Saint Thomas’ Cross- A Religio Cultural Logo of Saint Thomas Chrsitans
M Thomas Antony
Published also at www.nasrani.net on 9th October 2010
Introduction
Cross is a universal symbol of Christians all over the world. Primitive Christian groups used the image of fish as their symbol. Sign of cross was reported to be used by primitive Christians by Tertullian (b AD 160). Early in the third century, Clement of Alexandria mentions Cross as the symbol of the Lord. (1) It was from the 4th century the cross was emerged as the public symbol of Christians. It is considered that Cross is a post Constantinian development after the “exaltation” of Holy Cross.(2)
Cross was an instrument of punishment before it became a sign of Christianity. Romans and Greeks executed people on crosses. Cross symbol was used by humans even from the Neolithic period. Swasthika was used by people of Indo Europen origin like Indians Persians Slavs, Celts and Greeks.(3)
There are different types of Christian crosses exist in the world used by different ethnic and cultural groups. Gaelic cross is such a religio- cultural symbol found among the Celtic people. Gaelic crosses are excavated in the places where Celtic people live.
St Thomas crosses are unique among St Thomas Christians only. These were named Crosses of Saint Thomas by the Portuguese missionaries as they found these crosses widespread in almost all of Saint Thomas Christian churches. Antonio De Gouvea and Duarte Barbosa give good account of the widespread use of these Crosses in South India.
This cross is the most ancient Christian emblem yet discovered in India. (4)
Cross in Thomasine Christian tradition
According to St Thomas Christian tradition, The Apostle Thomas planted crosses in the Christian communities he established. Acts of the Apostles doesn’t comment about any such acts by any Apostles despite the author of Acts of the Apostles, St Paul who himself being a champion of the power of Cross.(1 Cor.1:17, Gal.6:14)The early Roman catacombs have no symbolism of Cross.
The Syriac Christian tradition developed a rich symbolism and use of the Cross. (5) ”Acts of Thomas describes the Apostle performing miracles with a simple sign of cross. This may be a retrojection of later developments to the apostolic times. The Cross occupies a prominent place in the East Syriac tradition, especially in liturgy. Since the Syriac word for cross, sliba means both the cross and the crucified, there is ample scope for compressing multi level meanings in hymns on the cross. The syriac liturgy of hours is particularly rich in this. The symbolism of cross gained prominence in the Syriac tradition earlier than it did in the other traditions”. (6)
East Syrian Church had a great veneration of the cross. They even considered the sign of the cross as one of the sacraments.(7) As far back as in even AD 250, East Syrians erected crosses at their tombs. (8) This shows that East Syrians venerated cross very early. St Helena was a Syriac Christian who discovered the wood of the true cross. This could have been due to the fact that her church venerated the cross. (9)
Mar Thoma Sliba- Saint Thomas’ Cross- A religio cultural logo.
Saint Thomas’ Cross or Mar Thoma Sliba is the religio cultural symbol of Saint Thomas’ Christians. This cross was the only object venerated in the Churches of Saint Thomas Christians when the Portuguese missionaries arrived. The most popular and the most ancient model is that of the Cross found at Mylappore- the Mount Cross. This is an ancient cross discovered by the Portuguese in the ruins of the Church at Saint Thomas mount in AD 1547.
It is well documented that the Christians of St Thomas did not have anything other than their Cross in their churches. The only archaeological evidence left about the antiquity of St Thomas Christians is the number of Persian Crosses found scattered in South Asia. There are 6 such crosses found in Kerala. They are two in the Great Church of Kottayam- Kottayam Valiya palli of the Knanaya Diocese of the Syrian Orthodox Church (Jacobite Church), one each in Ruha d’ Qudisha Forane Church at Muttuchira and Garvasis and Proctasis Church, Kothanalloor under the eparchy of Pala and Saint Mary’s Church Alengadu, under the eparchy of Ernakulam- Angamaly all are of the Syro Malabar Church, one at St George Church Kadamattom of the Syrian orthodox Church (Malankara Jacobite Syrian Church). The others in the region are found in Chennai- the Mount Cross found in the Saint Thomas Mount at Mylappore, Agasim in Goa and three such crosses found in Sri Lanca, one at Anuradhapura in Sri Lanca kept in the museum of Anuradhapura, one at Kotte and another at Gintumpitiya (Saint Thomas’ Town), Colombo, both are lost now.(10)
This widespread distribution of similar crosses with lotus and dove in this region signify the common religio cultural hertitage of the Saint Thomas Christians Christians in the region.
Crosses in South East Asia
Similar Crosses are also found in South East Asia and China. All these show similar design with the empty eastern cross standing on lotus. (11)
Monasteries decorated with East Syrian crosses dated seventh century and a coin with east Syrian Church cross set in a ring of pearls found in Samarqand. East Turkestan , Turfan, Dunhuang, are also places where similar crosses were found..(12)
Tibet
Crosses are found in Buddhist monasteries in Tibet also. In Shatschukul, a cross with Tibetan inscriptions and a figure of Dove and in Lhasa, a large iron corn measure decorated with a Nestorian cross was found. (13)
Malacca cross
A copper cross on marble tablet was dug up in Malacca before AD 1613. It was found in the ruins of an underground house of bricks, like a hermitage, and it was of the shape of the crosses of the knights of Calatrava-a Greek cross in gules with fleur-de-lis at its ends. It was supposed to have belonged to some Christians of Mylappore who had come to Malacca with merchants of Coromandel. The Malacca cross, suggested to the Portuguese a comparison with the cross of about AD 650 on St Thomas Mount, Mylappore. Doubtless, it was a Persian cross as at Mylappore.(14)
In a cave at Kyanzittha, near pagan, Burma, in what is now a Buddhist shrine, there is a fresco with 9 crosses of a simple pattern: 8 crosses occupying the petals of an eight petalled lotus and the central crosslying in the cup.(15)
Taxilla Cross
Taxilla cross is a cross pendant found in Taxilla in Pakistan but there are arguments that it is a pre Christian symbol. Several pre Christian coins are found in the region with similar cross embossed. (16)
Accounts of different authors.
Gouvea. - Cross of Saint Thomas
Antionio de Gouvea was an aide of Arch bishop Dom Alexis de Menesis. Menesis took notes of what he saw and heard during his visits to different Saint Thomas Christian communities. Compiling these notes, Antonio de Gouvea published a book Jornada of Dom Alexis De Menesis in AD 1606 which contain a mine of information about sixteenth century Malabar. Gouvea was the first who named these crosses, ‘Crosses of Saint Thomas’.
Gouvea reports that the old churches of Saint Thomas Christians were built like the temples of the gentiles but all full of crosses like those of the miracles of Saint Thome ( Mylappore), which they call Cross of Saint Thomas.(17) This is the most ancient account of Saint Thomas Crosses in Kerala. The original words used by Gouvea is “Cruz de Sam Thome”-meaning Cross of Saint Thomas. (18)
Duarte Barbosa.
Duarte Barbosa was a Portuguse traveller who came to India with Cabral in 1501. When Cabaral left Malabar with Joseph the Indian and others, Barbosa started exploring the country. Barbosa has written a lot about Christians in Malabar. He reports “ they say mass on altars like ours with a cross in front of them. And he who says mass is in the middle of the altar, and those who assist him are at the sides” (19) Again, Barbosa describes the ancient church at cape Comorin- “At this cape Comory there is ancient church of Christians, which was founded by the Armeninas, who still direct it, and perform in it the divine service of Christians and have crosses on the altars” (20)
These paragraphs clearly state the situation of Saint Thomas Christians just before the arrival of Portuguese. It is assumed that Barbosa completed his book by 1514-1517 period. He has clearly documented the crosses in our churches and our devotion to the cross. If you read this together with Gouvea, it is evident that these crosses are those of Mylappore. Barbosa also talks about the tradition of martyrdom of Apostle Thomas at Mylappore.
The narrations of Joseph the Indian
Joseph the Indian describes about the churches of Saint Thomas Christians in AD 1501 and reports that they have only crosses in their churches. The Latin text clearly states that there are no statues. Joseph also mentions about a big cross at the foundation of the churches- the open air rock cross. (21)
Mundadan
A M Mundadan describes that the Portuguese missionaries of the 16th century found that the Churches of the Saint Thomas Christians had no statues, but only crosses, without the figure of Jesus. They had it in Gold, silver, wood and granite stones. The Our lady of Mercy Church at Quilon, where Mar Sabor was buried, had three altars, each having a cross on it , a golden cross on the central altar and silver crosses on the side altars. One of these silver crosses was given to Captain Albuquerque as a gift to King Manuel of Portugal in AD 1503..(22)
Lotus, Dove and Cross
The salient feature of these crosses is lotus on the bottom and dove on the top on a decorative cross without the figure of Jesus. Crosses with the figure of Jesus- the crucifix became popular only by 12th century in the Latin Church. (23) The ancient Christian communities used the cross as an emblem without the figure of Jesus.
The emblem of cross has been considered very important by the primitive Christian community. The cross has been considered the sign of Jesus. ‘And then the sign of Son of man will appear in the heaven and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory.( Matthew 24:30)
The East Syrian liturgy of hours says that the sliba will be held by Gabriel on the day of last judgement The Latin church liturgy says the sign of cross appear in the sky on the day of second coming of Jesus. Mar Epharaim considerd the sliba as a sign that appear before the second coming of Jesus. Luke says ‘Was it not necessary that the Messiah should suffer these things and enter into his glory?"(Luke 24: 26) From these, we can see that the Cross is a sign of salvation in Mishiha. Cross reminds us about the victory of Jesus over death. It is the sign of eternal life. The whole theme of the Jesus’s incarnation was salvation- eternal life. It was the victory of Jesus and salvation- eternal life, not the death on cross was the central theme of the faith. That was the reason why crucifix was not used in the primitive church. Later, in Latin Church, by the influence of piety on the sufferings of Jesus, Crucifix was evolved. (24) As all know, different statues and Crucifix came to India by Portuguese missionaries and they forcefully introduced these to Saint Thomas Christians replacing our religio cultural symbol, the Cross of Saint Thomas’ Christians. The proof for this is seen in the legitimate attempts of mutilation of many of the Saint Thomas Crosses.
Lotus has been considered as a symbol of Budhism and it became the symbol of India itself due the influence of Budhism especially during the time of Ashoka.. It symbolises purity also. We can see many Indian Gods standing on lotus in various art forms.
Lotus and Cross is the main theme of most of the ancient crosses found in the Chineese provinces.(25) In one of the Chineese crosses, fire or a flame also seen on the top.
The dove depicts the Holy Spirit. Dove and cross is a popular design in the ancient church. A dove descending onto a cross is seen on the sarcophagus of Arch Bishop Theodore who died in AD 691, in Ravenna in Italy. (26). In the Apse mosaic of Saint John Lateran, Rome, show an empty cross with a dove descending beak first onto it.(27) Professor Gensichen of Heidelberg suggests that the cross and dove iconographic tradition of south India conforms with the mainstream Christian tradition of that time. (28) John F Butler discusses the cross and dove in his paper ‘Further thoughts on the South Indian Crosses’ he describes a 15th century orprey showing the father seated in a shrine within the top arm of the cross and a dove descending from his lap with the beak almost touching the INRI titulus which is immediately above the son’s head., in Whitworth Art Gallery, University of Manchester. Another orprey shows a dove descending onto the titulus of the cross above the son’s head.kept in the At gallery of the Corporation of Burnley.. These shows the dove as the Holy Spirit in the Trinity of Father, son and the dove.(29)
Symbolism and Inculturation in the Cross of Saint Thomas.
The Cross of Saint Thomas is the best example of Inculturation. This is a Cross evolved in Indian culture.
Symbolism of various elements
The elements of the Cross of Saint Thomas Christians have been analysed by various scholars. Rev Dr Varghese Pathikulangara, describes the Mar Thoma Cross with his immense knowledge in East Syriac theology, as a dynamic symbol of the death and resurrection of Jesus in the Indian context. It proclaims the theological, Christological, Pneumatological, Eschatological and ecclesiological specifications of Christian faith as the Thomas Christians practice in India. He considers this cross as an invaluable historical data of the living faith of authentic Saint Thomas Christians.
The empty cross in imitation of the empty tomb symbolises the resurrection of Jesus. The blooming buds at the ends of the four arms of this cross symbolises the new life that is restored to man in the resurrection of Jesus.
The descending dove symbolise the Holy Spirit. As Saint Paul teaches, Holy Spirit transforms Jesus’ flesh body into Spirit Body and thus vivifies the dead Jesus Christ. (Rom 8, 11)
The lotus on the bottom shows the Christian faith erected on Indian culture.
The three steps on the bottom of the lotus signify the gogulta, the Calvary.(30)
Comparisons with Indian art
The Mount Cross shows two pillars on either side with a round arch on the top. Jyothi Sahi, a Christian artist observed that this arch belongs to the well known torana type, also found in Buddhist and Hindu art. This arch springs from the opened mouth of an aquatic monster known as makara. The proto type of the makara torana can be seen in famous Kailasanadha temple of Ellora. Here, in a pillared chamber, the three river goddesses Ganga, Saraswathi and Jamuna are exquisitely carved under a makara torana against the background of rich floral designs.(31) In Ellora, the makara are sitting on the capitals while in Mount Cross, they sit on an abacus(plate)which is laid on the cushion. This type of Cushion capital with abacus can be seen in Mahabalipuram and at Vaikuntha Permal and Kailsanadha temples in Kanchipuram which are assigned to the middle of the eighth century , being built by the pallava dynasty. (32) Thus, it is clear that the Saint Thomas Cross encircled by the makara torana is an early perhaps the earliest example of inculturated Christian art in India. (33) This is clearly an inculturated Christian monument of authentic Thomasine Christians of South India.
Iconoclasm by the Portuguese missionaries.
The Portuguese missionaries tried to get rid of this ancient monument and traditions of Saint Thomas Christians to replace it with the Western Christianity. Despite their force and might, the Church of Saint Thomas Christians was successful in keeping their apostolic experience of Christianity handed down from their forefathers. It is evident that the Portuguese missionaries destroyed or abandoned these crosses in our community deliberately to keep the Catholic Syriac community away from their memories of their ancient traditions to make them in conformity with the Latin rite after the Synod of Diamper and were replaced by the Crucifix introduced by the Portuguese missionaries. We can see that the Saint Thomas Crosses at Goa and Muttuchira are found mutilated. The cross at Kothanallor was made invisible by covering it by plaster, (but it became visible when the plaster started falling away from the granite cross). The cross at Alengadu was just abandoned in the ground and was found accidentally. Surprisingly, the original Cross found at Saint Thomas Mount was preserved by the Portuguese as it has sweat blood and played miracles. It has to be noted that there were no Saint Thomas Christian community at Mylappore at that time and hence, preserving it would not cause any consequences for their proselitysation efforts where as in Malabar, it will cause the community to go back to the old East Syriac heritage. The crosses at Kottayam were preserved well in the altar as the Church there was not under the control of the Portuguese missionaries.
Saint Thomas’ Christians’ Cross or Manichaen Cross ?
There has been deliberate attempts from a section in the Syro Malabar Church to portrait the Saint Thomas’ Cross as Manichaen cross. I think these were part of the group politics in the church in the 1990s regarding the appointment of Major Arch Bishop.
Manichaen theory and Burnell
The Manichaen theory came into the arena from A C Burnell who was an archaeologist. Burnell studied about the Pahlavi inscriptions in India. Burnell proposes that the earliest Christian settlements in India were Persian, not Syrian as Pahlavi was the language in Persia until AD 650. He argues that it was Gnosticism and Manichaeism that was prevalent in Persia not Christianity and hence he proposes that the so called early Christians in Kerala were Manichaens. He has based his arguments on certain references about Manichaen missions to Hind and Sin from Manichaen epistles, witness of Cosmas Indecapleutes in AD 6th century about presence of Persian Christians and Persian Bishop, presence of Pahlavi language in different crosses and Copper plates. In a nutshell, Burnell’s argument is that as the early so called Christians were Persian, they should be Manichaens as Christianity in Perisan empire was vogue during the period of Sassaninas. Burnell Published his article in AD 1874 in Indian Antiquary. There was a series of discussions in Indian Antiquary with different arguments from Col H Yule-Indian Antiquary Jan 1875 p8-10, Richard Collins - Indian Antiquary May 1875 pp153-155, Burnell’s reply in June 1875 pp181-183, Collins again in Oct 1875 pp 311-314. From these articles, it seems that Burnell disagree with the St Thomas’s Apostolate in India and accuses that it was the Roman Catholic missionaries who supported the local legends about Saint Thomas, the Apostle to make it a history. He agrees that the inscriptions on these crosses are not Manichaen but Christian itself and argues that those were made to convert the Manichaens. He interprets the inscriptions as “who is the true messiah and God above and Holy Ghost”. Burnell wrote, ‘This statement appears intended to contradict the Manichaen doctrine that the crucified messiah was the son of a poor widow, and not Jesus. If these Pahlavi inscriptions were Manichaean, they would be in a different character. It seems to me, not unlikely, however, that relics of the manichaens may yet remain to be discovered on the west coast of the peninsula where they once were very numerous’. (34)
But even after 135 years, so far we have not seen any of those relics of Manichaeism yet. From these, Burnell agrees that these crosses were Christian crosses with Christian inscriptions meant to convert the earlier Manichaens to orthodoxy by the so called Nestorians who came later. He again argues that Nestorians would not have used Pahlavi language but the use here is meant for the earlier Manichaens!
Persian Christian monument- Collins
Collins argues against it and states that Burnell’s interpretation of the cross inscriptions itself are not Manichaen but Christian and they simply connect the Malabar Christians with Persia during some time in the Sassanian dynasty. There are Syrian documents which tell us that the Christians of Malabar were early connected to urrhoi or Edessa and those are enough to account for any amount of Persian antiquities now discoverable, without the supposition that the only Persian arrivals were manichaens. Collins also discusses about Burnells argument that manigramams were manichaens and declares that “there may indeed have been Manichaens in South India and in Ceylon; but I do not think we have found any certain trace of them at present, and we shall most certainly be mislead if we begin to look up all the word beginning with mani”. He concludes that the manichaen origin of Christianity in South India, then, is a thorough miserrimus dexter and we may safely shelve the subject till the ‘relics of manichaens’ actually do come to light. (35) Burnells’s main argument for Manichaen theory was that, as Manichaens were stronger and Christians were very vogue in existence in the Sassanian kingdom during the period, the Persian settlers should be manichaen. Fr Jacob Kollamparambil comments that Burnell’s understanding of Persian Christianity and its history is defective.(36) Fr Kollamparabil writes that Christianity in the Persian empire from the early centuries was much different from what Burnell wrote. Under the Sassanian rule from 3rd century to 8th century, the East Syrian Church had gathered considerable strength in Persia proper, Khuzistan, Babylonia, Adiabene, and Mesopotamia. Towards the end of the Sassanian rule, , before the Isalmic conquest, in the middle of the 7th century, the Metropolitan Province of Riwardushir alone in Persia had grown into a super province having 18 suffragan eparchies.(37) Even though Manichaeism was favoured in Sassanian rule under Shapor I (AD 240-273), it had lost the favour and under Bahram-I (AD 274-277), Manichaens were persecuted and Mani was executed.
After Burnell- Collins dispute in Indian Antiquary, the Manichaen theory was refuted and discredited and became dead among scholarly historians and many new articles were published from scholars the gave strong evidence of the presence of the Church of the East in Persia and its connections to India . (38)
Pahlavi- the language of Persian Christians
Church of Rewardashir of Fars was one of a definite stream of the East Syrian church with its own culture. The Indian church was under the Metropolitan of Fars until the time of Patriarch Timothy I . The Metropilitanate of Fars had some differences from the Patriarcate of Ctesiphon based on the usage of Pahlavi language, besides issues like ordination of Bishops and monasticism. The Church of Ctesiphon had Syriac as its liturgical language whereas Church of Fars (Persia) used Pahlavi as its liturgical language in the 5th century. (39) The Bishop Ma’na of Rew Ardashir had made a Pahlavi Bible in contrast to the Peshitta Bible, in AD 420 and a copy of it had been excavated in 1966in Turfan in China. And is now kept in Berlin. (40)
Thus, even when the East Syrian Patriarcate was based at Ctesiphon after AD 420, Church at Fars developed into a parallel ecclesiastical centre and during the period 554- 790, Metropolitan of Fars separated his diocese from the Patriarch of Ctesiphone and himself ordained the Bishops for the six Bishoprics under him. The six towns of Bet Qatraye/ Bahraine- oman, Socotora and coastal south west India were also under the Bishopric of Pars.(41) The Catholicose of East Syrian Church Isho Yab III (650-658) records that in his day, the Metropiolitan of Rew Ardashir was responsible not only for the dioceses Fars alone but also for India, a geographical concept in which he included the places between the maritime borders of the Sassanid kingdom to the country called Qal’ah in Malayan peninsula, covering a distance of 12300 parasangs. (42)
If Manichean, why only in India ?
Pius Malekkandathil also discusses the Manichean theory in his article Saint Thomas Christians;A historical analysis of their origin and development up to 9th century AD. He argues that it is true that some Manichaen texts speak of Manichaen missionaries travelling to India, if they were Manichaen crosses, it should have found in places, where Manichaen doctrines got wide acceptance. Since it had more lasting impact on the western church than on Indian church , these crosses should have been found more in Europe, but so far none is recovered from Europe or from the heartland of Manichaeism. (43)
Did Manicheans ever venerate a Cross?
Fr Jacob Kollamparambil asks, did Manichaens ever venerate a cross ? According to Manichaen principles, Jesus did not die on a cross but it was a substitute. Mani also did not die on a cross. Mani was imprisoned by Bahram I and died in the prison in chains. His corpse was pierced through with a buming torch and then mutilated. The severed head was hung up over the city gate of Bet- lapat. His remains were buries by his followers at Ctesiphon (44) So, cross is nothing important to Manichaens and then why would Manichaens venerate a cross?
Religious Symbol of Saint Thomas Christians
Rev Dr George Nedungatt certifies Saint Thomas’ Cross as “The Saint Thomas’ Cross has been dubbed by some critics as manichaen, but there is no valid reason for doing so…Neither Apostolic nor Manichaen in origin, the Saint Thomas’ Cross is a beautiful and meaningful religious symbol of the Thomas Christian tradition. (45)
Different Crosses.
The Pahlavi inscribed Crosses found in the Indian subcontinent are grouped into two designs. Both the designs are displayed together at Kottayam valiya palli on the side altars for comparison. One with round upper border, well defined dove on the top and lotus on the bottom with pillars and arch encircling the cross where as the second group has pointed uppoer end, ill defined dove and lotus and no pillars and arch.
1 The Mount Cross- The Bleeding Cross
This is the first discovered Persian Cross. Mylappore has been considered as the site of martyrdom and the burial place of saint Thomas the Apostle . Saint Thomas’ Christians had a tradition of annual pilgrimage to Mylappore from ancient times. Marco Polo in AD 1293, wrote that the body of Saint Thomas the apostle lies in this province of maabar in a ‘little town’ , John of Monte Carvino AD 1292-1293 wrote that he stayed in the country of India wherein stands the church of Saint Thomas the Apostle for thirteen months and baptised people and buried his companion in the church of Saint Thomas. Yule’s Cathay reports Blessed Oderic (AD 1324-25) visiting Malabar,( he uses the term ‘Minibar’) and then another ten days journey to Mobaar where laid the body of Thomas Apostle. . And John De Marignolli in AD 1349 visiting Columbuim- Quilon and then proceeding to visit the shrine of the Apostle Thomas in Mirapolis . Nocola De Conti (AD 1425-1430) visited maritime city names Malepur situated in the second gulf of India- Bay of Bengal-where the body of Saint Thomas is honourably buried .(46) Narrations of Joseph, the Indian (AD 1501)confirms that Saint Thomas’ Christians go to Mylappore on pilgrimage where the body of Saint Thomas is buried. (47) Duarte Barbosa also reports the prevailing tradition in AD1514 that Mylappore was the site of martyrdom and the tomb of Saint Thomas the Apostle. (48) This proves that the tradition about Mylappore was present even before Portuguese.
When the first Portuguese arrived there, there was no building, only foundation walls that rose above the ground about 1 cubit, stretching east to west. The first Portuguese missionaries built a small oratory on this foundation in AD 1523.Later, in 1547, they decided to build a larger church and when they dug found another foundation, also east to west on the Tuesday 23/03/1547 which was unknown. They continued digging down and at 3 cubic, they found the ‘Holy Stone’. This stone was of the size of a mile stone with the cross engraved on it, facing down with fresh blood stains on it. This narration was taken by a Bishop from the elders of the area and from the writings of Nuno Luis and from others and publish (49)
The cross has raised edges and is round on the top. The Pahlavi inscriptions are on this round edge with a small cross in between two parts of the inscriptions. The cross inside is surrounded by two pillars and an arch surrounding it. The arch originates from the open mouth of something like an aquatic creature.
The cross has three steps on the bottom, three downward facing petals and upward facing floral petals looks like a lotus on which the cross is erected. The cross shows the arms ends in a bud pattern. The bottom arm a bit longer than the rest. A dove is seen facing downwards on the top arm. The entire structure is like a niche in which the cross and pillars are carved.
Kottayam Valiyapalli Crosses- 2 in number
Two similar crosses are found in Kottayam Valiya palli, on either side altars. The one on the south alter is exactly similar in design to the Mount cross but the one on the north alter is a bit different. These are the two different designs of Persian Crosses found in the Indian subcontinent.
2 Cross at north altar. (Left side)
This cross is smaller with a pointed border compared to the round upper border of the Mount cross. The pillars and arch are not seen.
The border around the cross is pointed, and the Pahlavi inscription is over the edge of the slab outside the border. The petals on the bottom of the cross is different from that of Mount Cross. They are mainly directed downwards with a small bud upwards on either ends. The arms of the cross are almost equal in length, but the ends show an additional button. The dove on the top is smaller, not very clear; it may be interpreted as a dove or even a flame.
This cross is considered to be the older one among the two.
3 Cross at the south altar.(Right side)
This is larger and the design is identical to the Mount cross.. Four arms are almost equal in length but ends shows an additional tongue shaped structure besides the three button/bud design. In the centre where all the four arms meet, there is a circular floral design. The dove is well defined and clear. On the bottom, three steps are clear, the downward facing petals are more like concentric semicircles but the upward facing petals are similar to mount cross floral arrangement.
The Pahlavi inscriptions are on the raised round edges of the slab on the top. There is additional East Syriac inscriptions are also seen on the bottom raised edge of the slab. Below the syriac inscriptions, there are 5 or 6 floral design seen. Above this whole design, another small cross similar to mount cross with two peacocks kissing the ends of the side arms and a floral decocoration above it. This part is not well visible now as it is covered by the wooden decoration of the church altar but described by Joseph Vazhuthanappalli and other authors. (50)
4 Kothanalloor Cross.
This is found at the Gervasis and Prothasis church at Kothanalloor of the Syro Malabar Catholic Church. This church was believed to be founded by Persian Bishops Mar Sabour and Afroath in AD 826. Mar Sabour and Afroath were two twin brothers. This cross was found on the northern wall of the church covered with plaster on 14/09/1987. (51) This seems to be a deliberate attempt to hide away the cross. Now, the cross is installed in a small chapel outside the church near the presbytery. It is believed that the original church was in Pallikkunnu and when they moved to the present site, the cross was installed on the side wall and probably someone deliberately wanted to cover it with plaster to remove the memories of Mar Sabour and Afroath. When the synod of Diamper declared Mar Sabor and Afroath as heretics and commanded all the churches dedicated to Sabour and Afroth should be rededicated to all saints. As the community was resilient to give up the twin saints popularly known as Kantheesangal, (syriac word kantheesangal means holy men) the missionaries found another twin saints from Milan – Saints Gervais and Prothasis who lived in AD 160-180 and were martyrs and renamed this church after them, but the name Kantheesangal continued. This seems that the people were tricked by installing a set of different twin saints in the same name Kantheesangal. This cross is similar to the smaller cross at Kottayam Valiyapally with pointed upper border but no inscriptions. The three steps are seen, the petal arrangement below the cross is identical to the smaller Kottayam cross. Four arms are equal in length and ends show the additional bud on the three button arrangement which is projecting into the raised border. The dove on the top is not very clear, it is small and can be interpreted as a flame or fire.
5 Muttuchira Cross.
This was found in Ruha’D Qudisha Forane Church, Muttuchira of the Syro Malabar Catholic church.
The history and details of this cross is well described on a granite slab in vattezhuthu which is lying neglected on the surrounding of the church!
This cross is similar in design to the smaller cross at Kottyam Valiyapalli and Kothanalloor crosses, but the border is not pointed, but rounded. There is no pillar or arch, the Pahlavi inscriptions are seen on the round edge.These inscriptions are seen partially mutilated raising the suspicion that it was also subject to destruction by authorities.
The design of the cross is similar to the Kothanalloor cross- equal arms, design of the petal arrangements below the cross, and the dove is inconspicuous, like a flame or fire.
The Muttuchira rock inscriptions in vattezhuthu tell us about installation of this cross in AD 1580 by Mar Simon, a Chaldean Bishop. It is not clear whether it was a re-erection of an old cross.
6 Alengadu Cross.
This is found near Saint Mary’s Forane Church at Alengadu, of the Syro Malabar Catholic church. This cross was abandoned and was lying like a mile stone. It was identified only in AD 1931 and is installed in a roadside chapel near the church.
This cross is similar to the smaller cross of Koottayam valiyapally. There is no arch and pillars. The border is pointed and there are Pahlavi inscription on the border. The dove is small and inconspicuous seen like a flame or fire.
7 Kadamattom Cross.
This cross is found on the south wall of the altar of the Syrian Orthodox Church at Kadamattom. This cross is in a niche with two pillars and arch surrounding the cross. Pahlavi inscriptions are on the raised edge of the niche as in Mount Cross. The four arms are equal in length. The dove does not show definite anatomy of a bird, it could be a fire. The petal arrangement on the bottom of the cross is similar to Mount cross. The steps are clear. On the bottom of the niche, where we see the syriac inscriptions in Kottayam valiyapalli cross, there are five vertical lines seen as five small pillars. There is an oblique grove connecting the second and third lines making it like N, make it read as INRI, but the R is not clear. If it is INRI, it may be a later addition after the arrival of Portuguese.
8 Goa cross- Agassim cross
This was discovered by Fr Cosme Costa SFX, an archaeologist cum historian of the Pilar Society of Goa accidentally on 27th of April 2001. This was found in a mound of Rock in a thicket in the premises of Saint Peter’s chapel at Dandiin Agaism at the fag end of the old port of Gopakapattana. This was actually the base of granite cross of Latin design- plain cross- which had crumbled down around 1995 on a cyclonic storm and was neglected since then. This Persian cross was hidden inside the mound and had come out and was about to fall into the sea. This was a granite slab with a Persian cross similar to the Mount cross- the two pillars and the arch encircling the Persian cross in a niche carved in granite. The round edge of the upper part shows the same Pahlavi inscriptions. The cross is similar to mount cross with dove above, three steps and the petal arrangement as in mount cross, equal armed cross with ends like a bud.
There was a Portuguese inscription on the bottom of the niche. This cross was broken and only 4/5th of the cross were found. Hence half of the Pahlavi inscriptions are lost. The Portuguese inscriptions runs like this- ‘…A DE s.TOME…..DO R….ILEZ VS…..642…..’which has been interpreted as ‘A deS (Sao) Tome…do R(Regiao?) Ilez (Ilhas?) vs (Vizinhas?)…642(1642)’ It could be roughly translated as That which belongs to Saint Thomas’ (Christians?) from the region of (the neighbouring) islands (Tiswadi) 1642’
This cross is unique in that we can see the evidence that this Persian cross was destroyed and put in the mound and erected a Latin cross instead o the same site.(52)
Other crosses
8 Kaduthuruthy cross
Ths is seen on the baptismal font at Kaduthurythy valiyapalli. It is of 9th century AD. I have not seen this cross personally. The information is from Fr Jacob Kollamparambil’s article in the Christian orient.
9.Changanacherry Cross.
There are two crosses found at Changanacherry valiyapalli.
One at the open air rock cross and the other inside the oldest church, on the left side of the new church. The cross has four steps on the bottom, There is no figure of Jesus, and there is a dove on the top as descending down and on either sides, there are two doves kissing the ends of the cross.(53) There is a similar cross at Kottayam Cheriya palli also, on the front of the church, above the archdoor that opens into the portico. Here, instead of two doves on either side, we can see two peacocks on either side.
Above the larger cross of Kottayam valiyapalli also, we can see a similar design, with two peacocks on either side, but that is now hidden in the decorative wood work of the altar.
The story told by these Pahlavi crosses.
On detailed analysis, we can see that these Pahlavi crosses reveal a mine of very interesting information. It tells us the tradition of saint Thomas Christians and their veneration of Cross. It gives a hint that these crosses were present in the past and revived 6-7 th centuries by putting the Pahlavi inscriptions around it and made copies everywhere. It also tell us the story of Iconoclasm by the Portuguese.
The Pahlavi crosses at Mylappore and Kottyam were kept and venerated in the church. The Pahlavi crosses in Syro Malabar churches all were seen neglected or damaged- Kothanalloor hidden in the wall covered with plaster, Muttuchira seen mutilated, Alengadu seen neglected and thrown away and found on the wayside. Only those churches which after 1663, remained with the Jacobite Syrians or under Dutch or British control like that of Mylappore could preserve the Pahlavi crosses intact. (54)
It is evident that all these Pahlavi crosses in South India bear same inscriptions and there are evidences that these inscriptions are unintelligent copies. CPT Winkworth has done extensive research on these Pahlavi inscriptions and concludes that the Mount cross is the original one and the rest must be copies of it. (55) He found that all these crosses bear Pahlavi inscriptions but with minor differences in the letters and on careful study, found that these are unintelligent copies. He argues that a series of rubbings on paper arranged in the order to reproduce the inscriptions and while doing so, many characters were not reproduced correctly as the sculpture was illiterate in Pahlavi and many characters were mirror images as he used the reverse side of the paper or medium used for rubbings At one part, the letter was upside down. By his studies, he argues that the smaller Kottayam cross was a reasonably intelligent copy of the Mount cross, from which the larger Kottayam cross was copied and the Kadamattom cross was a very unintelligent copy of the Kottayam larger cross. This shows that by 8-9 centuries, our leaders tried to copy this cross and spread over to the whole community.
CPT Winkworth’s interpretation of the inscriptions suggest that the Mount Cross was re erected by the inscriber. His interpreted the inscriptions like this:- (56)
(a)‘ My Lord Christ, have mercy upon Afras, son of Chaharbukht, the Syrian who cut this’
(b) My Lord Christ, have mercy upon Afras, son of Chahrbukht, the Syrian who preserved this’
(c )My Lord Christ, have mercy upon Afras, son of chahrbukht, the Syrian who put this around’
The interpretation (b) and (c) are amendments of (a) after studying the inscriptions on all replicas of these crosses well, analysing more clear pictures and discussing with other scholars in an international meeting which included scholars from Iran also.
On analysing the inscription itself, we can assume that these inscriptions were entered by Afras, son of Chaharbukht, the Syrian. It also says, Afras has preserved this/put it around. That means, the cross without any inscriptions was already there, and Afras found it and preserved it- put it up. Putting an inscription around a cross is not a meritorious act, but setting up a cross or preserving a neglected cross is definitely a meritorious act. (57) This raises the possibility that the Mount cross was found by Afras and he preserved it in AD 650 period.
Famous Malabar Historian T K Joseph argues that ‘it may justify the supposition that the cross without inscriptions had been in existence on the Coromandel coast prior to the time of Mar Sabour Afroath who arrived in AD 825. We may also presume that on his visit from Quilon to the Mailappore tomb of Saint Thomas and the mount church or its ruins, Afras found the cross in a neglected condition and preserved it’. (58) Then he or the Christians of Malabar made copies of it in Malabar and that became our tradition from AD 825 onwards until the Portuguese found and witnessed the ‘Cross of saint Thomas’ in our churches.
Other interpretations.(59)
Several scholars have interpreted the Pahlavi inscriptions on these crosses. Burnell was the first scholar who interpreted the inscriptions.
A C Burnell- ‘In punishment by the cross (was) the sufferings of this one. Who is the true Christ and God above and guide ever pure.’
Martin Haug ‘He who believes in the messiah and in God on high and also in the Holy Ghost is in the grace of Him who bore the pain of the cross’
E M West- (a) ‘what freed the true Messiah, the forgiving, the upraising from hardships
(b)He whom the sufferings of the self same messiah, the forgiving and upraising, has saved is offering the plea whose origin was the agony of this’
Harlez- ‘He who is the true messiah the reconciler, the resuscitator, for ever punished by virtue of the crucifixion’
Sanjana- (a) Such was the affliction of the wounding and spearing of him on the cross who was the faithful messiah is forgiver of superior dignity , the descendant of Chaharbukt’
(b) Messiah the merciful one, the descendant of the Great Abraham who was the descendant of Chahar bukht’
(c ) ‘He , of whom the faithful messiah was a foregiver was highly exalted. He was redeemed frommthe four regions of hell. This was due to the afflictions of the spearing and wounding of the messiah on the cross’
(d) ‘This was the affliction on the cross even of the messiah of jehova’
Modi- ‘ I, a beautiful bird from Nineveh, have come to this country . Written Mar Shapor I whom the Holy messiah the forgiver freed from the thorn’
CPT Winkworth- (a)‘ My Lord Christ, have mercy upon Afras, son of Chaharbukht, the Syrian who cut this’
(b) My Lord Christ, have mercy upon Afras, son of Chahrbukht, the Syrian who preserved this’
(c )My Lord Christ, have mercy upon Afras, son of chahrbukht, the Syrian who put this around’
Gerd Gropp- ‘may our Lord the messiah have mercy on Gabriel, son of Chaharbukht, grandson of Durzad, who made this’ (60)
May our Lord, the messiah have mercy on Sabriso, son of Caharboxt the deft, who sculpted this’ (61)
Conclusion
Saint Thomas Crosses are really inculturated Crosses of Saint Thomas Christians of Malabar and is the Religio cultural logo of the authentic Saint Thomas Christians. This glorious Cross is the living sign of Jesus’ victory over death, sin and sufferings. It is a symbol of risen Jesus. It denotes the tree of life, stem of Jesse, staff of comfort(Holy Spirit), Ark of Noah(Church), sign of Jesus’ life, death and resurrection and that of Christian perfection- sum total of old and new testaments.
It is not a statue. It is a symbol of our tradition. Let us pray our Lord to guide us to keep the Apostolic experience of Christ received in our cultural milieu to pass over to our future generations and to become the authentic witness of our Apostolic heritage and the catholicity of the universal Church. (62)
Credits.
Photograph of Agassim cross is taken from the book ‘Apostolic Christianity in Goa and in the west coast’ . Thanks to Rev. Fr. Cosme Jose Costa for permission to use the image in this article.
The Title picture of Saint Thomas Cross and illustrations of lotus, cross and dove are taken from Mar Thoma Sliba wall calendar published by Denha Services. Thanks to Rev. Dr. Varghese Pathikulangara for permission to use those images in the article.
References
1.Catholic encyclopaedia, Archaeology of Cross and Crucifix, http://www.newadvent.org/cathen/04517a.htm accessed 10/10/2010
2. George Nedungatt, A Quest for the Historical Thomas Apostle of India, a rereading of Evidence,Theological publications in India, Bangalore, p 346
3 Wikipedia article about swasthika-http://en.wikipedia.org/wiki/Swastika#cite_ref-Haarmann_2002.2C_20_9-0- archived on 11/09/2010.
4 http://nasrani.net/2008/02/29/analogical-review-on-st-thomas-cross-the-symbol-of-nasranis/
5. G Nedungatt, Quest for the Historical Thomas Apostle of India, a rereading of evidence, 2008, Theological Publications in India, Bangalore, p346
6.G Nedungattu, A Quest for the Historical Thomas Apostle of India, a rereading of Evidence,Theological publications in India, Bangalore p387
7.Jacob Kollamparambil, The Persian Crosses in India are Christian, not Manichaen, Christian Orient, March 1994, p 29 citing Abdisho of Soba, Liber argaritae, tract IV, ch I and Tract T , ch 2
8.E Yarshater, The Cambridge History of Iran III, 2 Cambridge, 1983, p929, E E Herzfeld, Archaeological History of iran, London, 1930, pp 103-104, cited by Jacob Kollamparambil, The Persian Crosses in India are Christian, not Manichaen, Christian Orient, March 1994, p 30
9.Jacob Kollamparambil, The Persian Crosses in India are Christian, not Manichaen, Christian Orient, March 1994 p 30
10 H Hosten, Antiquities from San Thome and Mylappore,1936 pp474, 477-478, 484 , cited by John F Butler, The iconography of the ancient South Indian incised Crosses, Indian Church History Review,Vol VIII, No 2, 1969 p87
11. T P Elias, East Syrian Missions to Asia with special reference to Malabar coast from sixth century to sixteenth century AD and its influence on Indian religious Society and Culture, Thesis submitted to the degree of Ph D in Syriac studies, Mahatma Gandhi University, India, p200
12 T P Elias, East Syrian Missions to Asia with special reference to Malabar coast from sixth century to sixteenth century AD and its influence on Indian religious Society and Culture, Thesis submitted to the degree of Ph D in Syriac studies, mahatma Gandhi University, India, p146
)13. T P Elias, East Syrian Missions to Asia with special reference to Malabar coast from sixth century to sixteenth century AD and its influence on Indian religious Society and Culture, Thesis submitted to the degree of Ph D in Syriac studies, mahatma Gandhi University, India,pp154
14.KSP seriers 5 p 237 H Hosten
15 Kerala Society Papers, series 5, Trivandrum, 1929, p 237
16 Gunnar Myhlman, The hidden string between the Indus valley bead culture and the Buddhist bead culture, http://www.ancientbead.com/IndusBuddhistCulture.html
17 Jornada of Alexis De Menesis: A Portuguse Account of the Sixteenth Century Malabar, Ed. Dr. Pius Malekandathil, LRC Publications, Cochin, 2003, p244-245
18 Jornada of Alexis De Menesis: A Portuguese Account of the Sixteenth Century Malabar, Ed. Dr. Pius Malekandathil, LRC Publications, Cochin, 2003, foot note p 245
19 Duarte Barbosa, A description of the coasts of East Africa and Malabar in the beginning of Sixteenth century, p 162
20Duarte Barbosa, , A description of the coasts of East Africa and Malabar in the beginning of Sixteenth century p 163
21 Antony Vallavanthara, India in 1500 AD, Gorgias Press, pp166-167, 231
22 Jacob Kollamparambil, The Persian Crosses in India are Christian, not manichaen, Christian Orient, March 1994, p 30
23 Joseph Perumthottam, Circular 10 Ch 67-114, Vedaprachara Madhyasthan, September 2010, p7
24 Joseph Perumthottam, Circular 10 Ch 67-114, Vedaprachara madhyasthan, September 2010, p5
25 http://usf.usfca.edu/ricci/events/lotusandcross/index.htm.
26 Eckerhard Bickelmann, The saint Thomas Cross, An early example of the inculturation of Christian art in india, Indian Church History Review, Vol IV, No 2 1970p66, John F Butler, Further thoughts on South Indian Crosses, Indian Church History Review, Vol IV, No 2, p74
27 John F Butler, Further thoughts on South Indian Crosses, Indian Church History Review, Vol IV, No 2, p75
28 Professor Dr D W Gensichen, Indian Church History Review, Vol IV, No 1 June 1970, p3 cited by John F Butler, Further thoughts on South Indian Crosses, ICHR, IV, No 2 p 76
29 John F butler, Further thoughts on the South Indian Crosses, Indian Church History Review, Vol IV, No 2 1970, p73
30 Varghese Pathikulangara, Mar Thoma Sleeva wall calendar, Denha Services, 2006
31 C Sivarama Murti, Indian, Kunst and Kultur, Frielberg, 1975 cited by Eckehard Bickelmann, The saint Thomas Cross, an early example of the inculturation of Christian art in India, Indian Church History review, Vol IV No 2 p64
32 Persy Brown, Indian Archetecture, Budhist and Hindu periods, 6th edition, Bombay, 1971, pp 73-77, cited by Eckerhard Eckehard Bickelmann, The saint Thomas Cross, an early example of the inculturation of Christian art in india, Indian Church History review, Vol IV No 2 p64-65
33 Eckehard Bickelmann, The Saint Thomas Cross, an early example of the inculturation of Christian art in India, Indian Church History review, Vol IV No 2 p64
34 A C Burnell, On some Pahlavi inscriptions in South India, Indian Antiquary, November 1874, p314
35 Richard Collins, Manichaens on the Malabar coast, Indian Antiquary, May 1875, pp153-155
36 Jacob Kollamparambil, Persian crosses in India are Christian, not Manichaen,Christian orient, March 1994, pp24-35
37 ( Jacob Kollamparambil, Persian crosses in India are Christian, not Manichaen Christian Orient, March 1994, citing W G Young, Patriarch, Shah and caliph, 1974 Rawalpindi, pp 41-44, 98-99
38 (Jacob Kollamparambil, Persian crosses in India are Christian, not Manichaen Christian Orient p 29
39 Richard N Fyre, Bahraine under the Sassanians, in Daniel Potts, Ed. Dilmun: New Studies in the Archaeology and early History of Bahrain, Berlin, 1983, p 169, cited by P Malekkandathil, Saint Thomas Christians; A Historical analysis of their origin and development upto 9th century AD , in Saint Thomas Christians, Nambudiris Jews and Sangam literature, Ed Bosco Puthur, LRC Publications, Cochin, 2006p 42
40 Pius Malekkandathil, Saint Thomas Christians; A Historical analysis of their origin and development upto 9th century AD , in Saint Thomas Christians, Nambudiris Jews and Sangam literature, Ed Bosco Puthur, LRC Publications, Cochin, 2006 p42 citing Gerd Gropp, Christian maritime trade of Sassanian age in the Persian gulf, p 85 and E schau, Vom Christentum in der Persis, pp 960 ff
41 Pius Malekkandathil, Saint Thomas Christians; A Historical analysis of their origin and development upto 9th century AD , in Saint Thomas Christians, Nambudiris Jews and Sangam literature, Ed Bosco Puthur, LRC Publications, Cochin, 2006, p;41 citing Gerd Gropp, Christian Maritime Trade of Sasanian age in the Persian Gulf, p 85, E Schau, Von Christnetum in der Persia, in Sitzungsberichte Preubischen Akademie der Wissenschdften, Berlin, 1916, p 965
42 Pius Malekkandathil Saint Thomas Christians; A Historical analysis of their origin and development upto 9th century AD , in Saint Thomas Christians, Nambudiris Jews and Sangam literature, Ed Bosco Puthur, LRC Publications, Cochin, 2006p 41-42, citing O Braun, Corpus Scriptorum Christianorum Orientalium: Scrtptores Syri, Ii p 252; B E Colles, Persian Merchants and Missionaries, pp 20-21. Medleycote also quotes Assemani, a letter of Jesuab of Adiabene Patriarch of the Nestorians, a.d.650-660( Assemani, Bibilotheca orientalis) in which he mentions Kalah as the extreme eastern terminus of his jurisdiction in the direction of India and beyond India proper.
43 Pius Malekkandathil, Saint Thomas Christians; A Historical analysis of their origin and development upto 9th century AD , in Saint Thomas Christians, Nambudiris Jews and Sangam literature, Ed Bosco Puthur, LRC Publications, Cochin, 2006, p 43
44 Jacob Kollamparambil, The Persian Crosses inn India are Christian, not Manichaen, in Christian Orient, March 1994, p 34-35, citing G Widengren, Mani and Manichaeism, New York, 1965, pp41-42 and K Rudolph, Gnosis, pp330-331.
45 G Nedungatt, Quest for Historic Thomas Apostle of India, pp386-387.
46 AE Medleycot, Apostle Thomas, pp69- 73
47 Antony Vallavanthara, India in 1500 AD Gorgias Press, pp214-215 and 259
48 Duarte Barbosa, A description of the coasts of East Africa and Malabar in the beginning of Sixteenth century, Hakluyt Society, London, 1865, pp160-161, 174-175
49 Kerala Society Papers, TK Joseph, Series II 9 p 215
50 Joseph Vazhuthanapalli, Archaeology of mar Sliba, p17
51 Joseph Vazhuthanapalli, The archaeology of Mar Sliba p16
52 Rev Fr Cosme Jose Costa, Apostolic Christianity in Goa and in the west coast, pp75-80
53 Joseph vazhuthanappalli, Archaeology of mar Sliba, pp13-14
54 Cosme Jose Costa, Apostolic chritianity in Goa and in the west coast, p88
55 Kerala Society Papers, Series 3, A new interpretation of the Pahlavi cross inscriptions of South India, p159
56 Kerala Society Papers, Series 3, A new interpretation of the Pahlavi cross inscriptions of South India, p159
57 T K Joseph, Kerala Society Papers series 5 pp269-70
58 T K Joseph, Kerala Society papers series 5 pp269-270
59 Joseph vazhuthanappalli, Archaelogy of Mar Sliba, pp10-11, Kerala Society papers, p269
60 Gerd Gropp, Die Pahlavi inschrift auf dem Thomaskreus in madras” Archaologisches Mitteilungen aus Iran, NF 3, 1970, pp267-271 cited by G Nedungattu, p386
61 Ph Gignoux, “The Pahlavi inscriptions on Mount Saint Thomas Cross, South India”, Solving Riddles and untying knots: Biblical Epigraphic and Semitic studiesin Honour of J C Greenfield, Eisenbrauns, 1995,pp 411-422, cited by G Nedungattu, p386
62 Mar Joseph Powathil, Church as a tradition, in ‘Church in its most basic elements’ Ed Paul pallath, Herder, Rome, 1995, pp 91-107.
Sunday, 12 September 2010
The Catholicism of Saint Thomas Christians of AD1555-1559
How much Catholic, the Malabar Nasranis were from AD 1555 to AD 1599 is debatable. We had Mar Joseph Sulaqa and Mar Elias arrived from the Chaldean Patriarchate in AD 1555. (Even before him, one of the four Bishops arrived from Babylon with Joseph, the Indian in AD 1504, Mar Jacob Abuna had been certified as in conformity with the Roman Church by saint Francis Xavier in AD 1545.)
After Joseph Sulaqa, . Mar Abraham came from Non Catholic East Syriac Patriarcate in AD 1557 and was based at Angamali. Mar Abraham was arrested and deported but he joined the Chaldean Patriarchate and returned in AD 1568. So, in effect, both had received pallium from the Popes of Rome. In AD 1578, Mar Simon arrived from Non catholic East Syrian Patriarcate as Mar Abraham became Chaldean. He occupied his seat at Kaduthuruthy with a rival arch deacon Jacob while Mar Abraham and Arch deacon George of Christ based at Angamaly. In 1585, Mar Simon was arrested and deported. During the period 1578-1585, Saint Thomas Christian community appeared to be divided between Mar Abraham and Mar Simon with two rival arch Deacons.
Did they use the Pope’s name in the Qurbana ? It is documented that the Chaldean Patriarch’s name was replaced with the Pope’s name after the Synod of Diamper.
Do Eastern Catholic Churches remember the Pope’s name in their Qurbana or just the names of the Heads of their particular churches ? The story of Syro Malabar Church is different. SMC has been functioning as mere Roman Catholic dioceses with a different rite until only in 1996 when it was recognised as a Sui iuris Church with Major Arch Bishop as the Head of the Church. As SMC did not have a Father and head of the Church on its own, they remembered the Pope in the Qurbana. That may not be the case for other Eastern Catholic Churches.
After the Synod of Diamper, even though the Synod anathematised the Chaldean Patriarch (wrongly), the Saint Thomas Christians continued to remember the Patriarch’s name in the Qurbana along with the Pope’s name! Even the Syro Malabar Church continued to remember the Chaldean Patriarch’s name along with the Pope’s name in the Qurbana until recently in AD 1962 !
Realising that many of the decisions of the Synod of Diamper was unbearable to Saint Thomas’ Christians, Arch Bishop Roz convened a Synod at Angamali in 1603 to make amendments. In 1606, further relaxations to the Angamli Synod by making the Rozian statutes in AD 1606. Usage of the Patriarch’s name continued probably due to these relaxations.
During the time of Mar Jacob Abuna (1504- 1552), we were not in communion with the Roman Church, but Saint Francis Xavier has attested that Mar Jacob was in conformity with the Roman Church. It was during the time of Joseph Sulaqa(1555-1568) that Latin vestments were introduced among saint Thomas’ Christians and usage of unleavened bread for Eucharist. Mar Abraham (1568-1597) introduced Gregorian calendar as in Latin rite and banned marriage of Priests after ordination by his Synod of Angamali in 1583. But Mar Abraham resisted the decisions of the Goan Synod in 1585 which decided to translate the Latin liturgy into Syriac for saint Thomas Christians and to introduce celibacy for all priests.
So, the history of Saint Thomas’ Christians during AD 1555 period and after is very fluctuant. Pazhayacoor was separated from the Chaldean Patriarch forcefully and kept under the Roman Curia with arrangements to continue East Syriac liturgy and rites as modified by the missionaries. The laity and Priests continued the fight for restoration of the ancient Syro Chaldeac rite and even until 1900s, for restoration of connections to Chaldean Church. We can see Mar Thomas Rokos and Elias Melus arrived here on the request of the Catholic Syriac Nasranis. I think it was only after the native Prelates took over the leadership that they wanted to become independent of Chaldean Church and get rid of the Syriac traditions.
After Joseph Sulaqa, . Mar Abraham came from Non Catholic East Syriac Patriarcate in AD 1557 and was based at Angamali. Mar Abraham was arrested and deported but he joined the Chaldean Patriarchate and returned in AD 1568. So, in effect, both had received pallium from the Popes of Rome. In AD 1578, Mar Simon arrived from Non catholic East Syrian Patriarcate as Mar Abraham became Chaldean. He occupied his seat at Kaduthuruthy with a rival arch deacon Jacob while Mar Abraham and Arch deacon George of Christ based at Angamaly. In 1585, Mar Simon was arrested and deported. During the period 1578-1585, Saint Thomas Christian community appeared to be divided between Mar Abraham and Mar Simon with two rival arch Deacons.
Did they use the Pope’s name in the Qurbana ? It is documented that the Chaldean Patriarch’s name was replaced with the Pope’s name after the Synod of Diamper.
Do Eastern Catholic Churches remember the Pope’s name in their Qurbana or just the names of the Heads of their particular churches ? The story of Syro Malabar Church is different. SMC has been functioning as mere Roman Catholic dioceses with a different rite until only in 1996 when it was recognised as a Sui iuris Church with Major Arch Bishop as the Head of the Church. As SMC did not have a Father and head of the Church on its own, they remembered the Pope in the Qurbana. That may not be the case for other Eastern Catholic Churches.
After the Synod of Diamper, even though the Synod anathematised the Chaldean Patriarch (wrongly), the Saint Thomas Christians continued to remember the Patriarch’s name in the Qurbana along with the Pope’s name! Even the Syro Malabar Church continued to remember the Chaldean Patriarch’s name along with the Pope’s name in the Qurbana until recently in AD 1962 !
Realising that many of the decisions of the Synod of Diamper was unbearable to Saint Thomas’ Christians, Arch Bishop Roz convened a Synod at Angamali in 1603 to make amendments. In 1606, further relaxations to the Angamli Synod by making the Rozian statutes in AD 1606. Usage of the Patriarch’s name continued probably due to these relaxations.
During the time of Mar Jacob Abuna (1504- 1552), we were not in communion with the Roman Church, but Saint Francis Xavier has attested that Mar Jacob was in conformity with the Roman Church. It was during the time of Joseph Sulaqa(1555-1568) that Latin vestments were introduced among saint Thomas’ Christians and usage of unleavened bread for Eucharist. Mar Abraham (1568-1597) introduced Gregorian calendar as in Latin rite and banned marriage of Priests after ordination by his Synod of Angamali in 1583. But Mar Abraham resisted the decisions of the Goan Synod in 1585 which decided to translate the Latin liturgy into Syriac for saint Thomas Christians and to introduce celibacy for all priests.
So, the history of Saint Thomas’ Christians during AD 1555 period and after is very fluctuant. Pazhayacoor was separated from the Chaldean Patriarch forcefully and kept under the Roman Curia with arrangements to continue East Syriac liturgy and rites as modified by the missionaries. The laity and Priests continued the fight for restoration of the ancient Syro Chaldeac rite and even until 1900s, for restoration of connections to Chaldean Church. We can see Mar Thomas Rokos and Elias Melus arrived here on the request of the Catholic Syriac Nasranis. I think it was only after the native Prelates took over the leadership that they wanted to become independent of Chaldean Church and get rid of the Syriac traditions.
ABOUT NSC network article on VARTHAMANA PUSTHAKAM
Varthamana pusthakam gives an account of the affairs of Catholic Syriac group during a period when our community was proud of our identity and traditions.
If we study the history of Catholic Syriac group, we can see a gradual disintegration of the zeal to protect our identity and traditions when they moved from their foreign rulers to native rulers.
The history shows that the united Saint Thomas Christians were resistant to the efforts of Portuguese missionaries in Latinising them. We can see Cathanaar Joseph, the Indian, the chief priest of the church at Crangannore confronting with Alvares Panteado in AD 1516. Even at the time of Synod of Diamper, the Jesuites failed to implement the decisions of the synod. Hence, Arch Bishop Ros had to convene the synod of Angamali in AD 1603, as many of the decisions of the synod of Diamper could not be implemented among Saint Thomas Christians. As those were also not acceptable, Ros had to yield further by the introduction of Rosian statutes in AD 1606.
Mar Simon, the then Chaldean Patriarch, who was explicitly in communion with Rome was anathematised in the Synod of Diamper and his name was banned in remembering in the Qurbana and introduced the name of the Pope instead. We can see in the Syro Malabar Qurbana taksa used until 1960, remembering the Chaldean Patriarch’s name after the name of the Pope which shows the resistance of our community and leaders against tampering our age old traditions and identity.
In 1895, we can see our community sending letters to Rome against the use of the term Syro Malabar as the title of the church reqesting Rome to revert it to Syro Chaldean rite. It seems that Rome accepted the petition and in 1953, when the diocese of Thalassery was established, Rome has used the term Syro Chaldeac.
In the time of Paremmakkal Thomman Cathanaar and Malpan Joseph Cariatti, we can see our community was strong and were proud of our traditions and identity. The 72 palliyogams- general assembly-of Pazhayacoor decided to send Malpan Cariatti and Paremmakkal Thomman cathanaar to Rome to complain about their grievances from the Carmelite Missionaries and to get unity of Puthencoor and Pazhayacoor effected by accepting Mar Thoma IV to Catholic Communion and accepting him as the Metropolitan of the united saint Thomas Christians. (For the Catholic Syriac group, this was the only way they can get a native hierarchy and for the Puthencoor faction, this was the option, without loosing their age old tradition and identity, Mar Thoma IV can become the united leader of the saint Thomas Christians, as Antiochian prelates were forcing them to adopt antiochian rite which was new in Malabar.)The palliyogams raised money for the travel. They were so brave to sent the delegation to Rome against the power of the hierarchy in Malabar at that time.
Later, we can see our community sending delegates to Chaldean Patriarchate and Mar Paulose Pandari was consecrated as a Bishop in AD 1796, upon further requests, Mar Thomas Rokos arrived in AD 1861 and Mar Elia Melus in 1874. Arrival of Rokos and Melus prompted Rome to establish a separate hierarchy for Catholic Syriac group in 1887 with European Prelates initially and in 1896, native prelates.
This is the point where the identity of our community started to disintegrate. We could witness the native prelates competing each other for more latinisations and gaining superior positions and titles. Where is the power and zeal of the General Assembly of 72 parishes in AD 1778 when we are in 2010 with our nominal assembly where we simply raise hands for our leaders who do not know what our identity is.
Varthamana pusthakam gives an account of the affairs of Catholic Syriac group during a period when our community was proud of our identity and traditions.
If we study the history of Catholic Syriac group, we can see a gradual disintegration of the zeal to protect our identity and traditions when they moved from their foreign rulers to native rulers.
The history shows that the united Saint Thomas Christians were resistant to the efforts of Portuguese missionaries in Latinising them. We can see Cathanaar Joseph, the Indian, the chief priest of the church at Crangannore confronting with Alvares Panteado in AD 1516. Even at the time of Synod of Diamper, the Jesuites failed to implement the decisions of the synod. Hence, Arch Bishop Ros had to convene the synod of Angamali in AD 1603, as many of the decisions of the synod of Diamper could not be implemented among Saint Thomas Christians. As those were also not acceptable, Ros had to yield further by the introduction of Rosian statutes in AD 1606.
Mar Simon, the then Chaldean Patriarch, who was explicitly in communion with Rome was anathematised in the Synod of Diamper and his name was banned in remembering in the Qurbana and introduced the name of the Pope instead. We can see in the Syro Malabar Qurbana taksa used until 1960, remembering the Chaldean Patriarch’s name after the name of the Pope which shows the resistance of our community and leaders against tampering our age old traditions and identity.
In 1895, we can see our community sending letters to Rome against the use of the term Syro Malabar as the title of the church reqesting Rome to revert it to Syro Chaldean rite. It seems that Rome accepted the petition and in 1953, when the diocese of Thalassery was established, Rome has used the term Syro Chaldeac.
In the time of Paremmakkal Thomman Cathanaar and Malpan Joseph Cariatti, we can see our community was strong and were proud of our traditions and identity. The 72 palliyogams- general assembly-of Pazhayacoor decided to send Malpan Cariatti and Paremmakkal Thomman cathanaar to Rome to complain about their grievances from the Carmelite Missionaries and to get unity of Puthencoor and Pazhayacoor effected by accepting Mar Thoma IV to Catholic Communion and accepting him as the Metropolitan of the united saint Thomas Christians. (For the Catholic Syriac group, this was the only way they can get a native hierarchy and for the Puthencoor faction, this was the option, without loosing their age old tradition and identity, Mar Thoma IV can become the united leader of the saint Thomas Christians, as Antiochian prelates were forcing them to adopt antiochian rite which was new in Malabar.)The palliyogams raised money for the travel. They were so brave to sent the delegation to Rome against the power of the hierarchy in Malabar at that time.
Later, we can see our community sending delegates to Chaldean Patriarchate and Mar Paulose Pandari was consecrated as a Bishop in AD 1796, upon further requests, Mar Thomas Rokos arrived in AD 1861 and Mar Elia Melus in 1874. Arrival of Rokos and Melus prompted Rome to establish a separate hierarchy for Catholic Syriac group in 1887 with European Prelates initially and in 1896, native prelates.
This is the point where the identity of our community started to disintegrate. We could witness the native prelates competing each other for more latinisations and gaining superior positions and titles. Where is the power and zeal of the General Assembly of 72 parishes in AD 1778 when we are in 2010 with our nominal assembly where we simply raise hands for our leaders who do not know what our identity is.
Comment at www.nasrani.net about the article about Varthamana Pusthakam
If we study the history of Catholic Syriac group, we can see a gradual disintegration of the zeal to protect our identity and traditions when they moved from their foreign rulers to native rulers.
The history shows that the united Saint Thomas Christians were resistant to the efforts of Portuguese missionaries in Latinising them. We can see Cathanaar Joseph, the Indian, the chief priest of the church at Crangannore confronting with Alvares Panteado in AD 1516. Even at the time of Synod of Diamper, the Jesuites failed to implement the decisions of the synod. Hence, Arch Bishop Ros had to convene the synod of Angamali in AD 1603, as many of the decisions of the synod of Diamper could not be implemented among Saint Thomas Christians. As those were also not acceptable, Ros had to yield further by the introduction of Rosian statutes in AD 1606.
Mar Simon, the then Chaldean Patriarch, who was explicitly in communion with Rome was anathematised in the Synod of Diamper and his name was banned in remembering in the Qurbana and introduced the name of the Pope instead. We can see in the Syro Malabar Qurbana taksa used until 1960, remembering the Chaldean Patriarch’s name after the name of the Pope which shows the resistance of our community and leaders against tampering our age old traditions and identity.
In 1895, we can see our community sending letters to Rome against the use of the term Syro Malabar as the title of the church reqesting Rome to revert it to Syro Chaldean rite. It seems that Rome accepted the petition and in 1953, when the diocese of Thalassery was established, Rome has used the term Syro Chaldeac.
In the time of Paremmakkal Thomman Cathanaar and Malpan Joseph Cariatti, we can see our community was strong and were proud of our traditions and identity. The 72 palliyogams- general assembly-of Pazhayacoor decided to send Malpan Cariatti and Paremmakkal Thomman cathanaar to Rome to complain about their grievances from the Carmelite Missionaries and to get unity of Puthencoor and Pazhayacoor effected by accepting Mar Thoma IV to Catholic Communion and accepting him as the Metropolitan of the united saint Thomas Christians. (For the Catholic Syriac group, this was the only way they can get a native hierarchy and for the Puthencoor faction, this was the option, without loosing their age old tradition and identity, Mar Thoma IV can become the united leader of the saint Thomas Christians, as Antiochian prelates were forcing them to adopt antiochian rite which was new in Malabar.)The palliyogams raised money for the travel. They were so brave to sent the delegation to Rome against the power of the hierarchy in Malabar at that time.
Later, we can see our community sending delegates to Chaldean Patriarchate and Mar Paulose Pandari was consecrated as a Bishop in AD 1796, upon further requests, Mar Thomas Rokos arrived in AD 1861 and Mar Elia Melus in 1874. Arrival of Rokos and Melus prompted Rome to establish a separate hierarchy for Catholic Syriac group in 1887 with European Prelates initially and in 1896, native prelates.
This is the point where the identity of our community started to disintegrate. We could witness the native prelates competing each other for more latinisations and gaining superior positions and titles. Where is the power and zeal of the General Assembly of 72 parishes in AD 1778 when we are in 2010 with our nominal assembly where we simply raise hands for our leaders who do not know what our identity is.
Varthamana pusthakam gives an account of the affairs of Catholic Syriac group during a period when our community was proud of our identity and traditions.
If we study the history of Catholic Syriac group, we can see a gradual disintegration of the zeal to protect our identity and traditions when they moved from their foreign rulers to native rulers.
The history shows that the united Saint Thomas Christians were resistant to the efforts of Portuguese missionaries in Latinising them. We can see Cathanaar Joseph, the Indian, the chief priest of the church at Crangannore confronting with Alvares Panteado in AD 1516. Even at the time of Synod of Diamper, the Jesuites failed to implement the decisions of the synod. Hence, Arch Bishop Ros had to convene the synod of Angamali in AD 1603, as many of the decisions of the synod of Diamper could not be implemented among Saint Thomas Christians. As those were also not acceptable, Ros had to yield further by the introduction of Rosian statutes in AD 1606.
Mar Simon, the then Chaldean Patriarch, who was explicitly in communion with Rome was anathematised in the Synod of Diamper and his name was banned in remembering in the Qurbana and introduced the name of the Pope instead. We can see in the Syro Malabar Qurbana taksa used until 1960, remembering the Chaldean Patriarch’s name after the name of the Pope which shows the resistance of our community and leaders against tampering our age old traditions and identity.
In 1895, we can see our community sending letters to Rome against the use of the term Syro Malabar as the title of the church reqesting Rome to revert it to Syro Chaldean rite. It seems that Rome accepted the petition and in 1953, when the diocese of Thalassery was established, Rome has used the term Syro Chaldeac.
In the time of Paremmakkal Thomman Cathanaar and Malpan Joseph Cariatti, we can see our community was strong and were proud of our traditions and identity. The 72 palliyogams- general assembly-of Pazhayacoor decided to send Malpan Cariatti and Paremmakkal Thomman cathanaar to Rome to complain about their grievances from the Carmelite Missionaries and to get unity of Puthencoor and Pazhayacoor effected by accepting Mar Thoma IV to Catholic Communion and accepting him as the Metropolitan of the united saint Thomas Christians. (For the Catholic Syriac group, this was the only way they can get a native hierarchy and for the Puthencoor faction, this was the option, without loosing their age old tradition and identity, Mar Thoma IV can become the united leader of the saint Thomas Christians, as Antiochian prelates were forcing them to adopt antiochian rite which was new in Malabar.)The palliyogams raised money for the travel. They were so brave to sent the delegation to Rome against the power of the hierarchy in Malabar at that time.
Later, we can see our community sending delegates to Chaldean Patriarchate and Mar Paulose Pandari was consecrated as a Bishop in AD 1796, upon further requests, Mar Thomas Rokos arrived in AD 1861 and Mar Elia Melus in 1874. Arrival of Rokos and Melus prompted Rome to establish a separate hierarchy for Catholic Syriac group in 1887 with European Prelates initially and in 1896, native prelates.
This is the point where the identity of our community started to disintegrate. We could witness the native prelates competing each other for more latinisations and gaining superior positions and titles. Where is the power and zeal of the General Assembly of 72 parishes in AD 1778 when we are in 2010 with our nominal assembly where we simply raise hands for our leaders who do not know what our identity is.
Comment at www.nasrani.net about the article about Varthamana Pusthakam
ABOUT THE NAME SYRO MALABAR
The term Syro Malabar is a relatively new invention. The Catholic Syriac Christians in Kerala were called Syro Chaldeacs. They were proud of that name. They were very proud to be associated with the Church of the East which was originated in the Biblical times.
Our proud forefathers who did not want to change the rich traditions of their ancestors even against the might of the strong Portuguese colonialists. We can see in the history that Arch Bishop Alexis Dom Menesis could not succeed in Latinising us, but it was our own native leaders who betrayed our forefathers by diluting our apostolic Christianity in our local cultural milieu to please the foreign masters. Even today, we can see many examples.
It is not very clear when the term Malankara was evolved. We cannot see the term Malankara in any of the ancient letters or documents. Patriarch Timothy I uses the term ‘the Archan of the hendo’ not Malankara. The famous letters of the four Bishops in 1504 also does not use the term Malankara.
The Catholic Syrians also used the term Malankra. Even Mar Augustine Kandathil, the first Arch Bishop of Ernaculum (1874- 1956) used the title ‘The Metropolitan of Malankara’.
The term syro Malabar was first used in 1895 period. Our forefathers fought against it. The following is taken from a memorandum submitted by our forefathers to the Pope to this effect in AD 1895.
“ That we who have been known from time immemorial as Malabar Chaldeic Syrians and belonged to the same rite, are now called by the vicar apostolic as Malabar Syrians and an address to this effect has been sent to the Holy See and a reply is said to have been received under the new appellation. This change of our national name is quite contrary to the apostolic letter addressed to us by Your Holiness on the 30th of November 1894 headed ‘The Glory of the Oriental Churches’ which we received with the greatest submission and hold in great veneration and besides such a change is contrary to the missal printed and given to us in 1874 for the use in our churches.
Under the foregoing circumstances and in consequence of the daily increasing schism in Malabar especially in this vicariate we make our last prayer with the deepest sentiments of veneration and filial love that Your Holiness will be graciously pleased, in the plentitude of Your Holiness’s Paternal wisdom and solicitude, to give us a Bishop of our own nationality from the Patriarcate of Babylon, and thus put an effectual end to the strifes and dissensions that have for a long time, been characterising the existence of the Catholic church in this part of Christendom” ( An account of a very important period of the history of the catholic Syrian Christians of Malabar- Rt Rev Mgr. Aloysius Pareparambil, DD, 1920, p 199-200)
It is to be noted that in 1953, when the diocese of Thalassery was established for the Syro Chaldeac migrants to Malabar state, the bull from Vatican uses the term Ecclesia Ritus Chaldaici Malabarensium.
The real sons and daughters of the Catholic Saint Thomas Christians should decide whether they want to keep the name Syro Malabar or not.
Posted as a comment at www.nasrani.net.
Our proud forefathers who did not want to change the rich traditions of their ancestors even against the might of the strong Portuguese colonialists. We can see in the history that Arch Bishop Alexis Dom Menesis could not succeed in Latinising us, but it was our own native leaders who betrayed our forefathers by diluting our apostolic Christianity in our local cultural milieu to please the foreign masters. Even today, we can see many examples.
It is not very clear when the term Malankara was evolved. We cannot see the term Malankara in any of the ancient letters or documents. Patriarch Timothy I uses the term ‘the Archan of the hendo’ not Malankara. The famous letters of the four Bishops in 1504 also does not use the term Malankara.
The Catholic Syrians also used the term Malankra. Even Mar Augustine Kandathil, the first Arch Bishop of Ernaculum (1874- 1956) used the title ‘The Metropolitan of Malankara’.
The term syro Malabar was first used in 1895 period. Our forefathers fought against it. The following is taken from a memorandum submitted by our forefathers to the Pope to this effect in AD 1895.
“ That we who have been known from time immemorial as Malabar Chaldeic Syrians and belonged to the same rite, are now called by the vicar apostolic as Malabar Syrians and an address to this effect has been sent to the Holy See and a reply is said to have been received under the new appellation. This change of our national name is quite contrary to the apostolic letter addressed to us by Your Holiness on the 30th of November 1894 headed ‘The Glory of the Oriental Churches’ which we received with the greatest submission and hold in great veneration and besides such a change is contrary to the missal printed and given to us in 1874 for the use in our churches.
Under the foregoing circumstances and in consequence of the daily increasing schism in Malabar especially in this vicariate we make our last prayer with the deepest sentiments of veneration and filial love that Your Holiness will be graciously pleased, in the plentitude of Your Holiness’s Paternal wisdom and solicitude, to give us a Bishop of our own nationality from the Patriarcate of Babylon, and thus put an effectual end to the strifes and dissensions that have for a long time, been characterising the existence of the Catholic church in this part of Christendom” ( An account of a very important period of the history of the catholic Syrian Christians of Malabar- Rt Rev Mgr. Aloysius Pareparambil, DD, 1920, p 199-200)
It is to be noted that in 1953, when the diocese of Thalassery was established for the Syro Chaldeac migrants to Malabar state, the bull from Vatican uses the term Ecclesia Ritus Chaldaici Malabarensium.
The real sons and daughters of the Catholic Saint Thomas Christians should decide whether they want to keep the name Syro Malabar or not.
Posted as a comment at www.nasrani.net.
Kodungalloor Cross
The so called Kodungalloor Cross described by Gouvea in AD 1606 was erected in the city. Gouvea talks about a Church which belongs to the fort at that time and comments that it was the church that the Christians had in olden times. He says, the Christians had a lot of affection for this church as well as a cross in the same city, the cross of Christians. He describes, the cross has been kept in the middle of a chapel which is open on one side with railings. Arch Bishop Menesis celebrated a solemn mass in this chapel on his visit to the city. Gouvea also witnesses that the gentiles also had a lot of affection for it. He describes that the gentile king, when he lost something precious, sent some oil to this cross and he found the lost thing. This shows that there was facility for burning oil in front of this cross. Was this an open air Rock Cross with facility to burn oil? .
Kottayam Valiyapalli was founded in AD 1550 as per the tradition of the church. It seems that Christians from Kodungalloor had to migrate to south in the early 16th century because of the power struggle between Portuguese and the Muslims. As I have mentioned in the comment on 13/10/2010, Southists took their cross from Kodungalloor and migrated to Kaduthuruthy and later to Kottayam valiyapalli and erected the cross in the altar. Fr Kollamparambil writes ‘ The Kottayam Crosses are said to have been brought from Cranganore via Kaduthuruthy.The crosses were taken from Cranganore probably in AD 1524, when in a war with the King of Cranganore, Samoothiri of Calicut assisted by Muslim soldiers conquered, sacked and destroyed Cranganore. All the three churches of Cranganore- Saint Mary’s, Saint Thomas’ and saint Kuriackose’s were burned down. The Christians fled with the valuable relics they could take with them’. Fr Kollamparabil in Christian Orient March 1994,quoting Mundadan, The arrival of Portuguese in India and the Thomas Christians under Mar Jacob, pp99-100.
Fr Kollamparambil says, the crosses were first brought to Kaduthuruthy and in 1550, they were moved to Kottayam due to another war between the King of Wadakkumkoor and the King of Cochin helped by the Portuguese where the King of Wadakkumkoor was killed by Portuguese commander Francesco Silveira de Menesis. The Wadakkumkoor army then formed chaver squads- suicide squads-attacked and killed the Saint Thomas Christians, the co religionists of the murderer.(Fr Kollamparambil in Christian orient March 1994 quoting C J Wicki, Documenta Indiaca, Vol III 796, G Schurhammer, Die Zeitgenossischen Quellenzur Geschichte Portugiesisch- Asiens, Rome, 1962, No 4530) .
Fr Kollamparambil refers to the traditional songs of the Southist community like Kottayam valiyapalli paattukal to support this argument.
It looks like the Cranganore Cross described by Gouvea is not one of the Kottayam valiyapalli crosses. It may be destroyed or hidden after the Coonan Cross oath. People who know Kodungalloor may be able to locate its site.
Kottayam Valiyapalli was founded in AD 1550 as per the tradition of the church. It seems that Christians from Kodungalloor had to migrate to south in the early 16th century because of the power struggle between Portuguese and the Muslims. As I have mentioned in the comment on 13/10/2010, Southists took their cross from Kodungalloor and migrated to Kaduthuruthy and later to Kottayam valiyapalli and erected the cross in the altar. Fr Kollamparambil writes ‘ The Kottayam Crosses are said to have been brought from Cranganore via Kaduthuruthy.The crosses were taken from Cranganore probably in AD 1524, when in a war with the King of Cranganore, Samoothiri of Calicut assisted by Muslim soldiers conquered, sacked and destroyed Cranganore. All the three churches of Cranganore- Saint Mary’s, Saint Thomas’ and saint Kuriackose’s were burned down. The Christians fled with the valuable relics they could take with them’. Fr Kollamparabil in Christian Orient March 1994,quoting Mundadan, The arrival of Portuguese in India and the Thomas Christians under Mar Jacob, pp99-100.
Fr Kollamparambil says, the crosses were first brought to Kaduthuruthy and in 1550, they were moved to Kottayam due to another war between the King of Wadakkumkoor and the King of Cochin helped by the Portuguese where the King of Wadakkumkoor was killed by Portuguese commander Francesco Silveira de Menesis. The Wadakkumkoor army then formed chaver squads- suicide squads-attacked and killed the Saint Thomas Christians, the co religionists of the murderer.(Fr Kollamparambil in Christian orient March 1994 quoting C J Wicki, Documenta Indiaca, Vol III 796, G Schurhammer, Die Zeitgenossischen Quellenzur Geschichte Portugiesisch- Asiens, Rome, 1962, No 4530) .
Fr Kollamparambil refers to the traditional songs of the Southist community like Kottayam valiyapalli paattukal to support this argument.
It looks like the Cranganore Cross described by Gouvea is not one of the Kottayam valiyapalli crosses. It may be destroyed or hidden after the Coonan Cross oath. People who know Kodungalloor may be able to locate its site.
Saturday, 5 June 2010
Kerala, the Cradle of Christianity in South Asia- a DVD Documentary on the cultural interface of religion and music.
Kerala, the Cradle of Christianity in South Asia- a DVD Documentary on the cultural interface of religion and music- An eye opener to the religio cultural identity of the Syriac Christianity in Kerala.
M Thomas Antony
Originally published at http://nasrani.net/2009/12/01/kerala-the-cradle-of-christianity-in-south-asia/
Kerala, the God’s own country has been described as the cradle of Christianity in India by many authors. The history of ancient Syriac Christianity in India has been researched well only after its contact with the western church. The pre Portuguese history that is available in oral traditions, ancient manuscripts and documents and artefacts such as rock inscriptions, copper plates etc. shed light on the ancient traditions and culture of St Thomas Christians in India. Many authors have presented the history from different perspectives giving rise to conflicts of interests and prejudice.
Here is a video documentary presenting the religio cultural identity of St Thomas Christians in a nutshell, in 34 minutes. It is produced by the Christian Musicological Society of India in collaboration with the Department of Mass Media and Education of the Sacred Heart Province of the Carmelites of Mary Immaculate, and the Department of Tourism of the State Government of Kerala, India. This DVD documentary opens up the evolution of the Syriac Christianity in India from the perspective of the cultural interface of religion and music. This is a wonderful project undertaken by the renowned ethno musicologist and researcher, Rev Dr. Joseph Palackal, a CMI priest from India. Fr. Palackal, in his speech on the releasing function of this DVD documentary, commented that this is an attempt to proclaim the identity of the St. Thomas Christian community in India. This approach is very important as the community is undergoing an identity crisis. The leaders of the community are still continuing with endless discussions and negotiations in search of our real identity. Fr. Palackal’s research into the history, traditions and culture of St. Thomas Christians is very appropriate in this context.
Saint Thomas Christians claim that we are Indians, but in reality, it is a mixture of many cultures. South Indian population is mainly Dravidians. They have millennia old cultural, social and trade connections with the Middle East. Pahlavi and Syriac were popular in this geographical area. The Aramaic edicts of Asoka of BC 273-231 in north western India bear witness to the importance of the language and the presence of Aramaic speaking people in the region even before the time of Christ. (1) Many of the south Indian place names with "ur" came from Aramaic with the same meaning as in Aramaic- town or village or residence. In Kerala, places like Kodungallur, Palayur, Udayamperur, Parur, Ollur, etc. are ancient Syriac Christian centres. (2)Our forefathers received the apostolic experience of Christ in this cultural milieu. This is clearly seen in our church architecture, church art, rock crosses and inscriptions. The St Thomas Crosses are seen widespread in South India and South Asia as a Religio Cultural logo of St Thomas Christians. Many ancient Persian Crosses are found in several places in South Asia like Kottayam, Muttuchira, Kothanalloor, Kadamattom, Mylappore, Anuradhapura in Ceylon, Goa, and even at Lahore in Pakistan-Taxilla cross- which shows the common cultural heritage of the ancient St Thomas Christianity prevalent in this region. This clearly indicates that we have a cultural identity of our own. The same identity is seen in our way of worship also. Many researchers have noted that the Syriac tunes used in Malabar was distinct from those used in Mesopotamia showing a distinct cultural adaptation in worship.(3)
Our tradition and culture are our distinct identity in this multi cultural multi ethnic south Indian community. Our forefathers were very keen in preserving it for us. They stood for the ancient liturgy of Syro Malabar Church, the Indo Chaldean Qurbana, for centuries, even against the might of the Portuguese Prelates. Arch Bishop Ross had to write to his Jesuit General in 1619 “the Serra must be kept in its Chaldean form”. –date 21st Nov. 1619. (4)It is our duty to preserve this cultural identity for the future generations. Tradition, for a Christian, is a reality of receiving, living and communicating. In this sense, tradition has triple dimension of past, present and future. (5)Removing any of these or adding something is demolition of our tradition and cultural identity, and finding a new one.
When we discuss about inculturation, it is not removing or changing all we had for millennia. The question of inculturation arises when our culture was forcefully distorted. Adaptations always happen voluntarily. For St Thomas Christians, we have to follow the wisdom of our forefathers who were Christians in faith, east Syrians in liturgy and Indians in culture. They kept up the identity and distinctiveness of the Christian faith without mixing with other faith expressions. They preserved the same liturgy which is common to all east Syrian churches and led their ordinary day to day life integrating the culture of the places where they lived. They made adaptations in the para liturgical services for example, services for the death, and celebrations attached to baptism, marriage, funeral etc. (6)
Fr. Joseph Palackal deserves due appreciation in his commitment to the community to present the history and preserve traditions by his research work. His famous work of Syriac music prevailed in Kerala and the Music CD- “Qambel Maran – Syriac Chants from South India” attracted interests from many circles that the CD Qambel Maran is going to be reprinted from PAN records, Nederlands. That was another unique attempt to present and preserve the ancient music tradition of the Catholic Syriac St Thomas Christians by getting it sung by very senior Syro Malabar Priests and traditional family choir who used to sing those regularly before vernacularisation of the liturgy.
This documentary has also attracted attention during its screening at various stages. Now, it has been selected for the prestigious Queens International Film Festival and has been nominated for the best foreign documentary. Queen’s International film festival is commendable for it’s rich cultural diversity that has created the film notables like John Barrymore, Lucy Liu, Francis Ford Coppola, Martin Scorcese, Rudolph Valentino, Susan Sarandon, Mary Pickford, Carol O'Connor, Louis Armstrong, Tony Bennett et al.(7)
History is always a delicate subject. Historians should be honest and should have a research mentality to carefully examine the facts and present the story with available evidence. History is not a fantasy of the historian. Many historians who presented the history of St Thomas Christians did it on the perspective of their representative church denominations and certain narrow minded political agenda. This has caused misrepresentation of certain facts and has created wide spread confusion among the researchers. The best example for this is the recent group rivalry and related controversy about the St Thomas Cross within the Syro Malabar church presenting it as a non Christian, Manichean cross; the subsequent media propaganda led those accusations cited in published books as facts, and now the neo Manicheans in Europe are rewriting their history quoting these citations. Fr Palackal should be admired for his intellectual honesty in representing the facts and impartial approach to history. The authenticity and authoritativeness of this project are evident from the list of contributors, research consultants and subject experts behind this project.
The video starts with one of the ancient traditional songs called “pen pattu”-songs of women-sung on marriage festivities in the past, now preserved only among the Southist community- “Marthomman nanmayalonnu thudangunnoo,………” –“The ceremony is begun by the blessings of Mar Thoma, may it be well performed”. (8) This song reminds us about our glorious past with the cultural interlace of religion and music. The story progresses with the perspective of a young boy of the Diaspora community living outside India who hasn’t had any contact with our culture and tradition. His grandfather is introducing him to the colourful story of our community. The story is narrated in a question answer form. This is a unique approach as this will help foreigners and children of the Diaspora community to understand our culture and traditions.
The DVD takes us through the different chronological events in the history of the Syriac Christian community in Kerala. Arrival of St Thomas the Apostle in Kodungalloor, his evangelisation work in Malabar and martyrdom at Mylappore etc. are shown graphically using a map which is very helpful to understand the route and places in relation to one another. The East Syrian immigration under the leadership of Thomas of Kana is also presented in a narrative form with the help of maps and pictures as an example of evangelisation by transplantation of a Christian community into a sister church. (9)Stunning images from Kottayam Valiya Palli, with its murals and ancient Persian crosses with Pahlavi and Syriac inscriptions attracts everyone with a curiosity. Images of ancient church architecture and its similarity with Hindu places of worship, flag posts around the churches, nilavilakku- the traditional oil lamps, ornamental umbrellas etc. are presented to show the rich mosaic of our cultural heritage.
Arrival of Portuguese missionaries, their attempts of latinisation and the infamous synod of Diamper, the intense resistance of the St Thomas Christian community against latinisation to preserve our age old traditions and liturgy, the tragic division of the Community with one group seeking allegiance to the Patriarch of Antioch etc are narrated with no chance of any accusation of conflicts of interests.
Subsequent history of the Jacobite Syrian faction, their contact with the Protestant missionaries-The mission of help, reformation movement and formation of Mar Thoma Syrian Church etc. are also discussed making this documentary covering the history of all groups and denominations of St Thomas Christianity. Explanations and origins with their affiliations, liturgy, doctrine of faith etc. of all groups of St Thomas Christianity are discussed. The contributions of various experts in the history of St Thomas Christians like Fr Mathias Mundadan, Prof. George Menacherry, Mar Aprem Metropolitan of the Chaldean Church of Trichur, Dr.Fr K M George, the Principal of the Syrian Orthodox seminary at Kottayam etc make this a multi denominational project that stands up among others.
The documentary also presents various cultural elements in the life of St Thomas Christians like “Margam Kali”, traditional songs like “pen pattu”, Syriac chants like “Bar marium” etc which are sung during the marriage ceremony. Video clips from the Procession of the feast of St Mary, at the famous St Mary’s church Pallippuram is beautifully presented as the rich socio religious inculturation of St Thomas Christians.
It looks very beautiful when an ancient black and white photograph of a marriage ceremony published in the book "Nasranies" by George Menacherry was transformed into a movie clip in the documentary. Jain Joseph, the director and cinematographer of the DVD should be congratulated for his marvellous contribution to the artistic superiority of this project.
Fr Joseph Palackal presents the unique identity of St Thomas Christians within the multi cultural context of south India with the phrase- “Mar Thomaade margavum vazhipadum”- “the way and lineage of St Thomas”. A similar idea was proclaimed by another Indian priest with the same name Joseph in 1516 AD- the famous “Joseph the Indian” by the phrase “Thomayuade Niyamam” by his famous comparison of the “law of Thomas” against the “law of Peter” when he had a conflict with a Portuguese missionary Fr Alvaro Panteado at the church at Kodungalloor in AD 1516 (10) which was discussed well even in the synod of Diamper also.
Liturgical life and identity of the St Thomas Christians are also shown as clips from Syro Malabar Raza in Syriac, "Itho itho" and other West Syriac chants from Syriac Orthodox liturgy, liturgy of the Church of the East etc.
The renewed attempts of Indianisation of the Syro Malabar church is also mentioned in the documentary with due importance. The Indianised song “christu sahasra namam” is very beautifully sung by Fr Palackal himself. This reminds us that there are still room for Indianisation in Syriac churches. Other than our Qurbana, all other pious activities in the Syro Malabar church, which were introduced during and after the Synod of Diamper, are mere imitation of the Latin Church. This documentary is giving us a strong message to indianise those western imitations to preserve our cultural identity. Many of the activities undertaken in the Syro Malabar Church in the name of Indianisation and inculturation, even without proper authority or discussions, were mere adaptation of current Sanskrit hegemony in Hindu Culture. They are the root cause of identity crisis in the community. The real Indian posture for prayers and offerings is “ad orientum”- priest facing the deity together with the community. It is surprising to see that the advocates of indianisation and inculturation are opposing “ad orientum” in the liturgy which was the tradition until 1960s, against “ad populum” which is just a Latin imitation! One also has to bear in mind that too much indianisation can lock the church into a mere caste in the Indian system.
The documentary has not missed the history of the Latin Church and their heritage. The essential statistics, social services and other activities of the Church in Kerala are also discussed making this an informative documentary and a source of reference. The Documentary presents the zealous missionary spirit of the Church in Kerala and it interestingly shows that in the past, Missionaries tended to come to India and now, Indian Priests are involved in missionary work in all continents and even preaching many European and American parishes.
Altogether, this DVD is an eye opener to all St Thomas Christians to embrace and proclaim their identity. There are many people living outside India who probably because of their ignorance, hesitate to proclaim our identity. Even priests from India are not an exception. There are several examples as many Syro Malabar communities outside India or Kerala have Malayalam Qurbana and Catholic Associations, not Syro Malabar Qurbana and Syro Malabar Catholic Associations. There are exceptions also as many European parishes are seen publishing accounts of St Thomas Christianity in their websites introducing this vibrant community into their parishes.
This DVD should be shown to every child in our Diaspora community. I recommend our community associations to present one copy of this DVD to each community library and school to show the people our identity which will help them to understand us and thus effective integration of our community in the land they live in.
This will be a very good introduction to many future researchers and students in the field of Religion and Culture, Indio logy, Ethno musicology etc. I think Rev Dr Joseph Palackal is doing a great job that can be a model for the Liturgical Research centre of the Syro Malabar church. The Community and the official church should appreciate the work he is doing.
This DVD is available from Christian Musicological Society of India in PAL and NTSC format. The contact details are found in their website www.thecmsindia.org
Thanks for Rev Dr Joseph Palackal for permission to include a few video clips from the DVD in this article.
References.
1 Ven S Dhanmika, The edicts of King Asoka, (1993); Wikipedia article - Edicts of Asoka. http://en.wikipedia.org/wiki/Edicts_of_Asoka
2 T P Elias, East Syrian Missions to Asia with special reference to Malabar coast from sixth century to sixteenth century AD and its influence on Indian religious community and its culture, Thesis submitted to the degree of Ph D in Syriac studies, Mahatma Gandhi University, Kerala, India, SEERI, Baker Hill, Kottayam, Kerala, India, 2004
3 Fr Jose Kochuparambil, “How far inculturated is the Syro Malabar Liturgy, Further possibilities of inculturation”, in “Inculturation and The Syro Malabar church”, Ed B Puthur, LRC Publications.
4 History of Christianity in India, Joseph Thekkedathu p87
5 Arch Bishop Joseph Powathil, “Church as Tradition”, in “Church and its most basic elements”, Ed Paul Pallathu, 1995, pp 91-107
6 Thomas Mannooramparambil, “Response to the paper on the Holy See, Malabar Bishops Conference, and the Syro Malabar Bishops Synod on the inculturation of Syro Malabar liturgy, a study” in “Inculturation and the Syro Malabar Church), Ed. B Puthur, LRC
7 http://www.queensfilmfestival.com/about/mission/
8 L K Anantha Krishna Ayyar, The anthropology of the Syrian Christians, 1926, appendix C-cited from P U Luke, Ancient Songs of Malabar, Quoted from “The Nasranies”,Indian Church History Classics, Ed Prof George Menacherry.
9 Rev Dr Jacob Kollaparambil, Knanaya Community in Kerala History, (Malayalam) Catechetical commission, Kottayam diocese
10 Fr. Antony Vallavanthara CMI, “India in 1500 AD”, Georgias Press
Here is a video documentary presenting the religio cultural identity of St Thomas Christians in a nutshell, in 34 minutes. It is produced by the Christian Musicological Society of India in collaboration with the Department of Mass Media and Education of the Sacred Heart Province of the Carmelites of Mary Immaculate, and the Department of Tourism of the State Government of Kerala, India. This DVD documentary opens up the evolution of the Syriac Christianity in India from the perspective of the cultural interface of religion and music. This is a wonderful project undertaken by the renowned ethno musicologist and researcher, Rev Dr. Joseph Palackal, a CMI priest from India. Fr. Palackal, in his speech on the releasing function of this DVD documentary, commented that this is an attempt to proclaim the identity of the St. Thomas Christian community in India. This approach is very important as the community is undergoing an identity crisis. The leaders of the community are still continuing with endless discussions and negotiations in search of our real identity. Fr. Palackal’s research into the history, traditions and culture of St. Thomas Christians is very appropriate in this context.
Saint Thomas Christians claim that we are Indians, but in reality, it is a mixture of many cultures. South Indian population is mainly Dravidians. They have millennia old cultural, social and trade connections with the Middle East. Pahlavi and Syriac were popular in this geographical area. The Aramaic edicts of Asoka of BC 273-231 in north western India bear witness to the importance of the language and the presence of Aramaic speaking people in the region even before the time of Christ. (1) Many of the south Indian place names with "ur" came from Aramaic with the same meaning as in Aramaic- town or village or residence. In Kerala, places like Kodungallur, Palayur, Udayamperur, Parur, Ollur, etc. are ancient Syriac Christian centres. (2)Our forefathers received the apostolic experience of Christ in this cultural milieu. This is clearly seen in our church architecture, church art, rock crosses and inscriptions. The St Thomas Crosses are seen widespread in South India and South Asia as a Religio Cultural logo of St Thomas Christians. Many ancient Persian Crosses are found in several places in South Asia like Kottayam, Muttuchira, Kothanalloor, Kadamattom, Mylappore, Anuradhapura in Ceylon, Goa, and even at Lahore in Pakistan-Taxilla cross- which shows the common cultural heritage of the ancient St Thomas Christianity prevalent in this region. This clearly indicates that we have a cultural identity of our own. The same identity is seen in our way of worship also. Many researchers have noted that the Syriac tunes used in Malabar was distinct from those used in Mesopotamia showing a distinct cultural adaptation in worship.(3)
Our tradition and culture are our distinct identity in this multi cultural multi ethnic south Indian community. Our forefathers were very keen in preserving it for us. They stood for the ancient liturgy of Syro Malabar Church, the Indo Chaldean Qurbana, for centuries, even against the might of the Portuguese Prelates. Arch Bishop Ross had to write to his Jesuit General in 1619 “the Serra must be kept in its Chaldean form”. –date 21st Nov. 1619. (4)It is our duty to preserve this cultural identity for the future generations. Tradition, for a Christian, is a reality of receiving, living and communicating. In this sense, tradition has triple dimension of past, present and future. (5)Removing any of these or adding something is demolition of our tradition and cultural identity, and finding a new one.
When we discuss about inculturation, it is not removing or changing all we had for millennia. The question of inculturation arises when our culture was forcefully distorted. Adaptations always happen voluntarily. For St Thomas Christians, we have to follow the wisdom of our forefathers who were Christians in faith, east Syrians in liturgy and Indians in culture. They kept up the identity and distinctiveness of the Christian faith without mixing with other faith expressions. They preserved the same liturgy which is common to all east Syrian churches and led their ordinary day to day life integrating the culture of the places where they lived. They made adaptations in the para liturgical services for example, services for the death, and celebrations attached to baptism, marriage, funeral etc. (6)
Fr. Joseph Palackal deserves due appreciation in his commitment to the community to present the history and preserve traditions by his research work. His famous work of Syriac music prevailed in Kerala and the Music CD- “Qambel Maran – Syriac Chants from South India” attracted interests from many circles that the CD Qambel Maran is going to be reprinted from PAN records, Nederlands. That was another unique attempt to present and preserve the ancient music tradition of the Catholic Syriac St Thomas Christians by getting it sung by very senior Syro Malabar Priests and traditional family choir who used to sing those regularly before vernacularisation of the liturgy.
This documentary has also attracted attention during its screening at various stages. Now, it has been selected for the prestigious Queens International Film Festival and has been nominated for the best foreign documentary. Queen’s International film festival is commendable for it’s rich cultural diversity that has created the film notables like John Barrymore, Lucy Liu, Francis Ford Coppola, Martin Scorcese, Rudolph Valentino, Susan Sarandon, Mary Pickford, Carol O'Connor, Louis Armstrong, Tony Bennett et al.(7)
History is always a delicate subject. Historians should be honest and should have a research mentality to carefully examine the facts and present the story with available evidence. History is not a fantasy of the historian. Many historians who presented the history of St Thomas Christians did it on the perspective of their representative church denominations and certain narrow minded political agenda. This has caused misrepresentation of certain facts and has created wide spread confusion among the researchers. The best example for this is the recent group rivalry and related controversy about the St Thomas Cross within the Syro Malabar church presenting it as a non Christian, Manichean cross; the subsequent media propaganda led those accusations cited in published books as facts, and now the neo Manicheans in Europe are rewriting their history quoting these citations. Fr Palackal should be admired for his intellectual honesty in representing the facts and impartial approach to history. The authenticity and authoritativeness of this project are evident from the list of contributors, research consultants and subject experts behind this project.
The video starts with one of the ancient traditional songs called “pen pattu”-songs of women-sung on marriage festivities in the past, now preserved only among the Southist community- “Marthomman nanmayalonnu thudangunnoo,………” –“The ceremony is begun by the blessings of Mar Thoma, may it be well performed”. (8) This song reminds us about our glorious past with the cultural interlace of religion and music. The story progresses with the perspective of a young boy of the Diaspora community living outside India who hasn’t had any contact with our culture and tradition. His grandfather is introducing him to the colourful story of our community. The story is narrated in a question answer form. This is a unique approach as this will help foreigners and children of the Diaspora community to understand our culture and traditions.
The DVD takes us through the different chronological events in the history of the Syriac Christian community in Kerala. Arrival of St Thomas the Apostle in Kodungalloor, his evangelisation work in Malabar and martyrdom at Mylappore etc. are shown graphically using a map which is very helpful to understand the route and places in relation to one another. The East Syrian immigration under the leadership of Thomas of Kana is also presented in a narrative form with the help of maps and pictures as an example of evangelisation by transplantation of a Christian community into a sister church. (9)Stunning images from Kottayam Valiya Palli, with its murals and ancient Persian crosses with Pahlavi and Syriac inscriptions attracts everyone with a curiosity. Images of ancient church architecture and its similarity with Hindu places of worship, flag posts around the churches, nilavilakku- the traditional oil lamps, ornamental umbrellas etc. are presented to show the rich mosaic of our cultural heritage.
Arrival of Portuguese missionaries, their attempts of latinisation and the infamous synod of Diamper, the intense resistance of the St Thomas Christian community against latinisation to preserve our age old traditions and liturgy, the tragic division of the Community with one group seeking allegiance to the Patriarch of Antioch etc are narrated with no chance of any accusation of conflicts of interests.
Subsequent history of the Jacobite Syrian faction, their contact with the Protestant missionaries-The mission of help, reformation movement and formation of Mar Thoma Syrian Church etc. are also discussed making this documentary covering the history of all groups and denominations of St Thomas Christianity. Explanations and origins with their affiliations, liturgy, doctrine of faith etc. of all groups of St Thomas Christianity are discussed. The contributions of various experts in the history of St Thomas Christians like Fr Mathias Mundadan, Prof. George Menacherry, Mar Aprem Metropolitan of the Chaldean Church of Trichur, Dr.Fr K M George, the Principal of the Syrian Orthodox seminary at Kottayam etc make this a multi denominational project that stands up among others.
The documentary also presents various cultural elements in the life of St Thomas Christians like “Margam Kali”, traditional songs like “pen pattu”, Syriac chants like “Bar marium” etc which are sung during the marriage ceremony. Video clips from the Procession of the feast of St Mary, at the famous St Mary’s church Pallippuram is beautifully presented as the rich socio religious inculturation of St Thomas Christians.
It looks very beautiful when an ancient black and white photograph of a marriage ceremony published in the book "Nasranies" by George Menacherry was transformed into a movie clip in the documentary. Jain Joseph, the director and cinematographer of the DVD should be congratulated for his marvellous contribution to the artistic superiority of this project.
Fr Joseph Palackal presents the unique identity of St Thomas Christians within the multi cultural context of south India with the phrase- “Mar Thomaade margavum vazhipadum”- “the way and lineage of St Thomas”. A similar idea was proclaimed by another Indian priest with the same name Joseph in 1516 AD- the famous “Joseph the Indian” by the phrase “Thomayuade Niyamam” by his famous comparison of the “law of Thomas” against the “law of Peter” when he had a conflict with a Portuguese missionary Fr Alvaro Panteado at the church at Kodungalloor in AD 1516 (10) which was discussed well even in the synod of Diamper also.
Liturgical life and identity of the St Thomas Christians are also shown as clips from Syro Malabar Raza in Syriac, "Itho itho" and other West Syriac chants from Syriac Orthodox liturgy, liturgy of the Church of the East etc.
The renewed attempts of Indianisation of the Syro Malabar church is also mentioned in the documentary with due importance. The Indianised song “christu sahasra namam” is very beautifully sung by Fr Palackal himself. This reminds us that there are still room for Indianisation in Syriac churches. Other than our Qurbana, all other pious activities in the Syro Malabar church, which were introduced during and after the Synod of Diamper, are mere imitation of the Latin Church. This documentary is giving us a strong message to indianise those western imitations to preserve our cultural identity. Many of the activities undertaken in the Syro Malabar Church in the name of Indianisation and inculturation, even without proper authority or discussions, were mere adaptation of current Sanskrit hegemony in Hindu Culture. They are the root cause of identity crisis in the community. The real Indian posture for prayers and offerings is “ad orientum”- priest facing the deity together with the community. It is surprising to see that the advocates of indianisation and inculturation are opposing “ad orientum” in the liturgy which was the tradition until 1960s, against “ad populum” which is just a Latin imitation! One also has to bear in mind that too much indianisation can lock the church into a mere caste in the Indian system.
The documentary has not missed the history of the Latin Church and their heritage. The essential statistics, social services and other activities of the Church in Kerala are also discussed making this an informative documentary and a source of reference. The Documentary presents the zealous missionary spirit of the Church in Kerala and it interestingly shows that in the past, Missionaries tended to come to India and now, Indian Priests are involved in missionary work in all continents and even preaching many European and American parishes.
Altogether, this DVD is an eye opener to all St Thomas Christians to embrace and proclaim their identity. There are many people living outside India who probably because of their ignorance, hesitate to proclaim our identity. Even priests from India are not an exception. There are several examples as many Syro Malabar communities outside India or Kerala have Malayalam Qurbana and Catholic Associations, not Syro Malabar Qurbana and Syro Malabar Catholic Associations. There are exceptions also as many European parishes are seen publishing accounts of St Thomas Christianity in their websites introducing this vibrant community into their parishes.
This DVD should be shown to every child in our Diaspora community. I recommend our community associations to present one copy of this DVD to each community library and school to show the people our identity which will help them to understand us and thus effective integration of our community in the land they live in.
This will be a very good introduction to many future researchers and students in the field of Religion and Culture, Indio logy, Ethno musicology etc. I think Rev Dr Joseph Palackal is doing a great job that can be a model for the Liturgical Research centre of the Syro Malabar church. The Community and the official church should appreciate the work he is doing.
This DVD is available from Christian Musicological Society of India in PAL and NTSC format. The contact details are found in their website www.thecmsindia.org
Thanks for Rev Dr Joseph Palackal for permission to include a few video clips from the DVD in this article.
References.
1 Ven S Dhanmika, The edicts of King Asoka, (1993); Wikipedia article - Edicts of Asoka. http://en.wikipedia.org/wiki/Edicts_of_Asoka
2 T P Elias, East Syrian Missions to Asia with special reference to Malabar coast from sixth century to sixteenth century AD and its influence on Indian religious community and its culture, Thesis submitted to the degree of Ph D in Syriac studies, Mahatma Gandhi University, Kerala, India, SEERI, Baker Hill, Kottayam, Kerala, India, 2004
3 Fr Jose Kochuparambil, “How far inculturated is the Syro Malabar Liturgy, Further possibilities of inculturation”, in “Inculturation and The Syro Malabar church”, Ed B Puthur, LRC Publications.
4 History of Christianity in India, Joseph Thekkedathu p87
5 Arch Bishop Joseph Powathil, “Church as Tradition”, in “Church and its most basic elements”, Ed Paul Pallathu, 1995, pp 91-107
6 Thomas Mannooramparambil, “Response to the paper on the Holy See, Malabar Bishops Conference, and the Syro Malabar Bishops Synod on the inculturation of Syro Malabar liturgy, a study” in “Inculturation and the Syro Malabar Church), Ed. B Puthur, LRC
7 http://www.queensfilmfestival.com/about/mission/
8 L K Anantha Krishna Ayyar, The anthropology of the Syrian Christians, 1926, appendix C-cited from P U Luke, Ancient Songs of Malabar, Quoted from “The Nasranies”,Indian Church History Classics, Ed Prof George Menacherry.
9 Rev Dr Jacob Kollaparambil, Knanaya Community in Kerala History, (Malayalam) Catechetical commission, Kottayam diocese
10 Fr. Antony Vallavanthara CMI, “India in 1500 AD”, Georgias Press
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identity,
Saint Thomas Christians,
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