Christianity reached India in AD 52 when Thomas the Apostle reached Muziris in Malabar Coast presently called the state of Kerala.[4] He preached Christianity in Eastern and Western coasts of India.[5] These Saint Thomas Christians are known as Nasrani, which is a Syriac term meaning Follower of the Nazarene Jesus. The Christian community in India later came under the jurisdiction of Bishops from Persia. Historians estimate this date to be around the fourth century.[6] As a result, they inherited East Syriac liturgy and traditions of Persia. Later, when the Western missionaries reached India, they accused this community of practicing Nestorianism, a heresy that separates Christ's divinity from his human nature. They formed the most ancient church, diocese, and metropolitan province in the Indian subcontinent and the Far East. The East Syriac diocese of India was elevated as a metropolitan province in the eighth century by Patriarch Ishoyab III. In the words of Pope John Paul II, this community, while being a part of the East Syriac Church, had never broken the communion with the worldwide catholic Church explicitly.[7] Today, the continuity of this early Christian community is found in the Syro-Malabar Catholic Church, an Oriental Church in communion with Catholic Church, following East Syriac traditions.
Early missionaries
John of Monte Corvino was a Franciscan sent to China to become prelate of Peking in around 1307. He travelled from Persia and moved down by sea to India, in 1291, to the Madras region or "Country of St. Thomas". There he preached for thirteen months and baptised about one hundred persons. From there Monte Corvino wrote home, in December 1291 (or 1292). That is one of the earliest noteworthy accounts of the Coromandel coast furnished by any Western European. Travelling by sea from Mailapur, he reached China in 1294, appearing in the capital "Cambaliech" (now Beijing).[8]
Friar Odoric of Pordenone arrived in India in 1321. He visited Malabar, touching at Pandarani (20m. north of Calicut), at Cranganore, and at Kulam or Quilon, proceeding thence, apparently, to Ceylon and to the shrine of St Thomas at Maylapur near Madras. He writes he had found the place where Thomas was buried.
Father Jordanus Catalanus, a French Dominican missionary, followed in 1321–22. He reported to Rome, apparently from somewhere on the west coast of India, that he had given Christian burial to four martyred monks. Jordanus is known for his 1329 "Mirabilia" describing the marvels of the East: he furnished the best account of Indian regions and the Christians, the products, climate, manners, customs, fauna and flora given by any European in the Middle Ages – superior even to Marco Polo's.
The Diocese of Quilon headquartered at Kollam is the first Roman Catholic diocese in India in the state of Kerala, first erected on 9 August 1329 and re-erected on 1 September 1886. In 1329 Pope John XXII (in captivity at Avignon) erected Quilon as the first Diocese in the whole Indies as suffragan to the Archdiocese of Sultany in Persia, through the decree "Romanus Pontifix" dated 9 August 1329. By a separate Bull "Venerabili Fratri Jordano", the same Pope, on 21 August 1329 appointed the French Dominican friar Jordanus Catalani de Severac (OP) as the first Bishop of Quilon. (Copies of the Orders and the related letters issued by Pope John XXII to Bishop Jordanus Catalani (OP) and to the diocese of Quilon are documented and preserved in the diocesan archives). In 1347, Giovanni de Marignolli visited the shrine of St Thomas near the modern Madras, and then proceeded to what he calls the kingdom of Saba, and identifies with the Sheba of Scripture, but which seems from various particulars to have been Java. Taking ship again for Malabar on his way to Europe, he encountered great storms.
Another prominent Indian traveller was Joseph, priest over Cranganore. He journeyed to Babylon in 1490 and then sailed to Europe and visited Portugal, Rome, and Venice before returning to India. He helped to write a book about his travels titled The Travels of Joseph the Indian which was widely disseminated across Europe.
Arrival of the Portuguese
In 1453, the fall of Constantinople, a bastion of Christianity in Asia Minor to Islamic Ottoman Empire, marked the end of the Eastern Roman Empire or Byzantine Empire, and severed European trade links by land with Asia. This massive blow to Christendom spurred the Age of Discovery as Europeans were seeking alternative routes east by sea along with the goal of forging alliances with pre-existing Christian nations.[9][10] Along with pioneer Portuguese long-distance maritime travellers, that reached the Malabar Coast in the late 15th century, came Portuguese missionaries who introduced the Latin Catholic church in India. They made contact with the St Thomas Christians in Kerala, which at that time were following Eastern Christian practices and were under the jurisdiction of Church of the East.
In the 16th century, the proselytism of Asia was linked to the Portuguese colonial policy. The Papal bullRomanus Pontifex,[11] written on 8 January 1455 by Pope Nicholas V to King Afonso V of Portugal, confirmed to the Crown of Portugal dominion over all lands discovered or conquered during the age of discovery. Further, the patronage for the propagation of the Christian faith (see "Padroado") in Asia was given to the Portuguese.[12] The missionaries of the different orders (Franciscans, Dominicans, Jesuits, Augustinians, etc.) flocked out with the conquerors, and began at once to build churches along the coastal districts where the Portuguese power made itself felt.
The history of Portuguese missionaries in India starts with the neo-apostles who reached Kappad near Kozhikode on 20 May 1498 along with the Portuguese explorer Vasco da Gama who was seeking to form anti-Islamic alliances with pre-existing Christian nations.[1][13] The lucrative spice trade was further temptation for the Portuguese crown.[14] When he and the Portuguese missionaries arrived they found no Christians in the country, except in Malabar known as St. Thomas Christians who represented less than 2% of the total population[15] and the then-largest Christian church within India.[1] The Christians were friendly to Portuguese missionaries at first; there was an exchange of gifts between them, and these groups were delighted at their common faith.[16]
During the second expedition, the Portuguese fleet comprising 13 ships and 18 priests, under Captain Pedro Álvares Cabral, anchored at Cochin on 26 November 1500. Cabral soon won the goodwill of the Raja of Cochin. He allowed four priests to do apostolic work among the early Christian communities scattered in and around Cochin. Thus Portuguese missionaries established Portuguese Mission in 1500. Dom Francisco de Almeida, the first Portuguese Viceroy, got permission from the Kochi Raja to build two church edifices – namely Santa Cruz Basilica (founded 1505) and St. Francis Church (founded 1506) using stones and mortar which was unheard of at that time as the local prejudices were against such a structure for any purpose other than a royal palace or a temple.
Portuguese explorers arrived in Chennai in 1523 and built the Santhome Church over the tomb of Saint Thomas the Apostle, it was the first church in Chennai. In 1545, Saint Francis Xavier visited this church, prayed in the Tomb of St. Thomas and stayed for about one year before his Apostolic trip to China. This church was later elevated to the status of a cathedral in 1606 by Pope Paul V, with the inauguration of the Diocese of Saint Thomas of Mylapore at the request of Portuguese King. Later the cathedral church was rebuilt by the British in 1896 with the style of Neo Gothic. It was made a basilica in 1927 by Pope Pius XII.
Around 1540, missionaries from the newly founded Society of Jesus arrived in Goa. The Portuguese government supported their work, as well as the work of the other religious orders in Goa (Dominicans, Franciscans, etc.) who had been arriving since the Portuguese conquest of Goa in 1510. Native Goans who converted were rewarded by the government with Portuguese citizenship.[17] At the same time, many New Christians from Portugal migrated to India as a result of the Portuguese Inquisition. Many of them were suspected of being Crypto-Jews and Crypto-Muslims, converted Jews and Muslims who were secretly practicing their old religions. Both were considered a threat to the solidarity of Christian belief.[18] Saint Francis Xavier, in a 1545 letter to John III of Portugal, requested the Goan Inquisition but the tribunal was set up only in 1560.[18][19]
In 1557, Goa was made an independent archbishopric, and its first suffragan sees were erected at Cochin and Malacca. The whole of the East came under the jurisdiction of Goa and its boundaries extended to almost half of the world: from the Cape of Good Hope in South Africa, to Burma, China and Japan in East Asia. In 1576 the suffragan See of Macao (China) was added; and in 1588, that of Funai in Japan.
The death of the last East Syriacmetropolitan Archbishop – Mar Abraham of the Saint Thomas Christians, an ancient body formerly part of the Church of the East[20] in 1597; gave the then Archbishop of Goa Menezes an opportunity to bring the native church under the authority of the Latin Catholic hierarchy. He was able to secure the submission of Archdeacon George, the highest remaining representative of the native church hierarchy. Menezes convened the Synod of Diamper between 20 and 26 June 1599,[21] which introduced a number of reforms to the church and brought it fully into his control. Following the Synod, Menezes consecrated Francis Ros, SJ, as Archbishop of the Archdiocese of Angamalé for the Saint Thomas Christians; this created another suffragan see to Archdiocese of Goa and Latinisation of St Thomas Christians started, against the wish of St Thomas Christians (East Syrian Tradition). The Saint Thomas Christians were pressured to acknowledge the authority of the Pope and most of them eventually accepted the Catholic faith, but a part of them switched to West Syriac Rite.[21] Resentment of these measures led some part of the community to join the ArchdeaconThomas, in swearing never to submit to the Portuguese or to accept Jesuits as their masters in the Coonan Cross Oath in 1653. Those who accepted the West Syrian theological and liturgical tradition of Mar Gregorios became known as Jacobites. The ones who continued with East Syriac liturgical tradition came to be formally known as the Syro-Malabar Church from the second half of the 19th century onward.
The Diocese of Angamaly was transferred to Diocese of Craganore in 1605; while, in 1606 a sixth suffragan see to Goa was established at San Thome, Mylapore, near the modern Madras. The suffragan sees added later to Goa were the prelacy of Mozambique (1612) and in 1690 two other sees at Peking and Nanking in China.
Missionary work progressed on a large scale along the western coasts, chiefly in Portuguese Bombay and Bassein, that extended from Damaon and Diu, to Salsette Island& Chaul, the missions were a great success until the Mahratta Invasions of Goa and Bassein, during which a number of churches and convents were demolished. Conversions were also carried out on the eastern coasts at San Thome of Mylapore and as far as Portuguese Chittagong, and beyond Bengal in the East Indies. In the southern districts the Jesuit mission in Madura was the most famous. It extended to the Krishna river, with a number of outlying stations beyond it. The mission of Cochin, on the Malabar Coast, was also one of the most fruitful. Several missions were also established in the interior northwards, e.g., that of Agra and Lahore in 1570 and that of Tibet in 1624. Still, even with these efforts, the greater part even of the coast line was by no means fully worked, and many vast tracts of the interior northwards were practically untouched.
With the decline of the Portuguese power, other colonial powers – namely the Dutch and British and Christian organisations – gained influence.
18th century
Bettiah Christians, the northern Indian subcontinent's oldest Christian community, was established in the 18th century by Italian Christian missionaries belonging to the Order of Friars Minor Capuchin, a Roman Catholic religious order.[22] The patron of the Bettiah Christian Mission was Maharaja Dhurup Singh, king of the Bettiah Raj in Hindustan, who requested Giuseppe Maria Bernini to treat his ill wife and was successful in doing so.[22][23] The Bettiah Christian Mission flourished under the patronage of the royal court of the Bettiah Rajas, growing in number.[22]
The Portuguese spread the Catholic faith in Goa, then in Cape Comorin, inland districts of Madurai and the western coast of Bassein, Salcette, Bombay, Karanja, and Chaul.[24] With the advent of suppression of Jesuits in 1773 the missionary expansion declined in India[25] along with the need for organisations within the Church in India.[24] Especially when the Vicar Apostolate of Bombay was erected in 1637[26] which was under the direct ruling from Rome, this caused misunderstanding between the Portuguese missionary and the Apostolate.[24] The Inquisition of Goa had caused strained relationship and mistrust with the Hindus of India.[19] The strained relations between the Church and the Portuguese missionaries reached a climax when in 1838 the Holy See cancelled the jurisdiction of the three suffragan Sees of Crangaqnore, Cochin, and Mylapur and transferred it to the nearest vicars Apostolic, and did the same with regard to certain portions of territory which had formerly been under the authority of Goa itself.[24] Finally in 1886 another concordat was established, and at the same time the whole country was divided into ecclesiastical provinces, and certain portions of territory, withdrawn in 1838, were restored to the jurisdiction of the Portuguese sees.[24]
Role in the Indian independence movement
On 30 October 1945 in the All India Conference of Indian Christians (AICIC) formed a joint committee with the Catholic Union of India to form a joint committee that passed a resolution in which, "in the future constitution of India, the profession, practice and propagation of religion should be guaranteed and that a change of religion should not involve any civil or political disability."[27] This joint committee enabled the Christians in India to stand united, and in front of the British Parliamentary Delegation "the committee members unanimously supported the move for independence and expressed complete confidence in the future of the community in India."[27] The office for this joint committee was opened in Delhi, in which the Vice-Chancellor of Andhra University M. Rahnasamy served as president and B.L. Rallia Ram of Lahore served as General Secretary.[27] Six members of the joint committee were elected to the Minorities Committee of the Constituent Assembly of India.[27] In its meeting on 16 April 1947 and 17 April 1947, the joint committee of the All India Conference of Indian Christians and All India Catholic Union prepared a 13-point memorandum that was sent to the Constituent Assembly, which asked for religious freedom for both organisations and individuals; this came to be reflected in the Constitution of India.[27]
Concern with charity was common to Catholics and Protestants, but with one major difference: whilst the former believe that salvation comes from faith in God which manifests itself in good works such as charity, the latter could not rely on such a possibility, since they believe that only one's faith is a requisite of salvation, and that one's works are insufficient to gain or lose salvation.[28] Consequently, Catholic charitable efforts in India have been extensive.
In Portuguese India, for instance, Saint Francis Xavier and his fellow missionaries were especially careful to help the local charitable institutions by tending to the sick, both spiritually and physically, and performing other works of mercy.[28] The Jesuits' educational institutions have left a prestigious impact through their education institutions.[29] Education has become the major priority for the Church in India in recent years with nearly 60% of the Catholic schools situated in rural areas.[30] Even in the early part of the 19th century, Catholic schools had emphasised relief for the poor and their welfare.[31]
In 2019, Father Vineeth George, a 38-year-old Catholic priest, was awarded as the 'Best Citizen of India'. The title is an acknowledgment of his work with the marginalized in the north of the country.[32]
The Saint Thomas Christians, also called Syrian Christians of India, Marthoma Suriyani Nasrani, Malankara Nasrani, or Nasrani Mappila, are an ethno-religious community of Indian Christians in the state of Kerala, who, for the most part, employ the Eastern and Western liturgical rites of Syriac Christianity. They trace their origins to the evangelistic activity of Thomas the Apostle in the 1st century. The Saint Thomas Christians had been historically a part of the hierarchy of the Church of the East but are now divided into several different Eastern Catholic, Oriental Orthodox, Protestant, and independent bodies, each with their own liturgies and traditions. They are Malayalis and their mother tongue is Malayalam, which is a Dravidian language. Nasrani or Nazarene is a Syriac term for Christians, who were among the first converts to Christianity in the Near East.
The Syro-Malankara Catholic Church, also known as the Malankara Syrian Catholic Church, is an Eastern Catholic sui iuris particular church in full communion with the worldwide Catholic Church possessing self-governance under the Code of Canons of the Eastern Churches. It is one of the major archiepiscopal churches of the Catholic Church. It is headed by Major Archbishop Baselios Cardinal Cleemis Catholicos of the Major Archdiocese of Trivandrum based in Kerala, India. With more than 1096 parishes, its one of India's biggest church evangelical establishments.
The Syro-Malabar Church, also known as the Syro-Malabar Catholic Church, is an Eastern Catholic Church based in Kerala, India. It is a sui iuris (autonomous) particular church in full communion with the Holy See and the worldwide Catholic Church, with self-governance under the Code of Canons of the Eastern Churches (CCEO). The major archbishop presides over the entire church. The incumbent Major Archbishop is Raphael Thattil, serving since January 2024. The Syro-Malabar Synod of Bishops canonically convoked and presided over by the major archbishop constitutes the supreme authority of the church. The Major Archiepiscopal Curia of the church is based in Kakkanad, Kochi. Syro-Malabar is a prefix reflecting the church's use of the East Syriac Rite liturgy and origins in Malabar. The name has been in usage in official Vatican documents since the nineteenth century.
Christianity is India's third-largest religion with about 26 million adherents, making up 2.3 percent of the population as of the 2011 census. The written records of Saint Thomas Christians mention that Christianity was introduced to the Indian subcontinent by Thomas the Apostle, who sailed to the Malabar region in 52 AD.
The Synod of Diamper (Udayamperoor Synod) (Malayalam: ഉദയംപേരൂർ സൂനഹദോസ്, romanized: Udayampērūṟ Sūnahadōs), held at Udayamperoor (known as Diamper in non-vernacular sources) in June 1599, was a diocesan synod, or council, that created rules and regulations for the ancient Saint Thomas Christians (also known as Mar Thoma Nasranis) of the Malabar Coast, a part of modern-day Kerala state, India, formally subjugating them and downgrading their whole Metropolitanate of India as the Diocese of Angamale, a suffragan see to the Archdiocese of Goa administered by Latin Church Padroado missionaries. This synod also introduced forced Liturgical Latinisation and the eschewal of local practices and beliefs, leading to a significant ecclesial protest by Saint Thomas Christians known as Coonan Cross Oath and a subsequent schism in the mid-17th century.
The Coonan Cross Oath, also known as the Great Oath of Bent Cross, the Leaning Cross Oath or the Oath of the Slanting Cross, taken on 3 January 1653 in Mattancherry, was a public avowal by members of the Saint Thomas Christians of the Malabar region in India, that they would not submit to the Jesuits and Latin Catholic hierarchy, nor accept Portuguese dominance in ecclesiastical and secular life.
The Archeparchy of Changanacherry is a Syro-Malabar Catholic archeparchy with an area of 24,595 km2 comprising the districts of Kottayam, Alappuzha, Pathanamthitta, Kollam, and Thiruvananthapuram in Kerala, and also Kanyakumari district in Tamil Nadu. It is one of the largest Catholic dioceses in India in terms of area. Joseph Perumthottam is the current Metropolitan Archbishop, serving since 2007. Thomas Tharayil has been the auxiliary bishop since 2017. Suffragan eparchies of the Changanassery archeparchy includes Palai, Kanjirappally-Nilackal, and Thuckalay-Thiruvithancode.
The Diocese of Quilon is a Latin Church ecclesiastical jurisdiction or diocese of the Catholic Church based in the southern Indian city of Kollam. It is a suffragan in the ecclesiastical province of the metropolitan Archdiocese of Trivandrum. The Diocese of Quilon covers an area of 1,950 km2 that contains a population of some 4.8 million. At least 4.8% of the people in the area are Catholic.
The Eparchy of Irinjalakuda-Kodungallur is a suffragan eparchy in the ecclesiastical province of the metropolitan Syro-Malabar Catholic Archeparchy of Thrissur in Kerala state's Thrissur District, southern India.It is part of the Syro-Malabar Church.
Missionary work of the Catholic Church has often been undertaken outside the geographically defined parishes and dioceses by religious orders who have people and material resources to spare, and some of which specialized in missions. Eventually, parishes and dioceses would be organized worldwide, often after an intermediate phase as an apostolic prefecture or apostolic vicariate. Catholic mission has predominantly been carried out by the Latin Church in practice.
This is a timeline of the history of the Syro-Malabar Catholic Church in India.
The Malankara Church, also known as Puthenkur, is the historic unified body of West Syriac Saint Thomas Christian denominations which claim ultimate origins from the missions of Thomas the Apostle. This community, under the leadership of Thoma I, opposed the Padroado Jesuits as well as the Propaganda Carmelites of the Latin Church, following the historical Coonan Cross Oath of 1653. The Malankara Church's divisions and branchings have resulted in present-day Churches that include the Jacobite Syrian Christian Church, the Malankara Orthodox Syrian Church, the Malankara Mar Thoma Syrian Church, the Malabar Independent Syrian Church, the Syro-Malankara Catholic Church, the Saint Thomas Anglicans of the Church of South India and the St. Thomas Evangelical Church of India.
The Archdiocese of Verapoly (Verapolitana) is a Latin Church ecclesiastical territory or archdiocese of the Catholic Church, composed of Latin Catholics of Malabar and headquartered at the city of Cochin, in the south Indian state of Kerala. The archdiocese has administrative control over the suffragan dioceses of Calicut, Cochin, Kannur, Kottapuram, Sultanpet and Vijayapuram. The headquarters is located in Kochi along the Malabar Coast in India. It was originally formed as the Vicariate Apostolic of Malabar in 1657 and became a metropolitan see in 1886. Verapoly is the anglicised name of Varapuzha.
Palliveettil Chandy also known as Parambil Chandy was a bishop of the Catholic Saint Thomas Christians. He is also the first known native Indian bishop.
Metropolitanate of India was an East Syriac ecclesiastical province of the Church of the East, at least nominally, from the seventh to the sixteenth century. The Malabar region (Kerala) of India had long been home to a thriving Eastern Christian community, known as the Saint Thomas Christians. The community traces its origins to the evangelical activity of Thomas the Apostle in the 1st century. The Christian communities in India used the East Syriac Rite, the traditional liturgical rite of the Church of the East. They also adopted some aspects of Dyophysitism of Theodore of Mopsuestia, often inaccurately referred as Nestorianism, in accordance with theology of the Church of the East. It is unclear when the relation between Saint Thomas Christian and the Church of the East was established. Initially, they belonged to the metropolitan province of Fars, but were detached from that province in the 7th century, and again in the 8th, and given their own metropolitan bishop.
St. Thomas Cathedral is the Syro Malabar Catholic cathedral of the eparchy of Irinjalakuda in India. It presently exists under the nomenclature and the Canonical Status as Cathedral in the Wake of the Origin of the New Eparchy, effected by the amalgamation of the two independent and important parishes of the locality, namely, St. George’s Forane Church and St. Mary’s church, which were amicably situated side by side for about a century.
The Saint Thomas Christian denominations are Christian denominations from Kerala, India, which traditionally trace their ultimate origins to the evangelistic activity of Thomas the Apostle in the 1st century. They are also known as "Nasranis" as well. The Syriac term "Nasrani" is still used by St. Thomas Christians in Kerala. It is part of the Eastern Christianity institution.
The Latin Catholics of Malabar Coast, aka Latin Christians of Kerala or Malabar Latin Catholics are a multi-ethnic religious group who constitute the ecclesiastical provinces of Verapoly and Trivandrum, which follow the Roman Rite liturgical practices of the Latin Church, on the Malabar Coast, the southwestern coast of India. They are predominantly Malayali people and speak the Malayalam language, though a subgroup of Luso-Indians speaks the Cochin Portuguese Creole. They trace their origins to the evangelization of Malabar Coast by the Dominican, Franciscan, Jesuit and Carmelite missionaries, mainly French and Portuguese.
Angamāly Padiyōla is a historic declaration of the Syrian Catholic/ Syro Malabar (Paḻayakūṟ) Saint Thomas Christians proclaimed in 1787 at the Great Church of Saint George in Angamāly. This document made a strong appeal to the pope for the consecration of a native bishop for the community and demanded autonomy for their Church which was forcibly brought under the Latin Church's jurisdiction.
1 2 3 John, Jose Kalapura (2000). Proceedings of the Indian History Congress, Vol. 61. Indian History Congress. pp.1011–1022.
↑ "Bihar Christians have fostered faith harmony 250 years". Union of Catholic Asian News. 6 November 1995. Retrieved 14 November 2020. Cherubim John, a writer and historian, said the Bettiah community began after Italian Capuchin Father Joseph Mary Bernini cured the local queen of an "incurable" illness. The king donated 16 hectares of land later known as the "Christian Quarters" to the Capuchins. The king allowed Father Bernini, who was on his way to Tibet, to preach, and helped build a church next to his palace.
↑ J. Hutching THE CATHOLIC POOR SCHOOLS, 1800 to 1845: Part 1 The Catholic Poor-relief, welfare and schools Journal of Educational Administration and History, Volume 1, Issue 2 June 1969, pages 1 – 8.
Becker, Christopher (2007). Sebastian Karotemprel (ed.). The Catholic Church in Northeast India 1890–1915. Shillong: Becker Institute Sacred Heart Theological College. OCLC311601683.
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