13 February 2021: the 250th Dukhrana of Sahada Mar Ikkako cathanar of Champakulam

 

13 February 2021: the 250^th Dukhrana of Sahada Mar Ikkako cathanar of Champakulam

Dr Martin Thomas Antony

Ikkako Cathanar of Champakulam who lived in the 18^th century, was a Saintly Martyr of the Pazhayacoor Saint Thomas Christians of Malabar. He was subjected to inquisition and torture and was unlawfully killed in the custody of the European Missionaries at Verapoly, which was the headquarters of the Carmelites of the Malabar Mission since the 17th century. Ikkako Cathanar’s death resulted in significant upheaval in the resistance of the Saint Thomas Christians against Latinisations and colonial suppression by the European Missionaries. Ikkako Cathanar’s firm stands for safeguarding the religio-cultural tradition of the local Church cost him his life.

 

Church of Saint Thomas Christians.

 The Church of Saint Thomas Christians of India is an ancient apostolic church that developed in the Indian subcontinent and was founded by Apostle Thomas. It grew in communion with the East Syriac family of churches. Churches in Edessa, Selucia- Ctesiphon, Persia and India were founded by either Apostle Thomas or his disciples Mar Addai and Mar Mari. These churches constitute the East Syriac family of Churches and also referred to as the Church of the East. These Thomasine Churches developed outside the Roman Empire in a Judeo-Christian background. Eastern Syriac was their liturgical language.

The Saint Thomas Christians thrived in the socio-cultural milieu of South India as an indigenous community and thrived as a Christian republic as narrated by some of the Early European Missionaries[i]. Even when they were under different Kings, the community was governed by local, regional and national assemblies (Palliyogams) developed in the form of ‘manrams’ of the ancient Dravidian communities[ii]. The Palliyogam held authority over all Christians in social, ecclesial, civil, and even criminal matters. The Archdeacon, a native priest was the President of the National Assembly and the administrator while the Bishops were only spiritual authority.

Colonial Missionary Enterprise.

During the middle ages, Portuguese Roman Catholic Missionaries arrived in Babylon and India. In Babylon, they managed to get a faction of the East Syriac Church (Church of the Est) into the Catholic communion and they formed the Patriarchate of Chaldeans in AD 1552. In AD 1498, the first fleet of Portuguese navigators arrived in Kerala under the leadership of Vasco Da Gama. This was followed by traders and Missionaries.  Since then, the Roman Catholic Missionaries continued their influence in the public and religious life of the Saint Thomas Christians using political force and commercial and economic influence on the local rulers. They interfered with the religio cultural aspects of the native Thomas Christians and tried to separate them from the Patriarchate of Chaldeans and Patriarchate of Babylon and to subjugate them under the Roman Catholic Church. When Mar Abraham, the last Chaldean Bishop died in 1597, the missionaries tried everything to make sure that no other bishops should come from Babylon. The Roman Catholic Missionaries felt that everything not under the Roman Catholic faith was wrong and heretic. They considered the Syriac language and the Bishops of Syriac rite arriving in Kerala as vehicles of heresy[iii]. The unlawful synod of Diamper organised by the European Missionaries suppressed the authority of the Archdeacon and the Church assemblies. Eventually, the Church of Saint Thomas Christians of Kerala lost its connection to the Church of the East and was subjugated to the Roman Catholic Church. They had to depend on the Latin rite Bishops for all the ecclesial and spiritual needs. Their religio cultural life was suppressed and the community underwent persecution[iv].

 

This resulted in a great revolt, known as the Coonan Cross Oath and subsequent installation of the Archdeacon as the Bishop and Head of the local Church was a declaration of independence from the colonial European Missionaries. The efforts of reconciliation by the Church of Rome with the Carmelites and the change in the political situation, with the Dutch capturing Cochin and forcing all European Missionaries to leave Malabar resulted in Palliveettil Chandy Cathanar a nephew of the Archdeacon and a former consulter being canonically consecrated as the Bishop of Saint Thomas Christians. Thus, the community divided into two, those who continued the existent rite and communion with the Roman Church for about 99 years were called Pazhayacoor- the old allegiance, and those who sought for a new alliance with the Syriac Church of Antioch were called the Puthencoor-the new allegiance.

The Portuguese Missionaries with their religiopolitical force made sure that no Bishops from the East Syriac Church could arrive in Malabar. When the Puthencoor became converted to the Antiochene West Syriac rite, the gap between the two communities widened and the Missionaries then realised that the Pazhayacoor Thomas Christians are helpless as they could neither join the Puthencoor nor could they re-establish the age-old alliance with the Patriarchate of Chaldeans. They used this pathetic situation to completely subjugate them and try to convert them en masse to the Latin Rite.

The native Priests were very resistant to latinisations. They considered their East Syriac tradition and liturgy as their blood and race. Palakkunnathu Mathai Mariam Cathanar wrote in his chronicles that his blood was Chaldean and hence he did not agree with the actions of the Missionaries[v]. The native Christians proclaimed that the Syriac language and worship were handed over to them by Apostle Thomas[vi]. And hence they were so attached to it.

The European Missionaries wanted to hurt the pride of the native clergy by bullying and harassing them as they knew that they would not want to join the Puthencoor faction and they were unable to re-establish their connection to the East Syriac Church. The Missionaries started harassing and intimidating the native priests to subjugate them as they were helpless. The native Christians were accused as heretics and their priests were considered as inferior to the European Priests. The native priests were not even allowed to sit before European Missionaries or dine with them. Several Priests were persecuted, tortured, and even killed. The native Priests were subjected to severe harassment because of their race and colour.

Sahada Mar Ikkako Cathanar.

Ikkako Cathanar was born in the Puthenpurackal/Puthenparampil[vii] family at Chamapakulam. He was the vicar of Edappalli Church and was martyred by the colonial European Missionaries in AD 1771. With the available documents, we can assume that Ikkako Cathanar was wrongly accused in the case of a lost gold monstrance at the Verapoly church in AD 1771 and was forcefully taken in custody by the European Missionaries, tortured and killed unlawfully in custody. This case was heard by a minister of the Kingdom of Travancore and two missionaries were convicted to pay a fine[viii]. There is also documentary evidence that Lawrence Justiniani, the Carmelite Apostolic visitor of the time who attended the Maha Palliyogam of Mar Thoma Nasranis at Mar Hormis Church Angamaly held from the 20^th of August to 5^th of September  1773, agreed along with many things, that the Mar Thoma Nasrani Cathanars would not be punished without being judged by the representatives of four churches (regional Palli yogams) He also agreed in writing that in future, the native Cathanars would not be tortured or punished without studying the matter[ix]. Some authors like Ambrosius commented   that it was agreed that all cases of the Syrians would be judged by their own judges[x]. This is an admission that Ikkako Cathanar was convicted, ill-treated, tortured, and killed without a fair trial.

Moreover, a letter from Congregation of Propaganda Fide to Vicar Apostolic in Malabar in 1774[xi] also mentions “sacred congregation orders and commands both the Vicar Apostolic and the missionaries of that mission that for the future they should abstain from practising such cruelties especially towards the priests and the ecclesiastics of that nation. In punishing them for their faults after having had legitimate proofs, they should adopt only means in harmony with meekness and sweetness demanded by charity, the character of their office, and prudence, which should direct them not to anger a nation which suffers badly from the yoke of being governed by the directors and the heads of a different rite on whose will alone depends on its separation from the Catholic union at one stroke”. In this, it is obvious that the Sacred Congregation of the Propagation of Faith observed that Ikkako Cathanar was convicted without having legitimate proofs and was ill-treated, tortured and killed.

From history, we can see that during his last days, Ikkako Cathanar pleaded for the sacrament of reconciliation and Eucharist but they were denied to him[xii]. This itself is enough for us to believe that Ikkako Cathanar achieved a glorious place in the house of the Lord Almighty.

Ikkako Cathanar was buried without any sacredness on the side of a pond on the premises of Verapoly church.[xiii]

The Chronicles of Poothara Korah Cathanar kept with the Poothara family at Champakulam describes a dispute with European Padres at Champakulam in which Ikkako Cathanar standing firmly for the rights of the ‘Desathupattakkar’ (priests of the Parish) for leading and carrying the reliquary at the procession during the celebration of the main feast of the church.[xiv] A few people who accompanied the European Missionaries were caught in action while trying to take valuable gold ornaments from the reliquaries. This resulted in public disgrace to the European Missionaries. As Ikkako Cathanar was in the forefront of this resistance to the colonial-minded Missionaries for invading into the law, customs, and rituals of this local church, he was targeted for revenge when he was at Verapoly[xv].

The author has recently visited the church at Verapoly(Saint Joseph’s and Mount Carmel Roman Catholic Church, Verapoly, Ernakulam District, Kerala). There is a pond on the right side of the church about 500 metres away behind the school and in front of the parish hall. The pond has been modified, concreted all around as it is in front of the parish hall. This could be the pond on the side of which, Ikkako Cathanar was buried without any sacredness.

Observations on  Ikkako Cathanar event

1. This was a conflict between two individual churches. A native church was forcefully invaded by another church of different rite and traditions using the colonial power. Mar Ignatius of Antioch, a disciple of Mar Yohannan the Evangelist is the first Church Father who used the term ‘catholic,’ in his Epistle to Smyrneans, where he used it in the meaning a communion of local churches of different traditions[xvi]. Therefore, this was against the concept of the Universal church encoded since the Apostolic period.

2. One of the European  Missionaries who had a significant role in the persecution and murder of Ikkako Cathanar was later appointed as the vicar apostolic to the Pazhayacoor, the Thomas Christians in the Catholic fold. This shows the pathetic situation of the Catholic Thomas Christians. Even with these harassments and helpless situation, the native Thomas Christian Priests of the Catholic fold continued their resistance to Latinisations and love to their local church and rite resulted in Rome recognising their rite and establishing Vicariates for Syo Chaldean faithful in Malabar in 1887 and later the  Syro Malabar Hierarchy in 1923.

3.This event was an example of persecution of native Christians by European Missionaries.

3.a  The faithful and their Priests were stamped as heretics.

3b.  Discrimination of the native Priests based on race. The native priests were neither allowed to sit before the European Priests not dine with them. This is seen in the documentations by Nidheerickal Mani Cathanar and Palakkunnel Mathai Maryam Cathanar[xvii].

3c.  Persecutions in the form of beating the Priests, chaining the Priests and displaying them in public, beating up by people of inferior caste in a caste driven socio-political milieu of the middle ages[xviii]. It would be surprising to note that these persecutions were carried out for not obeying the Missionaries, for carrying the reliquaries on a feast etc.

4 It is obvious that the foreign Missionaries did not observe the moral and ethical values narrated and propagated in the Synod of Diamper in treating the native Priests and faithful.

Implications of Ikkako Cathanar event and the Angamaly Mahayogam.

Ikkako Cathanar’s death resulted in significant upheaval in the resistance of the Saint Thomas Christians against Latinisations and colonial suppression by the European Missionaries.

Ikkako Cathanar event and the intimidation at the funeral service of Bishop Florence in 1773 resulted in the famous Angamaly Yogam- the Synod of Angamaly in 1773 AD for 16 days from Aug 23 to Sept 5 at the St Hormiz church Angamaly. About 500 representatives from 72 Churches attended the Synod. The Synod demanded a solution for the maltreatment and harassment from the European Missionaries[xix].

The Synod could force the representatives of the Missionaries to agree with the demands in writing but one can observe that they did not observe them[xx].

The synod also resulted in these issues being discussed in the Sacred Congregation for the propagation of the faith in the Roman Curia in 1774 AD[xxi]. This was a great achievement. The Sacred Congregation sent a letter to the Missionaries in Malabar prohibiting them from these kinds of maltreatment and commented that “ in punishing them for their faults after having had legitimate proofs, they should adopt only means in harmony with meekness and sweetness demanded by charity, the character of their office, and prudence, which should direct them not to anger a nation which suffers badly from the yoke of being governed by the directors and the heads of a different rite on whose will alone depends on its separation from the Catholic union at one stroke.[xxii]”

From this, one can observe that the martyrdom of Mar Ikkako Cathanar resulted in Rome realising the need for recognising the Saint Thomas Christians, their rite and traditions which might have paved the way for establishing the Syro Malabar Hierarchy later.

Conclusion.

According to certain family documents, the date of the martyrdom of Ikkako cathanar was ME 946 Kumbham 5[xxiii] which would be 13th February 1771[xxiv]. Therefore, February 2021 would be the 250th martyrdom. (But, ME 1196 Kumbham 5 will be 17 February 2021[xxv]) The faithful of the Syro Malabar Church would like the sacred memory of Sahada Mar Ikkako Cathanar of Champakulam to be remembered and glorified. Mar Ikkako Cathanar was a martyr for the local particular Church of Saint Thomas Christians and steadfastly stood firm for their particular law, traditions, and customs. He was also martyred on wrong accusations and without proper trial and evidence. Mar Ikkako Cathanar could escape these persecutions if he had admitted the accusations but he stood for the truth and dignity of the local church.

In connection with the 250th year of the martyrdom of Ikkako cathanar, Ruha Media organised a webinar on 8th November 2020. See the link.

 

https://www.youtube.com/watch?v=u4xy4makp7o&t=151s

(Credits. Thanks to Mr Mathew Mailapparampil for thoroughly reviewing the paper and for suggestions and corrections. Thanks to Ruha Media for permission to use the link to the webinar.)

 

References

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[i] Paulinus De Bartholomew, Viaggio alle Indie Orientali, Roma Presso Antonio Fulgoni, 1796, p 136, William Johnston, A voyage to East Indies containing an account of the manners customs and of the natives with geographical description of the country collected from observations made during a residence of thirteen years between 1776 and 1789  in districts little frequented by Europeans by Fra Paolino  Da San  Bartolomeo with notes and illustrations by John Reinhold Forster, translated from German by William Johnston, London, 1800, p 196

[ii] Alexander P varghese, India: History, Religion, vision, and contribution to the world, vol 1 Atlantic Publishers New Delhi, 2008, p 318

[iii] David Taylor, The Channel through which flows every kind of heresy: European antagonism towards Syriac language and texts on the Malabar coast , 16-18 centuries, Paper presented to Aram Society for Syro Mesopotamian Studies Forty Eighth International Conference on Syriac Christianity, 11-13 July 2018

[iv] Abraham M Nidhiry, Father Nidhiri, A History of his time, Kottayam 1971, p53, 65

[v] Palakkunnel Mathai Maryam Cathanar, Palakkunnel Valyachante Nalagamam Malayalam (Chronicles of Palakkunnel Mathai Maryam cathanar), Palakkunnel Mathai mariam Cathanar Death centnary Committee, 2000, p 145

[vi] Rev Dr Placid Podipara, The Hierarchy of Syro Malabar Church, in Rev Dr Thomas Kalayil (Ed) Collected works of Rev Dr Placid Podipara CMI, Vol 1 p678 citing Giamil who narrated that in a letter sent by three saint Thomas Christians in 1578 to Pope saying our prayers are in Syriac or Chaldean language which was handed over to us by our Lord Saint Thomas and we and our predecessors have been taught this language.

[vii] The Editor of Varthamana pusthakam published by OIRSI 1989 edition states the family name as Puthenpurackal. Many documents from Chamapkulam use the term Puthenpurackal- like the Chronicles of Poothara Korah Cathanaar, the book of Jacob J Kurialacherry  But Fr Bernard Thomas in Keralathile Mar Thoma Kristhysnikal, mentions the family name Puthenparampil. Fr Jacob Nellikkunnath in Changanacherry athiroopatha innale, innu, mentions Puthenparampil in page 87 and Rev Dr Xavier Koodapuzha in Bharatha sabha Charithram. It seems those who accepted the term Puthenparampil are quoting Bernard Thomas.

[viii] Rev. Dr.Thomas Kalayail, Ed. Collected works of Rev Dr Placid J Podipara CMI Vol I, The Thomas Christians, p 393, Rev. Dr Varghese Puthusserry, Reunion Efforts of St Thomas Christians of India 1750-1773, A Historical-Critical analysis of the Contemporary Documents, Mary Matha Publications, Trichur, 2008, p 229

[ix] Revd. Varghese Puthusserry, Reunion Efforts of St Thomas Christians of India 1750-1773, A Historical-Critical analysis of the Contemporary Documents, Mary Matha Publications, Trichur, 2008, p 225

[x] Revd. Varghese Puthusserry, Reunion Efforts of St Thomas Christians of India 1750-1773, A Historical-Critical analysis of the Contemporary Documents, Mary Matha Publications, Trichur, 2008, p 225 citing Ambrosius, Hierarchia Carmelitana seu Series Illistrium Praesulum Ecclesiasticorum ex Ordine Carmelitarum Discalceatorum, Fasc. IV, Romae, 1939

[xi] Archives of the Congregation of the Evangelisation of People, Istruzion Tomus II, ff 76v-77r and Scritture Originali Riferite nei Congressi Generali 839, f.224 cited by Dr V Puthusserry, Reunion Efforts of St Thomas Christians of India 1750-1773, A Historical-Critical analysis of the Contemporary Documents, Mary Matha Publications, Trichur, 2008, p 226.

[xii] Paremmakkal Thomman cathanar, Varthamana pusthakam, OIRSI Pubications Vadavathoor Edition 1989, p53

[xiii]  Paremmakkal Thomman cathanar, Varthamana pusthakam, OIRSI Pubications Vadavathoor Edition 1989 p 52

[xiv] Abraham M Nidhiri, Father Nidhiri:A History of his time, Kottayam, 1971, p 65. It was the right of the local priests to carry the reliquaries on the processions but when Florence of Jesus of nazerath was the Vicar Apostolic (1752-1773) he insisted that  the European Padres should lead the processions and carry the reliquaries.

[xv] Mathew Mailaparampil, Joseph George, Ikkako Kathanar, the forgotten martyr, March 19, 2014 at www.nasrani.net accessed on 03/02/2019 https://www.nasrani.net/2012/07/01/ikkako-kathanar-the-forgotten-martyr/#identifier_12_976 citing Jacob J Kuriallacherry, Kalloorkkadu Palliyum Suriyani Christianikalum, (mal) Chamapakulam, 1986.

 

[xvi] Richardson, Cyril C. “The Church in Ignatius of Antioch.” The Journal of Religion, vol. 17, no. 4, 1937, pp. 428–443. JSTOR, www.jstor.org/stable/1196375. Accessed 3 Feb. 2021.

[xvii] Abraham M Nidhiry, Father Nidhiri, A History of his time, Kottayam 1971, p53, 65and 100; Palakkunnel Mathai Maryam Cathanar, Palakkunnel Valyachante Nalagamam Malayalam (Chronicles of Palakkunnel Mathai Maryam cathanar), Palakkunnel Mathai mariam Cathanar Death centnary Committee, 2000, p270.

[xviii]  Rev Dr Varghese Puthusserry, Reunion efforts of St Thomas Christians of India 1750-1773, A Historical- critical analysis of the contemporary documents, Mary Matha Publications, Trissur,2008, p221- 233;

[xix] Rev Dr Varghese Puthusserry, Reunion efforts of St Thomas Christians of India 1750-1773, A Historical- critical analysis of the contemporary documents, Mary Matha Publications, Trissur,2008 p 216

[xx] Rev Dr Varghese Puthusserry, Reunion efforts of St Thomas Christians of India 1750-1773, A Historical- critical analysis of the contemporary documents, Mary Matha Publications, Trissur,2008 p 233

[xxi] Rev Dr Varghese Puthusserry, Reunion efforts of St Thomas Christians of India 1750-1773, A Historical- critical analysis of the contemporary documents, Mary Matha Publications, Trissur,2008 p224-225

[xxii] Rev Dr Varghese Puthusserry, Reunion efforts of St Thomas Christians of India (1750-1773) citing Archives of the Congregation for the Evangelisation of the peoples, Iztruzione Tomus 2, ff 76v-77r and Scritture Originali Riferite nei Congressi Vol839, f 224

[xxiii] Mathew Mailapparampil, Joseph George, Ikkako kathanar, the forgotten martyr, NSC network. https://www.nasrani.net/2012/07/01/ikkako-kathanar-the-forgotten-martyr/ accessed on 09 Feb 2021.

[xxiv] https://www.drikpanchang.com/malayalam/malayalam-month-calendar.html?date=09/02/1771 accessed on 10 Feb 2021

[xxv] https://www.drikpanchang.com/malayalam/malayalam-month-calendar.html accessed on 10 Feb 2021

"Cruz de Sam Thome" - Crosses of Saint Thomas- Mar Thoma Sliba

Antonio Gouvea has documented that the Pahlavi inscribed crosses of South India as Crosses of Saint Thomas. He has witnessed that our churches were all adorned with these Crosses like those of the miracle of S. Thome, which they call Cross of Saint Thomas. (1). Gouvea used the phrase "Cruz de Sam Thome." in his famous book 'Jornada of Dom Alexis Menesis' (2) His accounts show two important points.

1 Our Churches were adorned with Mar Thoma Crosses.

2 The native Christians called them Crosses of Saint Thomas- Mar Thoma Slibas.

There are many who argues that with the phrase "Cruz de Sam Thome", Gouvea meant as Cross of the city of Saint Thomas- Mailappore. In short, their argument is that Gouvea called these as Crosses of Mailappore not Crosses of Saint Thomas. They argue that the term Saint Thomas Cross or Mar Thoma Sliba is a later invention manipulating Gouvea's words. It is not true.

Gouvea was describing widespread presence of granite Crosses in Malabar Churches as a prominent religio cultural symbol of Thomas Christians of Malabar. Addressing these Crosses as Crosses of Mailappore does not fit into the context as there was only one Cross at Mailppore and how can he name Crosses found in Malabar as Crosses of Mailappore, another geographical place ? Crosses of Saint Thomas or Crosses of Saint Thomas Christians or Crosses of Saint Thomas' tradition may fit well in this context. He could have only mentioned, Crosses similar to that of Mailappore, which he did already.

Here, it is not what he wanted to say, but he was reporting what people said during the time period.

Rev Dr Pius Malekkandathil is an Associate Professor of History at Jawaharlal Nehru University New Delhi.He has published 10 books and over a hundread research articles at International level.

His areas of Specialisations are Indo Portuguese History, Trans marine trade, Maritime history of India, European expansion and urbanisation in Asia, Socio economic history of Medieval India, culture and state of South India, studies in Indian Ocean societies and religion and society in South Asia. (3)

Rev Dr Pius Malekkandathil, with his immense knowledge and experience in the Medieval History of South India and Indo Portuguese History, comments that with the phrase "Cruz de Sam Thome", Gouvea meant exactly Crosses of Saint Thomas. As he has studied the book of Gouvea, Jornanda of Archbishop Alexis Dom Menesis, and also with his experience in the Portuguese documents and language at that time, gives an opinion that Gouvea used the word "Sam Thome" to denote the person Saint Thomas the Apostle and the abbreviation "S. Thome" to denote the City of Saint Thomas- Mailappore as elsewhere in the book. (4) Wherever he used the word "Sam Thome" or "Sao Thome" in his book, he used it to mean the person Saint Thomas the Apostle and wherever he used the abbreviation "S . Thome" or "S. Thome", he used it to mean the City of Saint Thomas- Mailappore. Same is the case in most of the Portuguese documents since AD 1520.The word "Sam" in not a Portuguese word, but a Spanish word. The equivalent Portuguese word is "Sao". Many spanish words were used in Gouvea's book Jornada and also in many Portuguese documents. In most of the Portuguese documents, Mailappore is mentioned as "S. Thome" or " S.Tome", since the excavations of Mailapoore in AD 1520.

Rev Dr Malekkandathil admits that this opinion is based purely on his familiarisation of the documents of the time period rather than any written law. (5)

So,the terminology “Mar Thoma Sliba” or “Saint Thomas Cross” was used to denote these Pahlavi inscribed Crosses of Thomas Christians even before the arrival Portuguse as witnessed by Antonio Gouvea, and hence, unlike the arguments of some, the term “Saint Thomas Cross” or “Mar Thoma Sliba” is not a later invention.

These Crosses were called Mar Thoma Slibas or Saint Thomas Crosses, but these are not erected by Saint Thomas the Apostle himself. We all know that during Apostolic times, Cross was not recognized as a Christian emblem. Rev Dr Pius Malekkandathil observes that all these Crosses might have been copies of the Cranganore cross which has been attributed to Apostle Thomas by tradition and hence called Saint Thomas Crosses.

Gouvea also witnesses the oral tradition or belief of the local Nasranis that the Cross at Cranganore, which was similar to that found in Mailppore was placed there by Apostle Thomas himself. (6) Gouvea describes that the Cranganore cross was very important to the nasranis. It was placed in the middle of a chapel which is open on one side with railings. The local Nasranis had a lot of devotion to this Cross which was believed to have made so many miracles even to the gentiles. Gouvea 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. Archbishop Menesis had celebrated a mass in front of this Cross. (7)

These Crosses were called by local Nasranis as Saint Thomas Crosses or Mar Thoma Slibas when the Portuguese arrived. The Portuguese found these Crosses as the most prominent Religio Cultural Emblem of the Thomas Christians. It is a meaningful religious symbol of Thomas Christian tradition. (8)


Foot notes.

1. Jornada of Alexis De Menesis: A Portuguese Account of the Sixteenth Century Malabar, Ed. Dr. Pius Malekandathil, LRC Publications, Cochin, 2003, pp244- 245

2.The full title is 'Jornada do Arcebispo de Goa Dom frei Aleixo de Menezes Primaz da India Orientali, Religioso da Ordem de s. Agostinho. Quando foy as Serras do Malavar, & Iugares em que morao os antigos Christaos de S. Thome & os tirou de muytos erros& obediencia da Santa Igreja Romana, da qual passava de mil annosquhe estavao apartados'

3. NSC network, Nasrani Christians and Social processes of Kerala, 07/03/2011
http://nasrani.net/2011/03/07/nazrani-christians-and-the-social-processes-of-kerala/ accessed on 20 May 2012

4. Jornada of Alexis De Menesis: A Portuguse Account of the Sixteenth Century Malabar, Ed. Dr. Pius Malekandathil, LRC Publications, Cochin, 2003, foot note p 245

5. Personal communication with Rev Dr Pius Malekkandathil dated 29/04/2012.

6. Jornada of Alexis De Menesis: A Portuguese Account of the Sixteenth Century Malabar, Ed. Dr. Pius Malekandathil, LRC Publications, Cochin, 2003 p216

7 Jornada of Alexis De Menesis: A Portuguese Account of the Sixteenth Century Malabar, Ed. Dr. Pius Malekandathil, LRC Publications, Cochin, 2003 p 216

This particular Cross, that has been mentioned in very detail by Gouvea in AD 1606 is not seen in Cranganore today. We know that in AD 1524, all the three Churches of Nasranis at Cranganore- Saint Mary's, Saint Thomas' and Saint Kuriackose' churches were burned down in a war, the Christians took their crosses and moved to Kaduthuruthy and from there these Crosses were moved to Kottayam.( Fr Jacob Kollamparabil, Persian crosses in India are Christian, not Manichaen, Christian Orient, March 1994, quoting Mundadan, The arrival of Portuguese in India and the Thomas Christians under Mar Jacob, pp99-100 ) We can see two of those crosses in Kottayam Valiyaplli even today. This cross described by Gouvea in AD 1606 could be the third cross which was hidden somewhere in Cranganore, was re-erected when the political circumstances where favourable. There is an argument that the Cross found near Saint Mary's Forane Church, Alengadu, under the Major Archeparchy of Ernakulam- Angamaly of the Syro Malabar Church-'The Alengadu Cross' is the Cranganore Cross described by Gouvea.( B T Anklesaria, )During the tension between Thomas Christians and the Portuguese Missionaries, there was a move of Eastern Iconoclasm by the Portuguese and this Cross might have been moved or abandoned and found on the wayside in AD 1930

8. G Nedungatt, Quest for the Historical Thomas Apostle of India, a rereading of evidence, 2008, Theological Publications in India, Bangalore , p386-387

MAJOR ARCHBISHOP ALENCHERRIL MAR GIWARGIS II BAVA TO THE DIGNITY OF A CARDINAL - A RECOGNITION AFFIRMING THE UNIVERSALITY OF THE CATHOLIC CHURCH

Major Archbishop Alencherril Mar Giwargis Bava has been designated as a Cardinal. The Syro Malabar Church- the Holy See of Apostle Thomas has been recognised again. The Father and Head of the Catholic Thomas Christians is in the supreme council of the See of Apostle Peter.

It was not unexpected that Major Archbishop Alencherril Mar Giwargis Bava would be elevated into a Cardinal. The first Syro Malabar dignitary to become a Cardinal was Mar Joseph Parekkattil, the late Archbishop of Ernaculum in AD 1969. The first Indian Cardinal was Cardinal Valarian Gracious who was the Archbishop of Bombay, elevated to the rank of a Cardinal in AD 1953.There were 10 Cardinals from India so far.

They were

1 Cardinal Valarian Gracious (1953)
2.Cardinal Joseph Parekkattiil (1969)
3.Cardinal Lawrence Picachy- (1976)
4.Cardinal Simon Lourdesami (1985)
5 Cardinal Antony Padiyara (1988)
6 Cardinal Simon Pimenta (1988)
7 Cardinal Varkey Vithayathil (2001)
8 Cardinal Ivan Dias (2001)
9 Cardinal Telesphore Toppo (2003)
10 Cardinal Oswald Gracias (2007)

Cardinals of the Roman Catholic Church.

Cardinals are important dignitaries-senior ecclesiastical official- of the Roman Catholic Church. They are called Princes of the Church. The Cardinals work as counsellors to the Pope of Rome in various aspects of the government of the Church. They assist the Roman Pontiff either collegially or individually when they occupy various offices in the Roman Curia. The college of Cardinals elect the Pope of Rome in a vacancy. Thus, the college of Cardinals function like a 'Permanent Synod'. (1) Cardinals are so previlaged in the Catholic Church that they come immediately after the Pope in the Roman Catholic Church hierarchy.

The three Grades of Cardinals

The Cardinals are of three degrees- The Cardinal Bishops, The Cardinal Priests and the Cardinal Deacons.

Cardinal Bishops

Even though all the Cardinals are of Episcopal order, Cardinals are of three degrees. Cardinal Bishops are senior prelates holding titles of titular bishops of the Sees in the vicinity of Rome(suburbicarian Sees) and hold important administrative positions in the Roman Curia. They are limited in number. The Eastern Patriarchs who were elevated to the Cardinals are also included in this order, but they hold their original title. Cardinal Bishops have always been from the Episcopal order. The head of the College of Cardinals- the Dean is elected from the Cardinal Bishops. The Dean of the College of Cardinals presides over should a vacancy of a Pope occurs and coordinates the conclave.

Cardinal Priests.

Today, most of the Cardinals are Cardinal Priests, even though they are Bishops. In the past, Cardinal Priests were important Priests in Rome who were selected by the Pope to assist and advise him. When the church started appointing Cardinals from beyond Roman territories, each one is assigned to a titular church in Rome. Cardinal Priests are inferior in rank to the Cardinal Bishops.

Cardinal Deacons.

Cardinal Deacons are the most inferior in rank among the cardinals. They represent the ancient seven deacons of the Papal household and seven deacons who supervised the work of the church in seven districts of Rome. Today, the Cardinal Deacons are the officials of Roman Curia or Priests who were elevated to a Cardinal after the age of 80. The senior most Cardinal Deacon is called the Cardinal Proto Deacon or Senior Cardinal Deacon, who announces the election of a Pope after the conclave. In the past, laymen could become a Cardinal and were enrolled as a Cardinal Deacon. In 1917,( Pope Benedict XV) it was promulgated that only Priests and Bishops could become a Cardinal. Since the time of Pope John XXIII, it became customary that a Cardinal designate who is not a Bishop has to be consecrated as a Bishop before occupying the post. (2)

Dresscode.

Cardinals wear a scarlett cassock- blood like red colour symbolises that they are willing to die for the church, over which, a white rochet, scarlet mozzetta and a scarlet biretta- a square cap. But, Eastern rite Patriarchs continue to wear their normal dress appropriate to their rite. All the previous Syro Malabar Cardinals were seen wearing the Latin vestments.

It is enlightening that our Bava has hinted that he would not prefer Roman vestments and continue to wear the vestments appropriate to the Syro Malabar Church. We are grateful to the Lord Iso Mishiha in having a Pontiff who upholds the identity and individuality of our Church in the Universal Catholic Communion.

Cardinals from Syro Malabar Church.

Syro Malabar hierarchy was restored in AD 1887. Native Prelates were appointed in only AD 1896.

The first person elevated to a Cardinal from the Syro Malabar Church was Mar Joseph Parekkattil, the late Archbishop of Ernaculum in AD 1969. He was enrolled as a Cardinal Priest of S. Maria "Regina Pacis" a Monte Verde in the consistory of 28 April 1969. He has participated in the conclave in August 1978 to elect Pope John Paul I and also in October 1978 to elect pope John Paul II.

Late Major Archbishop Padiyara Mar Antonius Bava was elevated as a Cardinal Priest in 1988. He was enrolled in the consistory of 28 June 1988 as the Cardinal Priest of S. Maria "Regina Pacis" a Monte Verde.

Late Major Archbishop Vithayathil Mar Giwargis I Bava was elevated as a Cardinal Priest of S Bernardo alle Terme on 21 Feb 2001 and has attended the conclave in 2005 to elect Pope Benedict XVI.

Now, Major Archbishop Alencheril Mar Giwargis II Bava has been designated as a Cardinal and will be enrolled in the consistory on 18 February 2012.

Cardinal position for Eastern Churches.

College of Cardinals are like the permanent synod of the Universal Catholic Church. It is considered as a special recognition of the Eastern particular churches, to include them also in the College of Cardinlas. Syro Malabar Church has been recognised to be elevated into this status for the last 43 years and thus, the voices of the Syro Malabar church was heard in the highest statutory body of the Universal Catholic Church.

All these recognition are the effects of the great work done by personalities like Rev Dr Placid Podipara in Rome. As a Consultor in Rome for the Holy See, he argued for the recognition of the Eastern Rite particular churches in the Catholic communion and promulgated the concept of the Universal Catholic Church as a communion of the See of Rome and the Eastern churches. Eastern Churches were given autonomy.

Still, many corners consider that the concept of the Universality of Catholic Church is not completely evolved yet. Roman rite is still considered as the Universal church with Eastern Churches as its minor partners. We need people like Rev Dr Placid today to redefine the concept Universal Catholic Church with Roman rite and Eastern rites as its equal partners accepting the primacy of the Patriarch of Rome. Now, the representation of Eastern Catholic Churches is merely the membership of four or five in the college of 192 Cardinals.

The Universal Catholic Communion has to have another superior level of council like a real permanent synod with all the heads of the particular churches as members with its primus inter pares(first among equals), the Patriarch of Rome. Let the College of Cardinals be the superior council of the Roman Curia as it is now. In this situation, the Eastern Patriarchs and Archbishops need not be members of the College of Cardinals but members of the superior authority- the permanent synod of the Universal Catholic Church which deals with the Universality of the Church. This status will give more independence to the Eastern churches and limit the confusion among the Bishops, clergy and laity about the role of a Particular Church in the communion. This will encourage ecumenism also as many non catholic churches are still anxious about the colonial hang up of the Roman Rite. Let us hope that the Ruha D Kudisha will guide our Fathers in this regard and influence them to lead the evolution of the Universal Catholic Communion in the real sense.

Conclusion

Let us hope that we don't under estimate the title of Major Archbishop over this Cardinal title. Many people consider the title of Cardinal, superior to that of a Major Archbishop, which s not true. Major Archbishop is the Father and Head of the Particular Church- the Director of the See of Apostle Thomas. It is much a higher dignity than membership in the College of Cardinals.
Let us pray our Lord to strengthen our Bava to lead us to eternal salvation by keeping our identity and individuality in the Universal Catholic Church. Let the Ruha D Kudisha inspire him to influence the Fathers of the Universal Church in his new role.

References.

1. Catholic encyclopedia article about Cardinal. http://www.newadvent.org/cathen/03333b.htm accessed on 08 Jan 2012
2 Wikipeia article about Cardinal ( catholicism) http://en.wikipedia.org/wiki/Cardinal_(Catholicism)#cite_note-17 accessed on 08 January 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.