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	The '''Saint Thomas Christians''', also known as the '''Nasrani''' (or '''''Nasrani Mappila''''') are an ancient body of ] from the ]n state of ] who trace their origins to the evangelical activity of ] in the 1st century.<ref name="Menachery">Menachery G (1973) The St. Thomas Christian Encyclopedia of India, Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568; B.N.K. Press – (has some 70 lengthy articles by different experts on the origins, development, history, culture... of these Christians, with some 300 odd photographs).</ref><ref name="Lbrown">Leslie Brown, (1956) The Indian Christians of St. Thomas. An Account of the Ancient Syrian Church of Malabar, Cambridge: Cambridge University Press 1956, 1982 (repr.)</ref><ref name="Puthiakunnel">Thomas Puthiakunnel, (1973) "Jewish colonies of India paved the way for St. Thomas", The Saint Thomas Christian Encyclopedia of India, ed. George Menachery, Vol. II., Trichur.</ref><ref name="GPress">Medlycott, A E. 1905 "India and the Apostle Thomas"; Gorgias Press LLC; ISBN 1-59333-180-0</ref><ref>N.M.Mathew. St. Thomas Christians of Malabar Through Ages. CSS Tiruvalla. (2003). ISBN 81-7821-008-8.</ref><ref>Origin of Christianity in India - A Historiographical Critique by Dr. Benedict Vadakkekara. (2007). ISBN 8174952586.</ref><ref>NSC Network (2007) </ref> The community was historically united in leadership and liturgy, but since the 17th century have been split into several different church groups and traditions.		The '''Saint Thomas Christians''', also known as the '''Nasrani''' (or '''''Nasrani Mappila''''') are an ancient body of ] from the ]n state of ] who trace their origins to the evangelical activity of ] in the 1st century.<ref name="Menachery">Menachery G (1973) The St. Thomas Christian Encyclopedia of India, Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568; B.N.K. Press – (has some 70 lengthy articles by different experts on the origins, development, history, culture... of these Christians, with some 300 odd photographs).</ref><ref name="Lbrown">Leslie Brown, (1956) The Indian Christians of St. Thomas. An Account of the Ancient Syrian Church of Malabar, Cambridge: Cambridge University Press 1956, 1982 (repr.)</ref><ref name="Puthiakunnel">Thomas Puthiakunnel, (1973) "Jewish colonies of India paved the way for St. Thomas", The Saint Thomas Christian Encyclopedia of India, ed. George Menachery, Vol. II., Trichur.</ref><ref name="GPress">Medlycott, A E. 1905 "India and the Apostle Thomas"; Gorgias Press LLC; ISBN 1-59333-180-0</ref><ref>N.M.Mathew. St. Thomas Christians of Malabar Through Ages. CSS Tiruvalla. (2003). ISBN 81-7821-008-8.</ref><ref>Origin of Christianity in India - A Historiographical Critique by Dr. Benedict Vadakkekara. (2007). ISBN 8174952586.</ref><ref>NSC Network (2007) </ref> The community was historically united in leadership and liturgy, but since the 17th century have been split into several different church groups and traditions.

	Historically the Saint Thomas Christian community was part of the ], centred in ]. They were organised as the ] in the 8th century, served by bishops and a hereditary ]. In the 16th century the overtures of the ] '']'' to bring the Saint Thomas Christians into the ] led to the first of several rifts in the community and the establishment of Catholic and ] factions. Since that time further splits have occurred, and the Saint Thomas Christians are now divided into several different Catholic, ], and independent bodies, each with their own liturgies and traditions.		Historically the Saint Thomas Christian community was part of the ], centred in ]. They were organised as the ] in the 8th century, served by bishops and a hereditary ]. In the 16th century the overtures of the ] ] to bring the Saint Thomas Christians into the ] led to the first of several rifts in the community and the establishment of Catholic and ] factions. Since that time further splits have occurred, and the Saint Thomas Christians are now divided into several different Catholic, ], and independent bodies, each with their own liturgies and traditions.

	The Saint Thomas Christians represent a single ]. Saint Thomas Christian culture is largely developed from ] influences blended with local customs and later elements derived from indigenous Indian and European colonial contacts. Their language is ], the local tongue of Kerala.		The Saint Thomas Christians represent a single ethnic group. Saint Thomas Christian culture is largely developed from ] influences blended with local customs and later elements derived from indigenous Indian and European colonial contacts. Their language is ], the local tongue of Kerala.

	==Terminology==		==Terminology==
	The Saint Thomas Christians are so called due to their reverence for Saint ], who is said to have brought ] to ]. ~~The~~ ~~name~~ ~~dates~~ to ~~the~~ ~~period~~ of ]. They are also known, especially locally, as the ''Nasrani'' or ''Nasrani Mappila''. "Nasrani" is a term meaning "Christian"; it appears to be derived from ], Jesus' hometown. ] is an ] applied to members of non-Indian faiths, including ]. The Christians of former ] continue to attach this honorific title to their names.<ref>''The Mappila fisherfolk of Kerala: a study in inter-relationship between habitat, technology, economy, society, and culture'' (1977), P. R. G. Mathur, Anthropological Survey of India, Kerala Historical Society, p. 1</ref> They have also been known as "~~Syrians~~" due to their historical connection to the ], or East Syrian Church.<ref name="Menachery">Menachery, George (1973) ''The St. Thomas Christian Encyclopedia of India'', vol. II. B. N. K. Press. ISBN 81-87132-06-X</ref><ref>Županov, Ines G. (2005). , p. 99 and note. University of Michigan Press. ISBN 0472114905</ref>		The Saint Thomas Christians are so called due to their reverence for Saint ], who is said to have brought ] to ]. In Malabar they are known as "Mar Thoma Nasranis", meaning Christians of Saint Thomas.<ref>http://www.nasranifoundation.org/</ref> They are also known, especially locally, as the ''Nasrani'' or ''Nasrani Mappila''. "Nasrani" is a term meaning "Christian"; it appears to be derived from ], Jesus' hometown. ] is an ] applied to members of non-Indian faiths, including ]. The Christians of former ] continue to attach this honorific title to their names.<ref>''The Mappila fisherfolk of Kerala: a study in inter-relationship between habitat, technology, economy, society, and culture'' (1977), P. R. G. Mathur, Anthropological Survey of India, Kerala Historical Society, p. 1</ref> They have also been known as "Syrian Christians" because they use ] in their liturgy and also due to their historical connection to the ], or East Syrian Church.<ref name="Menachery">Menachery, George (1973) ''The St. Thomas Christian Encyclopedia of India'', vol. II. B. N. K. Press. ISBN 81-87132-06-X</ref><ref>Županov, Ines G. (2005). , p. 99 and note. University of Michigan Press. ISBN 0472114905</ref>

	==History==		==History==
	===Early history===		===Early history===
	The Saint Thomas Christians trace their origins to the evangelical activity of ], said to have come to India sometime in the 1st century.<ref name=Frykenberg93>Frykenberg, Eric (2008). , p. 93. Oxford University Press. ISBN 0-19-826377-5.</ref> There is no direct contemporary evidence for Thomas being in the subcontinent, though it definitely would have been possible for a ] ] of the time to make such a trip. Groups such as the ] and ] are known to have existed in India around that time.<ref name=Frykenberg103>, p. 103. Oxford University Press. ISBN 0-19-826377-5.~~</ref><ref name=Bayly>Bayly, Susan ''Saints, Goddesses and Kings in South Indian Society'' Cambridge University Press 22 April 2004 ISBN 978-0521891035~~ </ref> The earliest known source connecting the apostle to India is the '']'', written in ] likely in the 2nd century.<ref name=Frykenberg93/> The text describes Thomas' adventures in bringing Christianity to India, a tradition later expanded upon in early Indian sources such as the "Thomma Parvam" ("Song of Thomas").<ref name=Frykenberg92>Frykenberg, Eric (2008). , p. 92. Oxford University Press. ISBN 0-19-826377-5.</ref> A number of 3rd- and 4th-century Roman ~~writers~~ also mention Thomas' trip to India, including ], ], ], and ], while ] records that his teacher ] visited a Christian community in India in the 2nd century, demonstrating that this tradition was well known across the world by that period.<ref name=Frykenberg103/><ref>'']'' of Eusebius. Book V, Chapter X.</ref><ref name=Baum52>{{Cite book \|title= The Church of the East: A Concise History \|last= Baum\|first= Wilhelm \|authorlink= \|coauthors= Dietmar W. Winkler\|year= 2003 \|publisher= Routledge\|location= \|isbn= 0415297702\|page= 52 \|pages= \|url= http://books.google.com/books?id=yt0X840SjpEC&dq=Baum+Church+of+the+East&source=gbs_navlinks_s\|accessdate=April 5, 2010}}</ref>		The Saint Thomas Christians trace their origins to the evangelical activity of ], said to have come to India sometime in the 1st century.<ref name=Frykenberg93>Frykenberg, Eric (2008). , p. 93. Oxford University Press. ISBN 0-19-826377-5.</ref> There is no direct contemporary evidence for Thomas being in the subcontinent, though it definitely would have been possible for a ] ] of the time to make such a trip. Groups such as the ] and ] are known to have existed in India around that time.<ref name=Frykenberg103>, p. 103. Oxford University Press. ISBN 0-19-826377-5.</ref> The earliest known source connecting the apostle to India is the '']'', written in ] likely in the 2nd century.<ref name=Frykenberg93/> The text describes Thomas' adventures in bringing Christianity to India, a tradition later expanded upon in early Indian sources such as the "Thomma Parvam" ("Song of Thomas").<ref name=Frykenberg92>Frykenberg, Eric (2008). , p. 92. Oxford University Press. ISBN 0-19-826377-5.</ref> A number of 3rd- and 4th-century writers of the ] also mention Thomas' trip to India, including ], ], ], and ], while ] records that his teacher ] visited a Christian community in India in the 2nd century, demonstrating that this tradition was well known across the world by that period.<ref name=Frykenberg103/><ref>'']'' of Eusebius. Book V, Chapter X.</ref><ref name=Baum52>{{Cite book \|title= The Church of the East: A Concise History \|last= Baum\|first= Wilhelm \|authorlink= \|coauthors= Dietmar W. Winkler\|year= 2003 \|publisher= Routledge\|location= \|isbn= 0415297702\|page= 52 \|pages= \|url= http://books.google.com/books?id=yt0X840SjpEC&dq=Baum+Church+of+the+East&source=gbs_navlinks_s\|accessdate=April 5, 2010}}</ref>

	Whatever its earlier origins, an organised Christian presence in India dates to the arrival of ] settlers and missionaries from ], members of the ] or Nestorian Church, in around the 3rd century.<ref>Frykenberg, Eric (2008). , pp. 102–107; 115.. Oxford University Press. ISBN 0-19-826377-5.</ref> Saint Thomas Christians trace the further growth of their community to the arrival of the Nestorian ] from the Middle East, which is said to have occurred sometime between the 4th and 8th century.<ref name=Baum52/> The subgroup of the Saint Thomas Christians known as the ] trace their lineage to ], while the group known as the ] claim descent from Thomas the Apostle's indigenous converts.<ref name=Baum52/>		Whatever its earlier origins, an organised Christian presence in India dates to the arrival of ] settlers and missionaries from ], members of the ] or Nestorian Church, in around the 3rd century.<ref>Frykenberg, Eric (2008). , pp. 102–107; 115.. Oxford University Press. ISBN 0-19-826377-5.</ref> Saint Thomas Christians trace the further growth of their community to the arrival of the Nestorian ] from the Middle East, which is said to have occurred sometime between the 4th and 8th century.<ref name=Baum52/> The subgroup of the Saint Thomas Christians known as the ] trace their lineage to ], while the group known as the ] claim descent from Thomas the Apostle's indigenous converts.<ref name=Baum52/>

	As the community grew and immigration by East Syrians increased, the connection with the Church of the East, centred in the Persian capital of ], strengthened. From the early 4th century the ] provided India with clergy, holy texts, and ecclesiastical infrastructure, and around 650 Patriarch ] solidified the Church of the East's jurisdiction over the Saint Thomas Christian community.<ref>{{Cite book \|title= The Church of the East: A Concise History \|last= Baum\|first= Wilhelm \|authorlink= \|coauthors= Dietmar W. Winkler\|year= 2003 \|publisher= Routledge\|location= \|isbn= 0415297702\|page= 53 \|pages= \|url= http://books.google.com/books?id=yt0X840SjpEC&dq=Baum+Church+of+the+East&source=gbs_navlinks_s\|accessdate=April 5, 2010}}</ref> In the 8th century Patriarch ] organised the community as the ], one of the church's illustrious Provinces of the Exterior. After this point the Province of India was headed by a ], ~~dispatched~~ from Persia, the "Metropolitan-Bishop of the Seat of Saint Thomas and the Whole Christian Church of India".<ref name=Baum52/> His ] was probably in ], or (perhaps nominally) in ], where the shrine of Thomas was located.<ref name=Baum52/> Under him were a varying number of ], as well as a native ], who had authority over the clergy and who wielded a great amount of secular power.<ref name=Baum52/>		As the community grew and immigration by East Syrians increased, the connection with the Church of the East, centred in the Persian capital of ], strengthened. From the early 4th century the ] provided India with clergy, holy texts, and ecclesiastical infrastructure, and around 650 Patriarch ] solidified the Church of the East's jurisdiction over the Saint Thomas Christian community.<ref>{{Cite book \|title= The Church of the East: A Concise History \|last= Baum\|first= Wilhelm \|authorlink= \|coauthors= Dietmar W. Winkler\|year= 2003 \|publisher= Routledge\|location= \|isbn= 0415297702\|page= 53 \|pages= \|url= http://books.google.com/books?id=yt0X840SjpEC&dq=Baum+Church+of+the+East&source=gbs_navlinks_s\|accessdate=April 5, 2010}}</ref> In the 8th century Patriarch ] organised the community as the ], one of the church's illustrious Provinces of the Exterior. After this point the Province of India was headed by a ], provided from Persia, the "Metropolitan-Bishop of the Seat of Saint Thomas and the Whole Christian Church of India".<ref name=Baum52/> His ] was probably in ], or (perhaps nominally) in ], where the shrine of Thomas was located.<ref name=Baum52/> Under him were a varying number of ], as well as a native ], who had authority over the clergy and who wielded a great amount of secular power.<ref name=Baum52/>

	===St. Thomas's Ministry in Kerala===		===St. Thomas's Ministry in Kerala===

	Acts of Thomas hints that St. Thomas came to India with a Jewish trader whose name is mentioned as Haban. British researcher ] travelled across the ] to Kerala in a boat similar to those mentioned in ] texts and showed how the traders had travelled from the Middle East to Kodungulloor. He followed the same course as mentioned in the ], a copy of which survives in a ] on ].<ref name= "Dalrymple">Dalrymple, William (2000) “Indian Journeys”, BBC documentary</ref><ref name="Bevan">Acts of St. Thomas (Syriac) MA. Bevan, London, 1897</ref><ref name="Bornkamm">Bornkamm, G. "The Acts of Thomas" in E. Hennecke, New Testament Apocrypha, Vol. 2. London: Lutterworth, 1965.</ref>		Acts of Thomas hints that St. Thomas came to India with a Jewish trader whose name is mentioned as Haban. British researcher ] travelled across the ] to Kerala in a boat similar to those mentioned in ] texts and showed how the traders had travelled from the Middle East to Kodungulloor. He followed the same course as mentioned in the ], a copy of which survives in a ] on ].<ref name= "Dalrymple">Dalrymple, William (2000) “Indian Journeys”, BBC documentary</ref><ref name="Bevan">Acts of St. Thomas (Syriac) MA. Bevan, London, 1897</ref><ref name="Bornkamm">Bornkamm, G. "The Acts of Thomas" in E. Hennecke, New Testament Apocrypha, Vol. 2. London: Lutterworth, 1965.</ref>
		⚫	During that time the area from Syria to Patria was under Roman rule and because of this traveling through this region was relatively easy.<ref>Bayly, Susan ''Saints, Goddesses and Kings in South Indian Society'' Cambridge University Press 22 April 2004 ISBN 978-0521891035 </ref> It is believed that St. Thomas and Haban reached ](Krankanoor) in AD 52. Over here he spent the initial days with the Jewish community, preached the Gospel and evangelized them. The tradition is that St. Thomas established the ''Ezharappallikal'' (ഏഴരപള്ളികള്‍), or "The Seven and Half Churches" in Kerala. These churches are at ], ], ], Nilackal (]), ], Kottakkayal (]), ] (Chattukulangara) and ] Arappally – the half church. These communities were multi-ethnic as they were selected from an enlightened resident communities of the then Kerala including local people and migrated Jews. Thus the present Christian community of Kerala consists of people from many descents including native Indians of ], ] and ] ethnicity who could have been baptized by St. Thomas as well as different trading diaspora of Jews and Christian settlers of successive centuries like ] people.<ref name="Menachery"/><ref name="Lbrown"/><ref name="Menachery2">Menachery G ''The Indian Church History Classics'', Vol.I, The Nazranies, Ollur, 1998. ISBN 81-87133-05-8</ref><ref name="Podipara">Placid J. Podipara ''The Thomas Christians'' London: Darton, Longman and Tidd, 1970,</ref><ref name= "Tisserant">Tisserant, E. (1957) Eastern Christianity in India: A History of the Syro-Malabar Church from the Earliest Times to the Present Day. Trans. and ed. by E. R. Hambye. Westminster, MD: Newman Press.</ref>

⚫	During that time the area from Syria to Patria was under Roman rule and because of this traveling through this region was relatively easy.<ref ~~name~~=~~Bayly~~/> It is believed that St. Thomas and Haban reached ](Krankanoor) in AD 52. Over here he spent the initial days with the Jewish community, preached the Gospel and evangelized them. The tradition is that St. Thomas established the ''Ezharappallikal'' (ഏഴരപള്ളികള്‍), or "The Seven and Half Churches" in Kerala. These churches are at ], ], ], Nilackal (]), ], Kottakkayal (]), ] (Chattukulangara) and ] Arappally – the half church. These communities were multi-ethnic as they were selected from an enlightened resident communities of the then Kerala including local people and migrated Jews. Thus the present Christian community of Kerala consists of people from many descents including native Indians of ], ] and ] ethnicity who could have been baptized by St. Thomas as well as different trading diaspora of Jews and Christian settlers of successive centuries like ] people.<ref name="Menachery"/><ref name="Lbrown"/><ref name="Menachery2">Menachery G ''The Indian Church History Classics'', Vol.I, The Nazranies, Ollur, 1998. ISBN 81-87133-05-8</ref><ref name="Podipara">Placid J. Podipara ''The Thomas Christians'' London: Darton, Longman and Tidd, 1970,</ref><ref name= "Tisserant">Tisserant, E. (1957) Eastern Christianity in India: A History of the Syro-Malabar Church from the Earliest Times to the Present Day. Trans. and ed. by E. R. Hambye. Westminster, MD: Newman Press.</ref>

	<ref>{{cite book \| title = Six St. Thomases Of South India \| author = T.K. Joseph \| publisher = University of California \| year = 1955 \| page = 27}}</ref><ref>{{cite web\|url=http://kuzhippallil.com/nsc.html \|title=Nasrani Syrian Christians \|publisher=Kuzhippallil.com \|date= \|accessdate=2010-01-17}}</ref><ref>http://www.stthoma.com/7church_palayur.html</ref><ref>http://www.kerala.cc/keralareligion/index.html</ref>		<ref>{{cite book \| title = Six St. Thomases Of South India \| author = T.K. Joseph \| publisher = University of California \| year = 1955 \| page = 27}}</ref><ref>{{cite web\|url=http://kuzhippallil.com/nsc.html \|title=Nasrani Syrian Christians \|publisher=Kuzhippallil.com \|date= \|accessdate=2010-01-17}}</ref><ref>http://www.stthoma.com/7church_palayur.html</ref><ref>http://www.kerala.cc/keralareligion/index.html</ref>
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	{{Indian Christianity}}		{{Indian Christianity}}

	===~~Portuguese~~ ~~contact~~===		===Persecution by Portuguese===
	{{See\|Goa Inquisition}}{{See\|Portuguese Inquisition}}		{{See\|Goa Inquisition}}{{See\|Portuguese Inquisition}}
	] Catholic Church in ], with the ] containing the Nasrani Menorah or Mar Thoma Sliba (St. Thomas Cross) veiled by a red curtain.]]		] Catholic Church in ], with the ] containing the Nasrani Menorah or Mar Thoma Sliba (St. Thomas Cross) veiled by a red curtain.]]

			When the Portuguese arrived, they were surprised to find upwards of a hundred Christian Churches on the coast of Malabar. "These Churches" said the Portuguese "belong to the Pope." "Who is the Pope?" said the native Christians, "We never heard of him." The European priests were alarmed, accused them of heresy and decided to invade the tranquil churches of the Malabar. The original tradition of the Nasranis was wiped out by this Portuguese invasion, and denounced the Nasrani account of Christian faith as false. They imposed Latin rituals and liturgy, obscuring the original East Syrian and Indian legacy from the Nasrani tradition.<ref name= "CBuchanan">Claudius Buchanan (1811). Christian Researches in Asia: With Notices of the Translation of the Scriptures into the Oriental Languages. 2nd ed. Boston: Armstron, Cornhill</ref> In 1578, three lay leaders of the Kerala Nasranis submitted a petition to Pope Gregory XIII, saying, “Our orations are in Syriac or Chaldeae language which our Father St. Thomas gave us. We as well as our ancestors have learned this language.”<ref></ref>
	The Saint Thomas Christians first encountered the ] in 1498, during the expedition of ]. At the time the community was in a tenuous position: though thriving in the ] and protected by their own militia, the local political sphere was volatile and the Saint Thomas Christians found themselves under pressure from the ]s of ] and ] and other small kingdoms in the area. The Saint Thomas Christians and the Portuguese newcomers quickly formed an alliance.<ref>Frykenberg, Eric (2008). , 122–124. Oxford University Press. ISBN 0-19-826377-5.</ref>

	The Portuguese had a keen interest in implanting themselves in the spice trade and in spreading their particularly bellicose version of Christianity, which had been forged during several centuries of warfare in the ].<ref>Frykenberg, Eric (2008). , 125–127. Oxford University Press. ISBN 0-19-826377-5.</ref> Facilitating their goals was the '']'', a series of treaties and decrees in which the ] conferred upon the Portuguese government certain authority in ecclesiastical matters in the foreign territories they conquered. They set up in ], forming a ] and a ] hierarchy under the ], and quickly set to bringing the Saint Thomas Christians under his authority.<ref>Frykenberg, Eric (2008). , pp. 127–128. Oxford University Press. ISBN 0-19-826377-5.</ref>

	The Portuguese subjection of the Saint Thomas Christians was relatively measured at first, but they became more aggressive after 1552, the year of the death of Metropolitan Mar Jacob and of a ], which resulted in there being two rival Patriarchs – one of whom entered communion with the Catholic Church. Both patriarchs sent bishops to India, but the Portuguese consistently were able to outmaneuver them, and effectively cut off the Saint Thomas Christians from their hierarchy in 1575, when the Padroado legislated that neither patriarch could send representatives to India without Portuguese approval.<ref>Frykenberg, Eric (2008). , pp. 130–134. Oxford University Press. ISBN 0-19-826377-5.</ref>

	By 1599 the last Metropolitan, Abraham, had died, and the Archbishop of Goa, ], had secured the submission of the young Archdeacon George, the highest remaining representative of the native church hierarchy.<ref>{{Cite book \|title= A History of Christianity in India: The Beginnings to AD 1707 \|last= Neill\|first= Stephen\|authorlink= Stephen Neill\|coauthors= \|year= 2004 \|publisher= Cambridge University Press\|location= \|isbn= 0521548853\|page= \|pages= 208–210\|url= http://books.google.com/books?id=RH4VPgB__GQC&printsec=frontcover#v=onepage&q&f=false\|accessdate=January 27, 2012}}</ref> The Archbishop convened the ], which implemented various liturgical and structural reforms in the Indian church. From the Synod, the parishes were brought directly under the Archbishop's purview; certain "superstitious" customs were anathematised, and the indigenous liturgy, the ], was purged of elements deemed unacceptable according to the Latin protocol.<ref name="Menachery" /><ref name="Menachery2"/><ref>{{Cite book \|title= A History of Christianity in India: The Beginnings to AD 1707 \|last= Neill\|first= Stephen\|authorlink= Stephen Neill\|coauthors= \|year= 2004 \|publisher= Cambridge University Press\|location= \|isbn= 0521548853\|page= 214 \|pages= \|url= http://books.google.com/books?id=RH4VPgB__GQC&printsec=frontcover#v=onepage&q&f=false\|accessdate=January 27, 2012}}</ref><ref name= "MGeddes">], (1694) ''A Short History of the Church of Malabar together with the Synod of Diamper'', London.</ref> A number of texts were condemned and ordered burnt, including the ], the Syriac version of the Bible.<ref>The full list of texts ordered destroyed:''General books destroyed:'' (1) Prammasa (2) Johannan Para Kalthon (3) Maarganisa (4) Vaappkadey Pusthakam (5) Aava Eilayya (6) Nuhara (7) Sunahadosa (8) Mar theermathay Osa (9) Njayarazhchayuday Emgartha (10) Makammasa (11) Kaamessa (12) Parapumman (13) Suryaniyile Malpanmaruday Pusthakangal (14) ]. ''Worship books destroyed:'' (1) Hoodara (2) Sumaday Pusthakam (3) Annadha Pusthakam. From ''Canons of the Synod of Diamper'', 1599, Day Two, Sesson 2, Article 13.</ref><ref name="Menachery" /><ref name="Menachery2" /><ref name= "Ploeg">Van der Ploeg, J. P. L., O.P. ''The Christians of St. Thomas in South India and their Syriac Manuscripts.'' Rome and Bangalore: Center for Indian and Inter-Religious Studies and Dharmaram Publications, 1983.</ref> Despite the reform, groups such as the ] people preserved some elements of their heritage due to their tradition of ].<ref>Vellian, J (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam.</ref><ref>Poomangalam C.A (1998) The Antiquities of the Knanaya Syrian Christians; Kottayam, Kerala.</ref><ref name="Weil">Weil, S. (1982)"Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala. in Contributions to Indian Sociology,16.</ref><ref name="Jessay">Jessay, P.M. "The Wedding Songs of the Cochin Jews and of the Knanite Christians of Kerala: A Study in Comparison." Symposium, 29 August 1986.</ref><ref name="inuniversi">"In Universi Cristiani" (Latin Text of the Papal erection of the Knanaya Diocese of Kottayam)</ref> The Synod formally brought the Saint Thomas Christians into to Catholic Church, however, the actions of the Portuguese over the ensuing years fueled resentment in segments of the community, and ultimately, open resistance to their power.<ref name=Frykenberg136>Frykenberg, Eric (2008). , p. 136. Oxford University Press. ISBN 0-19-826377-5.</ref>


			Archbishop ] of ], convened the ] in ] in 1599.<ref name="Menachery" /><ref name="Menachery"/><ref name="Menachery2"/><ref name= "MGeddes">], (1694) ''A Short History of the Church of Malabar together with the Synod of Diamper'', London.</ref> There he ordered all the texts of the Nasranis to be burned.<ref name="Menachery" /><ref name="Menachery"/><ref name="Menachery2" /><ref name= "Ploeg">van der Ploeg, J.P.L., O.P. The Christians of St. Thomas in South India and their Syriac Manuscripts. Rome and Bangalore: Center for Indian and Inter-Religious Studies and Dharmaram Publications, 1983.</ref> The Portuguese burned several of these texts. The purpose stated by Menezes was to erase all legacies of syriac nasrani ] of the the Malabar Church.<ref name= "CBuchanan" /> Amongst several accusations, the Nasranis were accused of not venerating images of saints and Biblical figures.<ref name= "CBuchanan" /> They completely obliterated the records of early Nasrani life and tradition.<ref name= "Bevan" /><ref name="Bornkamm" />

			Synod of Diamper condemned multitude of Hindu beliefs, especially those related to Transmigration, Fate and Astrology. Hindu ceremonies and customs related to matrimony, death, birth and purification on touching lower castes which were prevalent among the Christians of St. Thomas, were abandoned altogether. They were even banned from frequenting to Hindu Festivities including ]. The Synod also condemned the belief that every man might be saved by his own Laws, all which are good and lead to heaven, irrespective of his religion. The Synod banned Christian teachers from installing or using any Hindu idols in their schools. Polygamy and Concubinage were forbidden and clergymen were banned from marital relations, military services to Hindu Princes and other secular indulgences. Hindu Musicians used to conduct programmes in Christian churches and the Synod banned it out rightly. <ref> The history of the church of Malabar: Together with the Synod of Diamper 1599 - Michael Geddes - the Bavarian State Library</ref>

			Books ordered to be destroyed:<ref>Canons of the Synod of Diamper, 1599, Day Two, Sesson 2, Article 13.</ref>

			<blockquote>''General books destroyed:'' (1) Prammasa (2) Johannan Para Kalthon (3) Maarganisa (4) Vaappkadey Pusthakam (5) Aava Eilayya (6) Nuhara (7) Sunahadosa (8) Mar theermathay Osa (9) Njayarazhchayuday Emgartha (10) Makammasa (11) Kaamessa (12) Parapumman (13) Suryaniyile Malpanmaruday Pusthakangal (14) ]. ''Worship books destroyed:'' (1) Hoodara (2) Sumaday Pusthakam (3) Annadha Pusthakam.</blockquote>

			Nasranis outside the region of Portuguese control managed to preserve some elements of their original books. It was one of these books that ] handed over to ] in 1806.

			Most of all, the Portuguese destroyed the Malabar Nasrani ] '']'' known today as the ''Lost Aramaic Bible'', and whose Old Testament section included sections based on the Jewish ] (an Aramaic translation of the ]). Several elements of Syrian-Malabar Christianity was lost due to the Portuguese Inquisition.<ref name= "CBuchanan" /> However, the Knanaya people preserved some elements of their Jewish heritage because of their tradition of ].<ref>Vellian, J (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam.</ref><ref>Poomangalam C.A (1998) The Antiquities of the Knanaya Syrian Christians; Kottayam, Kerala.</ref><ref name="Weil">Weil, S. (1982)"Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala. in Contributions to Indian Sociology,16.</ref><ref name="Jessay">Jessay, P.M. "The Wedding Songs of the Cochin Jews and of the Knanite Christians of Kerala: A Study in Comparison." Symposium, 29 August 1986.</ref><ref name="inuniversi">"In Universi Cristiani" (Latin Text of the Papal erection of the Knanaya Diocese of Kottayam)</ref>

			Portuguese impositions had much more serious consequences on the social status of Syrian Christians. Dr. Buchanan on his interview with a senior priest in Mavelikara, in the year 1806, elicit a brief account of the degenerated social status of Syrian Christians. According to him, once self sufficient community had to seek the protection of Hindu Princes and the dispersed Christians further became the victims of encroachment by other communities. But it is notable that even in such a degenerated condition of the community, Dr. Buchanan was introduced with a ] who had opted to become Syrian Priest.<ref name= "CBuchanan" />

	===Division and defiance===		===Division and defiance===

Revision as of 16:14, 30 January 2012

"Nasrani" redirects here. For other uses, see Nasrani (disambiguation). This article is about the Saint Thomas Christians or Nasrani people. For the churches of the Saint Thomas Christians, see Saint Thomas Christian churches. Ethnic group

Saint Thomas Christians
Total population
File:P C Alexander.jpg File:Jimmygeorge1.jpg Varghese Payapilly Palakkappilly • Gheevarghese Mar Gregorios of Parumala • Anna Chandy P. C. Alexander • Abraham Verghese • Asin Thottumkal
Kerala: 6,000,000 (18% of Pop.)
Regions with significant populations
India Kerala
Religion
Various churches: Syro-Malabar Catholic Church, Malankara Orthodox Syrian Church, Jacobite Syrian Christian Church, Malabar Independent Syrian Church, Malankara Mar Thoma Syrian Church, Syro-Malankara Catholic Church, Chaldean Syrian Church

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Terminology

The Saint Thomas Christians are so called due to their reverence for Saint Thomas the Apostle, who is said to have brought Christianity to India. In Malabar they are known as "Mar Thoma Nasranis", meaning Christians of Saint Thomas. They are also known, especially locally, as the Nasrani or Nasrani Mappila. "Nasrani" is a term meaning "Christian"; it appears to be derived from Nazareth, Jesus' hometown. Mappila is an honorific applied to members of non-Indian faiths, including Muslims. The Christians of former Travancore continue to attach this honorific title to their names. They have also been known as "Syrian Christians" because they use Syriac in their liturgy and also due to their historical connection to the Church of the East, or East Syrian Church.

History

Early history

The Saint Thomas Christians trace their origins to the evangelical activity of Thomas the Apostle, said to have come to India sometime in the 1st century. There is no direct contemporary evidence for Thomas being in the subcontinent, though it definitely would have been possible for a Roman Jew of the time to make such a trip. Groups such as the Cochin Jews and Bene Israel are known to have existed in India around that time. The earliest known source connecting the apostle to India is the Acts of Thomas, written in Edessa likely in the 2nd century. The text describes Thomas' adventures in bringing Christianity to India, a tradition later expanded upon in early Indian sources such as the "Thomma Parvam" ("Song of Thomas"). A number of 3rd- and 4th-century writers of the Roman Empire also mention Thomas' trip to India, including Ambrose of Milan, Gregory of Nazianzus, Jerome, and Ephrem the Syrian, while Eusebius of Caesarea records that his teacher Pantaenus visited a Christian community in India in the 2nd century, demonstrating that this tradition was well known across the world by that period.

Whatever its earlier origins, an organised Christian presence in India dates to the arrival of East Syrian settlers and missionaries from Persia, members of the Church of the East or Nestorian Church, in around the 3rd century. Saint Thomas Christians trace the further growth of their community to the arrival of the Nestorian Thomas of Cana from the Middle East, which is said to have occurred sometime between the 4th and 8th century. The subgroup of the Saint Thomas Christians known as the Southists trace their lineage to Thomas of Cana, while the group known as the Northists claim descent from Thomas the Apostle's indigenous converts.

As the community grew and immigration by East Syrians increased, the connection with the Church of the East, centred in the Persian capital of Seleucia-Ctesiphon, strengthened. From the early 4th century the Patriarch of the Church of the East provided India with clergy, holy texts, and ecclesiastical infrastructure, and around 650 Patriarch Ishoyahb III solidified the Church of the East's jurisdiction over the Saint Thomas Christian community. In the 8th century Patriarch Timothy I organised the community as the Ecclesiastical Province of India, one of the church's illustrious Provinces of the Exterior. After this point the Province of India was headed by a metropolitan bishop, provided from Persia, the "Metropolitan-Bishop of the Seat of Saint Thomas and the Whole Christian Church of India". His metropolitan see was probably in Cranganore, or (perhaps nominally) in Mylapore, where the shrine of Thomas was located. Under him were a varying number of bishops, as well as a native Archdeacon, who had authority over the clergy and who wielded a great amount of secular power.

St. Thomas's Ministry in Kerala

Acts of Thomas hints that St. Thomas came to India with a Jewish trader whose name is mentioned as Haban. British researcher William Dalrymple travelled across the Arabian Sea to Kerala in a boat similar to those mentioned in Roman texts and showed how the traders had travelled from the Middle East to Kodungulloor. He followed the same course as mentioned in the Acts of Thomas, a copy of which survives in a monastery on Mount Sinai. During that time the area from Syria to Patria was under Roman rule and because of this traveling through this region was relatively easy. It is believed that St. Thomas and Haban reached Kodungalloor(Krankanoor) in AD 52. Over here he spent the initial days with the Jewish community, preached the Gospel and evangelized them. The tradition is that St. Thomas established the Ezharappallikal (ഏഴരപള്ളികള്‍), or "The Seven and Half Churches" in Kerala. These churches are at Kodungallur, Kollam, Niranam, Nilackal (Chayal), Kokkamangalam, Kottakkayal (Paravoor), Palayoor (Chattukulangara) and Thiruvithancode Arappally – the half church. These communities were multi-ethnic as they were selected from an enlightened resident communities of the then Kerala including local people and migrated Jews. Thus the present Christian community of Kerala consists of people from many descents including native Indians of Aryan, Dravidian and Naga ethnicity who could have been baptized by St. Thomas as well as different trading diaspora of Jews and Christian settlers of successive centuries like Knanaya people.

Epigraphy

File:Signatures.jpg

Front and Reverse of third Quilon copper plate with Pahlavi, Kufic and Hebrew signatures.

The Rulers gave the Nasranis various rights and privileges which were written on copper plates. These are known as Cheppeds, Royal Grants, Sasanam etc.

There are a number of such documents (Thazhekad Sasanam, The Quilon Plates (Tharisappalli Cheppeds), Mampally Sasanam and Iraviikothan Chepped (Copper Plate) etc.) in the possession of the Syrian Churches of the Kerala State. Some of these plates are said to be dated around 774 AD. Dr. Burnell, Burkatt F C, Sir Baily Harold, C P T Wenkwirth studied the inscriptions and produced varying translations. The language used is Tamil in Tamil letters with some Grantha script intermingled . In Quilon Copper Plates which was given to Mar Sapor and Mar Prodh who immigrated to Quilon from Persia in 823 AD include some Pahlavi, Kufic and Hebrew signatories.

The ruler of Venad (Travancore) granted Syrian Christians seventy two rights and privileges usually granted only to high dignitaries, including exemption from import duties, sales tax and the slave tax. A copper plate grant dated AD 1225 further enhanced the rights and privileges of Nasranis.

These plates detail privileges awarded to the community by the then rulers. These influenced the development of the social structure in Kerala and privileges, rules for other communities such as Jews at a later date. These are considered as some of the most important legal documents in the history of Kerala.

Socio-Cultural and religious identity

St. Thomas Christians had an identity of their own. Though their liturgy and theology remained that of East-Syrian Christians of Persia, their life-style customs and traditions were basically Indian. It is oft-quoted - "Nazranis are Keralite in culture, Christian in faith and Syrian in liturgy"

Due to the common Apostolic origin and a number of socio-cultural factors, from a very early period the Church of St. Thomas Christians came in to a life long relationship with the Church of Persia. According to early Christian writings the Church of Persia was also established by St. Thomas the apostle. The Primate of Persia was consecrated Metropolitan of Great India as per the attestation of the Council of Nicea in 325. The Primate or Metropolitan of Persia consecrated bishops for the Indian Church of St. Thomas Christians. This relation caused to form the liturgical system of Malabar Christians, closely aligned with that of Persian Church and thus the Malabar Christians following Syrian Liturgy were called Syrian Christians of Malabar.

The presence of Jews among the early Christians had significant effects on the liturgy and traditions of the entire community. The community maintained some of the original rituals of the early Jewish Christians, such as covering their heads while in worship. Their ritual services were and still are called the Qurbana (also spelled Kurbana), which is derived from the Aramaic and Hebrew term korban (קרבן), meaning "sacrifice". The Nasrani Qurbana used to be held in Syriac.

As far as the cultural identity of Syrian Christians is considered, they typically followed the social customs of their Hindu neighbors. The vestiges of Hindu symbolism could be seen in their devotional practices too. Social sins like Untouchability entered their practices and the Synod of Diamper abolished it vide Section IX of Decree 2. The rituals related to birth, Vidyarambham, marriage, pregnancy, death etc. were also similar in both communities. Now also, tying Thaali, a Hindu symbol of marriage is the most important rite in the Christian marriages too. They used to learn temple arts like Kathakali, Kooth and Thullal and their own art forms like Margam Kali and Parichmuttu Kali have some resemblance to Yathra kali Pattu of Hindus in Kerala. In 1519, a Portuguese traveler Duarte Barbosa on his visit to Malabar commented on the practice of Syrian Christian priests using Kudumi similar to that of Hindus, in his manuscript "Book of Duarte Barbosa".

Christianity in India
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Communities Bengali Christians Bettiah Christians Bombay East Indians Marathi Christians Meitei Christians Mizo Christians Naga Christians Punjabi Christians Saint Thomas Christians Tamil Christians Telugu Christians
People Saint Thomas the Apostle Saint Alphonsa Saint Francis Xavier Saint Gonsalo Garcia Saint Euphrasia Eluvathingal Saint Kuriakose Elias Chavara Saint Mother Teresa Bl.Devasahayam Pillai Mar Sabor and Mar Proth Mar Baselios Eldho Paremmakkal Thoma Kathanar Thomas of Cana Ignatius Elias III Mar Gregorios of Parumala Mar Varghese Payyappilly Palakkappilly Mar Joseph C. Panjikaran Mathews Mar Athanasius Metropolitan Mar Geevarghese Dionysius Mar Geevarghese Ivanios Abraham Malpan Giuseppe Maria Bernini Sadhu Sundar Singh Palackal Thoma Malpan Mar Augustine Kandathil William Carey
Denominations Saint Thomas Christian denominations Catholic Syro-Malabar Catholic, Syro-Malankara Catholic, Latin Catholic Oriental Orthodox Malankara Jacobite Syrian Orthodox Church, Malankara Orthodox Syrian Church Independent Oriential Orthodox Malabar Independent Syrian Church Church of the East Chaldean Syrian Oriental Protestant Christian Mar Thoma Syrian, St. Thomas Evangelical Protestant denominations Andhra Evangelical Lutheran, Assemblies Jehovah Shammah, Christian Revival Church, Church of North India, Church of South India, Garo Baptist, Indian Brethren, Indian Pentecostal Church of God, Church of God (Full Gospel), North Bank Baptist Christian, Northern Evangelical Lutheran, Methodist Church, Presbyterian, The Pentecostal Mission, Seventh-day Adventist, United Evangelical Lutheran
Organisations National Council of Churches in India All India Conference of Indian Christians All India Catholic Union
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Persecution by Portuguese

Further information: Goa InquisitionFurther information: Portuguese Inquisition

When the Portuguese arrived, they were surprised to find upwards of a hundred Christian Churches on the coast of Malabar. "These Churches" said the Portuguese "belong to the Pope." "Who is the Pope?" said the native Christians, "We never heard of him." The European priests were alarmed, accused them of heresy and decided to invade the tranquil churches of the Malabar. The original tradition of the Nasranis was wiped out by this Portuguese invasion, and denounced the Nasrani account of Christian faith as false. They imposed Latin rituals and liturgy, obscuring the original East Syrian and Indian legacy from the Nasrani tradition. In 1578, three lay leaders of the Kerala Nasranis submitted a petition to Pope Gregory XIII, saying, “Our orations are in Syriac or Chaldeae language which our Father St. Thomas gave us. We as well as our ancestors have learned this language.”

Archbishop Menezes of Goa, convened the Synod of Diamper in Kerala in 1599. There he ordered all the texts of the Nasranis to be burned. The Portuguese burned several of these texts. The purpose stated by Menezes was to erase all legacies of syriac nasrani antiquity of the the Malabar Church. Amongst several accusations, the Nasranis were accused of not venerating images of saints and Biblical figures. They completely obliterated the records of early Nasrani life and tradition.

Synod of Diamper condemned multitude of Hindu beliefs, especially those related to Transmigration, Fate and Astrology. Hindu ceremonies and customs related to matrimony, death, birth and purification on touching lower castes which were prevalent among the Christians of St. Thomas, were abandoned altogether. They were even banned from frequenting to Hindu Festivities including Onam. The Synod also condemned the belief that every man might be saved by his own Laws, all which are good and lead to heaven, irrespective of his religion. The Synod banned Christian teachers from installing or using any Hindu idols in their schools. Polygamy and Concubinage were forbidden and clergymen were banned from marital relations, military services to Hindu Princes and other secular indulgences. Hindu Musicians used to conduct programmes in Christian churches and the Synod banned it out rightly.

Books ordered to be destroyed:

General books destroyed: (1) Prammasa (2) Johannan Para Kalthon (3) Maarganisa (4) Vaappkadey Pusthakam (5) Aava Eilayya (6) Nuhara (7) Sunahadosa (8) Mar theermathay Osa (9) Njayarazhchayuday Emgartha (10) Makammasa (11) Kaamessa (12) Parapumman (13) Suryaniyile Malpanmaruday Pusthakangal (14) Peshitta. Worship books destroyed: (1) Hoodara (2) Sumaday Pusthakam (3) Annadha Pusthakam.

Nasranis outside the region of Portuguese control managed to preserve some elements of their original books. It was one of these books that Mar Thoma VI handed over to Dr. Buchanan in 1806.

Most of all, the Portuguese destroyed the Malabar Nasrani Syriac Peshitta known today as the Lost Aramaic Bible, and whose Old Testament section included sections based on the Jewish Targum (an Aramaic translation of the Hebrew Bible). Several elements of Syrian-Malabar Christianity was lost due to the Portuguese Inquisition. However, the Knanaya people preserved some elements of their Jewish heritage because of their tradition of endogamous.

Portuguese impositions had much more serious consequences on the social status of Syrian Christians. Dr. Buchanan on his interview with a senior priest in Mavelikara, in the year 1806, elicit a brief account of the degenerated social status of Syrian Christians. According to him, once self sufficient community had to seek the protection of Hindu Princes and the dispersed Christians further became the victims of encroachment by other communities. But it is notable that even in such a degenerated condition of the community, Dr. Buchanan was introduced with a Brahmin who had opted to become Syrian Priest.

Division and defiance

The oppressive rule of the Portuguese padroado provoked a violent reaction on the part of the indigenous Christian community. The first solemn protest took place in 1653, known as the Koonan Kurishu Satyam (Koonan Cross Oath). Under the leadership of Archdeacon Thomas, Saint Thomas Christians publicly took an oath in Matancherry, Cochin, that, "by the Father, Son and Holy Ghost that henceforth we would not adhere to the Franks, nor accept the faith of the Pope of Rome". (The Missionary Register for 1822 seems to be the earliest reliable document available from within the Nasrani tradition). Four months after this event, according to their ancient tradition, 12 elders of the church laid their hands on Malankara Mooppen Thomas and ordained him as Mar Thoma I. The branch affiliated with the Catholic Church was designated the Pazhayakuttukar, or "Old faction", while the branch affiliated with Mar Thoma was called the Puthankuttukar, or "New faction". These appellations have been somewhat controversial, as both groups considered themselves the true heirs to the Saint Thomas tradition, and saw the other as heretical.

After the Coonan Cross Oath, between 1661 and 1662, out of the 116 churches, the Catholics claimed eighty-four churches, and Archdeacon Mar Thoma I with thirty-two churches. The eighty-four churches and their congregations were the body from which the Syro-Malabar Catholic Church and Chaldean Syrian Church have descended. The other thirty-two churches and their congregations were the body from which the Syriac Orthodox (Jacobites & Orthodox), Thozhiyur (1772), Mar Thoma (Reformed) (1874), Syro-Malankara Catholic Church have originated. In 1665, Mar Gregorios Abdul Jaleel, a Bishop sent by the Syriac Orthodox Patriarch of Antioch arrived in India and the St.Thomas Christians under the leadership of the Archdeacon welcomed him. This visit resulted in the Mar Thoma faction claiming spiritual authority of the Antiochean Patriarchate and gradually introduced the West Syrian liturgy, customs and script to the Malabar Coast.

The arrival of Mar Gregorios in 1665 marked the beginning of a formal association of St.Thomas Christians with the West Syrian Church. Those who accepted the West Syrian theological and liturgical tradition of Mar Gregorios became known as Jacobites. Those who continued with East Syrian and Latin theological and liturgical tradition and stayed faithful to the Synod of Diamper and the Roman Catholic Church are known as the Syro-Malabar Catholic Church in communion with the Catholic Church. They got their own Syro-Malabar Hierarchy on 21 December 1923 with the Metropolitan Mar Augustine Kandathil as the Head of their Church.

Further divisions

The foreign Jacobite prelate Mar Gregorios who came to Kerala in the year 1751 CE, consecrated Rev. Abraham Kattumangat as bishop Abraham Mar Koorilose in the year 1772 CE at Mattancherry church, Kochi. He was driven into exile from the states of Travancore and Kochi where the majority of St. Thomas Christians lived, to Anjoor in the state of Malabar. He spent his days in prayer and meditation in a hut. A few relatives and friends joined him there.. This group was known as Thozhyoor Church later named as Malabar Independent Syrian Church, after a court verdict on May 28, 1863.

In 1836, as a protest against the interference of the Anglicans in the affairs of the Malankara Church, the Metropolitan, Cheppad Mar Dionysius had convened a Synod at Mavelikara on January 16, 1836. There it was declared that Malankara Suryiani Church was a subject of the supremacy of the patriarch of Antioch. As a result of this declaration the Anglican Church Missionaries were forced to separate themselves from communion with the Malankara Church. With their converts and a few St. Thomas Christians, they formed themselves the C.M.S. Church. On September 27, 1947 the C.M.S. Church joined together with other similar Churches and formed the C.S.I. (Church of South India).

By June 1875, there were two factons in the Malankara Church. Mathews Mar Athanasius was the Malankara Metropolitan approved by the Governments of Travancore and of Cochin. The Patriarchal faction under the leadership of Metropolian Pulikkottil Joseph Mar Dionysious II supported the Patriarch of Antoch. Being invited by this faction, the Antiochene Patriarch Moran Mar Ignatius Peter III arrived in Kerala . On June 1876, at the synod of Mulanthuruthy, , presided over by the Patriarch, the Patriarchal faction came under the Antiochene Patriarchate . The bishop’s faction continued with Mathews Mar Athanasius, the Malankara Metropolitan. His successor Thomas Mar Athanasius and the bishop’s faction had lost all the property of their Church to the Patriarchal faction in a court verdict on July 12, 1889. But the Metran Faction continued as an independent, Malankara Church. Later they chose the name Malankara Mar Thoma Syrian Church.

However, in 1912 due to attempts by the Antiochean Patriarch to gain temporal powers over the Malankara Church, there was another split in the West Syrian community when a section declared itself an autocephalous church and announced the re-establishment of the ancient Catholicosate of the East in India. This was not accepted by those who remained loyal to the Patriarch. The two sides were reconciled in 1958 but again differences developed in 1975. Today the West Syrian community is divided into Malankara Orthodox Syrian Church (in Oriental Orthodox Communion, autocephalous), Jacobite Syriac Orthodox Church (in Oriental Orthodox Communion, under Antioch).

In 1930 a section of the Malankara Church under the leadership of Mar Ivanios and Mar Theophilus left the Church and came into communion with the Catholic Church. They are known as Syro-Malankara Catholic Church.

In 1961, there was a split in the Malankara Mar Thoma Syrian Church which resulted in the formation of St. Thomas Evangelical Church.

Nasrani people today

Saint Thomas Christians
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History
Saint Thomas Thomas of Cana Mar Sabor and Mar Proth Tharisapalli plates Synod of Diamper Coonan Cross Oath
Religion
Crosses Denominations Churches Syriac language Music
Prominent persons
Abraham Malpan Anjilimoottil Itty Thommen Kathanar Paremmakkal Thoma Kathanar Kayamkulam Philipose Ramban Saint Kuriakose Elias Chavara Varghese Payyappilly Palakkappilly Mar Thoma I Alphonsa of the Immaculate Conception Sadhu Kochoonju Upadesi Kariattil Iousep Geevarghese Dionysius of Vattasseril Geevarghese Mar Gregorios of Parumala Geevarghese Ivanios Euphrasia Eluvathingal Thoma of Villarvattom
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Margamkali Parichamuttukali Cuisine Suriyani Malayalam
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Though part of the unique local tradition was lost, some of its distinct traditions and observances lived on. A surviving Jewish tradition is the tradition of Pesaha-appam or unleavened Passover bread. On passover night, the Nasrani people have Pesaha-appam along with Pesaha-pal or "Passover coconut milk". This tradition of Pesaha-appam is observed by many Nasrani people until this day.

The Nasrani Church has a separate seating arrangement for men and women. Until the 1970s the Nasrani kurbana was sung in Syriac. Many of the tunes of the Syriac Christian worship in Kerala are remnants of ancient Syriac tunes of antiquity. The "Holy of Holies" is divided by a red curtain for most of the time and is opened during the central part of the Nasrani Mass or Qurbana in the hagbah. The Nasrani Baptism is still called by the Aramaic term mamodisa and follows many of the ancient rituals of the ceremony. It is referred to in Malayalam as Njana Snanam ("Bath of Wisdom").

By and large, today's Nasrani people belong to one or the other of the various Christian denominations of the Saint Thomas Christian tradition.

Demographics

Nasrani people largely live in the districts of Pathanamthitta, Alapuzha, Kottayam, Idukki, Ernakulam and Trichur in Kerala. They have also migrated to other cities in India like Kanyakumari, Ooty, Mangalore, Bangalore, Chennai, Pune, Delhi, Shimoga, Mumbai, Coimbatore, Hyderabad and Kolkota. Others have migrated to the United States, Europe, Australia or work in the Middle East. Based on the Indian census report of 2004, there are presently approximately 6,000,000 Syrian-Malabar Nasranis from across the various denominations within the Nasrani community. The Syro Malabar Catholic Church and the Syro-Malankara Catholic Church together constitute about 51.4%, the Syrian Orthodox and Syrian Jacobites together about 21.4%, the Mar Thoma Christians about 15.7%, the Church of South India 5.2% and others about 6.3% of Christian in the state.

Many Nasrani people own large estates and engage in trade of rubber, spices and cash crops. They also take a prominent role in the educational institutions of Kerala and throughout India.

Nasrani symbol

The symbol of the Nasranis is the Mar Thoma Cross, Mar Thoma Kurish, Nasrani Menorah or Mar Thoma Sleeba മാര്‍ത്തോമാ ശ്ലീബാ in Malayalam. There are several interpretations for the Nasrani Symbol. The interpretation based on Christian Jewish tradition assumes that The Mar Thoma Sleeba's design was based on Jewish menorah, an ancient symbol of the Hebrews, which consists of seven branched lamp stand (candelabra). (Exodus 25).

The interpretation based on local culture states that the Cross with out the figure of Jesus and with flowery arms symbolizing "joyfulness" points to the resurrection theology of St. Paul, the Holy Spirit on the top represents the role of Holy Spirit in the resurrection of Jesus Christ. The lotus symbolizing Buddhism and the Cross over it shows that Christianity was established in the land of Buddha. The 3 steps indicate Calvary and the rivulets, channels of grace flowing from the Cross.

Note that the Christian cross was not adopted as a symbol by Mediterranean and European Christianity until several centuries had passed.

Traditions, rituals and social life among Syrian Christians

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Women cover their heads during worship, even outside the church.

The ritual services (liturgy) is called the Holy Qurbana (or kurbana), which is derived from the Hebrew Korban (קרבן), meaning "sacrifice".

Some parts of the Nasrani Qurbana are sung in Syriac.

Pesaha, the ritual supper which is the narration of the Paschal event is celebrated among Saint Thomas Christians. The observance of Pesaha at home is an unbroken tradition which is unique to the Saint Thomas Christians among Christians in India.

Immediately after a Child is born, a priest or male relative shouts in the child’s ear Maron Yesu Mishiha ( Jesus Christ is the Messiah ) and the child would be fed with three drops of honey in which a little gold had been rubbed.

Another surviving tradition is the use of muthukoda (ornamental umbrella) for church celebrations, marriages and other festivals. Traditional drums and arch decorations and ornamental umbrella are part of the church celebrations. Its use have become popular all over Kerala.

Boundaries between Christians and Hindus are blurred in some cultural sphere such us house building, astrology, birth and marriage ( use of sandalwood paste, milk, rice and areca nut)

The spiritual life of Nasranis is ordered by liturgical obligations and by its specifically Christian ethics. Death rituals express Christian canonical themes very distantly and the influence of Hindu culture is quite noticeable. Much stress is given to ideas concerning life after death and the anticipation of final judgment.

Christians were given honorific titles. Tharakan is a word derived from the word for tariff.Panikkar denotes proficiency in military training.

Syriac Christians do not marry close relatives. The rule is that bride and groom must not be related for at least five generations. Entering into marriage relationship in the Mar Thoma Church is possible only if there are five generations, between the common ancestor and the prospective parties i.e. marriage between third cousins is permissible.

Syrian Christians didn't use any pictures, paintings or statues of Jesus or saints in their churches until the arrival of Portuguese. They considered it as idolatry.

Caste status

Syrian Malabar Nasranis or Syrian Christians are considered forward caste in India. They tend to be endogamous, and tend not to intermarry even with other Christian castes.

Syrian Christians derive status within the caste system from the tradition that they were elites, who were evangelized by St. Thomas.

Anthropologists have noted that the caste hierarchy among Christians in Kerala is much more polarized than the Hindu practices in the surrounding areas, due to a lack of jatis. Also, the caste status is kept even if the sect allegiance is switched (i.e. from Syrian Orthodox to Syrian Catholic)

Syrian Christians constituted the largest forward caste community in the state of Kerala, according to the 1968 Socio-Economic Survey, accounting for 16.0% of the total population against 14.5% for the Nairs.

Notes

http://nasrani.net/2007/02/13/population-statistics-demography-saint-thomas-christians-churches/
^ Menachery G (1973) The St. Thomas Christian Encyclopedia of India, Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568; B.N.K. Press – (has some 70 lengthy articles by different experts on the origins, development, history, culture... of these Christians, with some 300 odd photographs). Cite error: The named reference "Menachery" was defined multiple times with different content (see the help page).
^ Leslie Brown, (1956) The Indian Christians of St. Thomas. An Account of the Ancient Syrian Church of Malabar, Cambridge: Cambridge University Press 1956, 1982 (repr.)
Thomas Puthiakunnel, (1973) "Jewish colonies of India paved the way for St. Thomas", The Saint Thomas Christian Encyclopedia of India, ed. George Menachery, Vol. II., Trichur.
Medlycott, A E. 1905 "India and the Apostle Thomas"; Gorgias Press LLC; ISBN 1-59333-180-0
N.M.Mathew. St. Thomas Christians of Malabar Through Ages. CSS Tiruvalla. (2003). ISBN 81-7821-008-8.
Origin of Christianity in India - A Historiographical Critique by Dr. Benedict Vadakkekara. (2007). ISBN 8174952586.
NSC Network (2007) St. Thomas, India mission- Early reference and testimonies
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The Mappila fisherfolk of Kerala: a study in inter-relationship between habitat, technology, economy, society, and culture (1977), P. R. G. Mathur, Anthropological Survey of India, Kerala Historical Society, p. 1
Županov, Ines G. (2005). Missionary Tropics: The Catholic Frontier in India (16th-17th centuries), p. 99 and note. University of Michigan Press. ISBN 0472114905
^ Frykenberg, Eric (2008). Christianity in India: from Beginnings to the Present, p. 93. Oxford University Press. ISBN 0-19-826377-5.
^ Christianity in India: from Beginnings to the Present, p. 103. Oxford University Press. ISBN 0-19-826377-5.
Frykenberg, Eric (2008). Christianity in India: from Beginnings to the Present, p. 92. Oxford University Press. ISBN 0-19-826377-5.
Church History of Eusebius. Book V, Chapter X.
^ Baum, Wilhelm (2003). The Church of the East: A Concise History. Routledge. p. 52. ISBN 0415297702. Retrieved 5 April 2010. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
Frykenberg, Eric (2008). Christianity in India: from Beginnings to the Present, pp. 102–107; 115.. Oxford University Press. ISBN 0-19-826377-5.
Baum, Wilhelm (2003). The Church of the East: A Concise History. Routledge. p. 53. ISBN 0415297702. Retrieved 5 April 2010. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
Dalrymple, William (2000) “Indian Journeys”, BBC documentary
^ Acts of St. Thomas (Syriac) MA. Bevan, London, 1897
^ Bornkamm, G. "The Acts of Thomas" in E. Hennecke, New Testament Apocrypha, Vol. 2. London: Lutterworth, 1965.
Bayly, Susan Saints, Goddesses and Kings in South Indian Society Cambridge University Press 22 April 2004 ISBN 978-0521891035
^ Menachery G The Indian Church History Classics, Vol.I, The Nazranies, Ollur, 1998. ISBN 81-87133-05-8
Placid J. Podipara The Thomas Christians London: Darton, Longman and Tidd, 1970,
Tisserant, E. (1957) Eastern Christianity in India: A History of the Syro-Malabar Church from the Earliest Times to the Present Day. Trans. and ed. by E. R. Hambye. Westminster, MD: Newman Press.
T.K. Joseph (1955). Six St. Thomases Of South India. University of California. p. 27.
"Nasrani Syrian Christians". Kuzhippallil.com. Retrieved 17 January 2010.
http://www.stthoma.com/7church_palayur.html
http://www.kerala.cc/keralareligion/index.html
Syrian Christians of Kerala- SG Pothen- page 32-33 (1970)
NSC Network (2007),The Plates and the Privileges of Syrian Christians Brown L (1956)- The Indian Christians of St. Thomas-Pages 74.75, 85 to 90, Mundanadan (1970), S G Pothen (1970)
Harold Coward: Hindu-Christian dialogue: perspectives and encounters - Page 16 ISBN 8120811585
^ Rajendra Prasad: A Historical-developmental study of classical Indian philosophy of morals - ISBN 8180695956
http://www.britannica.com/EBchecked/topic/115623/Christians-of-Saint-Thomas
Paul M. Collins: Christian inculturation in India - Page 142 ISBN 0754660761
^ Claudius Buchanan (1811). Christian Researches in Asia: With Notices of the Translation of the Scriptures into the Oriental Languages. 2nd ed. Boston: Armstron, Cornhill
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Michael Geddes, (1694) A Short History of the Church of Malabar together with the Synod of Diamper, London.
van der Ploeg, J.P.L., O.P. The Christians of St. Thomas in South India and their Syriac Manuscripts. Rome and Bangalore: Center for Indian and Inter-Religious Studies and Dharmaram Publications, 1983.
The history of the church of Malabar: Together with the Synod of Diamper 1599 - Michael Geddes - the Bavarian State Library
Canons of the Synod of Diamper, 1599, Day Two, Sesson 2, Article 13.
Vellian, J (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam.
Poomangalam C.A (1998) The Antiquities of the Knanaya Syrian Christians; Kottayam, Kerala.
Weil, S. (1982)"Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala. in Contributions to Indian Sociology,16.
Jessay, P.M. "The Wedding Songs of the Cochin Jews and of the Knanite Christians of Kerala: A Study in Comparison." Symposium, 29 August 1986.
"In Universi Cristiani" (Latin Text of the Papal erection of the Knanaya Diocese of Kottayam)
The Missionary Register for M DCCC XXII. October 1822, Letter from Punnathara Mar Dionysious (Mar Thoma XI) to the Head of the Church Missionary Society. For a translation of it, out of Syriac, by Professor Lee, see page 431- 432.
Vadakkekara, p. 84; 86.
Frykenberg, p. 361.
Fernando, p. 79.
Chaput, pp. 7–8.
Vadakkekara, p. 84 and note.
Catholic Encyclopedia- “St. Thomas Christians” The Carmelite Period, Dr. Thekkedath, History of Christianity in India”
^ Claudius Buchanan 1811; Menachery G; 1973, 1982, 1998; Podipara, Placid J. 1970; Leslie Brown, 1956; Tisserant, E. 1957; Michael Geddes, 1694;
Dr. Thekkedath, History of Christianity in India”
Puthezhathu Ramon Menon, Sakthan Thampuran, (Malayalam) Kozhikode, Mathrubhumi, 1989 (3rd ed.) p.286.
N.M. Mathew, History of the Marthoma Church (Malayalam), Volume 1.(2006). Page 205-207.
Kochumon M.P. Saintly bishops of Kattumangat (Malayalam) p. 42-44.
K.C. Varghese Kassessa. History of Malabar Independent Syrian Church (Malayalam) p.45
John Fenwick. The Forgotten Bishops, Georgias Press, NJ, USA. 2009. p.200-246.
Madras High Court case no: R.A.22/1862 Case III iii p.259-263,
Cherian, Dr. C.V., Orthodox Christianity in India. Academic Publishers, College Road, Kottayam. 2003.p. 254-262.
The Missionary Register for 1838-’39, p. 225
Dr.Juhanon Mar Thoma Metropolitan. Christianity in India and a Brief History of the Marthoma Syrian Church. Pub: K.M. Cherian. 1993.
Agur, C.M. Church History of Travancore.1903.
M.P. Varkey, Pulikkottil Joseph Mar Dionysious II, Metropolitan of Malankara Church.(Malayalam), Malayala Manorama. 1901.
Cheriyan, Dr. C.V., Orthodox Christianity in India. Academic Publishers, College Road, Kottayam. 2003. p. 294.
N.M. Mathew, History of the Marthoma Church (Malayalam), Volume II.(2007). Page 125.
> Cherian, Dr. C.V., Orthodox Christianity in India. Academic Publishers, College Road, Kottayam. 2003.p. 354.
Rev. Thomas, P.T. & Rev. P.C. Zachariah. It Happened in The Mar Thoma Church. 1961.
Thomas, K.T. & Rev. T.N. Koshy. Faith On Trial. Ernakulam. 1965.
Palackal, Joseph J. Syriac Chant Traditions in South India. Ph.d, Ethnomusicology, City University of New York, 2005.
(Syrian christian census 2004)
(Population-wise Distribution of Nasrani Christians)
('The Hindu' Syrian Christians are in a class of their own South Indian newspaper article 31 August 2001
Culture | Nasrani Syrian Christians Network || NSC NETWORK || [ nasrani.net ]
The Holy Bible (King James Version): 1611 Edition (Thos. Nelson, 1993) ISBN 0-8407-0028-8)
Paul M. Collins: Christian inculturation in India - Page 119 ISBN 0754660761
Dr. Geo Thadikkatt - Liturgical Identity of the Mar Toma Nazrani Church
NSC- Admin (12 January 2007). "Some of the traditions and rituals among the Syrian Christians of Kerala". NSC Network. {{cite web}}: Cite has empty unknown parameters: |month= and |coauthors= (help)
"Saint Thomas Christians: Traditions Rituals And Social Life Among Syrian Christians". Discovery media. 30 December 2009. {{cite web}}: Cite has empty unknown parameters: |month= and |coauthors= (help)
^ Rowena Robinson: Christians of India, ISBN 0761998225
David Daniel: The Orthodox Church of India: history and faith, Volume 1, 1972
Anthropologica Vol 46, 2004, Canadian Anthropology Society
Constitution of Mar Thoma Church, (2008). Clause 371 (5) Note 2.
Jacobus Canter Visscher : Letters from Malabar, tr.: to which is added An account of Travancore, and fra Bartolomeo's travels in that country. By H. Drury, 1862
Rao Babadur L. K. Anantakrishna Ayyar, Anthropology of the Syrian Christians. Cochin Government Press. 1926
Fuller, C.J. "Indian Christians: Pollution and Origins." Man. New Series, Vol. 12, No. 3/4. (Dec., 1977), pp. 528–529.
Fuller, C.J. "Kerala Christians and the Caste System." Man, New Series, Vol. 11, No. 1. (Mar., 1976), pp. 53–70.

External references

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Hardcopy

Menachery G (1973) The St. Thomas Christian Encyclopedia of India, Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568; B.N.K. Press – (has some 70 lengthy articles by different experts on the origins, development, history, culture... of these Christians, with some 300 odd photographs).
Mundadan, A. Mathias. (1984) History of Christianity in India, vol.1, Bangalore, India: Church History Association of India.
Podipara, Placid J. (1970) "The Thomas Christians". London: Darton, Longman and Tidd, 1970. (is a readable and exhaustive study of the St. Thomas Christians.)
The Land of the Perumals, or Cochin, Its Past and Present– Madras: Gantz Brothers– 1863.
Philip, E.M. (1908) The Indian Christians of St. Thomas (1908; Changanassery: Mor Adai Study Center, 2002).
Veluthat, K. (1978). Brahmin settlements in Kerala: Historical studies. Calicut: Calicut University, Sandhya Publications.
Aprem, Mar. (1977) The Chaldaean Syrian Church in India. Trichur, Kerala, India: Mar Narsai, 1977.
Menachery, Professor George. (2000) Kodungallur – The Cradle of Christianity In India, Thrissur: Marthoma Pontifical Shrine.
Dalrymple, William (2000) “Indian Journeys”, BBC documentary
Acts of St. Thomas (Syriac) MA. Bevan, London, 1897
Poomangalam C.A (1998) The Antiquities of the Knanaya Syrian Christians; Kottayam, Kerala.
Menachery George & Chakkalakal Werner (1987) "Kodungallur: City of St. Thomas", Azhikode
Bornkamm, G. "The Acts of Thomas" in E. Hennecke, New Testament Apocrypha, Vol. 2. London: Lutterworth, 1965.
Tisserant, E. (1957) Eastern Christianity in India: A History of the Syro-Malabar Church from the Earliest Times to the Present Day. Trans. and ed. by E. R. Hambye. Westminster, MD: Newman Press.
James Hough (1893) "The History of Christianity in India".
Michael Geddes, (1694) A Short History of the Church of Malabar together with the Synod of Diamper, London.
Vellian, J (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam.
Lukas, P.U (1910) ed. Ancient songs of the Syrian Christians, Kottayam.
Menachery G (ed) (1982) The St. Thomas Christian Encyclopedia of India, B.N.K. Press, vol. 1;
K.V. Krishna Iyer, Kerala’s Relations with the Outside World, pp. 70, 71 in "The Cochin Synagogue Quatercentenary Celebrations Commemoration Volume", Kerala History Association, Cochin, 1971.
Periplus Maris Erythraei "The Periplus of the Erythraean Sea", (trans). Wilfred Schoff (1912), reprinted South Asia Books 1995 ISBN 81-215-0699-9
Miller, J. Innes. (1969). The Spice Trade of The Roman Empire: 29 B.C. to A.D. 641. Oxford University Press. Special edition for Sandpiper Books. 1998. ISBN 0-19-814264-1.
"In Universi Cristiani" (Latin Text of the Papal erection of the Knanaya Diocese of Kottayam)
Thomas Puthiakunnel, (1973) "Jewish colonies of India paved the way for St. Thomas", The Saint Thomas Christian Encyclopedia of India, ed. George Menachery, Vol. II., Trichur.
Koder S. 'History of the Jews of Kerala".The St. Thomas Christian Encyclopaedia of India, Ed. G. Menachery,1973.
Vellian Jacob (2001) Knanite community: History and culture; Syrian church series; vol. XVII; Jyothi Book House, Kottayam
Tamcke, M. (ed.) (2001) : Orientalische Christen zwischen Repression und Migration (Studien zur Orientalischen Kirchengeschichte 13; Münster: LIT).
Puthur, B. (ed.) (2002): The Life and Nature of the St Thomas Christian Church in the Pre-Diamper Period (Cochi, Kerala).
H. Rawlinson, Intercourse between India and the Western World from the Earliest Times to the Fall of Rome (1926).
Bindu Malieckal (2005) Muslims, Matriliny, and A Midsummer Night's Dream: European Encounters with the Mappilas of Malabar, India; The Muslim World Volume 95 Issue 2
T.K Velu Pillai, (1940) "The Travancore State Manual"; 4 volumes; Trivandrum)
Weil, S. (1982)"Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala. in Contributions to Indian Sociology,16.
Menachery, G. (ed.): (2000) Thomapedia. The Thomas Christian Encyclopedia of India, 2. Trissur). .
Claudius Buchanan (1811). Christian Researches in Asia: With Notices of the Translation of the Scriptures into the Oriental Languages. 2nd ed. Boston: Armstron, Cornhill
Menachery G (ed); (1998) "The Indian Church History Classics", Vol. I, The Nazranies, Ollur, 1998. .
Jessay, P.M. "The Wedding Songs of the Cochin Jews and of the Knanite Christians of Kerala: A Study in Comparison." Symposium, 29 August 1986.
The Holy Bible (King James Version): 1611 Edition (Thos. Nelson, 1993) ISBN 0-8407-0028-8.
Palackal, Joseph J. Syriac Chant Traditions in South India. Ph.d, Ethnomusicology, City University of New York, 2005.
Joseph, T. K. The Malabar Christians and Their Ancient Documents. Trivandrum, India, 1929.
Leslie Brown, (1956) The Indian Christians of St. Thomas. An Account of the Ancient Syrian Church of Malabar, Cambridge: Cambridge University Press 1956, 1982 (repr.)
Thomas P. J; (1932) "Roman Trade Centres in Malabar", Kerala Society Papers, II.
Marco Polo. The Book of Travels Translated by Ronald Latham. Penguin Classics 1958.
N.M.Mathew. St. Thomas Christians of Malabar Through Ages. CSS Tiruvalla. 2003.
Bjorn Landstrom (1964) "The Quest for India", Double day English Edition, Stockholm.
Thayil, Thomas (2003). The Latin Christians of Kerala: A Study on Their Origin. Kristu Jyoti Publications. ISBN 81-87370-18-1

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