70 centers in southern Travancore.

AD 1912
On September 14, 1912 a visiting patriarch from Mardin elevated one of the local bishops in the Syrian Church to Catholics, a position that existed before in Tigris. This event took place at the famous Niranom Church and subsequently led to disputes and litigation between the factions called Orthodox Syrians and Jacobite Syrians of the Syrian Church in Kerala. Several Catholics followed.

Their names are testament to the Churche's eastern connection. The first Catholics was Basaliose Poulose the I (September 14, 1912 to May 2, 1913) The second was Basliose Geeverghese I. (April 30, 1925 to December 17, 1928).

During the time of the third Catholics (Basaliose Geeverghese3, ( Feb 15, 1929 to January 3, 1964) the positions of 'Malankara Metran' (Head Bishop) and Catholics were combined. The fourth Catholics was Basaliose Ougen I (May 12, 1964 to December 8, 1975) and the fifth Basaliose St. Thomas Mathews I (October 27, 1975 to April 27, 1991).When Mathews Basaliose I retired sixth Catholics St. Thomas Mathews II took office on April 29, 1991.

The Malankara Church did not want to be ruled by the Patriarch of Antioch, hence, sent a request to have a Catholics.The request was denied by Patriarch Abdul Messiah. Later another Patriarch Abdulla came to Kerala. Patriarch Abdulla wanted Vattasseril Geevarghese Mar Dionysios to sign a document declaring that the Patriarch had temporal powers over the Malankara Church. Mar Dionysius refused to sign this document and was therefore excommunicated. This again caused a rift in the church. The church was split into two groups, one group supporting the Patriarch and called "Bava party" , the other group of supporters of Mar Dionysius were called the "Metran party". In 1912 Mar Dionysius requested the Senior Patriarch Mar Abdul Messiah to come to Kerala and enthrone a Catholics. This was finally granted

AD 1925
Pentecostal Church. Pastor Cook started the Kerala Pentecostal church in Mulakkuza near Chenganoor in 1925. There are several sub groups like Pentikostu Deiva sabha, Indian Pentikostu sabha, Pentikostu Deiva Samuham, Celyon Pentokostu, Apostolia united pentikostu, independent pentekostu, Adhakrutha pentikostu, Penticostu Gospel group and Philadelphia Penticostu.

AD 1930
A group of people left the orthodox church together with Mar Ivanios and Mar Theophilos to join the Roman Catholic church.

AD 1958
After many years of litigation that started in 1912 due to the "Bava party"/"Metran party" split, the Supreme court of India recognized and gave judgment in favor of orthodox Catholics. This led to the mutual recognition of the Patriarch and the Catholics and the groups were again unified. In 1964 The Patriarch of Antioch came for the enthronement of next Catholicos Augen I. In 1972, Unfortunately, in 1972 the two groups got again separated.

Travancore-Cochin Anglican church is a break away faction from CSI going back to 1966. Brotherans, a break away faction from the Baptists have their headquarters in Kumbanadu near Thiruvalla. The miracle crusaders are fast gaining ground in the state. In a small town Potta near Trichur, Father Naickam Parambil is attracting thousands of devotees.

The Identity of Syrian Christians
Only recently westerners have begun to recognize Christianity's Eastern foundation. Christianity in Kerala is older than Rome according to the St. Thomas tradition. It began as an Oriental religion. Syrian Christian priests wear cassocks, caps and beards as seen also in west Asia. The Syrian Christians have a special identity. Their customs and manners are different from those of other Christian groups. Their names are unique, St. Thomas is Mammen, Peter is Ommen, Paul is Peeli, Elizabeth is Eliamma and so on.

Today Kerala Christians are a prosperous community commanding extraordinary Political clout. The religious practices of this group were shaped in the place of origin and is dominated by Church services which follow traditional patterns.

liturgy, Faith and customs
Their basic belief is in the Christian doctrine and life after death. The clergy laity relationships are very strong. Syrian Christians have strong and active religious organizations and a majority of the people attend Sunday Church services. Church services are conducted in Malayalam with some segments often in Syrian. Baptism is practiced by all Kerala Christians. The Episcopal Churches emphasize child baptism and use sprinkling of water in the name of the Triune of God. Believer's baptism by immersion in water is practiced by Pentecostal groups.

The Eucharist liturgy of the Syrian and Mar St. Thomas Churches stem from Eastern traditions and is based on the liturgy of St. James. The liturgy of the Roman Catholics is western. The liturgy of the Church of South India combines elements from both these. Pentecostal Churches do not follow a definite liturgy. The mainline Churches also practices Kayyasturi (in Malayalam) an oriental custom meaning kiss of peace, which enhances the celebration of the Lord's Supper. It is done by a form of eastern handshake. The Pentecostal's also practice this, but in their case the brothers kiss brothers and sisters kiss sisters. The manner of celebration of the Lord's Supper varies from denomination to denomination. Syrian Christians use several accessories such as the bells, the veil, the altar, the cross the coverings and the candles.

Catholics together constitute about 61.4%, the Syrian Orthodox and Syrian Jacobites together about 21.4%, the MarSt. Thomas Syrians about 5.7%, the Church of South India 5.2% and others about 6.3% of Christian in the state.The Syrian orthodox and Syrian Jacobites are referred as Syrian Christians today. All afore mentioned groups together constitute Kerala's Christian population.