Saint Thomas Christian denominations

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This article is about the denominations with adherence among the Saint Thomas Christians. For the people, see Saint Thomas Christians.

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The Saint Thomas Christian denominations are Christian denominations from Kerala, India, which traditionally trace their ultimate origins to the evangelistic activity of Thomas the Apostle in the 1st century.[1][2][3][4] They are also known as "Nasranis" as well. The Syriac term "Nasrani" is still used by St. Thomas Christians in Kerala. It is part of the Eastern Christianity institution.

For the first 15 centuries, they had their own leaders to whom they were obedient and who were well respected by both the people and the rulers of the country. In AD 190, Pantaenus from Alexandria visited these Christians.[5] He found that they were using the Gospel of Matthew in the Hebrew language. Around AD 522, an Egyptian East Syriac monk, Cosmas Indicopleustes, visited the Malabar Coast. He mentions Christians in a country called Male, where pepper grows, in his book Christian Topography.[6][7][8] This shows that until the 6th century these Christians had been in close contact with Alexandria.

In AD 883,

bishop of Sherborne.[9] Around AD 1292, Marco Polo (1254–1324) on his return journey from China visited Southern Kerala, mentions that, "The people are idolaters, though there are some Christians and Jews among them".[10][11]

It is believed that in AD 345, Christians from

Edessa arrived in Kerala under the leadership of Thomas of Cana,[12] and in 825, another group joined them. They had their own bishops visiting them from Persia. Though the Saint Thomas Christians welcomed them, these bishops had not made any effort to subjugate them. Saint Thomas Christians remained as an independent group, their bishops coming from the Church of the East
until the 16th century.

Saint Thomas Christians were greatly affected by the arrival of the Portuguese in India in 1498. The Portuguese attempted to bring the community under the auspices of Latin Catholicism, resulting in permanent rifts in the community.[13][14][15]

Churches within Saint Thomas Christian tradition

Saint Thomas Christians denominational history

Their traditions go back to first-century Christian thought, and the seven "and a half" churches established by

Thiruvithamcode Arappally in Kanyakumari district
.

Nasrani people

Main article: Saint Thomas Christians
Nasranis or Syriac Christians of Kerala in ancient days (from an old painting). Photo published in the Cochin Government Royal War Efforts Souvenir in 1938

The

ethnic people, and a single community.[23] As a community with common cultural heritage and cultural tradition, they refer to themselves as Nasranis.[23] However, as a religious group, they refer to themselves as Mar Thoma Khristianis or in English as Saint Thomas Christians, based on their religious tradition of Syriac Christianity.[23][24][25]

However, from a religious angle, the Saint Thomas Christians of today belong to various denominations as a result of a series of developments including Portuguese

Malankara Jacobite Syriac Orthodox Church
(1912)).

St. Thomas Christian families who claim their descent from ancestors who were baptized by

Jewish synagogues.[28] "The church is neat and they keep it sweetly. There are mats but no seats. Instead of images, they have some useful writing from the holy book."[29]

In short, the St. Thomas Christians of Kerala have blended well with the ecclesiastical world of the Eastern Churches and with the changing socio-cultural environment of their homeland.[28] Thus, the Malabar Church was Hindu or Indian in culture, Christian in religion, and Judeo-Syriac-Oriental in terms of origin and worship.[28]

Apostolic origin

Further information: Saint Thomas Christians
See also: Acts of Thomas

According to the 1st century annals of

Chera kings in search of pepper and other spices, which had enormous demand in the West.[31]

The lure of spices attracted traders from the Middle East and Europe to the many trading ports of Keralaputera (Kerala) — Tyndis, (Ponnani), Muziris, near Kodungallur, Niranam, Bacare, Belitha, and Comari (Kanyakumari) long before the time of Christ.[31][32] Thomas the Apostle in one of these ships, arrived at Muziris in 52, from E’zion-ge’ber on the Red Sea.[33] He started his gospel mission among the Jews at "Maliyankara" on the sea coast.[34]

Jews were living in Kerala from the time of Solomon.[2][35] Later, large numbers of them arrived in 586 BC and 72 AD. Malabari Jewish tradition hold these facts.[citation needed]

Its traditionally believed that during his stay in

Thiruvithamcode Arappally in Kanyakumari district.[37]

The Apostle also preached in other parts of

San Thome, near the modern city of Chennai.[37] The body of Apostle Thomas was translated to Edessa, Iraq. It is now in Ortona, Italy. Relics of Apostle Thomas were translated to the San Thome Cathedral in Chennai and to St Thomas Church in Palayur, near Guruvayoor at Chavakkad Taluk, Thrissur District in Kerala.[38]

Several ancient writers mention India as the scene of

Gregory Nazianzen, (329–389), in a homily says; "What! were not the Apostles foreigners? Granting that Judea was the country of Peter, what had Saul to do with the Gentiles, Luke with Achaia, Andrew with Epirus, Thomas with India, Mark with Italy?." Ambrose
(340–397) writes "When the Lord Jesus said to the Apostles, go and teach all nations, even the kingdoms that had been shut off by the barbaric mountains lay open to them as India to Thomas, as Persia to Mathew."

There are other passages in ancient liturgies and martyrologies which refer to the work of St. Thomas in India. These passages indicate that the tradition that St. Thomas died in India was widespread among the early churches.[40]

Many writers have mentioned that the Apostle established seven "and a half" churches in Malabar.[41][42] They are:[43]

  1. Kodungalloor
  2. Kottakkavu Paravur
  3. Niranam
  4. Palayoor
  5. Nilackal
  6. Kokkamangalam
  7. Kollam
  8. Thiruvithancode
    - This church made on land donated by the local king or arajan (arappally/arachapally in Malayalam)

Doctrine of the Apostles states that, "India and all its countries...received the Apostle's hand of priesthood from Judas Thomas…." From 345 AD, when

Persia, they had continued the relationship with their home Church in Persia, which was also established by St. Thomas
the Apostle.

Rough chronology

Kodungaloor, Kerala, India
. Believed to be one of the seven churches built by St. Thomas.
Palayur Church
Kottakkavu Mar Thoma Syro-Malabar Pilgrim Church (old), North Paravur, founded by St. Thomas the Apostle and rebuilt by Sabor and Proth
in the 9th century
The St. Mary's Orthodox Church, Niranam, Kerala. Believed to be one of the seven churches said to be built by Thomas.
St. Thomas Syro-Malabar Catholic Church, Kokkamangalam
, Kerala. Believed to be one of the seven churches said to be built by Thomas.
Thiruvithamcode Arappally
or St. Mary's Orthodox Church, was said to be founded by Thomas in 63. It is known as Arapalli, short form of Arachan Palli (King's Church).
Basilica of St. Mary, Champakulam
Kothamangalam Valiya pally
Thompamon Valia Pally (St. Mary's Orthodox Church), was built in AD 717.
St Mary's Syro-Malabar Catholic Church, Kudamaloor was built by the king of Chempakassery in AD 1125

Following is a rough chronology of events associated with St. Thomas Christianity.[44][45]

1st century

2nd century

4th century

5th century

6th century

  • 510
    Syro-Malabar Catholic Archdiocese of Ernakulam-Angamaly
  • 522 Cosmas Indicopleustes visited South India.
  • 593
    Edappally Church
    was built.

7th century

  • Marthoma Christians constructed
    Kolenchey St. Peter's and St. Paul's Orthodox Church
    around 650 AD

8th century

  • 717
    Thumpamon St. Mary's Orthodox Syrian Church
    was founded.
  • 722
    Karingachira St. George's Jacobite Syrian Orthodox Church
    was founded
  • 774 Emperor Veera Raghava gives copperplate to Iravikorthan.

9th century

10th century

11th century

  • 1100-1125 St.Thomas Christians built the
    Marthoman Malankara Orthodox Church
    at Mulanthuruthy.
  • 1125 Kudamaloor St. Mary's Syro-Malabar Catholic Church, believed to be built by King of Chempakasserry.

13th century

14th century

15th century

  • 1490 Two Nestorian bishops John and Thomas in Kerala.
  • 1494 June 7 Treaty of Tordesillas. Division of the world and mission lands between Spain and Portugal.
  • 1498 May 20
    Vasco de Gama lands at Kappad near Kozhikode
    .
  • 1499 Cabral's fleet carried a vicar, eight secular priests, and eight Franciscans to Kozhikode,[51]
  • 1499. In Calicut, the friars reputedly converted a Brahman and some leading Nayars.[52]

16th century

  • 1502 November 7 Vasco de Gama's second visit to Cochin.
  • 1503 Dominican Priests at Kochi.
  • 1503 Mar Yabella, Denaha and Yakoob from Persia in Kerala.
  • 1503 September 27 Work commenced on Cochin Fort and the Santa Cruz church.
  • 1514
    Portuguese Padroado
    begun.
  • 1514 Jewish migration from Kodungalloor to Kochi.
  • 1514 June 12 Portuguese Funchal rule over Christians in India.
  • 1524 December 24 Vasco de Gama buried at St. Francis Church, Fort Cochin.
  • 1534 November 3 Goa Catholic Diocese erected. The Parishes of Kannur, Cochin, Quilon, Colombo and Sao Tome (Madras) belonged to it.
  • 1540 The Franciscan Fr.Vincent De Lagos starts the Cranganore Seminary.
  • 1542 May 6 St. Francis Xavier, Apostolic Nuncio in the East, reaches Goa.
  • 1544–45 St. Francis Xavier in Travancore.
  • 1548 Dominican Monastery founded in Cochin.
  • 1549 Mar Abuna Jacob, A Chaldean Bishop, stayed at St. Antonio Monastery, Cochin.
  • 1550 First Jesuit House in Kochi.
  • 1552 December 3 Death of St. Francis Xavier.
  • 1555 Mattancherry Palace was built by Portuguese for the King of Cochin.
  • 1557 Pope Paul IV erects the
    Diocese of Cochin
    . Canonization process of Francis Xavier begun at Cochin.
  • 1565 Archdiocese of Angamaly erected.
  • 1567 Jews constructed a temple at Mattancherry[53]
  • 1567
    Angamaly Cheriyapally
    was built.
  • 1568 Synagogue of White Jews built in Cochin.
  • 1570
    Angamaly Kizhakkeppally
    was built.
  • 1577 Vaippicotta Seminary of the Jesuits started.
  • 1579 Augustinians reached Cochin.
  • 1580 Kallissery St. Mary's Knanaya Jacobite Syrian Orthodox church established
  • 1583 Synod at Angamaly by Bishop Abraham.
  • 1597 Bishop Abraham, the last foreign Archbishop, died and was laid to rest at St. Hormis church, Angamaly.
  • 1599 December 20 Francis Roz was declared bishop of Angamaly.
  • 1599 June 20–26 Archbishop Alexis Menezes convenes the Synod of Diamper (Udayamperoor).

17th century

  • 1600 August 4 Padroado-rule imposed on Nasranis.
  • 1601 Francis Roz was appointed as the first Latin bishop of the St. Thomas Christians.
  • 1609 December 3 Erection of the Diocese of Cranganore. The Archdiocese of Angamaly suppressed.
  • 1610 December 22 The Metropolitan of Goa limits the Pastoral Jurisdiction of Nasranis to Malabar.
  • 1624 Dominican Seminary at Kaduthuruthy.
  • 1626 February 5 Edappally Ashram started for the Religious Community of St. Thomas Christians
  • 1652 August 23 Mar Ahatallah in Madras, not allowed to enter Kerala.
  • 1653 January 3 Coonan Cross Oath at Mattancherry, Cochin.
  • 1653 May 22 Archdeacon Thomas Kathanar, ordained as
    Mar Thoma I
    at Alangad by the laying of hands by 12 priests. Beginning of schism among Saint Thomas Christians. 1653–1670 Mar Thoma I.
  • 1657 Apostolic Commissary Joseph of St. Mary OCD (Sebastiani), a Carmelite, in Malabar.
  • 1659 December 3 The Vicariate of Malabar is erected by Pope Alexander VII.
  • 1659 December 24 Joseph Sebastini bishop and appointed the Vicar Apostolic of Malabar.
  • 1663 January 6 The Dutch conquer Cochin and destroy Catholic churches and institutions in Cochin, except the cathedral and the church of St. Francis Assisi.
  • 1663 January 31 Chandy Parambil ordained as bishop.
  • 1665 Mar Gregorius Abdul Jaleel, believed to be from Antioch. Consecration of Marthoma I.
  • 1670–1686
    Mar Thoma II
    .Portuguese starts campaigning to bring Nasranis again under Catholicism.
  • 1682 Seminary for Syrians at Verapoly.
  • 1685
    Eldho Mor Baselios of the Syriac Orthodox Church
    arrives at Kothamangalam from Persia.
  • 1686 Hortus Malabaricus in 12 volumes printed in 17 years. Mathoma III ordained by Ivanios Hirudyathulla (from Antioch).
  • 1686–1688
    Mar Thoma III - third Malankara Metropolitan
  • 1688–1728
    Mar Thoma IV - fourth Malankara Metropolitan

18th century

  • 1709 March 13 Vicariate of Malabar is suppressed and the Vicariate of Verapoly is erected by Pope Clement XI.
  • 1718–1723
    St. Anthony's Syro-Malabar Catholic Forane Church
    was established.
  • 1728–1765
    Mar Thoma V
    .
  • 1765–1808
    Mar Thoma VI
    (Dionysius I)
  • 1772 First Malayalam book Sampskhepa Vedartham (Rome) by Clement Pianius.
  • 1773 Pope Clement XIV suppresses the Jesuit Order, except in Russia and Prussia.
  • 1782 December 16 Kariyattil Joseph elected Archbishop of Cranganore; Consecr. Lisbon 1783; died in Goa on the way back to Malabar, 9 September 1786.
  • 1785 Varthamanappusthakam, the first written travelogue in India by Paremakkal Thoma Kathanar.
  • 1795 October 20 Conquest of Cochin by the British.

19th century

20th century

1934–1964 Baselios Geevarghese II, 16th Malankara Metropolitan (1934–1964).

  • 1944 – Abraham Mar Thoma Metropolitan, Marthoma Metropolitan (1944–1947).
  • 1947 – Juhanon Mar Thoma Metropolitan, Marthoma Metropolitan (1947–1976).
  • 1947 November 2 Bishop
    Gheevarghese Gregorios of Parumala
    declared first native Indian saint along with Catholicos Baselios Eldho.
  • 1950 July 18 The Portuguese Padroado over the Diocese of Cochin (from 1557 February 4 until 1950 July 18) suppressed and the Diocese of Cochin handed over to native clergy.
  • 1952 December 28–31 Jubilee Celebration of St. Thomas and St. Francis Xavier at Ernakulam.
  • 1958 - Supreme Court verdict in Malankara Church dispute in favour of Catholicos faction (accepting the Constitution of 1934, establishment of Catholicate in Malankara and the election of Gheevarghese II as Malankara Metropolitan).
  • 1961 January 26 St. Thomas Evangelical Church of India was inaugurated (separated from the Mar Thoma Syrian Church of Malabar)
  • 1964 Baselios Augen I, Malankara Orthodox Catholicos of the East and 17th Malankara Metropolitan) (1964–1975).
  • 1972 Fraction split in Malankara Orthodox Syrian Church as 'Jacobite fraction' (in favour of full submission to the Antiochian Patriarch) and 'Orthodox fraction' (in favour of autocephaly).
  • 1972 December 27, the 19th Centenary of the Martydom of St. Thomas the Apostle is celebrated at Ernakulam under the auspices of Orthodox, Catholic, Jacobite, Marthoma and C.S.I. Churches.
  • 1973 July 3 The Governor of Kerala and the Cardinal release the St. Thomas stamp and the T.En.II for sale.
  • 1975 Baselios Mar Thoma Mathews I, Malankara (Indian) Orthodox Catholicos of the East and 18th Malankara Metropolitan) (1975–1991).
  • 1975 Aboon Mor Baselios Paulose II, Malankara Syriac Orthodox (Jacobite) Catholicoi (1975–1996)
  • 1976-1999 – Alexander Mar Thoma Metropolitan, Marthoma Metropolitan.
  • 1986 1–10 February Visit of Pope John Paul II to India.
  • 1986 8 February Chavara Kuriakose Elias and Sr. Alphonsa are proclaimed blessed by Pope John Paul II.
  • 1991–2005 Baselios Mar Thoma Mathews II (Catholicos of the East and 19th Malankara Metropolitan).
  • 1995 - Supreme Court Verdict in Malankara Church dispute (2nd Samudaya(Community) Case)
  • 1999–2007 –
    Philipose Chrysostom Mar Thoma Metropolitan
    , Marthoma Metropolitan.

21st century

Early history

History of Eastern Christianity in Asia

Doctrine of the Apostles states that, "India and all its countries . . . received the Apostle's hand of priesthood from Judas Thomas…." From an early period the Church of St. Thomas Christians came into a lifelong relationship with the

Seleucia.[59]

The Church of the East traces its origins to the

See of Seleucia-Ctesiphon
developing within the Persian Empire, at the east of the Christian world, rapidly took a different course from other Eastern Christians.

The

Constantine I in 325, was the first Ecumenical council of the Christian Church, and most significantly resulted in the first uniform Christian doctrine, called the Nicene Creed. It is documented that John, the Bishop of Great India attended the council. The prelate signs himself as "John the Persian presiding over the Churches in the whole of Persia and Great India."[60]
Some centuries following, the Persian Church suffered severe persecutions. The persecuted Christians and even bishops, at least on two occasions, sought an asylum in Malabar.[61]

The

Rock crosses of Kerala found at St.Thomas Mount and throughout Malabar coast has inscriptions in Pahlavi and Syriac. It is dated from before the 8th Century.[62]

In 825, the arrival of two bishops are documented, Sapor and Prodh.[63] Le Quien says that "these bishops were Chaldaeans and had come to Quilon soon after its foundation. They were men illustrious for their sanctity, and their memory was held sacred in the Malabar Church. They constructed many churches and, during their lifetime, the Christian religion flourished especially in the kingdom of Diamper."[63]

The beginning of

Kolla Varsham resulted in the origin of Christianity in Kerala as an individual religion outside vedic Vaishnavism[citation needed
]

The Church after Thomas

In 190, Pantaenus, probably the founder of the famous Catechetical School of Alexandria, visited India and the Nasranis.[64]

The

Constantine I in 325, was the first Ecumenical council of the Christian Church, and most significantly resulted in the first uniform Christian doctrine, called the Nicene Creed. Many historians have written that ‘’Mar John, the Bishop of Great India’’ attended the council.[citation needed
]

Church life bore characteristics of a church which had its origin and growth outside the

Graeco-Roman world. There was no centralized administrative structure on a monarchical pattern. The territorial administrative system which developed after the diocesan pattern within the eastern and western Roman empires did not exist in the Indian Church. "They have the uncorrupted Testament Which they believe was translated for them by St. Thomas the apostle himself."[65]

Theophilus (ca 354) as recorded by church historian Philostorgius mentions about a church, priests, liturgy, in the immediate vicinity of the Maldives, which can only apply to a Christian church and faithful on the adjacent coast of India. The people referred to were the Christians known as a body who had their liturgy in the Syriac language and inhabited the west coast of India, i.e., Malabar.[citation needed]

Sassanid Empire from 309 to 379. During that period, there was persecution against Christians. So in AD 345 under the leadership of Thomas of Cana 72 families landed at Muziris near Cranganore. They formed the group known as Knanaya Christians. They cooperated with the Malankara Church, attended worship services together but remained a separate identity They had regular visitors from their home land. Some of their priests and bishops visited them. But these visiting bishops had no authority over Saint Thomas Christians.[66]

The Church is mentioned by Cosmas Indicopleustes (about 535). He notes that, "There are Christians and believers in Taprobane (Sri Lanka), in Malabar where pepper grows there is a Christian church. At a place known as Kalyan, there is a bishop sent from Persia.”.[67][68]

St. Gregory of Tours, before 590, reports that Theodore, a pilgrim who had gone to Gaul, told him that in that part of India where the corpus (bones) of St. Thomas had first rested, there stood a monastery and a church of striking dimensions and elaborately adorned, adding: "After a long interval of time these remains had been removed thence to the city of Edessa."[39]

See of St.Thomas the Apostle

As per the tradition of Saint Thomas Christians, St. Thomas the Apostle established his throne in India and India was his See (Kolla Hendo), therefore the see of the metropolitan of Saint Thomas Christians was India and used the title Metropolitan and Gate of all India.[69] In Syriac Manuscript Vatican Syriac Codex 22 the title given for the Metropolitan of the Saint Thomas Christians was "the superintendent and ruler of the holy see of St.Thomas the Apostle".

Early rituals and culture

The life-style of the Saint Thomas Christians might be stated as "Indian in culture, Christian in faith and Oriental in worship".[citation needed]

Social and culture

Funeral of Venerable Payyappilly Varghese Kathanar on 6 October 1929

Socially and culturally these Saint Thomas Christians remain as a part of the wider Indian community. They keep their Indian social customs, names and practices relating to birth, marriage, and death. They have Biblical names (Mar Thoma Christian names). At the same time they follow a number of Jewish customs like worship, baptism, wedding and other ceremonies which are entirely different from Western Churches.[citation needed]

Collection of deeds

The rulers of Kerala, always appreciated the contributions of St. Thomas Christians to the country and society. Thazhekad sasanam and deeds on copper plates bear witness to it. Five sheets of the three copper plates are now in the custody of St. Thomas Christians.[citation needed]

  1. Thazhekad sasanam is one of the earliest surviving edicts granting special privileges to the St. Thomas Christians. The edict dating back to about 340-360 AD was written on stone and provides proof of the early existence of St. Thomas Christians in Kerala.[citation needed]
  2. Iravi Corttan Deed: In the year 774 AD. Sri Vira Raghava Chakravarti, gave a deed to Iravi Corttan of Mahadevarpattanam.[citation needed]
  3. Tharissa palli Deed I: Perumal Sthanu Ravi Gupta (844-885) gave a deed in 849 AD, to Isodatta Virai for Tharissa Palli (church) at Curakkeni Kollam. According to historians, this is the first deed in Kerala that gives the exact date.[70]
  4. Tharissa palli Deed II: As Continuation of the above deed was given after 849 AD.[citation needed]

First 15 centuries

In 883 King

Alfred the great of Wessex in England sent donations to the Christians in Malabar.[71][72] Marco Polo visited Malabar on his return journey from China. He wrote about the people whom he saw in Malabar, this way. "The people are idolaters, though there are some Christians and Jews among them. They speak a language of their own. The king is tributary to none."[73][74]

Persian Rock crosses

The two

Pahlavi and Syriac. The earliest is the small cross at Kottayam dated 7th century.[citation needed
]

Persian bishops in Malabar

In 829 CE, the Udayamperoor (Diamper) church was built.

  • Kadamattathu Kathanar

A priest (or bishop) from Persia Abo came to Kadamattom. With the help of a widow and her son, he built a small hut and lived there. He called the boy Poulose. Abo taught him Syriac and later ordained him as a deacon. After this deacon Poulose disappeared for twelve years. It is said that he was a well known exorcist. He is well known in Kerala as Kadamattathu Kathanar. Abo died and was buried in Thevalakara church (now St. Mary's Orthodox Church).[75][76]

History of Syro-Malabar Churches in India

Open Air Rock Cross also called Nasrany Sthambams
in front of the Martha Mariam Syro Malabar Church at Kuravilangadu, Kerala

Visits from Rome to Malabar

There are many accounts of visits from Rome, before the arrival of Portuguese.

Franciscan missionary who traveled from Persia and moved down by sea to India, in 1291[77]

Quilon.[78]

Burma, and Sri Lanka.[79]

In 1347, Giovanni de' Marignolli visited Malabar.[80]

Another prominent Indian traveler was Joseph, priest over Cranganore. He journeyed to Babylon in 1490 and then sailed to Europe and visited Portugal, Rome, and Venice before returning to India. He helped to write a book about his travels titled The Travels of Joseph the Indian which was widely disseminated across Europe.[77]

Medieval period

Prior to the

Portuguese arrival in India in 1498, the Church of the East's See of Seleucia-Ctesiphon provided "Prelates" to the Saint Thomas Christians in India.[citation needed] This practise continued even after the arrival of the Portuguese until the Synod of Diamper (held in Udayamperoor) in 1599.[citation needed
]

There are many accounts of missionary activities before the arrival of Portuguese in and around

Cambaliech" (now Beijing)[81]

Ceylon and to the shrine of St. Thomas at Mailapur, South India. He writes he had found the place where Thomas was buried.[78]

Burma, and Sri Lanka.[79]

Either before going out to Malabar as bishop, or during a later visit to the west, Jordanus probably wrote his Mirabilia, which from internal evidence can only be fixed within the period 1329–1338; in this work he furnished the best account of Indian regions, products, climate, manners, customs, fauna and flora given by any European in the Middle Ages – superior even to

Baluchistan) to Malabar; and India Tertia (evidently dominated by African conceptions in his mind) includes a vast undefined coast-region west of Baluchistan, reaching into the neighborhood of, but not including, Ethiopia and Prester John's domain.[79]

In 1347, Giovanni de' Marignolli visited the shrine of St Thomas in South India, and then proceeded to what he calls the kingdom of Saba, and identifies with the Sheba of Scripture, but which seems from various particulars to have been Java. Taking ship again for Malabar on his way to Europe, he encountered great storms.[80]

Another prominent Indian traveler was Joseph, priest over

Cranganore. He journeyed to Babylon in 1490 and then sailed to Europe and visited Portugal, Rome, and Venice before returning to India. He helped to write a book about his travels titled The Travels of Joseph the Indian which was widely disseminated across Europe.[77]

When the Portuguese arrived on the

See of Seleucia-Ctesiphon in Mesopotamia.[citation needed
]

During the subsequent period, in 1552, a split occurred within the Assyrian Church of the East forming the Chaldean Church, the latter entered into communion with Rome. After the split each church had its own patriarch; the Chaldean Church was headed by the Patriarch Yohannan Sulaqa (1553–1555). Both claim to be the rightful heir to the East Syriac tradition. It is difficult to see the precise influence of this schism on the Church of Malabar as there was always overtones to Rome in earlier centuries. Apparently, both parties sent bishops to India.[citation needed]

The last

Abdisho IV (1555–1567), the successor of Yohannan Sulaqa (murdered in 1555), sent the brother of John, Joseph, to Malabar as a Chaldaean bishop; although consecrated in 1555 or 1556, Joseph could not reach India before the end of 1556, nor Malabar before 1558. He was accompanied by another Chaldaean bishop, Eliah.[citation needed
]

Colonialism and St Thomas Christians

Portuguese

The Portuguese erected a

Cochin (1558) in the hope of bringing the Thomas Christians under their jurisdiction. In a Goan Synod held in 1585 it was decided to introduce the Latin liturgy and practices among the Thomas Christians.[citation needed
]

Aleixo de Menezes, Archbishop of Goa from 1595 until his death in 1617 decided to bring the Kerala Christians to obedience after the death of Bishop Abraham (the last Syrian Metropolitan of Malabar, laid to rest at St. Hormis church, Angamaly), an obedience that they conceived as complete conformity to the Roman or ‘Latin’ customs. This meant separating the Nasranis not only from the Catholicosate of Seleucia-Ctesiphon, but also from the Chaldaean Patriarchate of Babylon, and subjecting them directly to the Latin Archbishopric of Goa.[citation needed]

The Portuguese refused to accept the legitimate authority of the Indian hierarchy and its relation with the

Propaganda Fide. Every attempt to resist the latinization process was branded heretical by them. Under the indigenous leader, archdeacon, the Thomas Christians resisted, but the result was disastrous.[citation needed
]

The oppressive rule of the Portuguese padroado provoked a violent reaction on the part of the indigenous Christian community. The first solemn protest took place in 1653, known as the Koonan Kurishu Satyam (

Mar Thoma I.[citation needed
]

After the

Gregorios Abdul Jaleel, a Bishop sent by the Syriac Orthodox Patriarch of Antioch arrived in India.[83][84] This visit resulted in the Mar Thoma faction claiming spiritual authority of the Antiochean Patriarchate and gradually introduced the West Syriac
liturgy, customs and script to the Malabar Coast.

The arrival of Gregorios in 1665 marked the beginning of the association with the

Augustine Kandathil as the Head of their Church.[85]

St. Thomas Christians by this process were divided into East Syriac and West Syriac branches.

On 4 May 1493, Pope Alexander VI granted Portugal the right to develop and send missions east of a demarcation line. When India had been reached, Portugal assumed that India was theirs to develop.[44]

On 20 May 1498,

Vasco de Gama landed at Kappad near Kozhikode (Calicut).[44]
In 1499, explorer Pedro Álvares Cabral landed at Kozhikode.[44] In 1500, Joseph, a priest, told the Pope Alexander VI, in an audience, that Indian Christians accept the Patriarch of Babylon as their spiritual leader.[44] On 26 November 1500, Franciscan Friars landed at Cochin.[44] On 7 November 1502 de Gama lands at Cochin.[44]

When the Portuguese first discovered the Christians, they felt satisfied that their centuries-old dream of discovering eastern Christians had been fulfilled. They set great hopes on the St.Thomas Christians. These Christians too on their part experienced a spontaneous relief and joy at the arrival of powerful Christians from the West and desired the newcomers' help to strengthen their own privileges in India. So their arrival was enthusiastically welcomed by the local church. In fact, when Vasco da Gama arrived at Cochin on his second voyage (1502), a delegation of Thomas Christians went and met him and implored protection. In 1503, Dominican Priests, Catholic missionaries, were in Kochi.[44] In 1503, Yabella, Denaha and Yakoob from Persia went to Kerala.[44] In 1503 the Portuguese commenced work on Cochin Fort and the Santa Cruz church.[44]

There were about thirty thousand St. Thomas families in Malabar in 1504.[citation needed][86] A letter written by East Syriac bishops announces the arrival of the Portuguese and the friendly relationship between them and the St. Thomas Christians.

Cordial relations continued for two decades. However, Portuguese penetrating into the interior where they actually came face-to-face with St. Thomas Christians, realized that these Christians were neither subject to Rome, nor were they following Church traditions. To their dismay they found that these Christians were followers of the East Syriac Church, and its bishops looked after them, and the Patriarch in Babylonia was considered their ecclesiastical superior. Since the Pope had granted to the Portuguese crown sovereign rights over the eastern lands which come under their sway, the Portuguese thought, that is their right to bring the Thomas Christians under their control. To achieve this aim, the Portuguese worked among the local church for one and a half centuries.

The

schismatic and heretical. Hence they wanted to Latinize the Syrian Christians
of India. The visitors were appalled at the tolerance for other religions that was displayed by the locals.

In 1514, the Portuguese Padroado began. In 1514 Jewish people migrated from Kodungalloor to Kochi.[44] On 12 June 1514 the Portuguese colony at Funchal began their dominion over Christians in India.[44] On 23 December 1524 de Gama was buried at St. Francis Church, Fort Cochin.[44] In 1534 the Goa Catholic Diocese was erected. The parishes of Kannur, Cochin, Quilon, Colombo and Sao Tome (Madras) were part of it.[44] In 1540 Franciscan Vincent De Lagos started the Cranganore Seminary to train native priests.[44] On 6 May 1542 St.

Apostolic Nuncio in the East, reached Goa. He was in Travancore between 1544 and 1545.[44]
In 1548 a Dominican Monastery was founded in Cochin.[44] In 1549 Mar Abuna Jacob, a Chaldean Bishop, stayed at St. Antonio Monastery, Cochin.[44] In 1550, the first Jesuit House was erected in Kochi. Xavier died on 3 December 1552.[44]

During the subsequent period, in 1552, a split occurred within the Church of the East. Part of it joined Rome, so that besides the Catholicosate of the East another, Chaldean Patriarchate was founded, headed by the Patriarch Yohannan Sulaqa (1553–1555). Both claim to be the rightful heir to the East Syriac tradition. It is difficult to see the precise influence of this schism on the Church of Malabar as there was always overtones to Rome in earlier centuries. Apparently, both parties sent bishops to India.[citation needed]

The last

Abdisho IV (1555–1567) sent the brother of John, Joseph, to Malabar as a Chaldaean bishop. Although consecrated in 1555 or 1556, Joseph could not reach India before the end of 1556, nor Malabar before 1558. He was accompanied by another Chaldaean bishop, Eliah.[citation needed
]

The Portuguese erected a

Cochin in 1558 in the hope of bringing the Thomas Christians under their jurisdiction. In a Goan Synod held in 1585 it was decided to introduce the Latin liturgy and practices among the Thomas Christians.[citation needed
]

The Portuguese built the Mattancherry Palace for the King of Cochin in 1555.[44]

Diocese of Cochin in 1557.[44] The canonization process of Francis Xavier began at Cochin.[44]
The pope erected the 1565 Archdiocese of Angamaly in 1565.[44] The Jesuits started the seminary at Vaippicotta in 1577.[44] The Order of Augustinians reached Cochin in 1579.[44] In 1583, Bishop Abraham convoked a synod at Angamaly.[44]


Aleixo de Menezes, Archbishop of Goa from 1595 until his death in 1617 decided to bring the Kerala Christians under obedience after the death of Bishop Abraham (the last Syrian Metropolitan of Malabar, laid to rest at St. Hormis church, Angamaly), an obedience that they conceived as complete conformity to the Roman or ‘Latin’ customs. This meant separating the Nasranis not only from the Catholicosate of Seleucia-Ctesiphon, but also from the Chaldaean Patriarchate of Babylon, and subjecting them directly to the Latin Archbishopric of Goa.[citation needed]

In 1597, Bishop Abraham, the last foreign Archbishop, died and was buried at St. Hormis church, Angamaly.[44]

The Synod of Diamper (1599)

Immediately after the death of the local bishop, Abraham, in 1599, Archbishop of Goa

evangelization programme over India, and therefore brought the Indian Church under Padroado jurisdiction.[87]

Menezes controlled the synod completely. He convoked it, presided over it, framed its decrees and executed them. The synod lasted for eight days. Almost all of the decrees were framed not in the synod after due discussion but 15 days or earlier prior to the meeting. Many of the decrees were framed after the Synod as the archbishop desired. The synodal decrees were passed by threats and terror methods, and autocratically as desired by the archbishop. The decrees forced conformance of the local church to the practices of the Roman Rite, in faith, polity, and discipline. It decreed submission to the pope. The Assyrian Patriarch of Babylon was condemned as a heretic and contact with him declared highly perilous inviting spiritual dangers. Additionally, The Malabar church was required to follow the norms declared by the Council of Trent. Priests must be celibate. The church had to be divided into parishes with the parish priest directly appointed by the Portuguese church authorities, replacing the native regime and bishopric. The powers and offices of the Roman bishop clashed with that of the archdeacon, so the latter's office was weakened, though there was still an incumbent. The church was required to abandon perceived "errors" which Jesuits believed had crept into its life from the Indian milieu. All Syriac books had to be handed over for burning so that no memory of those rites remained.

The Catholic Church appointed Francis Roz bishop of Angamaly in 1599.[44]

In August, 1600 Padroado rule was imposed on the Nasranis.[44] The church appointed Roz as the first Latin bishop of the St. Thomas Christians in 1601.[44] The church erected the Diocese of Cranganore in 1609. They suppressed the Archdiocese of Angamaly.[44] The Metropolitan of Goa limited the pastoral jurisdiction of Nasranis to Malabar in 1610.[44] A Dominican Seminary was started at Kaduthuruthy in 1624.[44] In 1626, Edappally Ashram was started for the religious community of St. Thomas Christians.[44]

About half of the people did not yield to Rome however, and although through this period the local church lacked adequate knowledge of theology and church history, it still maintained its Eastern character and ecclesiastical freedom. Among all the efforts that were undertaken to subdue the Thomas Christians, the efforts of the Jesuits, a religious order that had been framed in the context of reformation in Europe, were notable. They established a clergy training centre at Vaipikotta to train native clergy in Catholic style. The major architects behind the convocation, deliberations, framing and executing the decrees of the Synod, were the Vaipikotta Jesuits. Apart from these the administration of the local church was also entrusted to them. Until 1653, three Jesuit bishops ruled over the church executing the decrees of that Synod.

These events immediately followed the synod:

  • The appointment of a Latin bishop over the Church of St.Thomas.
  • Suppression of the Metropolitan status of Angamali and bringing of it as a subordinate under Goa.
  • Padroado of the Portuguese was extended over the Thomas Christians.
  • The Thomas Christians’ protest and Restoration of the Metropolitan status to Angamali and change of the place to Crangannore under the Latin bishop Roz.

The Synod has since been criticized by modern scholars, both ecclesiastical and secular. The impact of the synod on the local church was decisive. Catholicism was firmly established. The Synod was a turning point in the history of the Malabar Church. This relationship continued until the beginning of the second half of the 17th century.

Francis Roz was the first Catholic bishop over the Thomas Christians soon after the Synod. Because he had been the main architect behind the success of Udayamperoor, he was given the see over the local church. His rule lasted for 24 years. During that time he tried his best to Romanize the Thomas Christians in worship, administrative systems, customs, and discipline. Although the Synod had instructed the liturgy to be modified in accordance with the Roman custom, this was sternly opposed by the St.Thomas Christians. Therefore, Roz advocated a modified form of the ancient liturgy of the Saint Thomas Christians. He centralized in himself all authority reducing almost to nothing the powers of the archdeacon, palliyogams and kathanars of the St. Thomas’ Church. This authority continued during the episcopates of Roz' two successors, Stephen Britto (1624–1641) and Francis Garzia (1641–1659).

Archdeacon George of the Cross, who had been subordinated under Roz and Britto died in 1640. He was succeeded by his nephew, Archdeacon Thomas Parambil. Parambil did not cooperate with Garzia. Garzia used both ecclesiastical and civil powers to suppress the archdeacon.

The Portuguese refused to accept the legitimate authority of the Indian hierarchy and its relation with the

Propaganda Fide
. Every attempt to resist the latinization process was branded heretical by them. Under the indigenous leader, archdeacon, the Thomas Christians resisted, but the result was disastrous.

In 1562, a Syrian bishop named

Chochin, but the Portuguese refused, saying that he had already been sent to Goa. Ahatallah was never heard from in India again, and the rumor soon spread that the Portuguese had murdered him, fomenting discontent in the Saint Thomas Christian community and leading directly to the Coonan Cross Oath.[44][88]

The Coonan Cross revolt

The oppressive rule of the Portuguese padroado provoked a reaction on the part of the Christian community. The first protest took place in 1653, known as the Koonan Kurishu Satyam (

Jesuit missionaries. In the same year, in Alangad, Archdeacon Thomas was ordained, by the laying on of hands of twelve priests, as the first known indigenous Metropolitan of Kerala, under the name Thoma I
.

After the Coonan Cross Oath, between 1661 and 1662, out of the 116 churches, the Catholics claimed seventy-two churches, leaving Archdeacon Mar Thoma I thirty-two churches and twelve churches being shared.

In 1665,

Gregorios Abdul Jaleel, a Bishop sent by the Syriac Orthodox Patriarch of Antioch arrived in India and the group under the leadership of the Archdeacon Thomas welcomed him.[83][84] This visit resulted in the Mar Thoma party claiming spiritual authority of the Antiochean Patriarchate and gradually introduced the West Syriac
liturgy, customs and script to the Malabar Coast.

The arrival of Gregorios in 1665 marked the beginning of a formal association of the Thomas Christians with the

Augustine Kandathil
as the Head of their Church.

St. Thomas Christians by this process got divided into East Syriac and West Syriac branches.

Further divisions

Blessed Chavara
are kept. St. Thomas cross is seen in the picture on the top of church.

In 1772 the West Syriac Christians under the leadership of Kattumangattu Abraham Koorilose, Metropolitan of Malankara, formed the Malabar Independent Syrian Church (Thozhiyur Sabha).[83]

From 1816 onwards, the Anglican

CSI Syrian Christians.[95]

In 1876, those who did not accept the authority of the Patriarch of Antioch remained with Thomas Athanasious and chose the name

Malankara Mar Thoma Syrian Church. They removed a number practices introduced at The Synod of Diamper to the liturgy, practices and observances. In 1961, there was a split in this group with the formation of St. Thomas Evangelical Church of India
.

In 1874 a section of

Qochanis as a result of schism followed after the arrival of Bishop Rocos (1861) Elias Melus (1874) sent by the Patriarch of Chaldean. They follow the East Syriac tradition and are known as Chaldean Syrian Church.[citation needed
]

However, in 1912 due to attempts by the Antiochean Patriarch to gain temporal powers over the Malankara Church, there was another split in the

Malankara Jacobite Syriac Orthodox Church (in Oriental Orthodox Communion, under Antioch).[citation needed
]

In 1930 a section of the Malankara Orthodox Church under the leadership of

Ivanios and Theophilus came into communion with the Catholic Church, retaining all of the Church's rites, Liturgy, and autonomy. They are known as Syro-Malankara Catholic Church.[58]

Neo-charismatic churches.[103][104][105][106]

Demography

Percentages Christian denominations in Kerala, including non-Saint Thomas Christians, in 2011[107]

  
Dalit Christians
(2.6%)
  Other (5.9%)

Most Saint Thomas Christians live in their native Indian state of

St Thomas Evangelical Church of India and Malabar Independent Syrian Church
are much smaller denominations.

Since the 1950s a sizeable population of St Thomas Christians have settled in Malabar region of Kerala following the Malabar Migration[citation needed]. Many work or have settled outside the State in cities like Mumbai, as well as outside India in West Asia, Europe, North America and Australia.[citation needed]

See also

Notes

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  2. ^
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  4. ^ Thomas Puthiakunnel, (1973) "Jewish colonies of India paved the way for St. Thomas", The Saint Thomas Christian Encyclopedia of India, ed. George Menachery, Vol. II., Trichur.
  5. ^ a b Church History by Eusebius. Book V Chapter X.
  6. ^ McCrindle, J.W. (Trans. & Editor) The Christian Topography of Cosmos, an Egyptian Monk. The Hakluyt Society, First series No. XCVIII. 1897. pp 118–119, Book 3.
  7. ^ Travancore Manual, page 248.
  8. ^ Pearse, Roger. "Cosmas Indicopleustes, Christian Topography (1897) pp. 358-373. Book 11".
  9. ^ The Anglo-Saxon Chronicle, Part II, AD 750–919
  10. Ronald Latham
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  11. Tiruvalla
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  12. ^ Hough. ‘’Christianity in India’’. Vol I. Page 93, 94
  13. ^ Frykenberg, p. 111.
  14. ^ "Christians of Saint Thomas". Encyclopædia Britannica. Retrieved 9 February 2010.
  15. ^ Frykenberg, pp. 134–136.
  16. ^ "Thomas Christians: History & Tradition-Britannica". www.britannica.com. 28 November 2023.
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  24. ^ Leslie Brown, (1956) The Indian Christians of St. Thomas. An Account of the Ancient Syrian Church of Malabar, Cambridge: Cambridge University Press 1956, 1982 (repr.)
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  26. ^ Claudius Buchanan, 1811., Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956
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Further reading

External links

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