Editing Saint Thomas Christians (section)

=== British period ===
In 1795, the kings of Travancore and Cochin entered into [[tribute|tributary alliance]] with the [[British East Indian Company]] to repel the attacks from [[Tipu Sultan]]. The states soon became client regimes of the company: both were forced to disband their military. The political order of the states also began to collapse. Saint Thomas Christians were hit hard by the loss of their privileged military role, their [[Kalaripayattu|kalari]] network was dissolved and many families lost their livelihood.{{sfnp|Bayly|2004|pp=281–286}} The trading class, as well as the office bearers, also suffered the setback and many Europeans who visited the states between 1801 and 1820 noted the poor and depressed condition of Saint Thomas Christians of the ''Puthenkur''. Some partisan fund allocation for the churches by the British officials triggered a breakdown in the relationship between Saint Thomas Christians and prominent Hindu castes, at least temporarily.<ref>George Joseph, The life and times of a Kerala Christian nationalist, Orient Blackswan, 2003, pp. 33–39, {{ISBN|81-250-2495-6}}</ref> In 1815, the British Resident, Colonel [[John Munro, 9th of Teaninich|John Munro]], founded a [[Orthodox Pazhaya Seminary|seminary]] in [[Kottayam]], for the theological education of Jacobite Christian priests and invited the [[Anglican Communion|Anglican]] missionaries to teach there. This could be regarded as the beginning of the relationship between the [[Church Mission Society|CMS]] (Church Mission Society) and the Saint Thomas Christians of the ''Puthenkur''.{{sfnp|Neill|2004|p=241}}

==== Further divisions ====
[[File:Original Syrian-Anglican cattanars from the nineteenth century (available freely in public domain).jpg|thumb|Original Syrian–Anglican [[Kathanar|cattanars]] from the nineteenth century]]
As a protest against the interference of the Anglican Church in the affairs of the ''Puthenkur'' faction of the Saint Thomas Christians, the Metropolitan, [[Dionysius IV of Cheppad|Cheppad Dionysios]], convened a Synod at [[Mavelikara]] on 16 January 1836. There it was declared that ''Malankara Church'' would be subject to the Syrian traditions and [[Patriarch of Antioch]].<ref>Cherian, Dr. C.V., ''Orthodox Christianity in India''. Academic Publishers, College Road, Kottayam. 2003.p. 254-262.</ref> The declaration resulted in the separation of the [[Church Mission Society|CMS]] missionaries from the communion with the ''[[Malankara Church]]''.{{sfnp|Neill|2002|pp=247–251}}{{sfb|Bayly|2004|p=300}} Cheppad Dionysios, abdicated during the tenure of an Antiochian prelate named Yuyakim Koorilose{{sfnp|Varghese|2011}} (arrived {{circa|1846}}, d. {{circa|1874}}).{{sfnp|Joseph|2011}} During his stay in among the ''Puthenkur'', Koorilose completed the transition to West Syriac ritual practices.{{sfnp|Varghese|2011}} However, a minority from the ''[[Malankara Church]]'', who were in favour of the [[Reformation|Reformed]] ideologies of the missionaries, stood along with them and joined the [[Anglican Church]].{{sfnp|Neill|2002|pp=247–251}}{{sfb|Bayly|2004|p=300}} These [[Saint Thomas Anglicans]], were the first Reformed group to emerge from the Saint Thomas Christian community and they worked along with the missionaries in their evangelical, educational and reformative activities.{{sfnp|Neill|2002|pp=247–251}}<ref>{{cite news |title=Missionaries led State to renaissance: Pinarayi |work=The Hindu |date=13 November 2016 |url=https://www.thehindu.com/news/national/kerala/Missionaries-led-State-to-renaissance-Pinarayi/article16444369.ece |url-access=subscription}}</ref><ref>{{cite journal |title=Kerala to celebrate CMS mission |journal=Church Mission Society |date=9 November 2016 |url=https://churchmissionsociety.org/our-stories/kerala-celebrate-cms-mission |language=en}}</ref> By 1879, the [[Diocese of Travancore and Cochin]] of the [[Church of England]] was established in [[Kottayam]].<ref>{{cite journal |title=A History of the Church of England in India, by Eyre Chatterton (1924) |website=anglicanhistory.org |url=https://anglicanhistory.org/india/chatterton1924/20.html}}</ref><ref name="Keralawindow">{{cite web |title=Church of south India (CSI) |website=keralawindow.net |url=https://www.keralawindow.net/Church_CSI.html}}</ref> On 27 September 1947, the Anglican dioceses in [[South India]], merged with other [[Protestant churches]] in the region and formed the [[Church of South India]] (CSI); an independent [[United Church]] in full communion with all its predecessor denominations.<ref name="Encyclopedia1999"/><ref name="MeltonBaumann2010"/> Since then, Anglican Syrian Christians have been members of the Church of South India and also came to be known as [[CSI Syrian Christians]].<ref name="Keralawindow" />
[[File:Elias Mellus.png|thumb|upright|[[Elias Mellus|Mar Elias Mellus]]]]
In 1860, tired of their Latin subjugation, the ''Paḻayakūṟ'' sent a delegation headed by Antony Thondanatt (d. {{circa|1900}}) to [[Mosul]] to make a plea to the [[Chaldean Catholic Patriarchate of Babylon|Chaldean Catholic patriarch]] to consecrate a bishop of their own rite for them.{{sfnp|Brock|2011c}} In response, Patriarch [[Joseph VI Audo]] consecrated Thomas Rokos,{{sfnp|Brock|2011c}} titular archbishop of [[Basra]],<ref>{{Cite web|url=https://www.catholic-hierarchy.org/bishop/brokuss.html|title=Archbishop Thomas Rokuss |website=Catholic-Hierarchy}}</ref> and dispatched him to visit the alienated Malabar Christian flock in 1861.{{sfnp|Brock|2011c}} However, the mission failed due to the protests of the apostolic delegate at Mosul, Henri Amanton, and the vicar apostolic of [[Roman Catholic Archdiocese of Verapoly|Verapoly]]. As a result, the Pope forced the Patriarch to call back the bishop.<ref>{{cite book|first=Giacomo|last=Martina|title=Pio IX (1851–1866)|year=1986|isbn=8876525432 |pages=372–374|publisher=Pontificia università gregoriana }}</ref>{{sfnp|Wilmshurst|2000|p=34}}{{sfnp|Brock|2011c}} There was yet another incident on 5 June 1864. Patriarch Joseph VI consecrated [[Elias Mellus]], bishop of {{transliteration|ar|DIN|ʿ}}Aqra,<ref>{{Cite web|url=https://www.catholic-hierarchy.org/bishop/bmellus.html |title=Bishop Jean-Élie Mellus |website=Catholic-Hierarchy}}</ref> and sent him to India. But this effort too was met with the same fate as before and Mellus was called back in 1882.<ref>{{Cite web|url=http://www.churchoftheeastindia.org/the-church.php|title = Church of the East – India}}</ref>{{sfnp|Wilmshurst|2000|p=75}} Meanwhile, in 1862, an attempt was made to reestablish direct ties between traditionalist Christian communities in India and the [[List of Patriarchs of the Assyrian Church of the East|Assyrian Patriarch]] [[Shimun XVIII Rubil|Shimun XVIII]] consecrated the aforementioned Thondanatt as Abdisho, the Metropolitan of India, but his task proved to be very difficult and challenging. He intensified his activity after 1882, fulfilling the aspirations of local Christians of the [[East Syriac Rite]] for the full re-establishment of traditional ecclesiastical structure. Until his death in 1900, he partially succeeded in organizing the local church, that was named the [[Chaldean Syrian Church]].{{sfnp|Mooken|1987|p=}} After his death, local Christians appealed to [[Shimun XIX Benyamin|Shimun XIX]], Patriarch of the [[Assyrian Church of the East]] in [[Qochanis]] who was forthcoming, and in December 1907 consecrated [[Abimalek Timotheus]] as [[metropolitan bishop]] for India. He reached his diocese in February 1908, and took over the administration.{{sfnp|Mooken|1975|p=11-26}}{{sfnp|Perczel|2013|p=435-436}} He organized ecclesiastical structures, and continued with revitalisation of the [[East Syriac Rite]].{{sfnp|Brock|2011c}}{{sfnp|Vadakkekara|2007|p=103}}

By June 1875, there were two factions among the ''[[Malankara Church]]'': ''Conservative Party'' and ''Reform Party''. [[Mathews Athanasius]] was the Malankara Metropolitan approved by the Governments of Travancore and of Cochin and he was supportive to the reforming of the Jacobite church with evangelistic ideologies. Hence the group with Mathews Athanasius was known as "Reform Party"{{sfnp|Fenwick|2011b}}<ref name="Varghese2008" /> The conservative faction, under the leadership of Metropolitan [[Pulikkottil Joseph Dionysious II]], opposed the attempts to do away with the age-old traditions of the church, which resulted in a stir in the community.<ref name="Varghese2008" /> Being invited by this faction, the Antiochene Patriarch [[Ignatius Peter IV|Ignatius Peter III]] arrived in Kerala.<ref>M.P. Varkey, ''[[Pulikkottil Joseph Mar Dionysious II]], Metropolitan of Jacobite faction of Malankara Church''.(Malayalam), [[Malayala Manorama]]. 1901.</ref> In June 1876, at the synod of [[Mulanthuruthy]], presided over by the Patriarch, the Syrian faction formally came under the Antiochene Patriarchate.{{sfnp|Varghese|2011}}<ref>Cheriyan, C.V., ''Orthodox Christianity in India''. Academic Publishers, College Road, Kottayam. 2003. p. 294.</ref> The synod condemned Mathews Athanasius for abstaining from it, but his followers stayed firm with him.<ref name="Varghese2008">Varghese, A.P. – [https://books.google.com/books?id=y7GKwhuea9kC ''India: History, Religion, Vision and Contribution to the World''], Atlantic Publishers 2008, {{ISBN|978-81-269-0903-2}}, pp. 376–378</ref> His successor [[Thomas Athanasius]] and the bishop's faction lost the lawsuit to the Patriarchal faction in the Royal Court of Travancore on 12 July 1889.<ref>{{cite book |last=Mathew |first=N.M. |title=History of the Marthoma Church |language=Malayalam |volume=II |date=2007 |page=125}}</ref> Nonetheless, the Reform Party continued as an independent Church and thereafter a series of suits arose on the rights over churches and associated properties. Later they chose the name [[Mar Thoma Syrian Church]].<ref name="Varghese2008" />{{sfnp|Fenwick|2011b}}

In 1911, Patriarch [[Ignatius Abded Aloho II|Ignatius ʿAbdullāh II]] excommunicated [[Geevarghese Dionysius of Vattasseril|Vattasseril Geevarghese Dionysios]] (Dionysios VI), the Malankara Metropolitan,{{sfnp|Joseph|2011}} due to dispute of authority over the properties of the ''Malankara Church''.{{sfnp|Varghese|2011}} This led to the division of the Church into two groups, with one group accepting the supreme authority of the patriarch and the other supporting Dionysios VI.{{sfnp|Varghese|2011}} The group led by Dionysios VI invited Patriarch [[Ignatius Abded Mshiho II|Ignatius ʿAbdulmasīḥ II]], who was deposed from Patriarchate by the Turkish authorities.{{sfnp|Varghese|2011}} In 1912, ʿAbdulmasīḥ II arrived in India and he consecrated [[Paulose I (Indian Orthodox Church)|Baselios Paulose I]] (d. {{circa|1914|lk=no}}) as Maphrian (Syriac Orthodox Catholicos).{{sfnp|Varghese|2011}} This was not recognised by the Syriac Orthodox Church.<ref>{{cite encyclopaedia |last=Kiraz |first=George A.|author-link=George A. Kiraz|title=ʿAbdulmasīḥ II |url=https://gedsh.bethmardutho.org/entry/Abdulmasih-II|year=2011b |encyclopaedia=Gorgias Encyclopedic Dictionary of the Syriac Heritage: Electronic Edition}}</ref> Previously ʿAbdulmasīḥ II himself had declined the request for the installation of a Maphrianate for India in 1902 during his patriarchate.{{sfnp|Kiraz|2011a}} The independent group under Metropolitan Dionysios VI, known as the 'Metropolitan's Party', started endorsing the claims for [[autocephaly]].{{sfnp|Kiraz|2011a}}{{sfnp|Varghese|2011}} The other group, known as the 'Patriarch's Party', remained loyal to the Patriarch and was led by [[Coorilos Paulose of Panampady|Coorilos Paulose]], succeeded by [[Athanasius Paulose]].{{sfnp|Joseph|2011}}<ref>{{cite book |author=K Mani Rajan|year=2017|title=Holy Fathers of The Syrian Orient Entombed in Kerala|pages=111–116|publisher=JSC Publications |url=http://rajanachen.com/files/eng3.pdf}}</ref> The two sides filed a series of lawsuits in the civil courts and some parallel attempts to reconcile both the parties also took place. In 1958, bishops of both the parties sealed their reconciliation and signed a treaty which in turn recognised the autonomy of reunited factions, with its own synod of bishops under the presidency of the Catholicos.{{sfnp|Joseph|2011}}<ref>[https://books.google.com/books?id=QUMOAAAAQAAJ ''A History of Eastern Christianity''] – Taylor & Francis, pp. 372–374.</ref> The verdict of the Supreme Court of India in 1958, legitimizing the autonomy of Kerala church, was instrumental in this formal reconciliation between the two sides. In 1964, Patriarch [[Ignatius Jacob III|Ignatius Yaʿqub III]] consecrated [[Baselios Augen I]] (d. {{circa|1975}}) as the Catholicos.{{sfnp|Joseph|2011}} Nonetheless, in 1975, both the parties split again with the decision of the ''Universal Syrian Synod'', held in Damascus, to depose the Catholicos in Kerala and [[Baselios Paulose II]] was consecrated as the Catholicos for the 'Patriarch faction'.{{sfnp|Joseph|2011}} Today the West Syriac Oriental Orthodox community in India is divided between the [[Malankara Orthodox Syrian Church]] (an autocephalous Oriental Orthodox church) and the [[Jacobite Syrian Christian Church]] (an autonomous church under the Antiochene Patriarchate).{{sfnp|Joseph|2011}}{{sfnp|Varghese|2011}}{{sfnp|Vadakkekara|2007|p=94-96}}{{sfnp|Kiraz|2011a}}

In 1930, a section of the ''[[Malankara Church]]'' under the leadership of Archbishop [[Geevarghese Ivanios]] and [[Jacob Theophilos]] left the [[Malankara Orthodox Syrian Church]]<ref>Cherian, Dr. C.V., ''Orthodox Christianity in India''. Academic Publishers, College Road, Kottayam. 2003.p. 354.</ref> and came into communion with the Catholic Church. They are known as [[Syro-Malankara Catholic Church]].{{sfnp|Brock|2011b}} On 11 June 1932, [[Syro-Malankara Catholic Major Archeparchy of Trivandrum|Trivandrum]] was recognised as a [[Metropolitan See]] [[sui juris]], with [[Syro-Malankara Catholic Archeparchy of Tiruvalla|Thiruvalla]] as its suffragan.{{sfnp|Brock|2011b}} On 10 February 2005, the church was raised to the status of a [[Major archiepiscopal church]]. The canonical installation of [[Cyril Baselios]] as the first [[Major Archbishop]] took place on 14 May 2005 and simultaneously the title 'Catholicos' was legitimized.<ref>{{cite book|last=Chediath|first=Geevarghese| year=2012| author-link=Geevarghese Chediath| isbn=978-81-88456-91-8| url=https://malankaralibrary.com/ImageUpload/2f994b126f0c07feb01530cc639479f5.pdf|pages=201, 226| publisher=OIRSI publications| location=Vadavathoor|title=The Malankara Catholic Church}}</ref> The [[St. Ephrem Ecumenical Research Institute]] (SEERI), inaugurated on 14 September 1985, comes under the Syro-Malankara Catholic Archbishop of Thiruvalla.{{sfnp|Brock|2011b}}

In 1961, there was a split in the Malankara Mar Thoma Syrian Church which resulted in the formation of [[St. Thomas Evangelical Church of India]].<ref>Rev. Thomas, P.T. & Rev. P.C. Zachariah. ''It Happened in The Mar Thoma Church''. 1961.</ref><ref>Thomas, K.T. & Rev. T.N. Koshy. ''Faith on Trial''. Ernakulam. 1965.</ref>

[[Pentecostalism]] began to spread among Saint Thomas Christians from 1911, due to [[Americans|American]] missionary work.<ref name="Syrianpentecostals1"/> The first [[Pentecostal Syrian Christians|Syrian Pentecostals]] came from [[Kerala Brethren]], who were in turn mostly ex-[[Marthomite]]s.<ref>{{cite book |last1=Valayil C |first1=John |title=Transnational Religious Organization and Practice: A Contextual Analysis of Kerala Pentecostal Churches in Kuwait |date=22 February 2018 |publisher=BRILL |isbn=978-90-04-36101-0 |pages=96–108 |url=https://books.google.com/books?id=kntTDwAAQBAJ&q=pentecostal+evangelical+saint+thomas+syrian+christian&pg=PA105 |language=en}}</ref><ref name="Syrianpentecostals3">{{cite book |last1=John |first1=Stanley |title=The Rise of 'New Generation' Churches in Kerala Christianity |date=10 December 2020 |pages=271–291 |url=https://brill.com/view/book/9789004444867/BP000019.xml |publisher=Brill |doi=10.1163/9789004444867_014 |isbn=9789004444867 |s2cid=234532613 |language=en}}</ref><ref>{{cite journal |editor1-last=Kumar |editor1-first=P. Pratap |title=Nidan: International Journal for Indian Studies |journal=Nidan: Journal for the Study of Hinduism |date=December 2019 |volume=4 |issue=2 |pages=7–18 |url=https://www.academia.edu/41899624 |language=en |issn=2414-8636}}</ref> As the movement gained momentum, groups of people from all traditional St. Thomas Christian denominations became part of various emerging Pentecostal and [[Evangelicalism|evangelical]] fellowships.<ref name="Syrianpentecostals3" /><ref>{{cite book |last1=Karkkainen |first1=Veli-Matti |title=The Spirit in the World: Emerging Pentecostal Theologies in Global Contexts |date=26 August 2009 |publisher=Wm. B. Eerdmans Publishing |isbn=978-0-8028-6281-5 |pages=72–87 |url=https://books.google.com/books?id=i6qJ_lP3dSAC&q=pentecostal+evangelical+saint+thomas+syrian+christian&pg=PA72 |language=en}}</ref> Pentecostals from Syrian Christian background spearheaded the movement in Kerala and to a lesser extent in India, by providing the necessary leadership for establishing denominations like [[Indian Pentecostal Church of God]], [[Assemblies of God in India]], [[Church of God (Full Gospel) in India]], [[The Pentecostal Mission]] and many other [[Neo-charismatic church]]es.<ref name="Syrianpentecostals2"/><ref>{{cite web |title=Thomas Christians – Later developments |url=https://www.britannica.com/topic/Thomas-Christians/Later-developments |website=Encyclopedia Britannica |date=13 June 2024 |language=en}}</ref><ref>{{cite book |last1=Anderson |first1=Allan |title=An Introduction to Pentecostalism: Global Charismatic Christianity |date=13 May 2004 |publisher=Cambridge University Press |isbn=978-0-521-53280-8 |pages=124–127 |url=https://books.google.com/books?id=IPbPTOi0Rk4C&q=pentecostalism+kerala+syrian+christian&pg=PA127 |language=en}}</ref><ref>{{cite book |last1=Samuel |first1=Joy T. |title=The Pneumatic Experiences of the Indian Neocharismatics |publisher=University of Birmingham |url=https://books.google.com/books?id=XGoTxQEACAAJ |language=en |chapter=Chapter 1. A brief history of pentecostal and neocharismatic movements in Kerala, India|year=2018 }}</ref> The [[Syro-Malabar Church]] too has a very active [[Charismatic movement|Charismatic ministry]], operated through establishments such as the [[Divine Retreat Centre, Muringoor]].<ref>{{cite book |last1=Brown |first1=Candy Gunther |title=Global Pentecostal and Charismatic Healing |date=24 February 2011 |publisher=Oxford University Press |isbn=978-0-19-979306-8 |page=334 |url=https://books.google.com/books?id=-WW4A9Nv7KgC&dq=syro+malabar+church+charismatic+ministries&pg=PA334 |language=en}}</ref><ref>{{cite book |editor-last1=Turner |editor-first1=Bryan S. |editor-last2=Salemink |editor-first2=Oscar |title=Routledge Handbook of Religions in Asia |date=2015 |publisher=Routledge |isbn=978-1-317-63646-5 |page=90 |url=https://books.google.com/books?id=e7qbBAAAQBAJ&dq=syro+malabar+church+charismatic+ministries&pg=PA90 |language=en}}</ref>

==== Involvement in politics ====
Participation based on caste and community divisions and sympathies has been a feature of politics in the present day state of Kerala and its predecessor entities. Until the mid-20th century the primary cause of the divisions between the various communities was competition for rights and resources.

Like other communities, Saint Thomas Christians have been involved in regional politics on a community basis. In 1888, Travancore became the first [[princely state]] in India to establish a Legislative Council, which was reformed as the [[Sree Moolam Popular Assembly]] in 1904. A few Saint Thomas Christian leaders were elected to the Legislative Council but there was resentment that their share of the available seats was proportionately less than that of other prominent castes. This resentment led to a series of campaigns for equal representation both in the legislature and in government positions.<ref name=Nossiter1982pp78-82>Thomas Johnson Nossiter, ''Communism in Kerala: a study in political adaptation'', University of California Press, 1982, pp. 78- 82, {{ISBN|0-520-04667-6}}</ref> ''Jatiaikya Sangham'', an organization formed with an objective of reuniting the ''Paḻayakūṟ'' and ''Puthenkur'' communities, came up with the idea of a newspaper that resulted in the establishment of ''[[Deepika (newspaper)|Nasrani Deepika]]'' by [[Nidhiry Mani Kathanar|Nidhirikkal Manikkathanar]] in 1887.<ref>[https://books.google.com/books?id=NXK445Q1nIwC Encyclopedia of India, Pakistan, and Bangladesh]</ref> Newspapers such as the ''Nasrani Deepika'' and ''[[Malayala Manorama]]'' disseminated their grievances.{{sfnp|Devika|Varghese|2010|p={{page needed|date=July 2024}}}}

In 1918, Saint Thomas Christians formed the League for Equal Civic Rights, which sought the opening of all branches of government service to Christians, Muslims and [[avarna]] Hindus, as well as an end to the practice of untouchability. Their demands were partially met in 1922 when the Revenue Department was separated from the ''[[Devaswom boards in Kerala|Devaswom]]'', a semi-government organization that managed the Hindu temples, thus removing the restriction on non-Hindus and avarnas in the executive service. In the 1920s, Saint Thomas Christian leaders such as [[George Joseph (Kerala)|George Joseph]] were advised by [[Mahatma Gandhi]] to detach from [[Vaikom Satyagraha]], an agitation for the [[Temple Entry Proclamation|temple entry rights]] of avarna Hindus, as he considered the issue to be one of concern to Hindus alone.{{sfnp|Devika|Varghese|2010|p={{page needed|date=July 2024}}}}<ref>{{cite journal |first=Robin |last=Jeffrey |title=Temple Entry Movement in Travancore |journal=Social Scientist |volume=4 |issue=8 |date=March 1976 |pages=11–12 |url=http://www.cs.nyu.edu/kandathi/vaikom_agitation.html|archive-url=https://web.archive.org/web/20120603155447/http://cs.nyu.edu/kandathi/vaikom_agitation.html |archive-date=3 June 2012 |url-status=dead}}</ref> [[Titusji|Titus Theverthundiyil]] was one of the 78 marchers selected by Gandhi to take part in the 1930 [[Dandi March]], to break the [[History of the British salt tax in India|British salt monopoly]].<ref>{{Cite news |url=https://www.thehindu.com/news/national/kerala/recreating-an-unsung-hero/article7875442.ece/|title=Recreating an unsung hero |newspaper=The Hindu|date=14 November 2015}}</ref>

With the institution in 1932 of a [[bicameral]] legislature in Travancore, four Saint Thomas Christians found a place in among the 24 seats of the [[lower house]], but not comparable with other forward castes.<ref name=Nossiter1982pp78-82 /> The 1931 census recorded over 31 per cent of the population as being Christian, compared to around 4 per cent in 1820.{{sfnp|Devika|Varghese|2010|pp=19–20}} Some restrictions were imposed on Saint Thomas Christian parishes to start new schools and later on the Diwan attempted to take over the schools owned by the community.{{sfnp|Devika|Varghese|2010|p={{page needed|date=July 2024}}}} There followed a period of fierce confrontation between the Diwan and Saint Thomas Christians—many leaders were arrested, prominent news papers were banned and large banks owned by the community members were liquidated.{{sfnp|Devika|Varghese|2010|p={{page needed|date=July 2024}}}}<ref>Donald Eugene Smith et al.- South Asian politics and religion, Princeton University Press, 1966, p. 190.</ref> In 1937, general elections were held and Joint Political Congress played a significant role to attain much better representation for allied communities.<ref>George Mathew – Communal Road to a Secular Kerala, Concept Publishing Company, 1989, {{ISBN|81-7022-282-6}}, pp. 91–103.</ref> [[T.M. Varghese]] was elected as the Deputy President of the Assembly where [[C. P. Ramaswami Iyer]] was the ex officio President. On the collapse of Joint Political Congress due to internal conflicts, Saint Thomas Christian leaders allied with [[Nair]]s in a common platform- ''Travancore State Congress'' where they fought together for responsible government and also to oust Iyer.<ref name=Nossiter1982pp78-82 /> [[Abraham Thoma|Abraham Marthoma]] mobilised Syrian Christians against the divan's move not to unite with free India.<ref>{{cite book |author=P.R. Saraswati |chapter=The Impact of Indian Christianity on Indian Society |title=Christianity in India Through the Centuries |date=2007 |url=http://www.stichtingup.nl/Artikelen/008_theImpactofIndianChristianity.pdf |pages=205–252 |publisher=Authentic Books |archive-url=https://web.archive.org/web/20120711064914/http://www.stichtingup.nl/Artikelen/008_theImpactofIndianChristianity.pdf |archive-date=11 July 2012 |isbn=9788173627866}}</ref> In the three-member Cabinet of Travancore formed after the first general elections in 1948, Varghese was a Cabinet Minister.<ref>{{cite web |url=http://keralaassembly.org/history/bicameral.html |title=History of legislative bodies in Kerala |website=keralaassembly.org |access-date=16 June 2012}}</ref> However the first Saint Thomas Christian to become a minister in the central government of India was [[Padma Vibhushan]] [[John Mathai]], who served as India's first [[Indian Railways|Railway Minister]] and subsequently as India's [[Finance Minister]],<ref>{{cite book|title=Reflections on Finance Education and Society|publisher=Motilal Banarsidass Publication |page=114|isbn=9788120830752 |url=https://books.google.com/books?id=R5QxQ3sOVPcC}}</ref> taking office shortly after the presentation of India's first Budget, in 1948.

{{citation needed span|text=On 1 November 1956, the state of Kerala was formed and the [[Communism in Kerala|Communist Party]] formed the first government of the state in 1957 on winning the assembly elections.|date=June 2022}} Though the government initiated the legislation process for reforming the land and the education sectors, these were considered as infringements over the rights by the school managements and landowners, who were predominantly Saint Thomas Christians and [[Nair]]s.<ref>Kerala socio economic survey 1968</ref> The disagreements of the Saint Thomas Christians further widened and they allied with [[Nair Service Society]] to mobilize against the government, which culminated in a violent struggle, called the [[Liberation Struggle]], in 1958.<ref>{{cite book|author=Thomas Johnson Nossiter|title=Communism in Kerala: A Study in Political Adaptation |url=https://books.google.com/books?id=8CSQUxVjjWQC&pg=PA153|year=1982|publisher=University of California Press|isbn=978-0-520-04667-2|pages=155–156}}</ref> The Communist government was dismissed on 31 July 1959 and the [[President's rule]] was imposed in the state under [[Article 356]] of the [[Constitution of India]].