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EspañolSAINT THOMAS CHRISTIANS
:''This article deals with 'Saint Thomas Christians' and the various churches and denominations that form the Nasrani people''
The 'Saint Thomas Christians' are a group of Christians from the Malabar coast (now Kerala) in South India, who follow Syriac Christianity. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 The different groups and denominations within the St Thomas Christians together form the Nasrani people. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 Their tradition goes back to the very beginnings of first century Christian thought, and the seven churches that are believed to have been established by St. Thomas the Apostle. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956
The Nasranis are an ethnic people and in that sense a single community. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 However the Nasranis have various denominations as a result of Portuguese persecution. Claudius Buchanan, 1811., Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 As an ethnic community they refer to themselves as ''Nasranis'' referring to the common cultural heritage and cultural tradition. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 However as a religious group they refer to themselves as the ''Mar Thoma Khristianis'' or in English as ''Saint Thomas Christians'' referring to their religious tradition, despite a common ancestry of being the descendants of the early ''Mar Thoma church'' or Saint Thomas tradition of Christianity. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956
These first century churches, according to tradition, were, from north to south: Palayoor near Guruvayoor/Kunnankulam, Kodungalloor (believed to be the ancient Muziris of Pliny, and the Periplus, on the north bank of Periyar River today), Paravur on the south side of Periyar, Gokkamangalam or Kokkamangalam, Niranam, Chayal or Nilakkal (the only inland church) and the Lakes or Kaayals, and finally Kollam. The visit of the Apostle Thomas to these places and to Mylapore on the East coast of India can be read in the Ramban Song of ''Thomas Ramban'', set into 'moc', 1500. Menachery G; 1973, 1982, 1998; Leslie Brown, 1956
Modern developments in archaeology, anthropology, numismatics, toponymy, geography and trade route investigations have revealed evidence of the trading which forms the background to the St. Thomas tradition of Kerala.
The lure of spices attracted traders from the Middle East and Europe to the many trading ports — Calicut, Cranganore, Cochin, Alleppey and Quilon — long before the time of Christ. According to tradition, it was on a trading vessel plying between Alexandria and the Malabar coast that St. Thomas the Apostle arrived in Cranganore in AD 52.
According to the first century annals of Pliny the Elder and the author of Periplus of the Erythraean sea, Muziris in Kerala could be reached in 40 days' time from the Egyptian coast purely depending on the South West Monsoon winds. The Sangam works Puranaooru and Akananooru have many lines which speak of the Roman vessels and the Roman gold that used to come to the Kerala ports of the great Chera kings in search of pepper and other spices, which had enormous demand in the West.
There St. Thomas the apostle is said to have begun preaching the gospel to the already existing Jewish settlers in the Malabar coast and other local people.
According to the Acts of Thomas, the first converts made by Thomas in India were Jewish people. The teachings eventually got integrated into the beliefs and traditions of the local communities, into their family history, into their songs and dances.
St. Thomas established seven Christian communities or churches in Kerala. They are in Cranganore, Paravur (Kottakavu), Palayoor, Kokkamangalam, Malayattoor, Niranam, Chayal (Nilackal) and Kollam (Quilon).
Legend has it that the Apostle St.Thomas arrived in Kerala in the 1st century, established contact with some Brahmins in Palayur and converted them to the Christian faith.The Brahmin families that converted include Edoor,Kalli, Kallarakal, Kalliankal,Kuppumadathil, Manki, Madathalan,Madathinakam, Plavunkal, Mattamuk, Manavasri, Pakalomattom, Sankarapuri, Thayil etc Menachery G; 1973, 1982, 1998; Leslie Brown, 1956
Throughout Kerala, one can find Christian families that claim their descent from Brahmin ancestors who were baptized by Apostle Thomas. Menachery G; 1973, 1998; Leslie Brown, 1956; Vellian Jacob 2001; Poomangalam C.A 1998; Weil,S. 1982 St. Thomas Christians were classified into the caste system according to their professions, in accordance with the Hindu tradition, with special privileges for trade granted by the benevolent kings who ruled the area. After the eighth century when Hindu Kingdoms came to sway, Christians were expected to strictly abide by stringent rules pertaining to caste and religion. This became a matter of survival. This is why St. Thomas Christians had such a strong sense of caste and tradition, being the oldest order of Christianity in India. The archdeacon was the head of the Church, and Palliyogams (Parish Councils) were in charge of temporal affairs. They had a liturgy-centered life with days of fasting and abstinence. Their devotion to the Mar Thoma Cross was absolute. Their churches were modelled after Jewish synagogues. Menachery G; 1973, 1998; Leslie Brown, 1956; Vellian Jacob 2001; Poomangalam C.A 1998; Weil,S. 1982
In short, the St. Thomas Christians of Kerala had blended well with the ecclesiastical world of the Eastern Churches and with the changing socio-cultural environment of their homeland. Menachery G; 1973, 1998; Leslie Brown, 1956; Vellian Jacob 2001; Poomangalam C.A 1998; Weil,S. 1982 Thus, the Malabar Church was Hindu in culture, Christian in religion, and Judeo-Syro-Oriental in worship. Menachery G; 1973, 1998; Leslie Brown, 1956; Vellian Jacob 2001; Poomangalam C.A 1998; Weil,S. 1982
The Portuguese started a Latin diocese in Goa (1534) and another at 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.
The Portuguese refused to accept the legitimate authority of the Indian hierarchy and its relation with the East Syrians and at a synod held in Diamper ( Synod of Diamper )in 1599, the Portuguese Archbishop of Goa imposed a large number of Latinizations. The Portuguese succeeded in appointing a Latin bishop to govern the Thomas Christians. The Portuguese padroado was extended over them. From 1599 up to 1896 these Christians were under the Latin Bishops who were appointed either by the Portuguese Padroado or by the Roman Congregation of 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.
The first solemn protest took place in 1653 with the Koonan Cross Oath. Under the leadership of archdeacon Thoma a section of the Thomas Christians publicly took an oath that they would not obey the Portuguese bishops and the Jesuit fathers. In 1665 an Antiochean bishop called Mar Gregorios arrived in India and the dissident group under the leadership of the archdeacon welcomed him.
Claudius Buchanan 1811 ., Menachery G; 1973, 1982, 1998; Podipara, Placid J. 1970; Leslie Brown, 1956; Tisserant, E. 1957; Michael Geddes, 1694;
This was the starting point of division among the Syrian Christians in Kerala who till then were one Church. Though most of the Thomas Christians gradually relented in their strong opposition to the Western control, the arrival of the Bishop Mar Gregory of the Syriac Orthodox Church in 1665 marked the beginning of a formal schism among the Thomas Christians. Those who accepted the West Syrian theological and liturgical tradition of Mar Gregory became known as Jacobites (Malankara Jacobite Syrian Church) (Syriac Orthodox Church). Those who continued with East Syrian theological and liturgical tradition are known as Syro-Malabar Catholic Church in communion with the Catholic Church.
St Thomas Christians by this process got divided in to East Syrians and West Syrians.
However, in 1912 there was another split in the West Syrian community when a section declared itself an autocephalous church and announced the re-establishment of the ancient Catholicate of the East in India. This was not accepted by those who remained loyal to the Syrian Patriarch. The two sides were reconciled in 1958 but again differences developed in 1975. Today the West Syrian community is divided in to Malankara Orthodox Syrian Church (in Oriental Orthodox Communion), Jacobite Syriac Orthodox Church (in Oriental Orthodox Communion)
In 1926 a section of West Syrians under the leadership of Mar Ivanios 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.
Church of East traces its origins to the See of Seleucia-Ctesiphon, said to be founded by Saint Thomas the Apostle as well as Saint Mari and Addai as evidenced in the Doctrine of Addai.
This is the original Christian church in what was once Parthia; eastern Iraq and Iran. Geographically it stretched in the medieval period to China and India.Church of East developing within the Persian Empire, at the east of the Christian world, rapidly took a different course from other Eastern Christians.
Prior to the Portuguese arrival in India in 1498, it provided “East Syrian” bishops to the Saint Thomas Christians
At the moment when the Portuguese arrived on the Malabar Coast, the Christian communities that they found there had had longstanding traditional links with the East Syrian Christians in Mesopotamia.
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, “Chaldaean,” Patriarchate was founded, headed by the Patriarch Mar John Sulaqa (1553-1555).
Both claim to be the rightful heir to the East Syrian tradition. It is very 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.
The last pre-schism East Syrian Metropolitan, Mar Jacob (1504-1552), died just when the schism occurred. Catholicos, Simeon VII Denkha send a prelate to India. The person whom he sent was Mar Abraham, who, later, was to be the last Syrian Metropolitan of Malabar, after having gone over to the Chaldaean side. When he arrived in Malabar is not known, but he must have been there already in 1556. Approximately at the same time, Abdisho IV (1555-1567), the successor of John Sulaqa (murdered in 1555), sent the brother of John, Mar Joseph, to Malabar as a Chaldaean bishop; although consecrated in 1555 or 1556, Mar Joseph could not reach India before the end of 1556, nor Malabar before 1558. He was accompanied by another Chaldaean bishop, Mar Eliah.
Alexis 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 Mar Abraham [ the last Syrian Metropolitan of Malabar,died in 1957 and was 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 Nazranies 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.
The most important stage of their activity was the famous Synod of Diamper (Udayamperur) in 1599, when the local Christians’ customs were officially anathematised as heretical and their manuscripts were condemned to be either corrected or burnt.
The oppressive rule of the Portuguese padroado (’patronage’) provoked a violent reaction on the part of the indigenous Christian community. This was the Kunan Kurishu Satyam (Bent Cross Oath) in Matancherry, Cochin, in 1653, when the rebels, headed by their Archdeacon, made a vow not to obey the Jesuit missionaries. In the same year, in Alangad, Archdeacon Thomas was ordained, by the laying on of hands of twelve priests, as the first indigenous Metropolitan of Kerala, under the name Mar Thoma I.
Later, in 1665, on the arrival of Mor Grigorios Abd al-Jalil, a bishop sent by the Antiochian Syrian Orthodox Patriarch in a Dutch ship, this movement resulted in the Mar Thoma party’s joining the Antiochian Patriarchate and in the gradual introduction of the West Syrian liturgy, customs and script on the Malabar Coast.
In 1772 the West Syrians under the leadership of Kattumangattu Abraham Mar Koorilose, Metropolitan of Malankara, formed the Malabar Independent Syrian Church (Thozhiyur Sabha).
Claudius Buchanan 1811 ., Menachery G; 1973, 1982, 1998; Podipara, Placid J. 1970; Leslie Brown, 1956; Tisserant, E. 1957; Michael Geddes, 1694;
In 1814 a section of St Thomas Christians from Thrissur came in to communion with Catholicos Patriarch of the Church of the East in Qochanis. They follow the East Syrian tradition and are known as Chaldean Syrian Church.
In 1845, exposure to the doctrines of the Church of England inspired a reform movement led by Abraham Malpan in the West Syrian community. This led to the formation of the Mar Thoma Church.
In 1926 a section of West Syrians in the leadership of Mar Ivanios came in to communion with Catholic Church retaining all of the Church's rites, Liturgy, and autonomy. They are known as Syro-Malankara Catholic Church.
In 1912 there was a split in the West Syrian community when a section declared itself an autocephalous church and announced the re-establishment of the ancient Catholicosate of the East in India. This was not accepted by those who remained loyal to the Syrian Patriarch. The two sides were reconciled in 1958 but again differences developed in 1975.
Today the community is divided into Malankara Orthodox Syrian Church (in Oriental Orthodox Communion), Jacobite Syriac Orthodox Church (in Oriental Orthodox Communion),
(in alphabetical order by Communion)
★ 'Catholic'
★
★ Syro-Malabar Church
★
★ Syro-Malankara Catholic Church
★ 'Oriental Orthodox Communion'
★
★ Malankara Jacobite Syrian Orthodox Church
★
★ Malankara Orthodox Syrian Church or the Indian Orthodox Church (Autocephalous Church)
★ 'Oriental Orthodox tradition but autonomous'
★
★ Malabar Independent Syrian Church (In communion with the Mar Thoma Church)
★ 'Assyrian Church of the East'
★
★ Chaldean Syrian Church in India
★ Malankara Mar Thoma Syrian Church or the Mar Thoma Church (in communion with Anglican member churches but not a member of the Anglican Communion)
★ Christianity in India
★ Suriyani Christians of Kerala
★ Cochin Jews
★ Syrian Malabar Nasrani
★ Goa Inquisition
★ Knanaya
★ Thomas (Apostle)
★ Syro Malabar Mission of San Francisco
★ Menachery G (1973) ''The St. Thomas Christian Encyclopedia of India'', Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568 ; B.N.K. Press --(has some 70 lengthy articles by different experts on the origins, development, history, culture... of these Christians, with some 300-odd photographs).
★ Mundadan, A. Mathias. (1984) ''History of Christianity in India'', vol.1, Bangalore, India: Church History Association of India.
★ 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.)
★ Podipara, Placid J. (1970) ''The Thomas Christians''. London: Darton, Longman and Tidd, 1970. (is a readable and exhaustive study of the St. Thomas Christians.)
★ Menachery G (ed); (1998) "The Indian Church History Classics", Vol.I, ''The Nazranies'', Ollur, 1998. [ISBN 81-87133-05-8].
★ Medlycott, A E. (1905) ''India and the Apostle Thomas''; Gorgias Press LLC; ISBN 1-59333-180-0
★ Menachery, George (2005) ''Glimpses of Nazraney Heritage", Ollur, [ISBN 81-87133-08-2].
★ David de Beth Hillel (1832) ''Travels''; Madras publication;
★ Menachery G (ed) (1982) ''The St. Thomas Christian Encyclopedia of India'', B.N.K. Press, vol. 1;
★ Lord, James Henry (1977) ''The Jews in India and the Far East''; Greenwood Press Reprint; ISBN 0-8371-2615-0).
★ ''Acts of St. Thomas'' (Syriac) MA. Bevan, London, 1897
★ Poomangalam C.A (1998) ''The Antiquities of the Knanaya Syrian Christians''; Kottayam, Kerala.
★ Tisserant, E. (1957) ''Eastern Christianity in India: A History of the Syro-Malabar Church from the Earliest Times to the Present Day''. Trans. and ed. by E. R. Hambye. Westminster, MD: Newman Press.
★ James Hough (1893) ''The History of Christianity in India''.
★ Michael Geddes, (1694) ''A Short History of the Church of Malabar together with the Synod of Diamper'', London.
★ K.V. Krishna Iyer (1971) "Kerala’s Relations with the Outside World", pp. 70, 71 in ''The Cochin Synagogue Quatercentenary Celebrations Commemoration Volume'', Kerala History Association, Cochin.
★ ''Periplus Maris Erythraei'' ''The Periplus of the Erythraean Sea'', (trans). Wilfred Schoff (1912), reprinted South Asia Books 1995 ISBN 81-215-0699-9
★ Miller, J. Innes. (1969). ''The Spice Trade of The Roman Empire: 29 B.C. to A.D. 641''. Oxford University Press. Special edition for Sandpiper Books. 1998. ISBN 0-19-814264-1.
★ 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.
★ Koder S. "History of the Jews of Kerala". ''The St.Thomas Christian Encyclopaedia of India'', Ed. G. Menachery,1973.
★ Vellian Jacob (2001) "Knanite community: History and culture"; Syrian church series; vol.XVII; Jyothi Book House, Kottayam
★ Weil,S. (1982) "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala". In ''Contributions to Indian Sociology'', 16.
★ Claudius Buchanan, (1811) ''Christian Researches in Asia (With Notices of the Translation of the Scriptures into the Oriental Languages)''. 2nd ed. Boston: Armstron, Cornhill
★ Bjorn Landstrom (1964) ''The Quest for India'', Doubleday English Edition, Stockholm.
★ Menachery G (1987) (Chs. I & II) ''Kodungallur City of St. Thomas'', Mar Thoma Shrine Azhikode. Reprinted 2000 as "Kodungallur Cradle of Christianity in India".
★ T.K Velu Pillai, (1940) ''The Travancore State Manual''; 4 volumes; Trivandrum
★ Saint Thomas the Apostle, the Bartholomew mission, Thomas of Cana, Mar Sapir Iso and the ornamental umbrella
★ Eastern Christian Churches - The St. Thomas Christians
★ Eastern Christian Churches - The Syro-Malankara Catholic Church
★ Eastern Christian Churches - The Malankara Orthodox Syrian Church
★ Eastern Christian Churches - The Syro-Malabar Church
★ The website for Synod of Diamper
★ The Apostolic Foundation of the Assyrian Church and the Christians of St. Thomas in India
★ History of the St. Thomas Churches
★ History of the Malankara Syrian Churches
★ www.SyroMalabar.com -- Syro-Malabar Church, Dioceses, Matrimonial: Brides & Grooms
★ Syrian Orthodox Church, History, Dioceses, Churches, Monasteries
★ Syro-Malabar Dioceses -- All 26 dioceses of the Syro-Malabar Church with photographs
★ St Thomas Christians
★ History of Kerala Christians (link appears to be defunct)
★ Catholic Encyclopedia: St Thomas Christians
★ India Christian Encyclopaedia
★ Christians of Kerala
★ The Mar Thoma Orthodox Church(link appears to be defunct)
★ MarThoma Syrian Church
★ Malankara Jacobite Syrian Orthodox Church
 The 'Nasrani Menorah or Syrian Cross' also known as the 'Mar Thoma cross' |
The 'Saint Thomas Christians' are a group of Christians from the Malabar coast (now Kerala) in South India, who follow Syriac Christianity. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 The different groups and denominations within the St Thomas Christians together form the Nasrani people. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 Their tradition goes back to the very beginnings of first century Christian thought, and the seven churches that are believed to have been established by St. Thomas the Apostle. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956
Nasrani and Saint Thomas Christian tradition
The Nasranis are an ethnic people and in that sense a single community. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 However the Nasranis have various denominations as a result of Portuguese persecution. Claudius Buchanan, 1811., Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 As an ethnic community they refer to themselves as ''Nasranis'' referring to the common cultural heritage and cultural tradition. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956 However as a religious group they refer to themselves as the ''Mar Thoma Khristianis'' or in English as ''Saint Thomas Christians'' referring to their religious tradition, despite a common ancestry of being the descendants of the early ''Mar Thoma church'' or Saint Thomas tradition of Christianity. Menachery G; 1973, 1998; Mundalan, A. M; 1984; Podipara, Placid J. 1970; Leslie Brown, 1956
These first century churches, according to tradition, were, from north to south: Palayoor near Guruvayoor/Kunnankulam, Kodungalloor (believed to be the ancient Muziris of Pliny, and the Periplus, on the north bank of Periyar River today), Paravur on the south side of Periyar, Gokkamangalam or Kokkamangalam, Niranam, Chayal or Nilakkal (the only inland church) and the Lakes or Kaayals, and finally Kollam. The visit of the Apostle Thomas to these places and to Mylapore on the East coast of India can be read in the Ramban Song of ''Thomas Ramban'', set into 'moc', 1500. Menachery G; 1973, 1982, 1998; Leslie Brown, 1956
History of Saint Thomas Christian tradition
Modern developments in archaeology, anthropology, numismatics, toponymy, geography and trade route investigations have revealed evidence of the trading which forms the background to the St. Thomas tradition of Kerala.
The lure of spices attracted traders from the Middle East and Europe to the many trading ports — Calicut, Cranganore, Cochin, Alleppey and Quilon — long before the time of Christ. According to tradition, it was on a trading vessel plying between Alexandria and the Malabar coast that St. Thomas the Apostle arrived in Cranganore in AD 52.
According to the first century annals of Pliny the Elder and the author of Periplus of the Erythraean sea, Muziris in Kerala could be reached in 40 days' time from the Egyptian coast purely depending on the South West Monsoon winds. The Sangam works Puranaooru and Akananooru have many lines which speak of the Roman vessels and the Roman gold that used to come to the Kerala ports of the great Chera kings in search of pepper and other spices, which had enormous demand in the West.
There St. Thomas the apostle is said to have begun preaching the gospel to the already existing Jewish settlers in the Malabar coast and other local people.
According to the Acts of Thomas, the first converts made by Thomas in India were Jewish people. The teachings eventually got integrated into the beliefs and traditions of the local communities, into their family history, into their songs and dances.
St. Thomas established seven Christian communities or churches in Kerala. They are in Cranganore, Paravur (Kottakavu), Palayoor, Kokkamangalam, Malayattoor, Niranam, Chayal (Nilackal) and Kollam (Quilon).
Legend has it that the Apostle St.Thomas arrived in Kerala in the 1st century, established contact with some Brahmins in Palayur and converted them to the Christian faith.The Brahmin families that converted include Edoor,Kalli, Kallarakal, Kalliankal,Kuppumadathil, Manki, Madathalan,Madathinakam, Plavunkal, Mattamuk, Manavasri, Pakalomattom, Sankarapuri, Thayil etc Menachery G; 1973, 1982, 1998; Leslie Brown, 1956
Place in Indian culture
Throughout Kerala, one can find Christian families that claim their descent from Brahmin ancestors who were baptized by Apostle Thomas. Menachery G; 1973, 1998; Leslie Brown, 1956; Vellian Jacob 2001; Poomangalam C.A 1998; Weil,S. 1982 St. Thomas Christians were classified into the caste system according to their professions, in accordance with the Hindu tradition, with special privileges for trade granted by the benevolent kings who ruled the area. After the eighth century when Hindu Kingdoms came to sway, Christians were expected to strictly abide by stringent rules pertaining to caste and religion. This became a matter of survival. This is why St. Thomas Christians had such a strong sense of caste and tradition, being the oldest order of Christianity in India. The archdeacon was the head of the Church, and Palliyogams (Parish Councils) were in charge of temporal affairs. They had a liturgy-centered life with days of fasting and abstinence. Their devotion to the Mar Thoma Cross was absolute. Their churches were modelled after Jewish synagogues. Menachery G; 1973, 1998; Leslie Brown, 1956; Vellian Jacob 2001; Poomangalam C.A 1998; Weil,S. 1982
In short, the St. Thomas Christians of Kerala had blended well with the ecclesiastical world of the Eastern Churches and with the changing socio-cultural environment of their homeland. Menachery G; 1973, 1998; Leslie Brown, 1956; Vellian Jacob 2001; Poomangalam C.A 1998; Weil,S. 1982 Thus, the Malabar Church was Hindu in culture, Christian in religion, and Judeo-Syro-Oriental in worship. Menachery G; 1973, 1998; Leslie Brown, 1956; Vellian Jacob 2001; Poomangalam C.A 1998; Weil,S. 1982
Colonialism and St Thomas Christians
The Portuguese started a Latin diocese in Goa (1534) and another at 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.
The Portuguese refused to accept the legitimate authority of the Indian hierarchy and its relation with the East Syrians and at a synod held in Diamper ( Synod of Diamper )in 1599, the Portuguese Archbishop of Goa imposed a large number of Latinizations. The Portuguese succeeded in appointing a Latin bishop to govern the Thomas Christians. The Portuguese padroado was extended over them. From 1599 up to 1896 these Christians were under the Latin Bishops who were appointed either by the Portuguese Padroado or by the Roman Congregation of 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.
The first solemn protest took place in 1653 with the Koonan Cross Oath. Under the leadership of archdeacon Thoma a section of the Thomas Christians publicly took an oath that they would not obey the Portuguese bishops and the Jesuit fathers. In 1665 an Antiochean bishop called Mar Gregorios arrived in India and the dissident group under the leadership of the archdeacon welcomed him.
Claudius Buchanan 1811 ., Menachery G; 1973, 1982, 1998; Podipara, Placid J. 1970; Leslie Brown, 1956; Tisserant, E. 1957; Michael Geddes, 1694;
This was the starting point of division among the Syrian Christians in Kerala who till then were one Church. Though most of the Thomas Christians gradually relented in their strong opposition to the Western control, the arrival of the Bishop Mar Gregory of the Syriac Orthodox Church in 1665 marked the beginning of a formal schism among the Thomas Christians. Those who accepted the West Syrian theological and liturgical tradition of Mar Gregory became known as Jacobites (Malankara Jacobite Syrian Church) (Syriac Orthodox Church). Those who continued with East Syrian theological and liturgical tradition are known as Syro-Malabar Catholic Church in communion with the Catholic Church.
St Thomas Christians by this process got divided in to East Syrians and West Syrians.
However, in 1912 there was another split in the West Syrian community when a section declared itself an autocephalous church and announced the re-establishment of the ancient Catholicate of the East in India. This was not accepted by those who remained loyal to the Syrian Patriarch. The two sides were reconciled in 1958 but again differences developed in 1975. Today the West Syrian community is divided in to Malankara Orthodox Syrian Church (in Oriental Orthodox Communion), Jacobite Syriac Orthodox Church (in Oriental Orthodox Communion)
In 1926 a section of West Syrians under the leadership of Mar Ivanios 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.
Malabar Christians
Church of East traces its origins to the See of Seleucia-Ctesiphon, said to be founded by Saint Thomas the Apostle as well as Saint Mari and Addai as evidenced in the Doctrine of Addai.
This is the original Christian church in what was once Parthia; eastern Iraq and Iran. Geographically it stretched in the medieval period to China and India.Church of East developing within the Persian Empire, at the east of the Christian world, rapidly took a different course from other Eastern Christians.
Prior to the Portuguese arrival in India in 1498, it provided “East Syrian” bishops to the Saint Thomas Christians
At the moment when the Portuguese arrived on the Malabar Coast, the Christian communities that they found there had had longstanding traditional links with the East Syrian Christians in Mesopotamia.
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, “Chaldaean,” Patriarchate was founded, headed by the Patriarch Mar John Sulaqa (1553-1555).
Both claim to be the rightful heir to the East Syrian tradition. It is very 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.
The last pre-schism East Syrian Metropolitan, Mar Jacob (1504-1552), died just when the schism occurred. Catholicos, Simeon VII Denkha send a prelate to India. The person whom he sent was Mar Abraham, who, later, was to be the last Syrian Metropolitan of Malabar, after having gone over to the Chaldaean side. When he arrived in Malabar is not known, but he must have been there already in 1556. Approximately at the same time, Abdisho IV (1555-1567), the successor of John Sulaqa (murdered in 1555), sent the brother of John, Mar Joseph, to Malabar as a Chaldaean bishop; although consecrated in 1555 or 1556, Mar Joseph could not reach India before the end of 1556, nor Malabar before 1558. He was accompanied by another Chaldaean bishop, Mar Eliah.
Alexis 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 Mar Abraham [ the last Syrian Metropolitan of Malabar,died in 1957 and was 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 Nazranies 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.
The most important stage of their activity was the famous Synod of Diamper (Udayamperur) in 1599, when the local Christians’ customs were officially anathematised as heretical and their manuscripts were condemned to be either corrected or burnt.
The oppressive rule of the Portuguese padroado (’patronage’) provoked a violent reaction on the part of the indigenous Christian community. This was the Kunan Kurishu Satyam (Bent Cross Oath) in Matancherry, Cochin, in 1653, when the rebels, headed by their Archdeacon, made a vow not to obey the Jesuit missionaries. In the same year, in Alangad, Archdeacon Thomas was ordained, by the laying on of hands of twelve priests, as the first indigenous Metropolitan of Kerala, under the name Mar Thoma I.
Later, in 1665, on the arrival of Mor Grigorios Abd al-Jalil, a bishop sent by the Antiochian Syrian Orthodox Patriarch in a Dutch ship, this movement resulted in the Mar Thoma party’s joining the Antiochian Patriarchate and in the gradual introduction of the West Syrian liturgy, customs and script on the Malabar Coast.
Further divisions
In 1772 the West Syrians under the leadership of Kattumangattu Abraham Mar Koorilose, Metropolitan of Malankara, formed the Malabar Independent Syrian Church (Thozhiyur Sabha).
Claudius Buchanan 1811 ., Menachery G; 1973, 1982, 1998; Podipara, Placid J. 1970; Leslie Brown, 1956; Tisserant, E. 1957; Michael Geddes, 1694;
In 1814 a section of St Thomas Christians from Thrissur came in to communion with Catholicos Patriarch of the Church of the East in Qochanis. They follow the East Syrian tradition and are known as Chaldean Syrian Church.
In 1845, exposure to the doctrines of the Church of England inspired a reform movement led by Abraham Malpan in the West Syrian community. This led to the formation of the Mar Thoma Church.
In 1926 a section of West Syrians in the leadership of Mar Ivanios came in to communion with Catholic Church retaining all of the Church's rites, Liturgy, and autonomy. They are known as Syro-Malankara Catholic Church.
In 1912 there was a split in the West Syrian community when a section declared itself an autocephalous church and announced the re-establishment of the ancient Catholicosate of the East in India. This was not accepted by those who remained loyal to the Syrian Patriarch. The two sides were reconciled in 1958 but again differences developed in 1975.
Today the community is divided into Malankara Orthodox Syrian Church (in Oriental Orthodox Communion), Jacobite Syriac Orthodox Church (in Oriental Orthodox Communion),
| West Syriac (Antiochian) | East Syriac (Chaldean) | |||||
|---|---|---|---|---|---|---|
| 'Protestant Oriental' | 'Independent Orthodox' | 'Oriental Orthodox' | 'Eastern Catholic' | 'Assyrian Church of the East' | ||
| Malankara Mar Thoma Syrian Church (Mar Thoma Church) | Malabar Independent Syrian Church (Thozhiyoor Church) | Malankara Jacobite Syrian Church (Syriac Orthodox Church) | Malankara Orthodox Syrian Church (Indian Orthodox Church) | Syro-Malankara Catholic Church | Syro-Malabar Catholic Church | Chaldean Syrian Church |
| ''N.B. The Malabar Independent Syrian Church, while Oriental Orthodox in tradition, is not in communion with the rest of Oriental Orthodoxy. This church is in communion however with the Mar Thoma Church and both churches have assisted each other in the consecration of bishops. The Mar Thoma Church itself, while continuing to maintain a Syrian idenitity, has moved closer to the Anglican Communion and maintains communion with both the Anglican groupings in India - The CNI(Church of North India) and CSI(Church of South India)'' | ||||||
Nasrani religious jurisdictions
(in alphabetical order by Communion)
★ 'Catholic'
★
★ Syro-Malabar Church
★
★ Syro-Malankara Catholic Church
★ 'Oriental Orthodox Communion'
★
★ Malankara Jacobite Syrian Orthodox Church
★
★ Malankara Orthodox Syrian Church or the Indian Orthodox Church (Autocephalous Church)
★ 'Oriental Orthodox tradition but autonomous'
★
★ Malabar Independent Syrian Church (In communion with the Mar Thoma Church)
★ 'Assyrian Church of the East'
★
★ Chaldean Syrian Church in India
★ Malankara Mar Thoma Syrian Church or the Mar Thoma Church (in communion with Anglican member churches but not a member of the Anglican Communion)
See also
★ Christianity in India
★ Suriyani Christians of Kerala
★ Cochin Jews
★ Syrian Malabar Nasrani
★ Goa Inquisition
★ Knanaya
★ Thomas (Apostle)
★ Syro Malabar Mission of San Francisco
Notes
References and bibliography
★ Menachery G (1973) ''The St. Thomas Christian Encyclopedia of India'', Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568 ; B.N.K. Press --(has some 70 lengthy articles by different experts on the origins, development, history, culture... of these Christians, with some 300-odd photographs).
★ Mundadan, A. Mathias. (1984) ''History of Christianity in India'', vol.1, Bangalore, India: Church History Association of India.
★ 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.)
★ Podipara, Placid J. (1970) ''The Thomas Christians''. London: Darton, Longman and Tidd, 1970. (is a readable and exhaustive study of the St. Thomas Christians.)
★ Menachery G (ed); (1998) "The Indian Church History Classics", Vol.I, ''The Nazranies'', Ollur, 1998. [ISBN 81-87133-05-8].
★ Medlycott, A E. (1905) ''India and the Apostle Thomas''; Gorgias Press LLC; ISBN 1-59333-180-0
★ Menachery, George (2005) ''Glimpses of Nazraney Heritage", Ollur, [ISBN 81-87133-08-2].
★ David de Beth Hillel (1832) ''Travels''; Madras publication;
★ Menachery G (ed) (1982) ''The St. Thomas Christian Encyclopedia of India'', B.N.K. Press, vol. 1;
★ Lord, James Henry (1977) ''The Jews in India and the Far East''; Greenwood Press Reprint; ISBN 0-8371-2615-0).
★ ''Acts of St. Thomas'' (Syriac) MA. Bevan, London, 1897
★ Poomangalam C.A (1998) ''The Antiquities of the Knanaya Syrian Christians''; Kottayam, Kerala.
★ Tisserant, E. (1957) ''Eastern Christianity in India: A History of the Syro-Malabar Church from the Earliest Times to the Present Day''. Trans. and ed. by E. R. Hambye. Westminster, MD: Newman Press.
★ James Hough (1893) ''The History of Christianity in India''.
★ Michael Geddes, (1694) ''A Short History of the Church of Malabar together with the Synod of Diamper'', London.
★ K.V. Krishna Iyer (1971) "Kerala’s Relations with the Outside World", pp. 70, 71 in ''The Cochin Synagogue Quatercentenary Celebrations Commemoration Volume'', Kerala History Association, Cochin.
★ ''Periplus Maris Erythraei'' ''The Periplus of the Erythraean Sea'', (trans). Wilfred Schoff (1912), reprinted South Asia Books 1995 ISBN 81-215-0699-9
★ Miller, J. Innes. (1969). ''The Spice Trade of The Roman Empire: 29 B.C. to A.D. 641''. Oxford University Press. Special edition for Sandpiper Books. 1998. ISBN 0-19-814264-1.
★ 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.
★ Koder S. "History of the Jews of Kerala". ''The St.Thomas Christian Encyclopaedia of India'', Ed. G. Menachery,1973.
★ Vellian Jacob (2001) "Knanite community: History and culture"; Syrian church series; vol.XVII; Jyothi Book House, Kottayam
★ Weil,S. (1982) "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala". In ''Contributions to Indian Sociology'', 16.
★ Claudius Buchanan, (1811) ''Christian Researches in Asia (With Notices of the Translation of the Scriptures into the Oriental Languages)''. 2nd ed. Boston: Armstron, Cornhill
★ Bjorn Landstrom (1964) ''The Quest for India'', Doubleday English Edition, Stockholm.
★ Menachery G (1987) (Chs. I & II) ''Kodungallur City of St. Thomas'', Mar Thoma Shrine Azhikode. Reprinted 2000 as "Kodungallur Cradle of Christianity in India".
★ T.K Velu Pillai, (1940) ''The Travancore State Manual''; 4 volumes; Trivandrum
External links
★ Saint Thomas the Apostle, the Bartholomew mission, Thomas of Cana, Mar Sapir Iso and the ornamental umbrella
★ Eastern Christian Churches - The St. Thomas Christians
★ Eastern Christian Churches - The Syro-Malankara Catholic Church
★ Eastern Christian Churches - The Malankara Orthodox Syrian Church
★ Eastern Christian Churches - The Syro-Malabar Church
★ The website for Synod of Diamper
★ The Apostolic Foundation of the Assyrian Church and the Christians of St. Thomas in India
★ History of the St. Thomas Churches
★ History of the Malankara Syrian Churches
★ www.SyroMalabar.com -- Syro-Malabar Church, Dioceses, Matrimonial: Brides & Grooms
★ Syrian Orthodox Church, History, Dioceses, Churches, Monasteries
★ Syro-Malabar Dioceses -- All 26 dioceses of the Syro-Malabar Church with photographs
★ St Thomas Christians
★ History of Kerala Christians (link appears to be defunct)
★ Catholic Encyclopedia: St Thomas Christians
★ India Christian Encyclopaedia
★ Christians of Kerala
★ The Mar Thoma Orthodox Church(link appears to be defunct)
★ MarThoma Syrian Church
★ Malankara Jacobite Syrian Orthodox Church
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