Sunday 13 November 2011

PATRIARCHATE OF INDIA- THE LOST DIGNITY OF THE CHURCH OF SAINT THOMAS CHRISTIANS

(An updated and revised version of this article has been uploaded in NSC Network-http://nasrani.net/2012/01/19/patriarchate-of-india-evolution-hierarchy-among-thomas-christians/)

Christianity in India

Thomas Christians of India are one of the most ancient Christian communities in the World. Apostle Thomas founded the Church in India in the first century itself. Tradition says that Apostle Thomas landed at Kodungalloor in AD 52 and founded 7 and half communities in the Malabar coast. Even though there is no solid historical evidence of this, considering the available historical, archaeological evidences and logical thought, many researchers and historians have concluded that the visit of Apostle Thomas is possible. There are solid grounds for believing that there was a Christian community that existed in Kerala in the very early period.

The arrival of Apostle Thomas in North West India is now accepted as historical, especially after the discovery of coins with the name of the Parthian King Gondophoros in the region, which validate the story in the apocryphal Acts of Judas Thomas.(1) After a critical study about the apocryphal work 'Acts of Judas Thomas' J N Farquhar, who was a Professor of Comparative Religion in Manchester University argues that the legend of Thomas Apostle coming to Musiris where a large number of Jews, Greeks Romans and others lived and preached the Gospel and founded Christian communities among them, or in simple words, the Apostolate of Thomas in South India is on balance of probability, is distinctly on the side of historicity. (2)

The widespread presence of Pahlavi inscribed granite crosses in south India are the most ancient antiquities available about the history of Thomas Christians in the region. They denote the presence of a Christianity related to Persia. Eminent Pahlavi scholar B T Anklesaria has commented that the most ancient of these crosses, the one found at Alengadu could be of AD 340 or earlier but later than AD 302, (depending on the style of the letters and use of adjuncts, comparing to the styles seen in the ancient coins excavated, manuscripts and inscriptions). As the Pahlavi language died out by AD 650, many of the scholars put the age of these crosses as AD 650. (3)

East Syrian Connection

Thomas Christians have always been under the jurisdiction of more advanced Christianity in Mesopotamia and Persia. There are hints from ancient literature that Apostle Thomas had sent letters to the Church in Edessa from India. Cureton in 'Ancient syriac documents' comments about Apostle Thomas' letters received in the Church of Edessa. J N Farquhar, after critically analysing the possibilities, states that as there was a Bishop in Edessa from the time of Mar Addai, and there were no Bishops In India, the Christians would have corresponded with them and recognised the supremacy of Edessa. (4)

There is plenty of documentary evidence to show the connection of the Church in India to the Church of the East. Alphonse Mingana, after studying numerous ancient documents and manuscripts, commented that "any attempt to speak of early Christianity in India as different from the East Syrian church, is, in our judgement, bound to fail". (5)

Evolution of East Syriac Church.

Syriac was the language of our Lord Isho M'shiha and his disciples. It was in the same language that the angels spoke to Marth Mariam( Saint Mary), Mar Yawsep ( Saint Joseph), and Zacharias, the father of Yohannan Mamdana( John the Baptist). It was also the same language that broke out from heaven when our Lord Isho M'shiha was baptised in the river Jordan. Thus, Syriac was the language of heaven in which the mysteries of the salvation of human kind was revealed.

The early Christians were Syriac speaking. But later, Christianity developed in Jerusalem and Antioch in a Hellenised culture and hence Greek became the official language. ( 6) Syriac Christianity evolved around Edessa and adjacent parts of Mesopotamia. The syriac school at Edessa and Saint Ephraim of Edessa nurtured the early Syriac Church. All the ancient Syriac churches were founded by either Thomas the Apostle or his disciples. The Assyrian Church in Mesopotamia was one of the very first Churches founded in Apostolic times. Acts of Apostles mentions about the presence of Assyrians on the day of Pentecost . (Acts 2,9) Very ancient Syriac writings such as 'The Doctrine of Addai', 'The Chronicles of Arbela' and 'The teachings of the Tweleve Apostles' mention that Saint Thomas sent Thaddeus and Mari to preach Abgar Ukkama the Black, the King of Assyrians at Osrhoene (Edessa).(7) Eusebius, the father of Church history also witnesses in AD 325 that he personally searched the state archives of the Assyrians in the capital city of Edessa and found official records of this Apostolic visit .(8) Apostle Thomas is believed to have gone to Parthia and India to evangelise.

The Church of India and The Church of Persia claim to be founded by the Apostle Thomas himself. South Indian tradition supported by a large number of ancient writings talk about the Apostles visit to South India. The Church of Fars also claim that their church was founded by Apostle Thomas. (9) Thus, the Churches of Edessa, Seleusia-Ctesiphon of Babylon, Persia and India constitute the Thomasine Churches and these Syriac churches consolidated under the banner of the Church of the East due to their linguistic and cultural relationship. They were interlinked from the early period itself.

But the East Syriac Church, the communion of early Syriac churches which happened to be under the Persian empire did not want to be under a Patriarch of the Roman Empire. This had political influence due to the feud between Persian and Roman empires. Initially, the Church of the East- the Syriac church was supported by the Patriarchate of Antioch even in the midst of political strifes. But, for survival, the leaders of the Church of the East adopted a nationalistic strategy and declared independence from the Patriarch of Antioch and declared their Catholicose as the Patriarch of the Church.

Evolution of Hierarchy in India

Initial period

Apostle Thomas might have consecrated Priests and Bishops for Thomas Christians. Tradition names two Bishops Kepa and Paul whom the Apostle consecrated. But no solid evidence available. (10)
Was there a local congregation and priestly ministry in the early period ?
Photius in his 'Bibliotheca' quotes Arian Philostrogius about Theophilus, the Indian in AD 354, 'Thence he sailed to other parts of India , and reformed many things which were not rightly done among them; for they heard the reading of the Gospel in a sitting posture.....' (11) This quote confirms about presence of a faithful congregation, regular celebration of liturgy where Gospels were read and thus, presence of at least a Priestly ministry. We have to assume that the congregation was indigenous on the account of the peculiar practices found among them such as receiving the Gospel reading in sitting posture. Mingana says 'There is hardly any reasonable doubt , therefore that the Christian community in India in about AD 354 was an indigenous community, not much in touch with the practices prevalent in Graeco Roman Churches , and was somewhat similar to the East Syrian Church before the time of the Catholicose Papa'.(12)

Cosmas Indicopleustes who travelled during the period AD 520-525 vouches that there were Christian congregations in Taprobane(Ceylon) in the Indian sea and also in the land called Male( Malabar) where pepper grows. He also found Bishops in Kalliana( Kalyan) and Dioscoris(Socotora) who were appointed from Persia. (13) The author of Periplus of the Erythrean sea also confirms about the pepper trade from Musiris,(Kodungalloor) Cottonora( Kuttanadu) and Barake (Purakkadu port).(14). So there should not be any question about the identity of Male in the writings of Cosmas Indicapleustes. Cosmas Indicapleustes also clarifies that there were Christian Churches among the Indians besides Bactrians, Huns, Persians, Greeks and so on confirming that the Christian community was native Indians. ( '....and also among the Bactrians and Huns and Persians, and the rest of the Indians, and among the Persarmenians and Greeks and Elamites, and throughout the whole land of Persia, there is an infinite number of churches with Bishops and a vast multitude of Christian people , and they have many martyrs and recluses leading a monastic life. Note the usage 'and the rest of the Indians'. In contrast, Cosmas Indicapleustes clearly states that the native people in Ceylone were different from the Christians. (15)

Dependence on the Church of Fars for Episcopal Ministry

Chronicles of Seert narrates that Mana, the Bishop of Rewardushir ( Fars- South Persia) wrote religious discourses, canticles and hymns in Pahlavi language and translated the works of Diodore and Theodore of Mopseustia into Syriac and sent them to India and the islands of the sea. (16) This shows the ecclesiastical connection of the Indian Church with that of Fars. The recent excavation of Pahlavi Psalter from Turfan in China which is now kept in the museum of Berlin validates this information from Chronicles of Seert. (17)

Metropolitan of India

Patriarch Isho Yahb III (650-660) in a letter, accused the Metropolitan of Fars( South Persia) that he denied Episcopal consecration to Indian church for simony. ' Remember with these, O our God loving brother, that as you closed the door of the Episcopal ordination in the face of the many peoples of India and you impeded the gift of God for sake of perishable gains....'(18)

This letter confirms that there existed in India a regular hierarchy attached to the Church of Fars. This dispute might have been caused by the Metropolitan of Fars asking money for Bishopric consecration. It may imply that, until that time, the prelates were Indian natives and the Indian church community had to pay a lump sum of money to the Metropolitan of Fars to get consecration. Somehow, the Catholicose Patriarch at Selucia-Ctesiphone was informed of this situation that necessitated him to intervene.

Ibn Al Tayib mentions that Patriarch Isho Yahb II (628-643) raised the Indian Church to a Metropolitan Church with some six to twelve suffragans under him, as the number of Christians increased significantly in the region. This would separate the Indian Church from the jurisdiction of the Metropolitan of Fars, but directly under the Patriarch, as a Metropolitan cannot be under another Metropolitan. The Metropolitan of Fars did not like this idea to detach the Indian Church from his jurisdiction and this could be the reason for the dispute challenging the authority of the Patriarch Isho Yahb III . ( 19) It seems that the decision could not have been implemented due to the resistance from the Metropolitan of Fars.
To rectify this situation, Patriarch Isho Yahb III or the next Patriarch Sliba Zacha raised Indian Church into a Metropolitanate, independent of the Church of Fars and directly put under the Patriarch.(20)
Patriarch Thimothy I(780-823) in his letter give us a hint that the Metropolitan was selected locally by the people in the presence of suffragan Bishops and was enthroned by placing the letter of the Patriarch on his head.(21) This confirms that Metropolitans were elected and enthroned locally. There is a possibility that they were native Indians.

Independent Metropolitanate- A Particular Church

Synodical canons of Abdisho narrates that the Metropolitans of India, China and Samarkand and other remote lands were exempted from attending the general synods of the East Syrian Church. (22) Patriarch Theodosius (852-859) stipulated that the Metropolitans of India and China need report to the Patriarch only once in six years rather than every year for the other Metropolitans.(23) These show that the Patriarchate of Seleusia-Ctesiphon seems to have considered the Indian Church as a Particular Church with a certain autonomy.

Metropolitan and Gate of all India ( Metropolitan u-Thara d- kollah Hendo)-The Throne of Saint Thomas


The Metropolitan of the Church of Saint Thomas was called Metropolitan and The Gate of All India- Metropolita u thara d kolla Hendo. The term 'Gate' means Great authority.(24) The Syriac manuscript written in A D 1301 in Cranganore- the Vatican Syriac Codex 22- use the title 'The Metropolitan of India'.
'This holy book was written in the Royal, renowned, and famous city of Shingala in Malabar, in the country of India, in the church of the illustrious martyr Mar Cyriacus- May all the faithful be helped by his prayers ! Amen. .....And in the time of the Bishop Mar Jacob, Metropolitan and director of the Holy see of the Apostle Saint Thomas , that is to say, our director and the director of all the holy church of Christian India.....' (25)

Here, the usages- 'the director of all the holy church of Christian India'- and 'Metropolitan and director of the Holy see of the Apostle Saint Thomas' are important, as they denote the concept of the Throne of Saint Thomas and a Quasi Patriarchal status.

Fr Campori S J wrote in AD 1607- 'according to the information gathered from several Chaldean books and from well known facts, the Bishop of the Serra ( Malabar) was always an Archbishop and is the oldest in the whole of India. Its Archbishops and Prelates were always called Archbishop Metropolitan of All India and of its confines.' (26)

The last Chaldean Bishop, Mar Abraham who was resident in Angamali used the title 'All India' in his letters to the Patriarch. (27) Bishop Francis Ros, the very first Latin Rite Bishop of Saint Thomas Christians and Bishop Palliveettil Chandy, the first native Bishop of Catholic Syrians are also reported to have used the title 'Metropolitan of All India'.

Metropolitan of Angamali, the 'Rambba d Kolhon Apeskope u Metropolite'- Superior of all the Bishops and Metropolitans.

When the second Chaldean Patriarch Mar Abdisho appointed Mar Abraham as the Metropolitan of Angamali, he conferred the title 'Rambba d Kolhon Apeskope u Metropolite'- Superior of all the Bishops and Metropolitans. (28). Mar Abdisho in his decree nominating Archdeacon George of Christ as the Bishop of Palayur and Suffragan to Mar Abraham, seems to have authorised Mar Abraham to assemble all the Metropolitans and Bishops and also to elect and consecrate Bishops. (29) By this, the Metropolitan of Angamali was given autonomy and authority over other Prelates. Until then, the Metropolitans did not have an assigned seat. This may be a Roman Catholic influence, as this is the first Bishop appointed by the Catholic Chaldean Patriarch, immediately after its formation. So, now, the seat of Metropolitan and Gate of All India has been fixed at Angamali.

Patriarch of India- the testimony of Joseph, the Indian

Joseph the Indian, the famous Indian Cathanaar who visited Europe and the Pope in AD 1501 with Cabral, talks about the Patriarch of India. Joseph was interviewed by the House of Lords of Venice where he explained the hierarchical structure of the Church of Malabar. 'They have a Supreme Pontiff called Catholica, twelve Cardinals, two Patriarchs, Bishops and Arch bishop's. Joseph also mentioned that he was ordained as a Priest by this Catholica. Joseph clearly confirms that this Catholica appoints Patriarchs, one for India and one for China.
(30)
We can see from History that Joseph was ordained by Catholicos Simon, the Patriarch of the East, in AD 1490.The famous Syriac letter of the three Bishops Mar Yohannan, Mar Yakkob and Mar Denha in AD 1504 to the Patriarch of Babylon testifies this fact. (31)

Here, Joseph is clearly stating the hierarchical relations and structure of the Saint Thomas Christians. Their Supreme Pontiff is the Catholicose at Babylon. Under him twelve cardinals. It is unclear, if this position is called Cardinal exactly, as Cardinal is a title in the Roman Church. We can assume that there was a twelve member council immediately under the Catholicos. This reminds us about the 12 canonists under Paremmakkal Thomman Cathanaar, the Governor of the Catholic Syrians. (32)
In the history, we can see Mar Ahathalla comes with a claim that he was a Patriarch for Thomas Christians appointed by the Pope in AD 1653.(33) Kallada Mooppan- Mar Andrews also arrived in AD 1676 with a claim that he was a Patriarch.(34) These two persons were accepted by the community which confirms that such a title was in use in India. G Schurhammer also comments that the head of the Indian Church was sometimes referred to as Patriarch in a wider sense. ( 35)

Lost dignity.

When the Portuguese arrived in Malabar, they found a flourishing Christian community there, lead by Bishops from Babylon. The initial period was friendly but later, they began to find mistakes in the faith of the Thomas Christians and accused heresy . They forced the Thomas Christians to conform with Roman rite. The Thomas Christians resisted against this religio cultural invasion. Even when they yielded with the spiritual authority, they vehemently resisted for any change in their rite. The Portuguese missionaries, as a last resort, convened a diocesan synod at Udayampeeroor( Diamper) in which, they forced the Archdeacon and the Cathanaars to obey to the decisions of the synod which was meant to Latinise the Church of Saint Thomas. Synod of Diamper was definitely a forceful and illegal invasion of Portuguese Missionaries into the affairs of Saint Thomas Christians. The Archbishop of Goa had no jurisdiction over Saint Thomas Christians. Without any special mandate from the Roman Pontiff, he forcefully entered the Archdiocese of Angamali and convened the Diocesan Synod of Diamper. The conduct of the synod was invalid and illegitimate. The Christians were intimidated and threatened with serious punishments to make them obey. (36)

After this infamous Synod of Diamper in 1599, the Church of Saint Thomas Christians became subjected to Latin rite Bishops and the historic connection with the Patriarchate of Chaldeans was broken. The Portuguese Missionaries downgraded the ancient Church of Christians of Saint Thomas into a mere suffragan of the Archdiocese of Goa of Latin rite. Later, due to the resistance of Saint Thomas Christians, the Metropolitanate was reinstated and Archdiocese of Kodungalloor was created with Western Prelates.(37) Even though the Thomas Christians were subjected to Latin rite prelates in Latin Rite hierarchy, the community consolidated under the leadership of the Archdeacons as a separate rite with its own liturgy and traditions. The Missionaries began to Latinise their rite of worship and tried to eliminate the authority and status of the Archdeacon and thereby dishonour the status of their ancient Church of Malabar. The community secretly tried to get Prelates from the Patriarchate of Chaldeans and other Eastern Churches. The missionaries used their political power to prevent Thomas Christians from contacting any Oriental Churches and they even arrested and deported Mar Ahatalla, a Bishop of Syriac Rite who arrived in Mailappore in AD 1653.(38)

The Thomas Christians rose up and revolted against the Portuguese in AD 1653 in the historic Coonan Cross Oath and consecrated the Archdeacon Palliveettil Thomas as the Bishop of Thomas Christians. This revolt was nearly complete and that shocked the Missionaries.(39) Rome intervened and Carmelite Missionaries were sent to win the Thomas Christians back. Carmelites could convince the majority of Thomas Christians that the consecration of the Archdeacon Thomas was invalid as the consecration was conducted not by any Bishops, but by twelve priests only. Rome appointed Carmelite Missionary, Joseph Maria Sebastiani as the Bishop for Saint Thomas Christians. Many leaders of the community rejoined the missionaries. Due to political reasons, Portuguese Missionaries had to leave the country and they consecrated Palliveettil Chandy Cathanaar as the Bishop for the Catholic Thomas Christians in 1663.(40) Thus, the majority of Thomas Christians consolidated under the native Bishop Palliveettil Chandy, keeping their Syro Chaldean rite of worship.

Evolution of Syro Malabar Church

This community of the Catholics of Syro Chaldean rite became the Syro Malabar Church. After Bishop Palliveettil Chandy, the Catholic Syrians had to continue under Latin Bishops until 1896. But, they continued their struggle for independence, autonomy and to protect their Syro Chaldean Rite. As a result, the Syro Malabar Hierarchy was established in AD 1887 with the erection of Kottayam and Trichur vicariates for the Catholic Thomas Christians, separating them from the Latin rite Catholics. (41) In 1896, native Prelates were appointed in Kottayam and Trichur vicariates and also in the newly created Ernakulam vicariate.(42) In 1923, Ernakulam vicariate was elevated as an Archdiocese and the Church became a Metropolitan Church. (43) In 1992, Syro Malabar Church was elevated to a Major Archiepiscopal Church with Padiyara Mar Anthonius I as the first Major Arch Bishop. (44) Initially, the Major Arch Bishop of Syro Malabar Church was not given the full powers as specified in the Oriental canon Law due to the differences existing in the church.

The first and second Major Archbishops were nominated by the Supreme Pontiff, the Pope of Rome. During the time of the second Major Arch Bishop Vithayathil Mar Giwargis I, the Holy Synod of Syro Malabar Church was given full powers including election of the Father and Head of the Church.
In 2011, after the sad demise of Vithayathil Mar Giwargis I Bava, the Holy Synod of Syro Malabar Church canonically elected a new Father and Head of the Church and Alencheril Mar Giwargis II Bava was enthroned as the new Major Archbishop. This is the first time, the Syro Malabar Church was executing the powers to elect its Father and head of the Church, thereby recapturing the lost status of 'Metropolitan and the Gate of All India'.
In this evolution of Syro Malabar Church, one cannot forget the efforts and sufferings of our forefathers. To name some of them, Paremmakkal Thomman Cathanaar, Cariattil Mar Yawsep Metropolita, Nidheerickal Mani Cathanaar and Rev Dr Placid Podipara. The Thomas Christians fiercely fought against the foreign missionaries to preserve our rite and liturgy. During the evolution of Syro Malabar church in a strongly latinised environment, it was Rev Dr Placid Podipara who guided us and our leaders in the right path to preserve our Apostolic Christianity. As a Consulter of the Holy See, he argued for the legitimate rights of Syro Malabar Church as a Particular Church and the right for expansion of its territory of jurisdiction and for correction of its mutilated liturgy. The Syro Malabar church would have evolved into a mere offshoot of the Latin rite in Kerala without the efforts of Rev Dr Placid. . Without having the awareness of our identity, the Church would have gone to a path of merging with the Latin rite terminating the existence of the Catholic Thomas Christian rite of Malabar. ( 45)

Recapturing the lost status

Today, the Syro Malabar Church has evolved fully into a Particular Church in the Universal Catholic communion with autonomy. She has grown globally. Syro Malabar faithful have migrated to several Indian cities and overseas. Countries in the Middle East, Far East like Singapore, Australia, several European countries and the Americas have significant presence of Syro Malabar faithful. The Syro Malabar Church has several eparchies outside Kerala including a few mission eparchies. Syro Malabar faithful have organised themselves in several Indian cities and have their own liturgy and rite and are demanding for eparchies in Delhi, Bangalore, Chennai, Hyderabad and so on. There is very strong presence of Syro Malabar Church in the Persian Gulf countries and we have a very beautiful Church of our own in Doha, Qatar.

A Syro Malabar eparchy was erected in Chicago to serve the Syro Malabarians in North America and Canada. The Syro Malabar Community in the UK has transformed the Catholic Church in the UK with their rich cultural heritage. There are demands for Syro Malabar eparchies in Europe.
The Head of the Church should be able to execute his jurisdiction globally. Still, the territory of the Syro Malabar Church is restricted. The Major Archbishop does not have even the historic 'All India' jurisdiction.

As we have already discussed, the Metropolitans of Thomas Christians had a special privilege and a Quasi Patriarchal status under the Patriarchs of Babylon. As Rome bifurcated the Catholic Thomas Christians from the Patriarchate of Chaldeans, Syro Malabar Church has all the rights to have its own Patriarch. The present title of 'Major Archbishop' is unknown in Syriac Tradition. Let us pray God for preserving and protecting our Apostolic Christianity by reinstating the ancient status of our Metropolitan as the 'Director and Ruler of the See of Apostle Thomas, by having a Patriarch of Thomas Christians under the Universal Catholic Communion.

References

1 Pius Malekkandathil, Saint Thomas Christians: A Historical analysis of their origin and development upto 9th century AD, in Saint Thomas Christians, and Nambudiris Jews and Sangam Literature, Ed Bosco Puthur, LRC Kochi 2006, p 2
2. J N Farquhar, Apostle Thomas in South India, Bulletin of John Rylands University Library, Vol xi 1927 p 49
3.B T Anklesaria, The Pahlavi inscription on the crosses in Southern India, in The Journal of K R Cama Oriental Institute, Bombay, vol 39, 1958, p80
4.J N Farquahar, Thomas in South India, Bulletin of John Rylands University Library vol XI 1927 p 37
5.Alphonse Mingana, Early spread of Christianity in India, The Bulletin of the John Rylands Library, vol 10 p440
6.J Oswald Dykes, From Jerusalem to Antioch, London, 1874, pp 412-415
7. Stephen Andrew Missick, Mar Thoma, the Apostolic Foundation of the Assyrian Church and the Christians of Saint Thomas in India, Journal of Assyrian Academic Studies, vol XIV, No 2, 2000, pp35-36 citing Alexander Roberts and James Donaldson, Eds. The Writings of the Fathers down to AD 325: Ante Nicene Fathers vol 8 Peabody, Massachusetts, Hendrickson Publications 1994, p657-672.
8. Stephen Andrew Missick, Mar Thoma, the Apostolic Foundation of the Assyrian Church and the Christians of saint Thomas in India, Journal of Assyrian Academic Studies, vol XIV No 2, 2000, pp35-36
9. Bar Hebraeus, Chronicles Ecclesiasticum.iii 169-171 cited by A Mingana, Early Spread of Christianirty in India, The Bulletin of John Rylands University Library, p 467
10.Rev. Dr. Placid Podipara, The Hierarchy of Syro Malabar Church, Collected works of Rev Dr Placid J Podipara, vol 1 p 662
11. A Mingana, Early Spread of Christianity in India, The Bulletin of John Rylands University Library vol 10 p 458
12. A Mingana, opus cit.p 459
13. A Mingana, opus cit. pp 461-2
14 Periplus of the Erythrean Sea Part II containing an account of navigation of the ancients from the Gulf of Elana, the red sea to the land of Ceylon, William Vincent DD, 1805
“ In conformity with this system, we find, that throughout the whole which the periplus mentions of India, we have a catalogue of the imports and exports only at the two ports of Barugaza and nelkunda, and there seems to be a fixed distinction between the aerticles appropriate to each. Fine muflins and ordinary cottons are the principal commodities of the first, tortoise shell, pearls, precious stones, silk, and above all pepper seems to have been procurable only at the latter. This pepper is said to be brought to this port from Cottonora, generally supposed to be a province of canara, in the neighbourhood of nelkunda, and famous to this hour for producing the best pepper in the world except that of Sumatra.”
Indian geographical Journal Vol V, VI p236-238 suggests that Barake was on the mouth of river Baris which is the River Pamba and Nelcynda was an inland city on the river. Barake exports pepper from Nelcynda. According to Periplus, Nelcynda was 500 stadia away from Musiris and 120 stadia from Barake. These distances are fairly correct if we take Nelcynda to be Niranom and Barake to be Purakkadu.
15. A Mingana, Early spread of Christianity in India p 462-463 quoting J W Mc Crindle, Chritian Topography of Cosmas, an Egiptian Monk,, Hakluyt Society 1907 pp 118-121
16. A Mingana, Early spread of Christianity in India, p 460
17.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
18. A Mingana, Early spread of Christinity in India p464
19. A Mingana, op cited p496-497
20. Rev Dr Placid Podipara, The Hierarchy of Syro Malabar Church, in Collected works of Rev Dr Placid J Podipara CMI vol I p666 citing J S Assemani, Bibiliotheca Orientals III p346
21.Rev Dr Placid J Podipara, opus cit. p666 citing Corpus christorum christianorum, textus, 167,pp119, 118;versio 168,pp120,121
22. A Mingana, op cit. p488-9
23. 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 Religions Society and Culture, Doctoral Thesis of Mahatma Gandhi University, Kerala, India, p 292
24. Rev Dr Placid Podipara, The Hierarchy of Syro Malabar Church, in Collected works of Rev Dr. Placid J Podipara CMI vol I p666 citing Paulinus S Bartholomeo, India Orientalis Christiana, Roma, 1794, p 88
25. A Mingana, Early Sperad of Christianity in India,The Bulletin of John Rylands University Library, Vol 10 p 501)
26 Placid Podipara, The Hierarchy of Syro Malabar Church, CH IV, in Collected Works of Rev Dr Placid Podipara, vol I p667 -668 citing Archives Roman of the Society of Jesus., GOA, 65 f 4
27. Rev Dr Placid Podipara, The Rise and decline of the Indian Church of saint Thomas Christians, in Collected works of Rev Dr Placid J Podipara, vol I p795 citing Jesuite Archives, Rome, Goa, 65, f 5
28. Mar Abdisho's letter to the Arch Bishop of Goa on 24/08/1567. The original in syriac is preserved in ARSI Gallia 95-1, f 197.See fascimile in Documenta Indica vol II p 41. Italian translation in A Rabbath, Documents inedits pour servir a l'histoire du Christianisme en Orient II Paris, Leipzig 1910, pp432-434 cited by Jacob Kollamparampil, Sources on the Hierarchical structure of the Saint Thomas Christian church in the pre diamper period, p 171, in 'The life and nature of Saint Thomas Christian church in the pre diamper period', ed B Puthur, LRC Kochi, 2000
29. Mar Abdisho's decree dated 25/08/1567. Portuguese translation in ARSI Goa, 1011, f 463, J Wicki, Documenta Indica VII,pp703-705 cited by Jacob Kollamparampil, , Sources on the Hierarchical structure of the Saint Thomas Christian church in the pre diamper period, p 171, in 'The life and nature of Saint Thomas Christian church in the pre diamper peroiod', ed B Puthur, LRC Kochi, 2000
30. Narrations of Joseph, the Indian, Ch 5 Italian, Latin and Dutch texts, Antony Vallavanthara, India in 1500 AD pp168-9,231.
31. Alphonse Mingana, Early Spread of Christianity in India, The Bulletin of John Rylands University Library, vol 10 p468, H Hosten, The Saint Thomas Christians of Malabar AD 1490-1504, Kerala Society Papers series 5 Ed T K Joseph,pp225-226
32. Antony Vallavanthara, India in 1500 AD, foot note 72, p274
33. Joseph Thekkedathu, The troubled days of Francis Garcia, pp 51-52
34. Thomas Whitehouse, Lingerings of Light in the dark land, being researches into the past history and the present condition of the Syrian Church of Malabar, Thomas Whitehouse, p 199
35. G Schurhammer S J, The Malabar Church and Rome during the early Portuguese period and before,Trichinopoly, 1934, F29 cited by Rev Dr Placid Podipara, A short History of Malabar Church, in Collected works of Rev Dr Placid J Podipara, vol I p265
36. Jonas Thaliath, The Synod of Diamper, pp172-173
37. Joseph Thekkedathu, History of Christianity in India, Vol II p75
38. Joseph Thekkedathu, opus cit pp94-95
39. Joseph Thekkedathu, opus cit pp 91-94
40. Joseph Thekkedathu, opus cit pp96-100
41. Leo XIII Quod jam Pridem, 20 May 1887, cited in Marthomma Christianikalude Sabha Noottandukaliloode, (Mal), Rev. Dr Kurian Mathothu, Rev Fr Sebastain Nadackal, Palai, p111
42. Pope Leo XIII, Quale Rei Sacrae, 11 August 1896, cited in Marthomma Christianikalude Sabha Noottandukaliloode, (Mal), Rev. Dr Kurian Mathothu, Rev Fr Sebastain Nadackal, Palai, p114
43. Pope Pius IX, Romanae Pontifices, cited in Marthomma Christianikalude Sabha Noottandukaliloode, (Mal), Rev. Dr Kurian Mathothu, Rev Fr Sebastain Nadackal, Palai, p115
44. Pope JohnPaul II, Quae majoris christi Fidelium, 16 December 1992, cited in Marthomma Christianikalude Sabha Noottandukaliloode, (Mal), Rev. Dr Kurian Mathothu, Rev Fr Sebastain Nadackal, Palai, p126
45. Willaim Macomber, History of the Chaldean Mass, Journal of Assyrian Academic Studies,vol XI No 2, p 81 reprint of Worship, Vol.51, No.2 (1977) 107-120.

Sunday 5 June 2011

MAJOR ARCH BISHOP ALENCHERIL MAR GIWARGIS II BAVA-THE PATRIARCH OF SYRO MALABAR CHURCH AND THE GATE OF ALL INDIA


MAJOR ARCH BISHOP ALENCHERIL MAR GIWARGIS II BAVA-THE PATRIARCH OF SYRO MALABAR CHURCH AND THE GATE OF ALL INDIA- A DISCUSSION ON THE HISTORICAL HIERARCHICAL STATUS OF THE CHURCH OF SAINT THOMAS CHRISTIANS.

INTRODUCTION

Syro-Malabar Church is an Eastern Catholic Church in communion with the Pope of Rome. It is an Apostolic Church founded by Saint Thomas, one of the twelve disciples of Jesus. Syro Malabar Church is the largest group of Saint Thomas Christians. The term Syro Malabar was coined by the Western Missionaries to denote 'the Syrian Church of Malabar'- those Catholics that follow the Syro Chaldean rite.
Sui iuris Churches. (1)

These are the Eastern Rite Churches that are in communion with the Roman Pontiff, the Pope. They are Churches of their own particular law. Syro Malabar Church is one among the 21 sui iuris Churches in the Universal Catholic Church. They consists of 6 Patriarchal Churches, 4 Major Archi Episcopal Churches, 3 Metropolitan Churches and 9 other sui iuris churches.

Patriarchal Churches are the fully developed particular churches with a Patriarch as the head with its own synod and territory. The synod elects the Patriarch and inform the Universal Pontiff, the Pope of Rome. Major Archi Episcopal Churches have a Major Arch Bishop as the head, slightly inferior to the status of a Patriarch. The synod elects the Major Arch Bishop, but needs confirmation by the Pope. Pope can reject the election.

Patriarchal Churches in Catholic communion.

1. Coptic Catholic Church based in Cairo
2. Maronite Church of Lebanon
3. Syriac Catholic Church of Beirut
4. Armenian Catholic Church
5. Chaldean catholic Church
6. Melkite Greek catholic Church

Major Archiepiscopal Churches of Catholic Communion.

1. Syro Malabar Church
2. Syro Malanakra Church
3. Romanian Church
4. Ukrainian Greek Catholic Church

Metropolitan Churches in Catholic Communion

1. Ethiopian Catholic Church,
2. Ruthenian Catholic Church and
3. Slovac Greek Catholic Church

Other sui iuris Churches in Catholic Communion

1. Albanian Greek Catholic Church,
2. Belarusian Greek Catholic Church,
3. Bulgarian Greek Catholic Church,
4. Byzantine Church of the Eparchy of Krizevci,
5. Greek Byzantine Catholic Church,
6. Hungarian Greek Catholic Church,
7. Italo Albanian Catholic Church,
8. Macedonian Greek catholic Church and
9. Russian Catholic Church.

THE SYRO MALABAR CHURCH IN CATHOLIC COMMUNION

Thomas Christians were part of East Syrian Church. They came into direct communion with the Church of Rome through the Chaldean Patriarchate with the arrival of Mar Joseph Sulaqa and Mar Elias in AD 1554. Historically, the title of the head of the Church of Saint Thomas was the 'Metropolitan and the Gate of India'. Ancient documents vouches this.(2)

After the infamous Synod of Diamper in 1599, the Church of Saint Thomas Christians became subjected to Latin rite Bishops. The Latin Missionaries broke the historic connection of Thomas Christians with the Patriarchate of Chaldeans and downgraded the ancient Church of Christians of Saint Thomas into a mere suffragan of the Arch diocese of Goa of Latin rite. Later, the Metropolitanate was reinstated and Arch Diocese of Kodungalloor was created with Western Prelates.(3) Even though the Thomas Christians were subjected to Latin rite prelates in Latin Rite hierarchy, the community consolidated under the leadership of the Arch Deacons as a separate rite with its own liturgy and traditions. The Missionaries began to impose Latinisations in their rite of worship and tried to eliminate the authority and status of the Arch Deaconate and thereby dishonour the status of their ancient Church of Malabar. The community secretly tried to get Prelates from the Patriarchate of Chaldeans and other Eastern Churches. The missionaries used their political power to prevent Thomas Christians from contacting with any Oriental Churches and they even arrested and deported Mar Ahatalla, a Bishop of Syriac Rite arrived in Mailappore.(4)

Thomas Christians rose up and revolted against the Portuguese in AD 1653 and consecrated the Arch Deacon Palliveettil Thomas as the Bishop of Thomas Christians. This revolt was nearly complete and that changed the politics.(5) Rome intervened and Carmelite Missionaries were sent to win the Thomas Christians back. Carmelites could convince the majority that the local church needs Bishops and the consecration of the Arch Deacon Thomas was invalid as the consecration was conducted not by any Bishops, but by twelve priests only. Many leaders of the community rejoined the missionaries and later, due to political reasons, Portuguese Missionaries had to leave the country and they consecrated Palliveettil Chandy Cathanaar as the Bishop for the Catholic Thomas Christians in 1663.(6) Thus, the majority of Thomas Christians consolidated under the native Bishop Palliveettil Chandy, keeping their Syro Chaldean rite of worship. It is reported that Bishop Palliveettil Chandy applied the historic title 'The Metropolitan and the Gate of all India'. This title denotes a Quasi Patriarchal status with all India jurisdiction.(7)

This community of the Catholics of Syro Chaldean rite became the Syro Malabar Church. After Bishop Palliveettil Chandy, the Catholic Syrians had to continue under Latin Bishops until 1896. But, they continued their struggle for independence, autonomy and to protect their Syro Chaldean Rite. As a result, the Syro Malabar Hierarchy was established in AD 1887 with the erection of Kottayam and Trichur vicariats for the Catholic Thomas Christians, separating them from the Latin rite Catholics. (8) In 1896, native prelates were appointed in Kottayam and Trichur vicariats and also in the newly created Ernakulam vicariat.(9) In 1923, Ernakulam vicariat was elevated as an Arch diocese and the church became a Metropolitan church. (10) In 1992, Syro Malabar Church was elevated to a Major Archiepiscopal Church with Padiyara Mar Anthonius I as the first Major Arch Bishop. (11) The first and second Major Arch Bishops were nominated by the Supreme Pontiff, the Pope of Rome. During the time of the second Major Arch Bishop Vithayathil Mar Giwargis I, the Holy Synod of Syro Malabar Church was given full powers including election of the Father and Head of the Church. This is the first time, the Syro Malabar Church was executing its powers to elect the Father and head of the Church canonically. This event actually denote the recapturing of the old status of 'Metropolitan and the Gate of All India' which was lost due to Latinisations.

The Holy Synod of Syro-Malabar Church that consists of 44 bishops, commenced on 23rd May 2011, has elected Mar George Alencherry, the Bishop of the Eparchy of Thakkala, as the Father and Head of the church, The Major Arch Bishop.

The title Major Arch Bishop in unknown in Thomasine Christian tradition as it is a title of the Latin Church. The Antiochian Rite Syro Malanakara church in Kerala which was also elevated to Sui iuris church by Rome calls their Major Arch Bishop as Catholicose according to their tradition. Many Syro Malabar faithful wish to call him Patriarch as per the eccelsiological and cultural tradition of Thomasine Christianity in India. The Thomas Christians were ecclesiastically and hierarchically part of the Patriarchate of Chaldeans. As the Syro Malabar Church was bifurcated from the Patriarchate of Chaldeans due to political reasons, the church deserves the same title.


SHORT BIOGRAPHY OF MAR GIWARGIS II (12)

Mar Giwargis Alencherry was born in 1945 in Thuruthy in the Arch Diocese of Changanacherry. Two of his brothers are Priests and a sister is a nun. He had his initial education in local schools and joined the seminary in 1961 at Parel, Changanacherry and then at Saint Joseph's Pointifical Seminary Alwaye. He passed his degree in Economics with second rank from Saint Berchman's College, Changanacherry. He was ordained as a Priest in 1972 by the Late Major Arch Bishop Padiyara Mar Antonius I Bava. He then worked as the assistant vicar at the Cathedral church of Changanacherry and Director of the Archdiocesan Faith Formation department. Then he served as the secretary of the Commission for Catechism of the Kerala Catholic Bishops’ Council . He was sent to Paris for higher studies and obtained his Doctorate in Biblical Theology at Sorbonne University and the Catholic Institute.
From 1986, he served as the Director of the Pastoral Orientation Centre of the Kerala Catholic Bishops Council and as a Professor at Saint Thomas Apostolic Seminary and Oriental Institute, Kottayam. He became the protosyncellus of the Metropolitan of Changanacherry in 1994 and in 1996, he was consecrated as the first Bishop of Thakcalay, a mission diocese of the Syro Malabar Church.

As a Bishop, he served the Church as the secretary of the Syro Malabar synod, Chairman of the Commission for Catechism of the Syro Malabar Church, and Chairman of the CBCI commission for laity. He is an author of several articles and books in various languages. He is proficient in Malayalam, Tamil, English and French.

Mar Giwargis has been described as a simple man who even uses public transport to travel. He is well known for his down-to-earth approach that he has even visited all the houses in his diocese!. He is considered as a person with traditional view of the Church. He wears a Sleeva (traditional cross) on his rudraksha seed garnet that reflects the Indian tradition profoundly.


INTERESTING OBSERVATIONS ABOUT THE ELECTION

First in the history- recapturing the Historical autonomy.

This was the first ever election of the Father and Head of Syro Malabar Church after the power of election was given to the synod. All the previous Major Arch Bishops were nominated by the Pope. This is an event marking the full evolution of Syro Malabar Church into sui iuris status claiming its historical autonomy and individuality.
Pontiff who had his formation in Syro Malabar Rite.

This is the very first Major Arch Bishop who had his formation as a Syro Malabar Priest. All the predecessors, even though they were Syro Malabar in origin, were trained and ordained as Latin rite priests and then re-implanted into the Syro Malabar Church. This factor will give a new direction to the church leadership in the light of its history and tradition.

Unity of the Holy Synod.

There were many speculations in the media about the election of the Major Arch Bishop on the grounds of regional and other preferences and it is reported that even one of the Bishops also have responded to these kinds of talks in the printed media and put forward names of a few candidates. (13) A group of clergy also released a press notice before the election raising issues with the background of the differences existed in our Church on the way of celebrating the Holy Qurbana.

Under these circumstances, the election process caught wide attention and many were anxious that these may even put the Church in turmoil. But the Holy Synod completed the election process on the first day itself and the required 2/3 majority was obtained on the second round of voting itself, as reported by the Curia Bishop.(14)

Obedient to the Synodal decisions

The elected person was one among the Bishops who fully obeyed the decision of the Holy Synod about the celebration of Holy Qurbana. When the whole church was divided about the way of celebration of Holy Qurbana ad orientum- facing the altar- versus ad populum- facing the people-, the Holy Synod unanimously decided to follow a compromise formula by celebrating the initial prayers ad populum, the anaphora ad orientum and the final prayers ad populum- the so called 50:50 formula. (15) Mar Giwargis was one among the few Bishops who fully obeyed and implemented the synodal decision.

Divine influence.

This election process clearly shows the explicit involvement of the Ruha D' Kudisha in the Church. The election result was surprising that the incumbent was not a prominent candidate as speculated. The Election process was so quick and smooth and the synod was united in selecting a person without any preferences or prejudice. Divine influence is prominent that the members of the Holy Synod were instrumental in the plans of the Ruha D Qudisha, in having the incumbent one of the Bishops who fully obeyed the decisions of the Holy Synod even sacrificing his own views, one who had his formation of clerical life in the Syro Malabar rite itself and in the unity of the Holy Synod in the background of differences about restoration and reformation.


God has shown us the divine intervention here by selecting a Bishop who obeyed the Synodal decision! God is teaching us the greatest lesson of obedience, as Our Lord Isho Mishiha showed us. The Almighty God is giving us a clear message of obedience.


EVOLUTION OF HIERARCHY IN THE CHURCH OF SAINT THOMAS

Thomasine Christianity and East Syrian Church.

Thomas Christians in India were part of the East Syrian Church. East Syrian Church is the communion of churches founded by Apostle Thomas. Apart from Indian Church, the other Thomasine Churches are the Church of Fars, Church of Edessa and the Church of Selucia Ctesiphon. The Assyrian Church was one of the very first churches established in Biblical times. Acts of Apostles mentions about the presence of Assyrians on the day of Pentecost. (Acts 2,9) Very ancient syriac writings such as 'The Doctrine of Addai', 'The Chronicles of Arbela' and 'The teachings of the twleve Apostles' mentions that Saint Thomas sent Thaddeus and Mari to preach Abgar Ukkama the Black, the King of Assyrians at Osrhoene (Edessa).(16) Eusebius, the father of Church history also witnesses in AD 325 that he personally searched the state archives of the Assyrians in the capital city of Edessa and found official records of this Apostolic visit . (17)

It is believed that Apostle Thomas personally founded the Church of Fars and the Church of Malabar and his disciples Mar Addai-Thaddeus and Mar Mari founded the Church of Selucia-Ctesiphon and the Church of Edessa. But Church of Selucia Ctesiphone aquired supremacy as it was the capital of Persian Empire and the Catrholicos Patriarch was based there.
Indian Church was subjected to Church of Fars initially which was a Metropolitan Church. East Syrian Patriarch Isho Yahb III(650-660) elevated the Indian Church also to a Metropolitanate and made equal in status to the Metropolitanate at Fars and thus came directly under the Patriarch.(18) This Metropilitan of India was called Metropolitan and the gate of India.

Metropolitan and Gate of all India ( Metropolitan v-thara d- kollah hendo)-The Throne of Saint Thomas

The Metropolitan of the Church of Saint Thomas was called Metropolitan and gate of All India. The Syriac manuscript written in 1301 in Cranganore- the vatican Syriac codex 22- use the title The Metropolitan of India. ' .....And in the time of the Bishop Mar Jacob, Metropolitan and director of the Holy see of the Apostle Saint Thomas , that is to say, our director and the director of all the holy church of Christian India.....' (19)

Here, the usages- 'the director of all the holy church of Christian India'- and 'Metropolitan and director of the Holy see of the Apostle Saint Thomas' are important, as they denote the concept of the throne of Saint Thomas and a quasi Patriarchal status.

The term Metropolitan and the gate of All India has been reported by many authors including Rev. Paulinus De Bartholomew, Rev Campori S J, and so on. (20)

Metropolitan of Angamali, the 'Rabba d Kolhon Apeskope u Metropolite'- Superior of all the Bishops and Metropolitans.

When the second Chaldean Patriarch Mar Abdisho appointed Mar Abraham as the Metropolitan of Angamali, he conferred the title 'Rabba d Kolhon Apeskope u Metropolite'- Superior of all the Bishops and Metropolitans. (21) Mar Abdisho in his decree nominating Arch Deacon George of Christ as the Bishop of Palayur and Suffragan to Mar Abraham, seems to have authorised Mar Abraham to assemble all the Metropolitans and Bishops and also to elect and consecrate Bishops. (22) By this, the Metropolitan of Angamali was given autonomy and authority over other Prelates.

Patriarch of India- the testimony of Joseph, the Indian

Joseph , the Indian Cathanar's narrations in AD 1501 before the signoria of venice describe about the Patriarch of India. Joseph was interviewed by the House of Lords of Venice where he explained the hierarchical structure of the Church of Malabar.'They have a Supreme Pontiff called Catholoica, twelve Cardinals, two Patriarchs, Bishops and Arch bishop's. Joseph also mentioned that he was ordained as a Priest by this Catholica. (23)

We can see from the History that Joseph was ordained by Catholicos Simon, the Patriarch of the East, in AD 1490.The famous syriac letter of the three Bishops Mar Yohannan, Mar Yakkob and Mar Denha in AD 1504 to the Patriarch of Babylon testifies this fact. (24) Joseph clearly confirms that this Pontiff is called Catholica. The Catholca appoints Patriarchs, one for India and one for China.(25)

Here, Joseph is clearly stating the hierarchical relations and structure of the Saint Thomas Christians. Their Supreme Pontiff is the Catholicose at Babylon. Under him twelve cardinals. It is unclear, if this position is called Cardinal exactly, as Cardinal is a title in the Roman Church. We can assume that there was a twelve member council immediately under the Catholoicos. This reminds us about the 12 canonists under Paremmakkal Thomman Cathanaar, the Governor of the Catholic Syrians. (26) Joseph is clear about Patriarchs of India and China under the Catholicos.

Special Privileges to the Metropolitan of India, Quasi- Patriarchal status ?

We have to remember that The Metropolitan of India was given special privileges due to the fact that they are far away from the Patriarchate. Patriarch Theodosius (852-859) stipulated that the Metropolitans of India and China need report to the Patriarch only once in six years rather than every year for the other Metropolitans. (27)
From this , we can assume that the Metropolitan of India had a certain autonomy and it seems that the Patriarchate considered the Indian Church as a Particular church. Could this special privilege made the Metropolitanate as a Quasy Patriarch ?
If we follow the subsequent history, we can see Mar Ahathalla arrives to Mailappore claiming that he was the Patriarch of India appointed by the Pope.(28) Also, Mar Andrews- Kallada Mooppan arrives in AD 1676 claiming that he was the Patriarch appointed by the Pope.(29) If Patriarch was not a familiar title, they would not have made such claims as a Patriarch and the faithful would not have accepted them.

CONCLUSION.

The Syro Malabar Church is a Major Archi Episcopal Church. It is unlikely that Patriarchal status will be conferred to Syro Malabar Church in the present circumstances. We have seen that the Syro Malabar Metropolitan had the title of The Metropolitan and the gate of India and the Director of the See of Saint Thomas, which are quasi patriarchal titles with All India jurisdiction. Historically, we can see the Patriarchate of Babylon giving special status to the hierarch of Indian Church to report only once in 6 years, conferring a special privilege and the status of a particular Church. Overall, as Rome has bifurcated the Indian Church from the Patriarchate of Chaldean on political grounds, the hierarch of the Christians of Saint Thomas should also have the same title. On these grounds, we have all the rights to call our Father, the Major Arch Bishop Alencherril Mar Giwargis II Bava , as the Patriarch of Syro Malabar Church on a wider sense.


Picture from http://www.smcim.org/news/listall
Thanks for Dr Joseph Alumkal and Mr mathew Mailapparampil for their valuable suggestions

References

1. http://en.wikipedia.org/wiki/Sui_iurus_chuch, also http://en.wikipedia.org/wiki/Eastern_Catholic_Churches#cite_note-28, accessed on 18/06/2011
2 .Placid Podipara, The Hierarchy of Syro Malabar Church, Ch IV in Collected works of Rev Dr Placid Podipara, vol I San Jose Publications, Mannanam, pp 666-667
3. Joseph Thekkedathu, History of Christianity in India, Vol II p75
4. Joseph Thekkedathu, opus cit pp94-95
5. Joseph Thekkedathu, opus cit pp 91-94
6. Joseph Thekkedathu, pous cit pp96-100
7. Rev Dr Placid Podipara, The Hierarchy of Syro Malabar Church, in Collected works of Rev Dr Placid Podipara CMI, Vol I p 719
8. Leo XIII Quod jam Pridem, 20 May 1887, cited in Marthomma Christianikalude Sabha Noottandukaliloode, (Mal), Rev. Dr Kurian Mathothu, Rev Fr Sebastain Nadackal, Palai, p111
9. Pope Leo XIII, Quale Rei Sacrae, 11 August 1896, cited in Marthomma Christianikalude Sabha Noottandukaliloode, (Mal), Rev. Dr Kurian Mathothu, Rev Fr Sebastain Nadackal, Palai, p114
10. Pope Pius IX, Romanae Pontifices, cited in Marthomma Christianikalude Sabha Noottandukaliloode, (Mal), Rev. Dr Kurian Mathothu, Rev Fr Sebastain Nadackal, Palai, p115
11. Pope JohnPaul II, Quae majoris christi Fidelium, 16 December 1992, cited in Marthomma Christianikalude Sabha Noottandukaliloode, (Mal), Rev. Dr Kurian Mathothu, Rev Fr Sebastain Nadackal, Palai, p126
12.http://www.maralencherry.smcim.org/profile.html

13 www.ibnlive.in.com/generalnewsfeed/news/synod-to-elect-major-archbishop-to-commence-on-may-23/695369.htm

14.http://www.ernakulamarchdiocese.org/admin/cms/docs/n_high/222.pdf; Mar Bosco Puthur, Curia Bishop and administrator of Syro Malabar Church, Mar George Alencherry, the new Syro Malabar Major Arch Bishop, Circular about the election of the Major Arch Bishop.

15. Synodal News Vol 7, nos 1&2 1999, 61, cited by Dr M Kochupurackal, Liturgical development in the syro malabar church, Syro malabar Church since the eastern code, Ed F Elavuthinkal, Mary Matha Publication, Trichur 2003, pp148

16. Stephen Andrew Missick, Mar Thoma, the Apostolic Foundation of the Assyrian Church and the Christians of Saint Thomas in India, Journal of Assyrian Academic Studies, vol XIVNo 2, 2000, pp35-36 citing Alexander Roberts and James Donaldson, Eds. The Writings of the Fathers down to AD 325: Ante Nicene Fathers vol 8 Peabody, Massachusetts, Hendrickson Publications 1994, p657-672.

17. Stephen Andrew Missick, Mar Thoma, the Apostolic Foundation of the Assyrian Church and the Christians of saint Thomas in India, Journal of Assyrian Academic Studies, vol XIVNo 2, 2000, pp35-36
18. A Mingana, The Early spread of Christianity in India, The Bulletin of John Rylands University Library,Vol 10,p 496
19.A Mingana, Early Sperad of Christianity in India,The Bulletin of John Rylands University Library, Vol 10 p 501
20. Placid Podipara, The Hierarchy of Syro Malabar Church, CH IV, in Collected Works of Rev Dr Placid Podipara, vol I p667 -668 citing Archives Roman of the Society of Jesus., GOA, 65 f 4
21. Mar Abdisho's letter to the Arch Bishop of Goa on 24/08/1567. The original in syriac is preserved in ARSI Gallia 95-1, f 197.See fascimile in Documenta Indica vol II p 41. Italian translation in A Rabbath, Documents inedits pour servir a l'histoire du Christianisme en Orient II Paris, Leipzig 1910, pp432-434 cited by Jacob Kollamparampil, Sources on the Hierarchical structure of the Saint Thomas Christian church in the pre diamper period, p 171, in The life and nature of Saint Thomas Christian church in the pre diamper period, ed B Puthur, LRC Kochi, 2000
22. Mar Abdisho's decree dated 25/08/1567. Portuguese translation in ARSI Goa, 1011, f 463, J Wicki, Documenta Indica VII,pp703-705 cited by Jacob Kollamparampil, , Sources on the Hierarchical structure of the Saint Thomas Christian church in the pre diamper period, p 171, in 'The life and nature of Saint Thomas Christian church in the pre diamper peroiod', ed B Puthur, LRC Kochi, 2000
23. Narrations of Joseph, the Indian, Ch 5 Italian, latin and Dutch texts, Antony Vallavanthara, India in 1500 AD pp168-9,231.
24. Alphonse Mingana, Early Spread of Christianity in India, The Bulletin of John Rylands University Library, vol 10 p468, H Hosten, The saint Thomas Christians of Malabar AD 1490-1504, Kerala Society Papers series 5 Ed T K Joseph,pp225-226
25. Narrations of Joseph, the Indian, Ch 5 Italian, latin and Dutch texts, Antony Vallavanthara, India in 1500 AD pp168-9,231.
26. Antony Vallavanthara, India in 1500 AD, foot note 72, p274
27. 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 Religions Society and Culture, Doctoral Thesis of mahatma Gandhi university, Kerala, India, p 292
28. Joseph Thekkedathu, The troubled days of Francis gaecia, pp 51-52
29. Thomas Whitehouse, Lingerings of Light in the dark land, being researches into the past history and the present condition of the Syrian Church of Malabar, Thomas Whitehouse, p 199

ABOUT ELEVATING INDIAN CHURCH TO A METROPOLITANATE

Indian church was submitted to the Church of Fars- South Persia- as the Metropolitan was in Fars and the Bishops of India were suffragans. It was the Metropolitan of Fars-Rewardushir who was to consecrate Bishops for India. We can see in the history that the Metropolitan of Fars sending liturgical texts etc.to India.
It seems that at some point, the Metropolitan of Fars refused to consecrate Bishops for India. Therefore, Church of India was without any Bishops. This led to elevation of the Church of India to a Metropolitanate so that he can consecrate Bishops for India and he will be directly under the Patriarchate in Ctesiphon and not under the Metropolitan of the Church of Fars.
The following quote seems to show that the reason for this refusal to consecrate Bishops for India was simony.
Patriarch Isho Yahb III (650-660) writes to Simon, the Metropolitan of Riwardashir-’ Remember with these, O our God loving brother , that as you closed the door of the episcopal ordination in the face of the many peoples of India, and you impeded the gift of God for the sake of perishable gains which kindle the passions of the body’…… ‘ as far as your district is concerned, from the time you showed recalcitrance against ecclesiastical canons, the episcopal succession has been interrupted in India, and this country has since sat in darkness, far from the light of divine teaching by means of rightful bishops: not only India that extends from the borders of the Persian empire, to the country which is called Kalah, which is a distance of one thousand and two hundread parasangs, but even your own Fars’(Mingana, early spread of Christianity in India, citing Assemani and Liber Epistularum).
There was indeed a kind of dispute between Church of Ctesiphon and the Church of Fars. The reasons for this could be,
1 Church of Fars, as well as Church of India, was founded by Saint Thomas, the Apostle, while the Church of Ctesiphon was founded by Mar Mari, one of the desciples of Saint Thomas, the Apostle. Bar Hebraeus wrote, ‘They ( Church of Fars) used to say, we have been evangelised by the Apostle Thomas, and we have no share with the See of Mari’ This argument is very important as why should the Christians evangelised by Saint Thomas the Apostle himself, submitted to another See founded only by a disciple ? ( Mingana, Early Spread of Christianity in India). This could be the earliest statement that shows a claim that we are Christians of Saint Thomas.
2 Political. Church of Fars used Pahlavi as the liturgical language while Church of Ctesiphon used Syriac as liturgical language. This could be due to political reasons. The Church of Fars might have adopted to the political requirements of the Sassanian Empire for survival.Thus, Church of Fars developed into a parallel ecclesiastical centre and controlled the Churches of Bahrain, Oman, Socotora and India, while the seat of the Patriarchate was at Ctesiphone.
It seems that during this dispute/schism,the Metropolitan of Rewardushir consecrated Bishops without the confirmation of the Patriarch and denied Bishops for India. Hence, Patriarch Isho Yahb III wrote five letters to the Bishops,Monks and the faithful, ordering them to reject the Bishops uncanonically ordained and reiterating the superiority of the Patriarchal See.( Mingana, Early Spread of Christianity In India)
Patriarch Isho Yahb III (650-660) and Patriarch Timothy I (779-823) tried to unify the Church of Fars back to the Patriarchate and prevented a schism. As mentioned before, Patriarch Isho Yahb III elevated Church of India to a Metropolitanate and thus the Indian Church became directly under the Patriarchate. Patriarch Timothy also reconciled with the Church of Fars by allowing the Metropolitan of Rewardushir to consecrate suffragan Bishops without the confirmation by the Patriarch. ( Mingana quoting Bar Hebraeus)

PAHLAVI LANGUAGE AND MALABAR CHRISTIANS

Pahlavi was the liturgical and official language of the Church of Fars for some time. The Chronicles of Seert narrates that in about AD 470, Bishop Mana of Rewardushir wrote religious discourses, canticles and hymns in Pahlavi and translated the theological works of Diodore of Tarsus and Theodore of Mopsuestia from Greek and sent the copies to the islands of the sea and India.( A Mingana, Early Spread of Christianity in India, The bulletin of John Rylands Library,Vol 10 p 460) The findings at Turfan confirms these citations in Chronicles of Seert.
This simply shows the hierarchical relation of the Church of India to the Church of Fars. This hierarchical relation continued until the Indian Church was also elevated to a Metropolitanate by Patriarch Isho- Yahb II (AD 628-643) and came directly under the Catholicose Patriarch- the Metropolitan of India cannot be under another Metropolitan, but to the Patriarch directly. ( A Mingana, Early spread of Christianity in India, Journal of John Rylands University Library, vol 10 p 496-7)
The interpretations of the Pahlavi inscriptions on these crosses have been studied by a number of scholars as I have described in the article, from Burnell in AD 1874 to Gerd Gropp in AD 1970. CPT Winkworth has done extensive comparative study on these inscriptions and reported for the first time in AD 1929 that these are copies and he opined that the Mount cross could be the model for the rest of the copies depending on the epigraphic evidences.
Later, B T Anklesaria, an eminent Pahlavi and Zoroastrian scholar compared all these cross inscriptions including the Alengadu cross which was discovered only in 1931 and published a paper in the Journal of K R Cama Oriental Institute in 1958. He agreed with Winkworth that these are copies and found that the Alengadu cross in the oldest based on epigraphical and orthographical evidences, as one of the words was inscribed perfectly only on Alengadu cross. Note that when Winkworth studied about the inscriptions, Alengadu cross was not discovered yet.
Anklesaria also mentions that the Alengadu Cross is taken from Cranganore which is a revolutionary information to me, as I have been looking for the cross at Cranganore as described by Gouvea in AD 1606 in Jornada. Fr Jacob Kollamparabil reported that the Kottayam Crosses were taken from Cranganore, but it was in AD 1524 when Samoothiry, the King of Calicut conquered Cranganore and burned down all the three churches in there. So, I was sure, the cross described by Gouvea in AD 1606 is not the Kottayam Cross. Unfortunately, Anklesaria does not mention the source of this information.

Obviously, Anklesaria has had the advantage of having opportunity to study all the six crosses of Kerala and the Mount Cross. It seems that these crosses were originally erected on the Malabar coast and then copied to Coromandel coast with local adaptations- the Pallava architectural features of arch, makara torana etc. Among the Crosses in Kerala, the Kadamattom and the larger cross at Kottayam are the only crosses that show similarity to Mount Cross, all the rest are similar to Alengadu Cross.

SYNOD OF DIAMPER

Synod of Diamper was definitely a forceful illegal invasion of Portuguese Missionaries into the affairs of Saint Thomas Christians. The Arch Bishop of Goa had no jurisdiction over Saint Thomas Christians. Without any special mandate from the Roman Pontiff, he forcefully entered the Arch Diocese of Angamaly and convened the Diocesan Synod of Diamper and proclaimed that he reunited the saint Thomas Christians who were living outside the Roman Communion for thousand years, in a matter of few months by the efforts of the zealous Arch Bishop and his team of missionaries to triumph in Europe. (Jonas Thaliath, The synod of Diamper, Orientalia Christiana Analecta 152 Rome 1958, cited by Rev Dr Paul Pallathu, Was Saith Thomas Christians nestorians ? Ephrem’s theological Journal, vol 5 March 2001, p 36)
It is clear that Saint Thomas Christians were not in explicit communion with the Church of Rome for centuries. But there are certain hints in the history about some loose contacts and communion. Church of the East had several short lived communions and relations with the Church of Rome in the past before the formation of the Chaldean Patriarchate.
Pope Saint Gregory III ( 731-741) was a Chaldean from the province of Syria. ( Guriel Elementa Linguae Chaldaicae, 168 cited by G T Mackenzie in foot note 116 based on the manuscript submitted by Nidheerickal Mani Kathanaar). Mar John, the Arch Bishop of the Syrians and afterwards Patriarch, went with his suffragans to Rome and received the pallium from Pope Callixtus II( AD 1119-1124) in the twelfth century. (Gesta Callixti , Papae. Vetera analecta Mabilloni 468 cited by G T Mackenzie foot note 116 based on the manuscript submitted by Nidheerickal Mani Kathanaar) . In AD 1250, Iso yahb bar Malkon, Metropolitan of Nisbis, sent a profession of Catholic faith to Pope and made some minor changes in the Taksa that he used calling Mary, the ‘Mother of Christ, who is our God’ (History of Chaldean mass, Macomber, JAAS p76). When Pope Julius III, on April 6th, 1553 confirmed John Simon Sulaqa as Patriarch of the Chaldeans, confirmed that the discipline and liturgy of the Chaldeans had already been approved by his predecessors, Nicholas I ( AD 858-867) and Leo X ( AD 1513-1521) and Clement VII, ( AD 1523-1534) This papal letter also mentions the former Patriarch Simon Mamma, of good memory as Patriarch of the Christians of Malabar.( GT MacKenzie, foot note 116)
There are reports in the history about reception of John Marignolli in AD 1346, letter of Pope Eugine IV to the Christian King of Malabar in AD 1439, as examples of contact with the Church of Rome. But after AD 1554, with the arrival of Mar Joseph, The Saint Thomas Christians became in Catholic Communion.
In AD 1551, under the leadership of Patriarch John Simon Sulaqa, a section of the Church of the East entered into full hierarchical communion with the Church of Rome. John Simon Sulaqa was consecrated and confirmed as the Catholic Patriarch of Mossul in Assyria and received pallium from Pope Julius III in AD 1553.In the Papal Bull, the Pope had confirmed his jurisdiction over Malabar Christians also.
. (“..Postmodum vero ecclesia patriarchali de Muzal et insulae Tigris ac caeterarum civitatum et terratum orientalium eidem Patriarchae subjectarum, necnon monasteriorum ejusdem in Sui Massin et et Calicuth ac tota India existentium eidem etiam Patriarchae subditorum dum vivert praesidebat….”S Giamil, Genuinae Relationes… 17-18, Subsidium ad Bullarium Patronatus Portugalliae, 4 cited by Rev Dr Paul pallath, Were Saint Thomas Christians Nestorians ? Ephrem’s Theological Journal, Vol 5 March 2001 No 1 p 42 foot note 24)
The Patriarchate was supported by a Papal Nuncio for the East, Bishop Ambrose Buttigeg, a Maltese Dominican and his companion Fr Antonius Sahara.
Patriarch Sulaqa was murdered in AD 1555 and Mar Abdisho was consecrated as the next Patriarch under the supervision of the Papal Nuncio, Bishop Ambrose Buttigeg. In 1562, Mar Abdisho received pallium from Pope Pius IV. The next Patriarch was Mar Yahballaha ( AD 1567- 1579) and then Mar Simon Denha ( AD 1579- 1600). Mar Simon Denha received pallium from Pope Gregory III (1572-1585). It was this Mar Simon Denha was the head of Saint Thomas Christians who was in explicit ecclesiastical and hierarchical communion with the Church of Rome was condemned by the Synod of Diamper!
Thus, the synod itself become an act of disobedience to the Roman Pontiff.
In AD 1555, Patriarch Mar Abdisho sent two Bishops to Malabar, Mar Joseph Sulaqa, the brother of Patriarch John Simon Sulaqa, as the Bishop for Saint Thomas Christians, Mar Elias, as the representative of the Chaldean Catholic Patriarchate along with the Papal Nuncio for the East Bishop Ambrosius Buttigeg, and his companion Fr Antonius Sahara. This four member team itself proves the authenticity of Mar Joseph and his hierarchical communion with the Roman Pontiff. ( The two Chaldean Bishops were arrested and detained in the Franciscan monastery at Bassein near Bombay and Bishop Abrosius and Fr Sahara were allowed to come to Goa.)
In 1558, all were allowed to come to Malabar because of the arrival of Mar Abraham, another East Syrian Bishop but not of the Catholic communion. They used Mar Joseph to keep the Malabar Nasranis away from the Non catholic East Syriac Church. Mar Joseph converted Mar Abraham to Catholic communion, but the Portuguese deported him to Babylon. Mar Joseph was arrested again in 1562 and sent to Portugal and Rome where he was cleared from all accusations and was even nominated to be elevated as a Cardinal.
Due to the request of the Malabar Nasranis, the Patriarch Abdisho appointed Mar Abraham as the Bishop of Malabar and sent to Rome where he received pallium from Pope Pius IV in 1565.The Pope Pius IV gave him three letters, one for the Patriarch Abdisho and the others to the Arch Bishop of Goa and the Bishop of Cochin.
In these letters, the Pope confirms the jurisdiction of the Chaldean Patriarch over the Saint Thomas Christians and apologised for the inconveniences caused by the Portuguese Missionaries. The Pope also warns the Arch Bishop of Goa that it would be detrimental to the Pope himself and to the Apostolic See, if he would hinder the jurisdiction of the Patriarch and orders that his jurisdiction must remain untouched and intact. The Pope in his letter to the Patriarch permits to maintain ‘your customs and rites’, recognizing the ancient rite.
Thus, the Arch Bishop of Goa, who had no jurisdiction over the saint Thomas Christians, without any special mandate from the Roman Pontiff, forcefully entered the Arch Diocese of Angamali with the help of the non Christian Kings invalidly convoked the diocesan Synod of Diamper, under the threat of excommunication contrary to the norms of the canon law.( Rev. Dr.Paul Pallathu, The Synod of Diamper valid or invalid, cited in Were Saint Thomas Christians Nestorians ? Ephrem’s Theological Journal, Vol 5 March 2001 No 1,p 54-55) The word excommunication is also to be noted carefully. If saint Thomas Christians were not in communion with the Catholic Church, how can the Arch Bishop Goa excommunicate them? They would not have afraid of excommunication and the threat of excommunication would not have any use.
What was the aim of the synod ?
1 Latinisation.
It was not for correcting the doctrines of saint Thomas Christians. The above mentioned letters categorically confirms that the rite and rituals of Saint Thomas Christians were accepted by the Roman Pontiff. If for argument sake, if we take that there were several books found in the community which contains errors, the synod would have only made actions to correct them. Instead, it was a strategical approach to make changes to the rite and customs to conform the saint Thomas Christians to latin rite to effect suppression of law of Thomas- and to introduce Latin Rite among saint Thomas Christians. See below a few of the synodal decrees which explicitly order conformity to Latin rite.
‘admit and receive all the customs rites and ceremonies recieved and approved in the Roman Church’ Session II decree I.Images painted after ‘our manner’ are to be placed in all churches…session III decree I Ch IX.The Syriac lectionary is to be replaced by The Vulgar latin edition made use by Holy Mother Church-Session III decree II.prohibition of the east Syrian baptismal formula and prescribed that which is followed by the Roman Church- session IV decree I.baptismal water shall be blessed by the Holy chrism according to the Roman ceremonial-session IV decree XIX.separated confirmation from baptism in harmony with the roman tradition- session IV confirmation.Forty changes in the eucharistic liturgy to conform with the latin rite-words of consecration was added to the Liturgy of Addai and mari, creed was modified, introduction of extreme unction, abolished optional celebacy to obligatory celebacy to the priests, latin vestments, the synod being desirous that the church of the serra should in all things be conformable to the latin customs, or Holy Mother Church of Rome….’session VIII decree XXXVII.
From these, we can understand that the real aim was not the correction of errors but to eradicate and exteminate the east Syriac rite and Law of Thomas to replace it with latin Rite.
2 To suppress the Jurisdiction of the Chaldean Patriarch and to bring the Saint Thomas Christians under the Portuguese Padruado and patronage of the King of Portugal to control the Saint Thomas Chriastian community and thereby to control the spice trade.
There are several reports in the history that the Portuguse needed help from Saint Thomas christians to beat the Arab merchants. In 1920s, the Portuguese sought help from Mar Jacob Abuna to persuade Saint Thomas Christians to trade their pepper to them. ( Antionio da silva Rego, Documenta cao para a Historia das Missoes do padruado Portugues do oriente, vol II Lisbon, 1948 p 357 cited by Pius malekkandathil Jornada of Alexis De Menesis:A Portuguese account of the Sixteenth Century Malabar, pXXIX )
Now, it is obvious that it was not to convert the Saint Thomas Christians to Catholicism, but to Latinise them, and to subjugate them under the Portuguese padruado. It was a cultural invasion to change their religious rite and rituals to control the community on the religious perspective and politically also for the colonial interests of the Portuguese.