THE FIRST MISSIONARY TO INDIA: ST. THOMAS, THE APOSTLE;
APOSTOLATE OF ST. THOMAS.
St.Thomas, The Apostle came by sea, along with Jew-merchants and first landed at Maliyankara near Cranganur (Kodungalloor) on the Periyar estuary north of Kochi (Cochin), about the year A.D.52. There was a well-organised Jewish colony in Muziris (Cranganur). This attracted Apostle Thomas to the region, which had been closer to the Mediterranean world after the discovery of the trade wind by Hippalus, the Egyptian mariner in AD 47. Thomas preached to the Jewish colony settled there and traveling in the coastal region southwards he converted high class Hindu families in Maliyankara (Cranganore), Palayur, Kottakkavu, Kokkamangalam, Niranam, Quilon (Kollam) and Nilakkal (Chayal). The Apostle of India, St.Thomas, erected public places (houses) for worship at those places and later they became churches. Sankarapuri, Pakalomattam, Kalli and Kaliyankal were the main high caste families converted into Christianity. The Apostle appointed two priests for the churches from these families in the beginning. He preached about thirty years in Kerala and then to Mylappoore. There he has been murdered and buried. Later his mortal remains were transferred to Edessa. This is the traditional and widely accepted belief of St, Thomas Christians of Kerala. This Indian tradition of St.Thomas saga is supported by the historical evidences of trade relationship of Jews with the coastal areas of Kerala since B.C. centuries. King Solomon who was the king of Jews in B.C. 10 c., had trade relation with Kerala. Not only the trade relationship, but the migration of Jews to Kerala was also usual. It is said that a group of Jews migrated to Kerala in 587 B.C. and the Jew migration was frequent after that. The Mattancherry Jew Synagogue and the Jew community are the living evidences for this.
Besides this, there were some oral and written literary evidences also. “Some details of this tradition may be found in few songs (for example the Remban Paattu, the Veeradiyan Paattu and the Maargam kali Paattu). Also, there are accounts and stores supposed to be orally handed down from generation to generation. In the 16th century, the Portuguese came to know that St.Thomas Christians had in their possession these songs and also written records, which commemorated he life, work and death of Aposlle Thomas. But unfortunately the Portuguese destroyed these records after the Synod of Diampur. Some of the Hindu accounts such as the Keralolpathies (treatises on the origin of Kerala or Malabar) and Kandappa Raja also contain allusions to Apostle Thomas and his work.” (Dr. K.M.George, Christianity in India through the Centuries).
There is a western tradition also about the acts of Apostle Thomas. According to that tradition St.Thomas, following the well established trade routes, reached Taxila (Thakshasila), in North-west India which was the capital of Gandharas, during the reign of Gondophorus, an Indo-Parthian ruler in AD40. Centre of the trade routes from middle-east countries and middle Asia was Taxila. It was an important city just thirty miles away from Ravalpindi and Islamabad in Pakistan. Three main trade routes passed through the city. It was also the seat of an ancient University.
St.Thomas started his journey to Taxila from Jerusalem through Edessa, Nissibees, Hormus and Patala. Taxila was the capital city of King Gudnapha (Gondophorus/ Gundafor). There is a story related to St.Thomas and Gondophorus. Gondophorus wished to build a beautiful palace. He thought that his wish will be fulfilled only if he could get a master builder. He enquired for an eminent master carpenter and came to know that the carpenters who built the temple for the King Solomon were very efficient. So Gondophorus ordered to Haban (Abban), his trade agent, to go to Jerusalem and bring those carpentres.
Meanwhile, St.Thomas got the lot among the disciples, to go to India to preach the Good News.
Jesus met Haban in Jerusalem and asked him from where do he come and to where he is going.
“Came according to the order of the king of India to collect the carpenters who built the temple for King Solomon.” – said Haban.
“I am the leader of that carpenters!”- replied Jesus. At the same time, Angels brought Thomas from Edessa.
And Jesus sold Thomas to Haban to be Gondophorus’ slave and serve him as a carpenter by saying, “this man will build palace and other building for you.”
Haban and Thomas sailed away and came to Andrapolis, where they landed and attended the marriage feast of the ruler’s daughter. Afterwards they arrived in India. King Gondophorus asked him to build the palace. The king paid a lot of money to the ‘master builder’. But the Apostle spent the money for the poor and instead of building the palace, Thomas continued to preach the Good News. The angry king put the Apostle in prison. While St.Thomas was in prison, Gad, Gondophorus’ brother died. The Apostle revived him back to life. Then Gad narrated about the beautiful palace which Thomas has built in heaven. The king and his brother received baptism. Thereafter the Apostle preached Good News throughout the country. It is thought that St Thomas lived and preached for seven years in Taxila and the neighbouring areas. As a result, there formed a Christian society. In AD 50, when the Kushanans from middle Asia attacked north India, St.Thomas left Taxila and arrived at Alexandria. Then he arrived at Jerusalem to be present at the bedside of the Blessed Virgin in her last moments.
In AD 430, Hunans attacked north India. Then the Jews, Christians and Buddhists of that places (they were minority groups) scattered and migrated to other areas of the country. While the Buddhists migrated to the north-east areas like Ladak and Tibet, The Christians and Jews to south-west areas of the country. Thus the ancient churches in Taxila and Kashmir became extinct.
Both of these ‘St.Thomas traditions’ (Indian/ Malabar/ Malankara/ Syrian tradition and western tradition) have historical evidences and the support of strong belief. But, while we closely examine the two traditions, we can assume that the Apostle visited India twice. The first apostolic journey was from Edessa to Taxila along the trade route by Nissibees, Hormus and Patala. This resulted in the formation of Christian society in Taxila and Kashmir and became extinct, as told above, later. The second apostolic journey was in AD 50. He started from Jerusalem arrived at Alexandria and then traveled by sea; landed at Muziris in AD 52. This resulted in the formation of the St. Thoma Syrian Christians of Malankara or Nazranis (Nazarenes) ad seven churches.
To understand the Mar Thoma tradition of Kerala we have to understand the terms ‘Malabar’, ‘Malankara’, ‘Nazrani’ (Nazarenes), ‘Syrian Christians’ and ‘Coonan (Crooked) cross oath.’
2.01 MALABAR: During the past, the name ‘Malabar’ was used to denote the whole Kerala, in common. (Now only the extreme north part of Kerala is called Malabar.) It is said that ‘Malavaaram’ (mala-vaaram) became “Malabar’. Geographically, the land of Kerala is formed by a series of hills-the western ghat-landing on or inclined to the shore of Arabian sea. The country of steep hills west to Paandi and Madurai was called ‘Mala Naadu’ from the ancient times. And ‘Mala Vaaram’ means ‘mountain slope’ or ‘hill slope’. The Arab geographers and merchants used first the name ‘Malabar’ for Kerala.
2.02 MALANKARA: The Syrian church of Malabar uses the term ‘Malankara’ as a synonym for the word ‘Kerala’, the southern state in India. St.Thomas, the Apostle, first arrived at ‘Maliamkara’ near Paravoor at Cranganur in AD 52. He began his act of preaching there. So it is believed that the church of Kerala originated at Maliamkara. The church originated at Maliamkara was called by the Nazranis as ‘Malankara Church’, which means ‘the church in Mala Naadu’ or Kerala. (For ‘Kara’ means ‘Naadu’/ land; Mala Naadu means Malankara (mala-kara=malankara). Various names for Cranganur: Cranganoor, Cranganore, Kurama, Kulur, Kodungalloor/-llur, Muziris, Mouziris.
2.03 NAZRANI: Only the Malankara Mar Thoma Christians are called Nazranis/ Nazranees Nazarenes). The word is differently spelt as Nazrene, / Nazarenes/ Nazarani/ Nazrani, etc.; derived from ‘Nazareth’. Jesus Christ belonged to the village Nazareth. In the beginning of Christianity, esp. in AD 1c., Jew converts were called ‘Nazarenes’ and others ‘Christians’. This differentiation continued up to circa AD 4th c. The Dutch Governor Adrian Moens (in the 18th century), when noticed that the language of worship of Mar Thoma Christian is Syriac, called them ‘Syrian Christians’. Till that time, Mar Thoma Christians were described as ‘Nazranis’ even in the official documents.
2.04 SYRIAN CHRISTIANS: Aramaic (Chaldaean or East Syrian) was the mother-tongue of Jesus Christ. Syriac was a dialect or the secondary branch of Aramaic. Malankara Mar Thoma church, like certain other churches as Persian church, used traditionally Syriac language for their worship. That is why the Malankara Christians called ‘Syrian Christians’. As mentioned above, the term ‘Syrian Christian’ was first used by the Dutch Governor Adrian Moens (in the 18th century).
2.05 UDAYAMPERUR SUNNAHADOSE (DIAMPER SYNOD) & COONAN (CROOKED) CROSS OATH: On 20th May 1498, Vasco da Gama arrived in India. Even though in the beginning the Mar Thoma Christians received Portuguese as their Christian brothers, the Portuguese tried to colonise not only them but also the country and the Malankara Syrian Church. Dom Aleixo Menezes, the Archbishop of Goa, summoned a Synod at Udayamperur on 20th June 1599, under the patronage of Portuguese and passed and signed forcedly the decrees (canons) which prepared by him to replace the local customs by the Roman. “With these decrees, the ancient church of St.Thomas Christians, as an independent church, had simply ceased to exist.” (Dr. K.M.George, Christianity in India through the Centuries).
K.J.John, in his article ‘Origin and growth of Christianity in Kerala’, describe the situation as follows:” And then Menezes proceeded to prepare for the great synod of Diamper. What the Franciscans had failed to do with their college at Cranganore, and the Jesuits with their seminary at Vaipicotta, what the Inquisition of Goa could not attain, Archbishop Dom Aleixo de Menezes was now determined to do once and for all: to destroy root, stoc and branch of every trace of the Nestorianism and Hindu practices in the Syrian church in Malabar. He set out to do it with vehemence, intimidation and intrigue in the synod of Diamper to force the Malabar Christians to renounce forever their ancient allegiance to the Nestorian Patriarch of Babylon and submit to the authority of Pope.” The Portuguese domination of the Syrian church continued for half a century, controlling them with an iron fist.
But even after the latinisation of Mar Thoma Christians/ Syrian Christians by the Portuguese and the forceful suppression by Dom Aleixo Menezes, the large part of them was discontented. There occurred an event to set fire to this discontent-“A Syrian Orthodox prelate, Aithallah (Theodore) by name, arrived in Mylapore in August 1652. While at Mylapore, he was visited by pilgrims from the Malabar church. Mar Aithallah gave them a letter to Archdeacon Thomas. After this, the Roman authorities rushed this self-styled Patriarch t Goa and on their way called at Cochin. The news of the presence of the Syrian prelate at Cochin harbour spread like wild fire. The Syrian community under the leadership of the Archdeacon now ran up to that place and tried their best to get him released through the intercession of the Raja of Cochin. But their attempts could not succeed since some obvious deception was prayed by somebody meanwhile. The Syrian Christians in their fury marched towards the port in order to release the prelate by force. That was also in vain. According to Cardinal Tisserant: “The Portuguese spread the less palatable news that the unfortunate prelate was accidently drowned.”
To revenge this humiliation, the disappointed Syrian Christians were roused to such a fury that they broke into revolt. Gathering in a large crowd outside the church at Mattanncherry (Cochin), they swore an oath on the stone cross there, called the Coonan Kurisu (Crooked Cross) that they would no longer tolerate any interference of the Portuguese clergy in the affairs of the Malabar Syrian Christian community. In order to confirm it, they held together a long rope tied to the cross. The oath was taken on the 3rd January (Makaram) 1653. Thus they resolved to make up for the freedom and liberty of the church. This “Coonan Kurisu Sathyam’ was just ten years back of the Dutch capturing of Cochin and the Portuguese strong hold on the Malabar coast on 1st January, 1663. This revolt was not merely local. With the exception of about 4oo members, all the St.Thomas Christians shared in the revolt. Not long after, they all assembled at Alangad on 22nd May, 165 and twelve priests laid their hands on the Archdeacon proclaiming him bishop and metropoliyan of India (by the name Mar Thoma I). During the ceremony, the supposed letter of investiture from Aithallah was also laid on his head.” (‘The Eastern Orthodox Church in India 1653-1972’, N.J.Thomas, S.S.T.). This led to the division of the Malabar Syrian Church into two sections. One, those who returned to the former Syrian rite; another, those who accepted the latinisation process of the Portuguese (Roman/ Catholic Syrian Christian). It is interesting to note that the Coonan cross oath (3rd January, 1653) took place just ten year back of the Dutch capturing of Cochin and the Portuguese stronghold on the Malabar coast on 1st January, 1663.
Till 1653, the Malankara Syrian church was a monotonic, monochord-like, monolithic community. K.J.John notices: “It is generally agreed that before the arrival of the Portuguese there was one church in Kerala which adhered to the Nestorian doctrine”. The first division in the Malankara Syrian Christian Church took place after the long process of the Portuguese invasion, latinisation, Udayamperur synod and Coonan cross Oath. The Portuguese, through the procedure of the inquisition which began in Goa in 1560, tried to eradicate ‘Nestorian heresy’ from Malabar and switch the allegiance of the syrian church from Persia to Rome. When the Coonan cross revolt and the consecration of syrian bishop took place, a part of the catholicized Christian community of Malabar repudiated Rome. The part of the church which repudiated Rome became the Jacobite syrian church. In the 19th century the Syrian Catholics who continued in their loyalty to the Pope and Rome were known Pazhaya Kuttukar-old division, and the Jacobite syrian church members who regained their original tradition, as Puthan Kuttukar-new division.
“The St.Thomas Christians who rejected the Latin church consecrated ARCHDEACON Thomas as Metropolitan Mar Thoma by 12 priests laying their hands on the head of the arch deacon. They knew that they had no apostolic succession, so they sent appeals to the Antiochene, Babylonian and Alexandrian churches for Episcopal assistance in ensuring the apostolic succession of their priesthood. In response to their appeal, Mar Gregorios of Jerusalem arrived in Malabar and consecrated Mar Thoma I as a bishop. In 1665, Mar Gregorios came under the spiritual connection of the Patriarch of Antioch, and in due course, the Mar Thoma I group adopted the west Syrian/ Antiochean rite. This relationship continued for about a century. However, in 1772, Mar Gregorios (the Syrian bishop) without the knowledge of Mar Thoma VI consecrated one Ramban (Kurian) of the Kathumangattu family as Mar Koorilose in Mattancheri church and set him up as a rival bishop. This gave rise to a dispute, which ended in favouring Mar Thoma VI and Mar Koorilose went away to Thozhiur in British Malabar and established an independent church, called Thozhiur Syrian Church. During the invasion of Tippu Sultan of Mysore (1780-92), the Syrian church shifted its headquarters from Angamali to Kottaym and since then it has been at Kottayam.” (K.M.George, Christianity in India the Centuries). Protestant missionary influence promoted subsequent division in the Malankara church. Thus the Malankara Mar Thoma Syrian church was formed in the 19th century. Ts headquarters is at Thiruvalla. Then the community was bifurcated or devided many times for many reasons. Another division lead to the formation of Syro-Malankara Church. In between 1909 and 1912, the Jacobite Syrian Christians and Orthodox Syrian Christians separated and two independent churches came into being. Headquarters of Jacobite Syrian Christian Church is at Kothamangalam. Besides these major churches, there are certain other small churches also- Chaldaean church (Kaldaya Sabha) having the headquarters at Thrissur; St. Thomas Evangelical Church, a division of Malankara Mar Thoma Syrian Church; Syro-Malabar church and Malankara Catholica Church. In the past times, Malankara Mar Thoma Syrian church had strong spiritual or religious relationship with other eastern churches such as Persian church, Assyrian church, Antioch church and Chaldaen church. In those olden days, Malankara Mar Thoma church had Eastern Church prelates as their spiritual heads and Archdeacons as administrative heads. The signaling feature of the Malabar Syrian Church was its internal democratic structure throughout the ages. Idavaka Janam (Parish People/ Believers) was the supreme authority of the Parish/ Church and they executed the powers. An unfortunate or malicious practice developed recently in the churches is that the administration became priest/ prelate centered. And this tendency of ‘priests and bishops centered power politics’ is growing fastly.
2.06 KNANA CHURCH/ K’NAI THOMA CHURCH: There was also a foreign sect of Syrian Christians in Kerala who emigrated from Edessa in Syria (Persia) under the leadership of K’nai Thoma (Knai Thoma/ Cana/ Canai) in AD 4th c. The 4th century was a time of persecution of Christianity in Persia under Sapor II and his son. The first emigration of a large colony of Christians from Persia top Malabar is believed to have taken place during his period and tradition speaks of the arrival of Thomas of K’nai or K’nai Thoma and his group in Kodungallur (Cranganore) on the Malabar coast in South India in 345 CE. This epoch-making event in the 4th century put Indian Christianity on a firm footing. Whatever may have been the cause of this migration, persecution at home or otherwise, their arrival raised the strength and prestige of the Malabar Church. The history of the persecution of the Sapor II and his son which lasted for more than 35 years, beginning in 338 CE, records the martyrdom of 16,000 Persian Christians. Thomas f K’nai suggested the colonization. His party included a bishop, four priests and several deacons and laymen, women and children. The first Syrian colony of Christian families representing seven tribes or clans landed at Cranganore and was cordially welcomed by Cheraman Perumal, the then ruler of Malabar. (K.M.George, Christianity in India the Centuries). The K’nai Church (Qnanyae/ Cananite/ Knana/ Southists/ Thekkum Bhagar; non- K’nanaya Syrian catholic sects were called Northists or Vadakkum Bhagar.) was highly exclusive in nature. Not only the K’nanaya Syrians but also the St.Thomas Christians in general, expressed the exclusiveness in the later centuries.-Did they really forget the command of Jesus to go into all the world, preach the ‘good news’, make disciples and build the ‘Kingdom of God’, or whether the strong castle of caste system around them compelled them to do so?