Saint Thomas Christians

3603:. They also take a prominent role in the educational institutions of Kerala and throughout India. The educational accomplishments of the community have helped its members to attain a good proportion of the Central and State Government jobs. Kerala Government in the year 2024 happened to present the community wise account of the government employees in its Legislative Assembly. According to the data, out of the then total 5,45,423 government employees in the state, 73,713 are from forward Christian communities, ie., Saint Thomas Christians, which accounts for the 13.5 percent of the total government employees. With their level of education and limited employment opportunities within the state of Kerala, they became the community with the highest rate of migration. Their resultant foreign remittances have also helped the socioeconomic progress of the community. According to the Kerala Migration Survey (1998) by the Center for Developmental Studies, Kerala, Saint Thomas Christians top all other communities in Kerala with respect to the Socioeconomic Development Index which is based on parameters such as the possession of 1624: 2277: 12171: 3620:. Around 1900, the community was concentrated in a few areas, was geographically static and "... was characterised by very high death rate, very high birth rate, very early age at marriage, and 10 to 12 children per married woman". The population had increased eight-fold during the preceding century, from a base figure of about 100,000, and comprised nearly 50 per cent children. But, the population growth of Saint Thomas Christians came down drastically after the 1960s, with the lowest birth rate, highest age at marriage, highest family planning user rate, and lowest fertility rate compared to other communities in Kerala. The proportion of children has come down to less than 25 percent. The absolute and relative size of the community is in a diminishing trend and is approaching a 5531:, p. 41: Related with East Syriac Church: The spatial separateness of the St Thomas Christians from Christian centres in other lands was not in every way absolute, as at an early stage of their history they found themselves in rapport with the East Syriac Church. Neither their traditions nor their posterior documents exhibit any sign of constraint or bad blood occasioned by such a relationship. On the other hand everything goes to show that it was a happy working arrangement. Their being in dire straits early on in their history and the arrival on the scene of the progenitors of the present-day "Southists" as benefactors, appears to coincide with the Community's acceptance of fellowship with the East Syriac Church. – Dr. Benedict Vadakkekara 3396: 2823:, but not comparable with other forward castes. The 1931 census recorded over 31 per cent of the population as being Christian, compared to around 4 per cent in 1820. Some restrictions were imposed on Saint Thomas Christian parishes to start new schools and later on the Diwan attempted to take over the schools owned by the community. There followed a period of fierce confrontation between the Diwan and Saint Thomas Christians—many leaders were arrested, prominent news papers were banned and large banks owned by the community members were liquidated. In 1937, general elections were held and Joint Political Congress played a significant role to attain much better representation for allied communities. 1456: 1056:"In time, Jewish Christians of the most exclusive communities descended from settlers who accompanied Knayil Thomma (Kanayi) became known as 'Southists' (Tekkumbha ̄gar)...They distinguished between themselves and 'Northists' (Vatakkumbha ̄gar). The 'Northists', on the other hand, claimed direct descent from the very oldest Christians of the country, those who had been won to Christ by the Apostle Thomas himself. They had already long inhabited northern parts of Kodungallur. They had been there even before various waves of newcomers had arrived from the Babylonian or Mesopotamian provinces of Sassanian Persia." – Historian of South Asian Studies, Robert E. Frykenberg (2010) 1327: 1912: 3028:

access to Hindu temples and some leading Saint Thomas Christians held the status of sponsors at Hindu shrines and temple festivals. But in the 19th century, Saint Thomas Christian integration with the Hindu caste system was disrupted: their clean-caste status was questioned in some localities and they were denied access to many Hindu temples. They tried to retaliate by denouncing Hindu festivals as heathen idolatry. Clashes between upper-caste Hindus and Saint Thomas Christians occurred from the late 1880s, especially when festivals coincided. Internecine violence among various Saint Thomas Christian denominations aggravated their problems.

1438: 1428: 2992:

Thomas Christians were involved in the pepper trade for the local rulers and many were appointed as port revenue officers. The local rulers rewarded them with grants of land and many other privileges. With growing numerical strength, a large number of Saint Thomas Christians settled in the inland pepper-growing regions. They had the right to recruit and train soldiers and Christian trainers were given with the honorary title "Panikkar" like their Nair counterparts. They were also entitled with the privilege to collect the tax, and the tax-collectors were honored with the title "Tharakan".

3020: 2903: 1518: 11083: 2566:. The two sides filed a series of lawsuits in the civil courts and some parallel attempts to reconcile both the parties also took place. In 1958, bishops of both the parties sealed their reconciliation and signed a treaty which in turn recognised the autonomy of reunited factions, with its own synod of bishops under the presidency of the Catholicos. The verdict of the Supreme Court of India in 1958, legitimizing the autonomy of Kerala church, was instrumental in this formal reconciliation between the two sides. In 1964, Patriarch 6444: 7769: 6161: 8885: 8631: 5389: 3554: 1908:

of the churches that had been with Thoma I to Catholic Church. However, in 1663, with the conquest of Cochin by the Dutch, the control of the Portuguese on the Malabar coast was lost. The Dutch declared that all the European missionaries had to leave Kerala. Before leaving Kerala, on 1 February 1663, Sebastiani consecrated Palliveettil Chandy was consecrated as the bishop of the Thomas Christians who adhered to Catholic Church. He soon also designated himself as 'Metran of All India' and 'Gate of India'.

11250: 3037: 13746: 11260: 1867:, Angamali Vengur Giwargis Kathanar. At a further meeting held at Alangat, on 23 May 1653, another letter was read stating that it was from Ahathalla. It instructed the Saint Thomas Christians in the absence of a bishop, twelve of the cattanars (priests) might lay their hands on Thomas, and that this would be adequate as episcopal consecration. The authenticity of these letters is not clear. Some are of the opinion that these letters might be forged by 2961: 1502:(saints) since then by the Thomas Christians. It is believed that Sapir Iso also proposed that the Chera king create a new seaport near Kollam in lieu of his request that he rebuild the almost vanished inland seaport at Kollam (kore-ke-ni) near Backare (Thevalakara), also known as Nelcynda and Tyndis to the Romans and Greeks and as Thondi to the Tamils, which had been without trade for several centuries because the Cheras were overrun by the 13735: 11968: 34: 1788:, the Syriac version of the Bible. Some of the reforms, especially the elimination of caste status, reduced the Saint Thomas Christians' standing with their socially stratified Hindu neighbors. The Synod formally brought the Saint Thomas Christians into the Catholic Church but the actions of the Portuguese over the ensuing years fueled resentment in segments of the community, and ultimately led to open resistance to their power. 1274: 11281: 11270: 48: 1586:

the head of all the countries, was great governor, holding the offices of the Catholic Church of East, the shining lamp which illuminates its regions, the head of the pastors and Pontiff of the pontiffs, Head of great high priests, Father of the fathers... The Lord may make long his life and protect his days in order that he may govern her, a long time, for her glory and for the exaltation of her sons. Amen...

1753:, 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 managed 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. 10675: 3574:

resurrection of Jesus Christ. The Cross indicates Christ. The lotus symbolizing God the Father, who has begotten the Son. The three steps indicate Calvary and symbolise the Church, the channel of grace flowing from the Cross. The lotus may also symbolise the cultural association with Buddhism and the Cross over it shows that Christianity was established in the land of Buddha.

1540:

restored by 1301. However, following the collapse of the Church of the East's hierarchy in most of Asia later in the 14th century, India was effectively cut off from the church, and formal contact was severed. By the late 15th century India had had no metropolitan for several generations, and the authority traditionally associated with him had been vested in the archdeacon.

2157:, insisting the faction to shift to the West Syriac Rite. Shakrallah, immediately prior to his death, consecrated Kurian Kattumangat as Bishop Abraham Koorilose in 1764. By 1770, Gregorios and Ivanios had Thoma VI reconsecrated as 'Dionysios I'. Thoma VI had to receive all orders of priesthood from the tonsure to the episcopal consecration. Thoma VI received support from 2554:) as Maphrian (Syriac Orthodox Catholicos). This was not recognised by the Syriac Orthodox Church. Previously ʿAbdulmasīḥ II himself had declined the request for the installation of a Maphrianate for India in 1902 during his patriarchate. The independent group under Metropolitan Dionysios VI, known as the 'Metropolitan's Party', started endorsing the claims for 3591:

crops, print media, film industry etc. Around 2003, among Saint Thomas Christians, 17.4 percent of the adult population are self-employed–the highest rate statistically among all the communities in the state of Kerala. Saint Thomas Christians lead all others with respect to per capita ownership of land, with many of them owning large

3726:, such as the right to have enclosures in front of their houses, which was otherwise only granted to the Brahmins, and were placed "almost on par with the Sovereigns". They followed the same rules of caste and pollution as did Hindus, and sometimes they were considered to be pollution neutralisers. Decree II of Action IX of the 1855:. One such letter was read at a meeting at Edappally on 5 February 1653. This letter granted to the archdeacon some powers of the archbishop. On hearing it, a vast crowd enthusiastically welcomed Archdeacon Thomas as the governor of their Church and four senior priests were appointed as his counsilors, namely, 3738:

even with other Christian groupings. Internal division of Saint Thomas Christians into Northists and Southists and also into a number of sects based on the ecclesiastical orientation makes the pattern of segmentation an exceedingly complex. Forrester suggests that the Northist-Southist division forms

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Saint Thomas Christian marriage customs are uniquely different from Western Christian marriage and local Hindu marriage customs. For example, engagement and marriage are usually performed together in the same service. Unlike Western Christian traditions, there is no direct ring exchange between groom

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were reluctant to reciprocate to his efforts fearing that the indigenous bishop would take away their authority and influence over the faction after the proposed reunification of the Saint Thomas Christians was fulfilled. On the other hand, the Syriac Orthodox delegates were extending their influence

1907:

and Vengur Giwargis, and Thoma I began to lose his followers. In the meantime, Sebastiani returned to Rome and was consecrated as bishop on 15 December 1659. He reached Kerala again in 1661, being appointed as the Vicar Apostolic of Malabar by the pope. Within a short time period he restored majority

1827:

to take bold action. In a great ceremony before a crucifix and lighted candles, they swore a solemn oath that they would never obey Padroado Archbishop Francisco Garcia or the Portuguese again, and that they accepted only the Archdeacon as their shepherd. There are various versions about the wording

3249:

The sacraments and ceremonies of Saint Thomas Christians related to house building, birth and marriage have close similarity with those of Hindus in Kerala. The sacrament of Death express Christian canonical themes very distantly and the influence of Hindu culture is quite noticeable. Much stress is

2169:

decided to meet the Pope to convey the message of Thoma VI. The Jacobite delegates were soon at odds with Thoma VI and hence in 1772 they raised Abraham Koorilose to the Metropolitan rank at the new Mattancherry Church in Cochin, constructed by Shakrallah. Abraham Koorilose received recognition from

1898:

to regain the trust of the dissident St. Thomas Christians. Sebastiani and other Carmelites pressed that the ordination of the archdeacon as metropolitan by the priests in the absence of another bishop was not in accordance with Church laws. They succeeded in convincing a large group of Saint Thomas

1819:

Ahatallah made a strong impression on the native clergy, but the Portuguese quickly decided he was an impostor, and put him on a ship bound for Europe by way of Goa. Archdeacon Thomas, desperate for a new ecclesiastical leader to free his people from the Padroado, travelled to Cochin and demanded to

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believes these were customs adopted and privileges won during the beginning of the Brahmin dominance of medieval Kerala. He argues that the Syrian Christians in Kerala, integrated with Persian Christian migrant merchants, in the 9th century to become a powerful trading community and were granted the

6520:

Coonan Cross got Mar Gregory from Antioch, acknowledged the spiritual supremacy thereof. The former owed its foundation to the Archbishop Menezes and the Synod at Diamper in 1599 and its reconciliation after the revolt to the Carmelite Bishop Father Joseph of St.Mary whom the Pope appointed in 1659.

6519:

This incident marks an epoch in the history of the Syrian Church, and led to a separation of the community into parties, namely the Pazhayakuru (the Romo-Syrians) who adhered to the Church of Rome according to the Synod at Diamper; and the Puttankuru, the Jacobite Syrians, who after the oath of the

2991:

In the social stratification of medieval Malabar, Saint Thomas Christians succeeded in relating their social status with that of upper-caste Hindus on account of their numerical strength and influence and observance of many Brahmin and upper caste customs. In the 13th and 14th centuries, many Saint

2726:

Participation based on caste and community divisions and sympathies has been a feature of politics in the present day state of Kerala and its predecessor entities. Until the mid-20th century the primary cause of the divisions between the various communities was competition for rights and resources.

1590:

And when Mar Jacob, Metropolitan Bishop was the overseer and governor of the holy see of Saint Thomas the Apostle, that is to say governor of us and of all the holy Church of the Christian India. May God grant him strength and help that he may govern us with zeal and direct us according to the will

1539:

The great distances involved and the geopolitical turmoil of the period caused India to be cut off from the church's heartland in Mesopotamia at several points. In the 11th century the province was suppressed by the church entirely, as it had become impossible to reach, but effective relations were

3027:

The upper-caste Hindus and Saint Thomas Christians took part in one another's festival celebrations and in some places in Kerala, the Hindu Temples and Saint Thomas Christian Churches were built on adjoining sites by the Hindu Kings. Until the 19th century, Saint Thomas Christians had the right of

2913:

St. Thomas Christians are a distinct community, both in terms of culture and religion. 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 Indian in culture, Christian in

2843:

mobilised Syrian Christians against the divan's move not to unite with free India. In the three-member Cabinet of Travancore formed after the first general elections in 1948, Varghese was a Cabinet Minister. However the first Saint Thomas Christian to become a minister in the central government of

2519:

and the bishop's faction lost the lawsuit to the Patriarchal faction in the Royal Court of Travancore on 12 July 1889. Nonetheless, the Reform Party continued as an independent Church and thereafter a series of suits arose on the rights over churches and associated properties. Later they chose the

1585:

This holy book has been copied in the royal, renowned and famous town Shengala, which is in Malabar in the land of India, in the holy Church dedicated to the Mar Quriaqos, the glorious martyr... whilst our blessed and holy father Mar Yahballaha the fifth, the Turk, qatoliqa Patriakis of the East,

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faction. He was accompanied by Gregorios Hanna Bakhudaidi, the Jacobite Archbishop of Jerusalem, and Yukhannon (Ivanios) Christophoros of Mosul, whom the Maphrian consecrated as a bishop during his tenure in Kerala. The delegation was sent from the Syriac Orthodox Patriarchate to firmly establish

1506:

in the 6th century, ending the spice trade from the Malabar coast. The Tharisapalli plates presented to Maruvan Sapor Iso by Ayyanadikal Thiruvadikal granted the Christians the privilege of overseeing foreign trade in the city as well as control over its weights and measures in a move designed to

1313:

During this time period Thomas of Cana received copper plates of socio-economic and religious rights for his relations, his party, and all people of his religion. The granting of these plates is noted to have enhanced the social position of all the ancient Christians of India and secured for them

6540:

At the end of a period of twenty years, it was found that about two – thirds of the people had remained within the Roman allegiance; one – third stood by the archdeacon and had organized themselves as the independent Malankara Church, faithful to the old Eastern traditions and hostile to all the

2502:

was the Malankara Metropolitan approved by the Governments of Travancore and of Cochin and he was supportive to the reforming of the Jacobite church with evangelistic ideologies. Hence the group with Mathews Athanasius was known as "Reform Party" The conservative faction, under the leadership of

1305:

claim descent from the early Christians evangelized by Thomas the Apostle. The traditional histories of the Thomas Christians note that the immigration of the Knanites reinvigorated the church of India, which was at the moment of their arrival deprived of ecclesial leadership. The arrival of the

3590:

Even though the Saint Thomas Christians had to compromise their social and religious privileges in the aftermath of Portuguese subjugation, they started reemerging as a powerful community from the 19th century onward. They played a pioneering role in many spheres such as banking, commerce, cash

3415:

that almost all the churches of Saint Thomas Christians followed the models of Hindu temples of that period, but were distinguished by the huge granite cross in the front yard of the church. Despite the external similarity with temples, the structuring of the interior space of the church always

2738:

in 1904. A few Saint Thomas Christian leaders were elected to the Legislative Council but there was resentment that their share of the available seats was proportionately less than that of other prominent castes. This resentment led to a series of campaigns for equal representation both in the

3573:

The interpretation based on local culture states that the Cross without the figure of Jesus and with flowery arms symbolising "joyfulness" points to the resurrection theology of St. Paul, the downward-facing bird (most likely a dove) on the top represents the role of the Holy Spirit in the

6372:, p. 361: "...the Dutch permitted 'old party' Catholics to be placed under the 'guidance' of the Carmelites and allowed them to keep Mar Alexander Parampil (aka Alexander de Campos) as Vicar Apostolate. He soon also designated himself as 'Metran of All India' and 'Gate of India'." 1040:

is noted to have arrived and settled in southern Kodungallur with a cohort of merchants and clergymen. Because they dwelled on the southern side, the descendants of Thoma's migration became known as Tekkumbhagar or Southist. The Southist community is primarily known by the appellation

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He wished to propagate Nestorianism within the community. Misunderstanding arose between him and the Assyrian Patriarch, and from the year 1962 onwards the Chaldean Syrian Church in Malabar has had two sections within it, one known as the Patriarch party and the other as the Bishop's

2390: 3615:

The Saint Thomas Syrian Christians form 12.5 percent of the total population of Kerala and 70.73 percent of the Christians in the state. K. C. Zachariah notes that the 20th century was period of significant transition for the Saint Thomas Christians in terms of its demographic and

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against the colonial Latin hegemony, declaring their allegiance to the Paremmakkal Thoma and urged for the reinstatement of their native East Syriac hierarchy. Meanwhile, Dionysios I (Thoma VI) managed to imprison his rival, Abraham Koorilose who finally escaped from the states of

3695:. Migration steeply increased in the post-independence period and major destinations were United States of America, Canada, Western Europe, Australia and the Middle East. According to a rough estimate, 20–25 percent of the Saint Thomas Christians live outside the state of Kerala. 2239:

network was dissolved and many families lost their livelihood. The trading class, as well as the office bearers, also suffered the setback and many Europeans who visited the states between 1801 and 1820 noted the poor and depressed condition of Saint Thomas Christians of the

1820:

meet Ahatallah and examine his credentials. The Portuguese refused, stating the ship had already left for Goa. Ahatallah was never heard from in India again, inspiring false rumours that the Portuguese had murdered him and inflaming anti-Portuguese sentiments even more.

1947:(or "New Allegiance"). These appellations have been somewhat controversial, though, as both parties considered themselves the true heirs to the Saint Thomas tradition, and saw the other party as schismatic. The Pazhayakuttukar or Pazhayakoor faction was also known as 1927:. Bishop Abdul Jaleel consecrated Thoma I canonically as a bishop and regularised his episcopal succession. This led to the first lasting formal schism in the Saint Thomas Christian community. Thereafter, the faction affiliated with the Catholic Church under Bishop 2944:

Jewish influence has been observed in Malabar Nasrani liturgy and traditions. The community maintained some of the original Jewish practices, such as covering their heads while in worship. Their celebration of Holy Liturgy (Holy Mass) was and still is called the

3565:

as their symbol. They call it the Nasrani Menorah or Mar Thoma Sleeva (St. Thomas' Cross). There are several interpretations for the St. Thomas Christian Symbol. The interpretation based on Christian Jewish tradition assumes that its design was based on Jewish

1772:, which implemented various liturgical and structural reforms in the Indian church. The Synod brought the parishes directly under the Archbishop's purview; anathematised certain "superstitious" social customs characteristic of their Hindu neighbors, including 3545:, and other architectural ornaments adorn the front end, and a flag mast stands in the front yard. One or two bells are installed in the back yard to signal the timing of ritual services, the death of a church member, or to inform the public of calamities. 1289:, members of what would become the Church of the East, in around the 3rd century. Saint Thomas Christians trace the further growth of their community to the arrival of Jewish-Christians (early East Syriac Christians) from the region of Mesopotamia led by 2869:

Though the government initiated the legislation process for reforming the land and the education sectors, these were considered as infringements over the rights by the school managements and landowners, who were predominantly Saint Thomas Christians and

2440:

Aqra, and sent him to India. But this effort too was met with the same fate as before and Mellus was called back in 1882. Meanwhile, in 1862, an attempt was made to reestablish direct ties between traditionalist Christian communities in India and the

3730:

enforced by the Portuguese Inquisition in 1599 prohibited the practice of untouchability by the Saint Thomas Christians except in practical circumstances when required by law and when it was necessary to ensure social contact with the Varna Hindus.

2235:. The states soon became client regimes of the company: both were forced to disband their military. The political order of the states also began to collapse. Saint Thomas Christians were hit hard by the loss of their privileged military role, their 4389:

For the Acts and Decrees of the Synod cf. Michael Geddes, "A Short History of the Church of Malabar Together with the Synod of Diamper &c." London, 1694; Repr. in George Menachery (ed.), Indian Church History Classics, Vol.1, Ollur 1998, pp.

1033:. The early converts of Saint Thomas the Apostle and those who later joined the faith in India are believed to have initially resided on the northern side of the city of Kodungallur and for that reason became known as Vadakkumbhagar or Northist. 3410:

The earliest documentary evidence is Tharisapally Copper Plate, which refers to the construction of the church of Tharisapally in Quilon between 823 and 849 AD. Antonio Gouvea, Portuguese envoy to Malabar, mentions in his 16th-century work

3057:

Saint Thomas Christians still retain many of their ancient traditions and rituals, both in their social and religious life. Saint Thomas Christian services have many unique characteristics compared to others. Prior to the 1970s, the Nasrani

6336:, p. 361: "At the beginning, most remained with the old Archdeacon who, after his elevation at Koonen Cross to the position of Metran, took the title Mar Thoma I and added such ancient titles as 'Metran of All India', 'Gate of India'." 1923:, a bishop sent by the Syrian Orthodox Patriarch of Antioch Ignatius ʿAbdulmasīḥ I, arrived in India and the faction under the leadership of Thoma I welcomed him. The bishop was sent in correspondence to the letter sent by Thoma I to the 2244:. Some partisan fund allocation for the churches by the British officials triggered a breakdown in the relationship between Saint Thomas Christians and prominent Hindu castes, at least temporarily. In 1815, the British Resident, Colonel 6268:

There are various versions about the wording of swearing, one version being that it was directed against the Portuguese, another that it was directed against Jesuits, yet another that it was directed against the authority of church of

2448:

consecrated the aforementioned Thondanatt as Abdisho, the Metropolitan of India, but his task proved to be very difficult and challenging. He intensified his activity after 1882, fulfilling the aspirations of local Christians of the

4615: 3420:

architectural theology. Thus the contemporary style is formed as an amalgamation of Indian architecture and Assyrian liturgical concepts. The church is arranged east-to-west, with the interior structured into three levels: the

3198:. During the 20th century, the 'Qurbana-kramam' i.e. the 'book containing the order of worship', was translated into English, for the benefit of worshipers who lived outside Kerala, and did not know to read or write Malayalam. 2104:

1733) arrived to India, sent by the Chaldean Patriarch. Bishop Gabriel temporarily succeeded in reviving the traditionalist community, but was faced with prolonged rivalry, both from West Syriac (Jacobite) and Latin Catholic

2515:, presided over by the Patriarch, the Syrian faction formally came under the Antiochene Patriarchate. The synod condemned Mathews Athanasius for abstaining from it, but his followers stayed firm with him. His successor 1256:

While there is much doubt on the cultural background of early Christians, there is evidence that some members of the St Thomas Christian community observed Brahmin customs in the Middle Ages, such as the wearing of the

10728: 1970:

and the Puthenkoor faction (Malankara Syrians) claimed 32. The remaining 12 churches were shared between the two factions until the late nineteenth century. The Pazhayakūr faction is the body from which the modern

2995:

Like Brahmins they had the right to sit before the Kings and also to ride on horse or elephant, like the royals. They were protectors of seventeen underprivileged castes and communities and hence they were called

10882:

Visvanathan, Susan (1989) "Marriage, Birth and Death-Property Rights and Domestic Relationships of the Orthodox Jacobite Syrian Christians of Kerala", Economic and Political Weekly, Vol – XXIV No. 24, 17 June

2539:. This led to the division of the Church into two groups, with one group accepting the supreme authority of the patriarch and the other supporting Dionysios VI. The group led by Dionysios VI invited Patriarch 7778: 7776: 7774: 7772: 8553:

Singh, Holly Donahue (November 2020). "Privileged Minorities: Syrian Christianity, Gender, and Minority Rights in Postcolonial India. Sonja Thomas. Seattle: University of Washington Press, 2018. 224 pp".

3119:(meaning "looking back"), this is the original practice and it still prevails among the Chaldean Syrian Church) to the day before Easter, abjuring all meat, fish and egg. They also traditionally observe 2426:, and dispatched him to visit the alienated Malabar Christian flock in 1861. However, the mission failed due to the protests of the apostolic delegate at Mosul, Henri Amanton, and the vicar apostolic of 2354:, were the first Reformed group to emerge from the Saint Thomas Christian community and they worked along with the missionaries in their evangelical, educational and reformative activities. By 1879, the 6283:, p. 319: "...which to this day all members of the independent Malankara church of Kerala regard as the moment at which their church recovered its independence and returned to its own true nature." 2686:

fellowships. Pentecostals from Syrian Christian background spearheaded the movement in Kerala and to a lesser extent in India, by providing the necessary leadership for establishing denominations like

8890: 8888: 2784:, a semi-government organization that managed the Hindu temples, thus removing the restriction on non-Hindus and avarnas in the executive service. In the 1920s, Saint Thomas Christian leaders such as 2097: 1871:

who was a skilled Syriac writer. The letters were read with enthusiasm in the churches of the Thomas Christians and Archdeacon Thomas was later proclaimed bishop in a ceremony in which twelve priests

1591:

of his Lord, and that he may teach us His commandments and make us walk in His ways, till the end of time, through the intercession of the holy Apostle St. Thomas and all his colleagues ! Amen!..

1333:(9th century) – One of the reliable documentary evidences of the privileges and influence that Saint Thomas Christians enjoyed in early Malabar. The document contains signatures of the witnesses in 10739:

Iyer, K.V. Krishna, Kerala's Relations with the Outside World, pp. 70, 71 in "The Cochin Synagogue Quatercentenary Celebrations Commemoration Volume", Kerala History Association, Cochin, 1971.

3064:

was completely sung in Syriac. Many of the tunes of the Saint Thomas Christian worship in Kerala, especially those in the East Syriac tradition, are remnants of ancient Syriac tunes of antiquity.

1730:, a series of treaties and decrees in which the Pope conferred upon the Portuguese government certain authority in ecclesiastical matters in the foreign territories they conquered. They set up in 822:, which is one of the descendant churches of the Church of the East. They were a minority faction within the Pazhayakūr faction, which joined with the Church of the East Bishop during the 1870s. 10870:

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.

3320:", is conducted. The ceremony is conducted separately for the bride and the bridegroom. It includes serving the bride and the bridegroom sweets by the maternal uncle. It has been loaned from the 3000:. They did not allow the lower-castes to join their community for fear that it could imperil their upper-caste status. But this regal period ended when the community fell under the power of the 2141:

strongly resisted the efforts of the delegation. Very often the Syriac Orthodox delegates selected their own candidates and ordained them as priests, without consulting Thoma VI. Meanwhile, the

9427:"La Double identité des chrétiens keralais: confessions et castes chrétiennes au Kerala (Inde du Sud) / The Double Identity of Kerala Christians: Confessions and Christian Castes (South India)" 3570:, an ancient symbol of the Hebrews, which consists of seven branched lamp stand (candelabra). The St. Thomas' Cross also appears on the official emblem of the Malankara Orthodox Syrian Church. 1749:

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

1720:

The Portuguese had a keen interest in implanting themselves in the spice trade and in spreading their version of Christianity, which had been forged during several centuries of warfare in the

10892:

Visvanathan, Susan (2011) "The Eucharist in a Syrian Christian Church", in T.N.Madan (edited) 'India's Religions: Perspectives from Sociology and History'. New Delhi: Oxford University Press.

1828:

of oath, one version being that the oath was directed against the Portuguese, another that it was directed against Jesuits, yet another version that it was directed against the authority of

4623: 1270:

privileges by the local rulers to promote revenue generation and to undermine Buddhist and Jain traders who rivaled the Brahmins for religious and political hegemony in Kerala at the time.

10889:

Visvanathan, Susan (2010)."The Status of Christian Women in Kerala", in 'World Christianity: Critical Concepts in Religious Studies', edited by Elizabeth Koepping, London: Routledge, 2010.

10886:

Visvanathan, Susan (1986) "Reconstructions of the Past among the Syrian Christians of Kerala", Contributions to Indian Sociology (Sage Publishers), July 1986; vol. 20, 2: pp. 241–260.

2968:

Saint Thomas Christians typically followed the social customs of their Hindu neighbours, and the vestiges of Hindu symbolism could be seen in their devotional practices. Social sins like

1253:, Sankarapuri, Kalli, Kaliyankal, Koikara, Madapoor, Muttodal, Kottakara, Nedumpilly, Palackal, Panakkamattom, Kunnappilly, Vazhappilly, Payyappilly, Maliakkal, Pattamukku, Thaiyil, etc. 3086:

after the church service is observed by the entire community under the leadership of the head of the family. Special long services followed by the Holy Qurbana are conducted during the

2037:

in 1685, along with Bishop Ivanios Hidayattullah who vehemently propagated the West Syriac Rite and solidified the association of the Malankara Church with the Syriac Orthodox Church.

4462: 10020: 1800:, the nephew and successor to Archdeacon George of Cross, was often at odds with the Latin prelates. In 1652, the escalating situation was further complicated by the appearance in 2937:

influences, blended with local customs and later elements derived from indigenous Indian and European colonial contacts. Their language is Malayalam, the language of Kerala, and

1218: 2507:, opposed the attempts to do away with the age-old traditions of the church, which resulted in a stir in the community. Being invited by this faction, the Antiochene Patriarch 2085: 5071:

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.

3127: 2382:

in full communion with all its predecessor denominations. Since then, Anglican Syrian Christians have been members of the Church of South India and also came to be known as

803:. The Puthenkūr group, who continued to resist the Catholic missionaries, organized themselves as the independent Malankara Church and entered into a new communion with the 6018: 10729:"Catalogue of ancient Nasrani Churches, their affiliations and population statistics in the background of division and attempts of Reconciliation – A review of Literature" 4054: 12170: 2453:

for the full re-establishment of traditional ecclesiastical structure. Until his death in 1900, he partially succeeded in organizing the local church, that was named the

2203:(Zamorin of Calicut). There Koorilose spent his days in prayer and meditation in a hut. A few relatives and friends joined him there. This group, originally known as the 1471:, then known as Quilon, was founded in 825 by Maruvān Sapir Iso, a Persian Christian merchant, with sanction from Ayyanadikal Thiruvadikal, the king of the independent 9004: 4463:"Kerala Syrian Christian, Apostle in India, The tomb of the Apostle, Persian Church, Syond of Diamper – Coonan Cross Oath, Subsequent divisions and the Nasrani People" 2477:

for India. He reached his diocese in February 1908, and took over the administration. He organized ecclesiastical structures, and continued with revitalisation of the

10320:(2013). "Some New Documents on the Struggle of the Saint Thomas Christians to Maintain the Chaldaean Rite and Jurisdiction". In Peter Bruns; Heinz Otto Luthe (eds.). 12946: 2774:

In 1918, Saint Thomas Christians formed the League for Equal Civic Rights, which sought the opening of all branches of government service to Christians, Muslims and

2184:, written by Thoma Kathanar in 1785, provides the detail of this journey until the death of the archbishop. Following this in 1787, representatives from eighty-four 3256:

Saint Thomas Christians generally prefer arranged marriages and the prospective partners see each other in the Pennukanal (Bride Viewing) ceremony at bride's home.

10830: 2623: 1186: 1651:(1507) by Fracanzano da Montalboddo. The patriarch responded positively to the request of Saint Thomas Christians, and appointed two bishops, Mar Thoma and Mar 1608:

script by a very young deacon named Zakharya bar Joseph bar Zakharya who was just 14 at the time of writing. The scribe refers Catholicos-Patriarch of the East

12352: 8867: 10816:

Podipara, Placid J. (1970) "The Thomas Christians". London: Darton, Longman and Tidd, 1970. (is a readable and exhaustive study of the St. Thomas Christians.)

957:

applied to members of non-Indian faiths and descendants of immigrants from the middle east who had intermarried with the local population, including Muslims (

12005: 10805:

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.

2442: 8273:

Weil, S. (1982) "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala. in Contributions to Indian Sociology, 16.

2682:. As the movement gained momentum, groups of people from all traditional St. Thomas Christian denominations became part of various emerging Pentecostal and 1647:, to bring a bishop for India. One among them was Joseph the Indian, who later became famous for his visit to Rome and the account of Malabar in Book VI of 12981: 11318: 9058: 7494: 6149: 1848:

deny this argument and regard the Coonan Cross Oath as an explosion against decades long suppression and overbearing attitude of Padroado Latin prelates.

8802:

Kunniparampil Curien Zachariah et al. – Dynamics of migration in Kerala: dimensions, differentials, and consequences, pp. 85–89, Orient Blackswan, 2003,

7598: 2778:

Hindus, as well as an end to the practice of untouchability. Their demands were partially met in 1922 when the Revenue Department was separated from the

2161:

leaders, who informed him of the ill-treatment and discrimination that they faced from the missionaries. Consequently, two priestly leaders among them:

1492:

to the Christians of Malabar or as the first of those two bishops. This accompanied the second Assyrian migration into the Malabar coast other than the

814:

represents the continuation of the traditional pre-sixteenth century church of Saint Thomas Christians in India. It forms the Indian archdiocese of the

7879: 3344:

over the palms and legs as a symbolism of purity. The face of the bridegroom is cleanly shaved as a ritual. All the traditions are accompanied by the

3253:

Saint Thomas Christians do not marry close relatives. The rule is that the bride and groom must not be related for at least five or seven generations.

2976:

abolished it. The sacraments related to birth, marriage, pregnancy, death etc. also adapted nuances from Hindu religious practices. Even today, tying

10997: 8982: 6312:, p. 368: "Archdeacon Thomas, having been elevated to High Metran by the laying on of hands by twelve cattanars, took the title of Mar Thoma I." 2430:. As a result, the Pope forced the Patriarch to call back the bishop. There was yet another incident on 5 June 1864. Patriarch Joseph VI consecrated 2276: 1705:

and protected by their own militia, the local political sphere was volatile and the Saint Thomas Christians found themselves under pressure from the

1525: 601: 9838: 10974: 10879:

Visvanathan, Susan (1993) The Christians of Kerala: History, Belief and Ritual Among the Yakoba. New Delhi/Madras/New York: Oxford University Press

8227: 7035: 4676: 2730:

Like other communities, Saint Thomas Christians have been involved in regional politics on a community basis. In 1888, Travancore became the first

2634: 1496:

migration. The two bishops were instrumental in founding many Christian churches with Syrian liturgy along the Malabar coast and were venerated as

867:

in the 1800s, the Mar Thoma Church employs a reformed variant of the liturgical West Syriac Rite. The St. Thomas Evangelical Church of India is an

760: 8032:

Ross, Israel J. (1979) Ritual and Music in South India: Syrian Christian Liturgical Music in Kerala (pp. 80–98). vol 11, no 1. doi: 10.2307/833968

8406: 2589:

was consecrated as the Catholicos for the 'Patriarch faction'. Today the West Syriac Oriental Orthodox community in India is divided between the

7687: 2831:

was the ex officio President. On the collapse of Joint Political Congress due to internal conflicts, Saint Thomas Christian leaders allied with

829:

with the Holy See in Rome. This includes the aforementioned Syro-Malabar Church, which follows the East Syriac Rite, as well as the West Syriac

11941: 9985: 9962: 9939: 7714: 3582:

Writing in 2010, Devika and Varghese noted that " are at present a substantial minority, a powerful presence in all fields of life in Kerala."

8738: 1580:

MS Vatican Syriac 22 has the following passage about the "Catholicos-Patriarch of the East" and the "Metropolitan of India" in folio 93r- 94v:

1297:

as Thomas of Cana), which is said to have occurred either in the 4th or 8th century. The subgroup of the Saint Thomas Christians known as the

13449: 12572: 11175: 4819: 4586:

The Mar Thoma Syrian Church, which represents the Protestant Reform movement, broke away from the Syrian Orthodox Church in the 19th century.

3718:

and Travancore, Saint Thomas Christians were granted caste privileges that put them on the same level as Upper caste Hindus. Anthropologist,

2174:. Kariyattil Iousep, accompanied by Paremmakkal Thoma and two other deacons, made the trip from Kerala in 1778 and he was consecrated as the 1784:, of elements deemed unacceptable according to the Latin protocol. A number of Syriac texts were condemned and ordered burnt, including the 8488: 8336:"Syriac Heritage of the Saint Thomas Christians: Language and Liturgical Tradition Saint Thomas Christians – origins, language and liturgy" 7643: 4789: 2081: 5946: 3627:

As of 2001, in Kerala, more than 85 per cent of the Saint Thomas Christian population live in the seven southern districts of the state –

3595:. With changing conditions, they have shifted from the agriculture of rice and coconut to plantation based agriculture and the trading of 1884:

At this point, the Portuguese missionaries attempted reconciliation with Saint Thomas Christians but were not successful. Later, in 1657,

1396:

Some contact and transmission of knowledge of the Saint Thomas Christians managed to reach the Christian West, even after the rise of the

12264: 8249:"Palm Sunday (Kuruthola Perunnal), Maundy Thursday (Pesaha), Good Friday (Dukha Velli) And Easter Among Saint Thomas Christians Of India" 3850: 1660: 1623: 1533: 1370: 1214: 719: 9114: 1823:

This was the last straw for the Saint Thomas Christians; in 1653, Thomas and community representatives met at the Church of Our Lady in

13405: 11185: 8819: 4878:

Malieckal, Bindu (2005). "Muslims, Matriliny, and A Midsummer Night's Dream: European Encounters with the Mappilas of Malabar, India".

4526: 12956: 11998: 11917: 10930: 4401: 2415: 1796:

Over the next several decades, tensions seethed between the Portuguese and the remaining native hierarchy, and after 1641 Archdeacon

12908: 12860: 11311: 10913: 10683: 9031: 8841: 5098: 2809: 2650: 2175: 1345:

scripts. It is the oldest documentary evidence from India that attest the presence of a Persian Christian community in South India.

1190: 7822: 13805: 13800: 11912: 11852: 6462: 8283: 13790: 12838: 12828: 12592: 12463: 12334: 11639: 11057: 3815:, Pathanamthitta. The first convention took place in 1989 at Mallapally Valiyapally (St. John's Bethany Orthodox Valiyapally). 2657: 2427: 2138: 1996: 856: 305: 10396:. History of Science, Philosophy, and Culture in Indian Civilization. Vol. 12. Delhi, India: Concept Publishing Company. 7796: 6019:"The Story of Joseph, the Indian; A Historical Appraisal of the Affairs of St Thomas' Christians in the Pre Portuguese period" 3264:

who represents Jesus Christ, symbolizing that it is God who brings the couple together into marriage. The tying of the Minnu (

13417: 12362: 12357: 10401: 10373: 10345: 10277: 9827: 9480: 9426: 9238: 8972:

Geddes, Michael. The History of the Church of Malabar Together with the Synod of Diamper 1599, pp. 394–395. Published in 1694

8312: 8016:

Pallan, M (2018) Ethnocultural Transformation of Social Identity. Syrian Christians in Kerala. Chapter 2 and 6. Grin Verlag.

7986: 7724: 7697: 7653: 7608: 7504: 7451: 7275: 5861: 5767: 5741: 5662: 5593: 5238: 4829: 4799: 4769: 4739: 4690: 4579: 4198: 4165: 4017: 3845: 1377:, dispatched from Persia, the "Metropolitan-Bishop of the Seat of Saint Thomas and the Whole Christian Church of India". His 594: 529: 509: 2543:, who was deposed from Patriarchate by the Turkish authorities. In 1912, ʿAbdulmasīḥ II arrived in India and he consecrated 13542: 12488: 12458: 11991: 11513: 11007: 10967: 9851: 7289: 3855: 3835: 3242:) for church celebrations, marriages and other festivals. Traditional drums, arch decorations and ornamental umbrellas and 2695: 2532: 2148:

Thoma VI, therefore, initiated efforts to reunify both the factions. However, the Carmelite missionaries working among the

1717:

and other small kingdoms in the area. The Saint Thomas Christians and the Portuguese newcomers quickly formed an alliance.

524: 441: 212: 20: 10876:

Veluthat, K. (1978). Brahmin settlements in Kerala: Historical studies. Calicut: Calicut University, Sandhya Publications.

10873:

Vellian Jacob (2001) Knanite community: History and culture; Syrian church series; vol. XVII; Kottayam: Jyothi Book House.

10822:

Puthur, B. (ed.) (2002): The Life and Nature of the St Thomas Christian Church in the Pre-Diamper Period (Cochi, Kerala).

5451: 4907:

The Mappila fisherfolk of Kerala: a study in inter-relationship between habitat, technology, economy, society, and culture

887:. The C.S.I. is in full communion with the Mar Thoma Syrian Church. By the 20th century, various Syrian Christians joined 570: 13580: 11304: 11109: 5007: 4728:

Fahlbusch, Erwin; Lochman, Jan Milic; Bromiley, Geoffrey William; Mbiti, John; Pelikan, Jaroslav; Vischer, Lukas (1999).

4037: 3819: 1868: 1856: 1365:

solidified the Church of the East's jurisdiction over the Saint Thomas Christian community. In the 8th century Patriarch

1358: 937: 904: 723: 479: 332: 10795:

Menachery, George (Ed.with Snaitang). (2011) India's Christian Heritage, Church History Assn. of India, Bangalore (DVK).

3149:

Sunday, flowers are strewn about the sanctuary, loaned from the Hindu ritual of offering flowers, and the crowd shouts "

1171:, written in 1601 and believed to be a summary of a larger and older work. Thomas is described as arriving in or around 12324: 9612: 6678: 5654:

The Christian Topography of Cosmas, an Egyptian Monk: Translated from the Greek, and Edited with Notes and Introduction

3530:

for reading, and chairs for higher clergy. Worshipers stand before the altar, with separate seating for men and women.

2980:, a Hindu symbol of marriage is the most important rite in the Christian marriages too. In 1519, a Portuguese traveler 2544: 1306:

migrants is also associated with connecting the native Church of St. Thomas with the Syriac Christian tradition of the

1229:

also narrates the conversion of Jews, natives, and the local King at Kodungallur by St Thomas. It is possible that the

1111:, to make a trip to Kerala then. The earliest known source connecting the Apostle to Northwest India, specifically the 499: 10839: 10792:

Menachery, George (Ed.with Ponnumuthan, Aerath). (2006) Indian Christians and Nation Building, CBCI-KCBC Kochi-Alwaye.

3288:

border is blessed by the priest and is placed by the bridegroom by covering the hair of the bride, it symbolises the "

1488:

kingdom. Sapir Iso is usually identified either as the East Syriac Christian merchant who led the East Syriac bishops

13466: 12565: 11588: 11160: 11037: 10865: 10810: 10754: 10711: 10634: 10613: 10522: 10307: 10251: 10227: 10006: 9906: 9806: 9753: 9727: 9680: 9593: 9572: 9491: 9299: 9271: 8933: 8807: 8791: 8703: 8464: 8436: 8021: 7950: 7892: 7865: 7753: 7542: 6953: 6921: 6564: 5705: 5558: 5280: 5171: 4862: 4413: 3382:(an ancient martial dance form where Syrian Christian men with swords and shields follows the movements and steps of 2212: 2004: 838: 767:

protest in 1653. This led to the permanent schism among the Thomas' Christians of India, leading to the formation of

299: 239: 8248: 1919:

Thoma I, meanwhile sent requests to various Oriental Churches to receive canonical consecration as bishop. In 1665,

1177: 1025:

or Southist. Saint Thomas Christian tradition traces the origin of these ethno-geographical epithets to the city of

13795: 13770: 13710: 12498: 11842: 11582: 11576: 11099: 11047: 11022: 11017: 9085: 3808: 3797: 3782: 3775: 2715: 2687: 2615: 2594: 2590: 2504: 2355: 1984: 1980: 1966:

Between 1661 and 1665, the Pazhayakoor faction (Syrian Catholics) claimed 72 of the 116 churches, while Archdeacon

1194: 896: 842: 834: 587: 373: 287: 234: 228: 10921: 10780:

Menachery, George. (2000) Kodungallur – The Cradle of Christianity in India, Thrissur: Marthoma Pontifical Shrine.

7669:

Samuel, Joy T. (2018). "Chapter 1. A brief history of pentecostal and neocharismatic movements in Kerala, India".

5336: 3770:

Another major convention in Kerala is the annual Central Travancore Convention held at Saint Stephen's Cathedral,

13775: 12977: 12875: 12843: 12187: 12156: 11837: 11624: 11483: 11263: 10960: 8375: 7496:

Transnational Religious Organization and Practice: A Contextual Analysis of Kerala Pentecostal Churches in Kuwait

6113: 3840: 2117: 1420:, distorted accounts of the Saint Thomas Christians and the Nestorian Church gave rise to the European legend of 1366: 848: 726: 465: 7438: 13669: 12918: 12833: 12269: 11907: 11557: 11067: 10189: 9699: 7138: 5270: 3399: 2619: 2000: 830: 12636: 10504:

Eastern Christianity in India: A History of the Syro-Malabar Church from the Earliest Times to the Present Day

8402: 4761:

Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices, 2nd Edition [6 volumes]

4645: 4310: 2052:

creed. They had to remain under the foreign Latin bishops, with the only exception of Palliveettil Chandy and

13476: 12798: 12276: 11822: 11417: 11165: 3359:, a seamless white garment, which is now limited to older female adherents. Following the general trend, the 2671: 2653:(SEERI), inaugurated on 14 September 1985, comes under the Syro-Malankara Catholic Archbishop of Thiruvalla. 2559: 2120:

came to Kerala. He was highly instrumental in replacing the East Syriac Rite with West Syriac Rite among the

1455: 1202: 1198: 494: 7898: 7054: 4263: 2917:

At present, Saint Thomas Christians represent a multi-cultural group. Their culture is largely derived from

13481: 12558: 12344: 12319: 11551: 11273: 11155: 10532: 4053:

Thomas, Sonja (October 2011). "Chapter 4: Bodies of Difference: Aryan Racial Origins and Sexual Morality".

2735: 2318:. Cheppad Dionysios, abdicated during the tenure of an Antiochian prelate named Yuyakim Koorilose (arrived 2245: 1617: 1315: 456: 436: 52: 9764: 3703:

Despite the sectarian differences, Saint Thomas Syrian Christians share a common social status within the

3395: 1840:

as the moment their Church regained its independence from the Catholic Church, which they lost during the

1389:, where the shrine of Thomas was located. Under him were a varying number of bishops, as well as a native 13552: 13333: 13195: 12302: 12259: 12219: 12195: 12102: 11924: 11741: 11600: 11498: 11492: 11462: 10789:

Menachery, George (Ed.). (2010) The St. Thomas Christian Encyclopedia of India, VOL.III, Ollur, Thrissur.

3076:, a Malayalam word derived from the Aramaic or Hebrew word for Passover—Pasha or Pesah—commemorating the 2638: 2462: 2228: 2178:

in 1782. However, the efforts drastically failed because of the unexpected death of Iousep while in Goa.

819: 489: 245: 10838:. Divyabodhanam series. Vol. 7 (2nd ed.). Kottayam: Divyabodhanam Publications. Archived from 8842:"Kerala govt employs 5.45 lakh staff from 238 communities; Ezhavas hold highest number, OBCs occupy 52%" 7851:

Donald Eugene Smith et al.- South Asian politics and religion, Princeton University Press, 1966, p. 190.

7624: 6948:

George Joseph, The life and times of a Kerala Christian nationalist, Orient Blackswan, 2003, pp. 33–39,

5272:

Madras Rediscovered: A Historical Guide to Looking Around, Supplemented with Tales of 'Once Upon a City'

3968:

Ross, Israel J. (1979). "Ritual and Music in South India: Syrian Christian Liturgical Music in Kerala".

1911: 1851:

After the events of Coonan Cross Oath three letters were circulated claiming that they had been sent by

1373:, one of the church's Provinces of the Exterior. After this point the Province of India was headed by a 13662: 13624: 13111: 12200: 12107: 12092: 11568: 11468: 11375: 9774:. 28th International Cartographic Conference: 2–7 July 2017, Washington DC, USA. Vol. 1. Art. 69. 4281: 3488:). An oil lamp within the sanctuary is kept glowing at all times to represent the presence of God. The 2691: 2656:

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

2166: 2027: 1652: 935:; it appears to have been derived from the Hebrew word Netzer or the Aramaic Nasraya from Isaiah 11:1. 708: 484: 104: 5730:

Massing, Jean Michel; Albuquerque, Luís de; Brown, Jonathan; González, J. J. Martín (1 January 1991).

2957:(ܩܘܪܒܢܐ), meaning "sacrifice". Nasrani Qurbana used to be held in Syriac till the early 20th century. 1326: 13705: 13695: 13657: 13412: 13222: 13190: 13144: 13121: 12097: 11543: 11431: 11350: 11253: 11220: 11205: 10693: 9493:

To Survive or to flourish? Minority rights and Syrian Christian assertions in 20th century Travancore

2797: 2780: 2260:

missionaries to teach there. This could be regarded as the beginning of the relationship between the

2249: 1556: 1480: 1210: 675:

in the 1st century. The Saint Thomas Christians had been historically a part of the hierarchy of the

446: 6001: 2558:. The other group, known as the 'Patriarch's Party', remained loyal to the Patriarch and was led by 1437: 1361:

provided India with clergy, holy texts, and ecclesiastical infrastructure, and around 650 Patriarch

1353:

Christians increased, the connection with the Church of the East, centred in the Persian capital of

1167:

The tradition of origin of the Christians in Kerala is found in a version of the Songs of Thomas or

13785: 13685: 13590: 13585: 13400: 13365: 13291: 13247: 13242: 13039: 12865: 12710: 12607: 12602: 11781: 11645: 11439: 11210: 11195: 11140: 11104: 9541: 9520: 9281: 5255: 3719: 3534: 3480:

is protected with rails and is veiled by a red curtain most of the time; this is opened during the

3250:

given to ideas concerning eternal life after death and the anticipation of Christ's final judgment.

2819:

legislature in Travancore, four Saint Thomas Christians found a place in among the 24 seats of the

2540: 2535:(Dionysios VI), the Malankara Metropolitan, due to dispute of authority over the properties of the 2336:, Koorilose completed the transition to West Syriac ritual practices. However, a minority from the 1768:, the highest remaining representative of the native church hierarchy. The Archbishop convened the 1627:

Catholic critical account of Saint-Thomas Christians in India, written by traveller and missionary

1620:

comments that this may indicate that the patriarch was not well known among the Indian Christians.

10943: 10626:

The Syrian Christians of Kerala: Demographic and Socioeconomic Transition in the Twentieth Century

10550: 9625: 8678: 5759:

Cartography between Christian Europe and the Arabic-Islamic World, 1100-1500: Divergent Traditions

3739:

two groups within the Saint Thomas Christian community which are closely analogous to sub-castes.

2018:

continued since then and this led to gradual replacement of the East Syriac Rite liturgy with the

1543:

MS Vatican Syriac 22 is the oldest known Syriac manuscript copied in India. It is a lectionary of

1005:

relate not to their ethnicity but to their historical, religious and liturgical connection to the

13780: 13370: 13104: 13009: 12898: 12848: 12705: 12622: 12597: 12478: 12087: 11726: 11633: 11072: 11042: 10786:

Menachery, George (Ed.). (1973) The St. Thomas Christian Encyclopedia of India, VOL.II, Thrissur.

5804: 5025: 2930: 2699: 2581:) as the Catholicos. Nonetheless, in 1975, both the parties split again with the decision of the 2528: 2521: 2293: 2199:

and Cochin where the majority of Saint Thomas Christians lived to Anjoor in the territory of the

1992: 1860: 1489: 876: 852: 680: 514: 405: 10783:

Menachery, George (Ed.). (1982) The St. Thomas Christian Encyclopedia of India, VOL.I, Thrissur.

10428:

Swiderski, Richard Michael (1988a). "Northists and Southists: A Folklore of Kerala Christians".

8496: 1017:

Internally the Saint Thomas Christian community is divided into two ethnic groups, the majority

13690: 13281: 13139: 13081: 12972: 12951: 12716: 12397: 12128: 12068: 11766: 11751: 11609: 11383: 11364: 11150: 11145: 11124: 11002: 10983: 9192: 9141: 3920: 3860: 3704: 3621: 3131: 2934: 2785: 2703: 2454: 2351: 2309: 2261: 2015: 1976: 1924: 1920: 1688: 1655:, dispatching them to India. These bishops, and three more (Mar Yahballaha, Mar Dinkha and Mar 1427: 804: 796: 734: 539: 318: 253: 144: 11847: 10265: 9741: 8693: 7976: 6640: 5757: 5652: 4759: 4729: 13749: 13348: 13074: 12883: 12786: 12741: 12670: 11170: 11012: 9562: 5731: 5583: 5133: 3865: 3019: 2902: 2891: 2758: 2383: 2375: 2137:

died without having reconsecrated, but having himself consecrated his successor as Thoma VI.

1988: 1765: 1640: 1573: 1405: 1112: 884: 872: 544: 326: 322: 10495:

Privileged Minorities:Syrian Christianity, Gender, and Minority Rights in Postcolonial India

8827: 8489:"Inculturation of the East Syrian Liturgy of Marriage By the St. Thomas Christians in India" 5890:

Pour un Oriens Christianus novus; répertoire des diocèses Syriaques orientaux et occidentaux

5074: 4530: 2907: 2076:

A minority within the community of Saint Thomas Christians tried to preserve the use of the

1128:

A number of 3rd and 4th century Roman writers also mention Thomas' trip to India, including

13570: 13520: 13505: 13382: 13091: 12991: 12941: 12936: 12893: 12853: 12781: 12339: 12281: 12237: 12133: 12014: 11897: 11731: 11706: 11230: 10144:

The Arrival of the Portuguese in India and the Thomas Christians Under Mar Jacob, 1498–1552

9775: 9337: 7434: 5947:"MS Vatican Syriac 22 & MS Vatican Syriac 17: Syriac Manuscripts copied in South India" 4147: 3688: 3617: 3434: 2875: 2828: 2711: 2305: 2180: 1145: 1133: 915:

The Saint Thomas Christians have also been nicknamed such due to their reverence for Saint

641: 10819:

Poomangalam C.A (1998) The Antiquities of the Knanaya Syrian Christians; Kottayam, Kerala.

10266:"The Survival Story of the Syriac Chants among the Saint Thomas Christians in South India" 8228:"The Survival Story of the Sound, Sentiments, and Melodies of the Aramaic Chants in India" 7072: 4056:

From Chattas to Churidars: Syrian Christian Religious Minorities in a Secular Indian State

2984:

on his visit to Malabar commented on the practice of Saint Thomas Christian priests using

2145:

were being increasingly subjugated by their colonial Latin ecclesiastical administrators.

919:, who is said to have brought Christianity to India. The name dates back to the period of 763:

provoked a violent resistance among the Thomasine Christians, that took expression in the

8: 13739: 13715: 13700: 13619: 13609: 13595: 13575: 13565: 13535: 13515: 13444: 13175: 13004: 12931: 12761: 12690: 12617: 12027: 11972: 11946: 11801: 11786: 11746: 11327: 11235: 11062: 10541:. Rome; Bangalore: Center for Indian and Inter-Religious Studies; Dharmaram Publications. 10483: 10106:

A History of Christianity in India: From Early Times to St. Francis Xavier: A. D. 52-1542

9765:"Mapa mondi (Catalan Atlas of 1375), Majorcan cartographic school, and 14th century Asia" 9737: 9711:

Kottayam Athirupatha Sathabdhi Smaranika: Sabha Saktheekaranam Knanaya Presthithadauthyam

9385: 9142:"33rd MALLAPPALLY CONVENTION Malankara Orthodox Syrian Church Niranam Diocese Day 1 LIVE" 7524: 7166: 7111: 6667: 3793:

with over 5,000 annual participants. This convention was started in 1943 lasting 8 days.

3553: 2883: 2879: 2864: 2753: 2707: 2649:

took place on 14 May 2005 and simultaneously the title 'Catholicos' was legitimized. The

2607: 2586: 2474: 2458: 2371: 2065: 2061: 2041: 1972: 1928: 1904: 1845: 1757: 1664: 1374: 1330: 1250: 1122: 974: 807:, inheriting from them the West Syriac Rite, replacing the old East Syriac Rite liturgy. 792: 668: 534: 410: 9779: 9361: 8672: 5475: 3722:

recorded that they were given privileges in addition to those granted to groups such as

3190:

is mostly conducted and prayers recited in Malayalam. However, significant parts of the

2874:. The disagreements of the Saint Thomas Christians further widened and they allied with 2751:

communities, came up with the idea of a newspaper that resulted in the establishment of

1517: 13614: 13560: 13471: 13461: 13252: 13167: 13116: 12726: 12433: 12254: 12224: 12138: 12031: 11857: 11761: 11691: 11405: 11190: 11052: 10449: 10261: 10051: 9979: 9956: 9933: 9285: 8579: 8223: 8193: 7808: 7548: 4060: 3985: 3915: 3875: 3870: 3748: 3296:, where similarly the bridegroom places a silk cloth by covering the head of the bride. 3293: 2878:

to mobilize against the government, which culminated in a violent struggle, called the

2567: 2563: 2499: 2470: 2445: 2257: 1885: 1872: 1659:) who followed them in 1503–1504, reaffirmed and strengthened traditional ties between 1521: 1354: 1307: 1266: 1006: 916: 684: 676: 672: 575: 395: 353: 11082: 9408:

The Indian Christians of St Thomas: An Account of the Ancient Syrian Church of Malabar

9263:

Saints, Goddesses and Kings: Muslims and Christians in South Indian Society, 1700–1900

9223:

Amaladass, Anand (1993) . "Dialogue between Hindus and the St. Thomas Christians". In

4848: 2084:, who occasionally sent envoys to India. At the beginning of the 18th century, Bishop 1245:, Tamil Nadu. According to legend, the community began with Thomas's conversion of 32 1099:

are known to have existed in Kerala in the 1st century AD, and it was possible for an

13651: 13530: 13436: 13360: 13259: 13232: 13151: 13099: 13049: 12808: 12776: 12771: 12766: 12756: 12746: 12695: 12519: 12329: 11902: 11666: 11341: 11114: 10861: 10806: 10750: 10630: 10609: 10518: 10437: 10416: 10397: 10369: 10341: 10303: 10291: 10273: 10247: 10223: 10185: 10002: 9912: 9902: 9823: 9802: 9749: 9723: 9695: 9676: 9608: 9589: 9568: 9476: 9295: 9267: 9234: 8929: 8803: 8787: 8699: 8620: 8583: 8571: 8460: 8442: 8432: 8357: 8320: 8287: 8017: 7982: 7946: 7888: 7861: 7860:

George Mathew – Communal Road to a Secular Kerala, Concept Publishing Company, 1989,

7749: 7720: 7693: 7649: 7604: 7579: 7552: 7538: 7500: 7447: 7340: 7295: 7271: 7184: 7134: 6949: 6917: 6560: 5857: 5763: 5737: 5701: 5658: 5589: 5554: 5276: 5234: 5167: 4891: 4858: 4825: 4795: 4765: 4735: 4686: 4575: 4409: 4194: 4161: 4151: 4013: 3715: 2793: 2767: 2516: 2508: 2359: 2208: 2190: 2171: 2071: 1837: 1813: 1761: 1743: 1714: 1476: 1393:, who had authority over the clergy and who wielded a great amount of secular power. 1237:

further narrates St Thomas's mission in the rest of South India and his martyrdom at

1157: 1141: 900: 845:, an integral part of the Syriac Orthodox Church headed by the Patriarch of Antioch. 764: 645: 420: 220: 10763:

Landstrom, Bjorn (1964) "The Quest for India", Doubleday English Edition, Stockholm.

10331: 10317: 10287: 5043: 4366: 4339: 2040:

The main body of the Pazhayakoor faction (Syrian Catholics) came to be known as the

13395: 13237: 13212: 12791: 12751: 12292: 12209: 11791: 11716: 11522: 11398: 11335: 11215: 10766:

Mariamma Joseph (1994).Marriage Among Indian Christians. Jaipur: Rawat Publications

10585:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 10553:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 10465:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 10441: 10166: 10152: 10138: 10126: 10114: 10035: 10016: 9894: 9870: 9799:

Jornada of D. Alexis Menezes: A Portuguese Account of the Sixteenth Century Malabar

9783: 9652:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 9628:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 9544:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 9523:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 9454:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 9438: 9388:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 9364:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 9340:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 9316:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 9313: 8610: 8563: 8527: 8523: 8347: 8316: 7915: 7530: 4887: 4240:. In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). 3977: 3943: 3727: 3567: 3452:, arranged in the topmost platform at the eastern side of the building, represents 3417: 3379: 3356: 3218: 2973: 2950: 2922: 2918: 2867:

formed the first government of the state in 1957 on winning the assembly elections.

2856: 2800:

of avarna Hindus, as he considered the issue to be one of concern to Hindus alone.

2646: 2627: 2611: 2602: 2571: 2486: 2478: 2450: 2338: 2314: 2288:

As a protest against the interference of the Anglican Church in the affairs of the

2162: 2077: 2057: 2045: 2019: 2011: 1841: 1833: 1781: 1769: 1735: 1672: 1544: 1441:, identified as Christian due to the Christian presence there) in the contemporary 1413: 1378: 1350: 1282: 1230: 1129: 993:) as their liturgical language, from newly evangelised Christians who followed the 990: 986: 920: 752: 704: 661: 657: 565: 519: 415: 279: 271: 10931:

Population of Christians in India and Kerala based on 2001 report of Indian census

10462: 3246:

are part of the church celebrations. Their use has become popular all over Kerala.

2014:

liturgy, customs and script to the Malabar Coast. The visits of prelates from the

755:, formally subjugating them to the Portuguese Padroado and imposing upon them the 13604: 13510: 13301: 12999: 12297: 11884: 11867: 11862: 11686: 11681: 11358: 11180: 11027: 10947: 10925: 10744: 10624: 10603: 10571: 10536: 10512: 10335: 10241: 10217: 10203: 10170: 10156: 10142: 10104: 10093: 10079: 10065: 9817: 9670: 9583: 9406: 9381: 9357: 9333: 9309: 9289: 9261: 9228: 8923: 7940: 7764: 7670: 7394: 7336: 7265: 6554: 6533: 6512: 6261: 5851: 5184: 4852: 4188: 4155: 4143: 4007: 3239: 3222: 3195: 3013: 2938: 2859:, taking office shortly after the presentation of India's first Budget, in 1948. 2852: 2845: 2675: 2347: 2053: 1894: 1684: 1503: 1460: 1397: 1301:

or Southists trace their lineage to Thomas of Cana, while the group known as the

1161: 946: 941:

is evolved from the Syriac term for "Christian" that emerges from the Greek word

892: 880: 691:, and independent bodies, each with their own liturgies and traditions. They are 664: 451: 187: 12493: 9451: 5186:

Lingerings of light in a dark land: Researches into the Syrian church of Malabar

4344:"Garshuni Malayalam: A Witness to an Early Stage of Indian Christian Literature" 2637:

as its suffragan. On 10 February 2005, the church was raised to the status of a

1915:

A diagram showing the history of the divisions among the Saint Thomas Christians

13600: 13500: 13296: 13185: 13131: 13064: 13044: 12803: 12644: 12524: 12382: 12039: 11960: 11827: 11817: 11771: 11711: 11443: 11421: 9788: 8376:"Eashoa Msheekhah (Aramaic), Jesus the Messiah (English) or the Christ (Greek)" 6000:

Jordanus, Catalani; Yule, Henry; Parr, Charles McKew donor; Parr, Ruth (1863).

5216:

Orientalia christiana periodica: Commentaril de re orientali ...: Volumes 17–18

3790: 3771: 3632: 3596: 3592: 3316: 3304: 2981: 2969: 2789: 2731: 2683: 2663: 2642: 2419: 2034: 1900: 1864: 1773: 1750: 1746:, and quickly set to bringing the Saint Thomas Christians under his authority. 1609: 1416:

reportedly sent a mission and gifts to Saint Thomas' tomb in India. During the

1334: 1318:

were extant in Kerala until the 17th century after which point they were lost.

1290: 1233:

at that time were absorbed by what became the Nasrani Community in Kerala. The

1117: 1071: 959: 888: 868: 826: 653: 474: 400: 275: 10653: 10485:

The Great Archbishop Mar Augustine Kandathil, D. D.: the Outline of a Vocation

9193:"36th Trivandrum Orthodox Convention 2023 @ Holy Trinity Aramana Chapel Day 2" 7878:

P.R. Saraswati (2007). "The Impact of Indian Christianity on Indian Society".

7534: 7093: 5581: 2960: 2256:, for the theological education of Jacobite Christian priests and invited the 1701:. At the time the community was in a tenuous position: though thriving in the 13764: 13525: 13456: 13306: 13014: 12654: 12649: 12392: 12387: 12148: 12123: 12023: 11934: 11620: 11479: 10546: 10420: 10295: 10237: 10213: 10199: 9874: 9224: 8624: 8575: 8446: 8361: 7583: 4682: 4237: 4184: 3801: 3751:

is one of the largest annual Christian gatherings in Asia. It takes place in

3708: 3383: 3265: 3069: 3005: 2977: 2840: 2839:

where they fought together for responsible government and also to oust Iyer.

2824: 2512: 2379: 2236: 1726: 1698: 1668: 1628: 1597: 1498: 1485: 1442: 1294: 1030: 688: 311: 9916: 8786:

A Kumar — Social Reforms in Modern India, p. 180, Sarup and Sons 2001,

6029: 5657:(2010 ed.). Cambridge University Press. pp. 48, 119–120, 365–366. 1881:

and he added such ancient titles as 'Metran of All India', 'Gate of India'.

13338: 13286: 13217: 13207: 12888: 12820: 12685: 12581: 12453: 12448: 12443: 12242: 12232: 12205: 12179: 12043: 11776: 11736: 11696: 11454: 11285: 11119: 11032: 10089: 10075: 10061: 10047: 9839:"Nazrani History and Discourse on Early Nationalism in Varthamanapusthakam" 9645: 9442: 8739:"Saint Thomas Cross – A Religio Cultural Symbol Of Saint Thomas Christians" 8429:

Mar Thomma Margam: a new catechism for the Saint Thomas Christians of India

7600:

The Spirit in the World: Emerging Pentecostal Theologies in Global Contexts

5553:

Burjor Avari – India, the ancient past, Taylor & Francis, 2007, p.221,

3764: 3756: 3562: 3481: 3243: 3179: 3167: 3112: 3082: 2946: 2431: 2393: 2023: 1829: 1824: 1739: 1548: 1511: 1421: 1362: 965: 738: 729:(780–823 AD) in the eighth century, served by bishops and a local dynastic 267: 205: 132: 10587: