Introduction:- The birth,
life, death, resurrection and ascension of our Lord Jesus spread outwards from
Palestine through the work of his apostles, their helpers and successors who
planted church in country after country, until it had penetrated to all five
continents.[1]
Mankind was establishing commercial intercourse between Europe and Asia, the
providence of God was preparing the way for the propagation of gospel in the
East.[2] Even
though there is lack of documents on the early mission in India, tradition
points out preaching of the Gospel by St. Thomas in India and died there as
martyr has more historical value.[3] This
paper traces out the origin of Christianity in India and the church of St.
Thomas church till the arrival of Portuguese, based on tradition, documents and
sources.
1.
Brief background of India and a note on its Christian origin
1.
1.India’s Relationship with the west
India has High
Mountain on north side and three sides surrounded by water. From 516 B.C- 220
A.D there were constant invasions by Aryans, Persians, Greeks, Scythians,
Khusans, Huns, and Muslims through the passes in North. There are evidences for
trade relationships, Egyptians, Arabs, Syrians and Persians had traded with
India. Strabo, makes reference to trade between Roman Empire and India. Pliny’s,
“Natural History” refers the pepper trade with India. Discovery of Roman coins
of first century A.D.in Calicut, Coimbatore and other southern parts testify
the fact.[4] It
is a renowned fact there were business relations between Greco-Roman world and
south India early from first century.[5]
The invasions and trade relationships made a great impact in India religiously,
culturally and socially.[6]
1.2.
Origin of Christianity in India
On December 31,
1952; the 19th century celebrations of the arrival of Apostle Thomas
to India, Pope Pius XII remarked “Nineteen hundred years have passed since the
Apostle came to India… the Christian communities formed by him preserved the
whole heritage… This Apostolic lineage, beloved sons and daughters is the proud
privilege of the many among you who glory in the Name of Thomas Christians and
we are happy on this occasion to acknowledge and bear witness to it.” “Christianity
in India is as old as Christianity itself”. Christianity reached India, even
before St. Peter reached Rome in 68 A.D. The Christian message is claimed to
have been brought to India by St. Thomas one of the twelve disciples of Jesus
Christ, but it has few historical evidences because of the lack of documents
for the early centuries.[7]
2.
Different traditions with scholars view
2.1.
St. Batholomew tradition: - This tradition is considered as one of
the source for the origin of Christianity in India. Eusebius (265-340) narrates
about this tradition. During the ministry of Pantaenus a copy of Mathew was
taken to Alexandria.[8]
The account of Eusebius’ writings on St. Bartholomew in relation with Indian
mission confused the historians with regard to the identity of India, the
identity of Apostle and the gospel of Mathew found in India which had been
given by Bartholomew. Eusebius was following Alexandrian tradition which does
not connect St. Thomas with India. Eusebius and Jerome did not oppose the
apostolic origin but ascribe St. Bartholomew as the apostle of east including
India.
There are a
number of interpretations how Bartholomew is regarded as apostle of India. The
answer of Christian as Mar thoma in regard to the question of the supplier of
St. Mathew gospel may have heard as bar-tholmai and thus the origin of the
story of Batholomew as the apostle of India emerged through mistaken. St.
Thomas Christians were making pilgrimages to the tomb of the apostle at
Mylapore. This was called pilgrimage to Beth-thoma, meaning ‘house of Thomas’.
Beth-thoma may be sounded as ‘bar-tholmai’ and pantaenus took it as
‘Bartholomew’. Thus through him this episode spread in Alexandria.[9]
Earlier scholars
have different opinion about this mission. Bollandist, Fr. Stiltingus S.J
supported the Indian apostolate, but majority were doubtful because of the
writings of church fathers on India.
Recent studies have argued the Bombay region on the Konkan coast a
region which must have been known after the ancient town Kalyan was the field
of Bartholomew. According to Pseudo- Sophronius (7th Century) St.
Bartholomew preached to the “Indians who are called happy.” The word Kalyan
means “Felix” or “Happy” and this may be written by foreign writers as India
Felix. Fr. Perumalil thinks the Bartholomew Christians remained as a separate
community until the dawn of Portuguese and merged with Christians of Bombay. There
is no Indian tradition for the Indian Apostolate of St. Bartholomew.[10]Leaving
out all the interpretations and assumptions we can found the presence of
Christians in India before Pantaneus arrived.
2.2.
St. Thomas tradition
2.2.1.
General tradition: - The
Christian community believed that St. Thomas evangelized India and suffered
martyrdom there. Church fathers from the middle of fourth century A.D mentions
St. Thomas’ ministry in India. This is called general tradition because it does
not specify the area of Thomas mission and the place of martyrdom in India.
2.2.2. Western/Punjab/ North Indian Tradition :- Acts of Thomas,
an apocryphal book written in Syriac at Edessa about the middle of the third
century A.D describes the activities of St. Thomas in India during the reign of
king Gundaphorus of Parthia, who had Punjab or North India under his rule. As
Edessa is west of India, this tradition is known as western tradition. The
ministry of Apostle was in Punjab or North India, it is either known as Punjab
or North Indian tradition. According to this tradition St. Thomas following the
well established trade routes, reached India in the middle of first century. He
preached the gospel in Parthia and India, converted many suffered martyrdom in
India and was buried there; later his mortal remains were taken to the west
(Edessa) where there were deposited paying due respect and venerated.
2.2.3.
Malabar/ Indian/local tradition: - The Malabar or Indian tradition has been
handed down from generation to generation by word of mouth among the Malabar
Christians of St. Thomas and to some extend among their non-Christian
neighbors.[11]
This tradition is embodied in ancient songs, like (i) the Veeradian song, (2)
the song of Ramban Thomas and (3) The Margom Kali songs[12]are
the best Known. There are few historical accounts in written records and
archeological findings are brought to support the tradition. Songs with
important churches and often used at wedding feasts and other ceremonies are still
preserved in Kerala and some are being rendered by Hindu singers as well.[13]
According
to this tradition St. Thomas came to India after visiting Socotra and landed at
Cranganoreabout52A.D. He preached to the Jewish community and to the neighbors,
who became converts.[14] Prominent
among were the high caste Hindus particularly few Brahmin families were notable
namely Kalli,
Kaliakara,Sankarapuri,Madapur, Vympilli, Muttedal, Kottakara, Panackamattom
and Pakalomattom.[15] Travelling
southwards he founded seven churches namely Maliankara, Palayur, Parur,
Gokamangalam, Niranam, Chayal and Quilon, among which in four places the churches
exist. Further he ordained presbyter for the churches from Brahmin families of
Sankarapuri, Pakalomattam, Kalli and Kaliankal. Then he travelled to eastern
coast and went to Malacca and to china. Finally he reached Mylapore, where his
preaching aroused hostility to Brahmins and was speared to death around the
year 72 A.D.[16]
2.2.4. Mylapore/ Coromandel tradition: - This tradition
is treated as a separate one by some historians, it is also known as the Coromandel
tradition and much prominence was given by the Portuguese. According to this
tradition St. Thomas after fruitful ministry in Malabar Coast came to eastern
coast. He had converts as in Malabar, his success in mission got enmity with
the Brahmins and there was continuous attempt to assassinate him. On one such
occasion when he was chased by them, he took shelter in a cave near little
Mount and when he was about to be captured, he escaped from that place through
a hole on the roof of the said cave, and took shelter in a shrine he had built
at the top of St. Thomas Mount. His
pursuers caught up with him there and speared him to death. His disciples took
the slain body and buried him on the sea shore in San Tome, Mylapore.[17]
2.3.
A possibility of Two Journeys
2.3.1.
The first journey to India: - Writers have spoken of an old caravan
route connecting Indus valley and Middle Eastern countries. J.W. Parry an
American writer, from time immemorial there are routes existing from China and
India Middle East. Some scholars conceived the phenomenon Apostle moved
eastward by land preaching in Mesapotomia, Persia, Parthia and finally reaching
India. Reinaud, suggests that on the first occasion the Apostle must have
followed the old sea route and visited king Gundaphorus around 40 A.D.The
Apostle appointed Xantippus to look after the church coming into existence.
Soon after the arrival of the apostle in Taxila the kingdom of Gundaphorus was
over thrown. And so the church did not took route and the infant church
perished. A community of Fakirs in Sind, who are considered to be followers of Thuma Bhagat i.e of St. Thomas, may be
the only remnants. R.A. Trotter gives few insights about the worship, sacred
books and their life.
2.3.2.
Second journey to India: - According to the Acts[18] St.
Thomas after leaving Taxila he went to court of Mazdi however the kingdom was
not yet identified. De Transita Mariae,
a most ancient Christian writings tells that he was summoned to sit beside the
Blessed Virgin in her last moments. The Acts moreover gives more stress to the
South Indian tradition. Bishop Medlycott critically studied Acts and brought
out the reference of many South Indian customs such as taking bath before meals,
palanquin, turban and the prostration before religious leaders. This journey
should have happen around 52 A.D.[19]
2.4.
Different views: - There
are different views regarding the ministry of St. Thomas to India: Scholars
like Fr. J. Dahlmann and G. Milna Rae maintained that St. Thomas ministered
only in North India. The Syrian scholars E.M Philip and K.N Daniel defend the
southern apostolate and deny the Northern visit. Some scholars namely; J.N.
Farquahar, Eugene Card and Bishop A.E. Medlycott believe that St. Thomas
visited both North and south India. Tillemont, James Hough and Sir John Kay
opined St. Thomas never visited India.[20]
3.
Status of St. Thomas Christians after St. Thomas and before Portuguese
3.1.
St. Thomas Christians before 1500
The Christian
community, which originated with the efforts of St. Thomas developed
indigenously throughout the next centuries. They followed the teachings of
Jesus as they were taught by the Apostle.
They had their own leaders and often bishops from other countries who
visited and no attempts were made to subjugate them. Holy Communion and Baptism
were the two sacraments which they followed, Sunday was a day of remembrance of
resurrection, and Holy Qurbana (communion) was celebrated. It was also a day of
rest and prayer. Passion Week was celebrated with great piety in which they
shared their food with the needy. Many who were in cities involved in trade and
those in villages employed in farming. Since they were loyal to their country,
kings gave them deeds, privileges and titles.[21]
There are sources from writers and visitors pointing a group of Christians in
India who are the converts of St. Thomas.
3.2.
Prominent person who refer Christianity in India
3.2.1. Pantaneus was a remarkable figure in
history. He was a Jew converted to Christian faith, trained in Greek philosophy
and moved to Alexandria. The visit of Pantaneus is dated as 189 or190 by all
historians basing on documents. He became the head of the school of Philosophy
of Alexandria. He was a stoic Philosopher and acknowledged as the greatest
Christian teacher of his time. Clement of Alexandria and Origen were his
disciples. Jerome acknowledges his debt to the many commentaries of Pantaenus
and Clement pays tribute to him as his last but best teacher.[22]
St. Jerome (340-420) agreed with Eusebius, that Demetrius Bishop of Alexandria
sent Pantanues to India[23]
on the request of the Christians.
Based on the
earliest documents his visit is the evidence for the existence of an Indian
church. Scholars have different opinion whether it is the present India that
Pantaenus visited. Mingana, Assemani and Medlycot are of the opinion that he
never visited India. Tillemont, H.C. Frend and Albrecht Dihle support the visit
to India. German opines that Pantaenus brought to Alexandria the knowledge of
St. Thomas’ preaching in North West frontier lands. This request and his
arrival are proofs for the existence of Christianity in the second century.[24]
3.2.2. Thomas of Ca’na a merchant, traveler
and pilgrim came to India and played a very great influential role in the whole
Christian community. Monserrate, states He found Christians in Crangannore and
Quilon, who were disciples of St. Thomas. Thomas of Ca’na united them as a
community and made Christianity prosperous.[25] Ros
strongly defends the importance of Christians living in Malabar before the
arrival of Thomas of Ca’na.[26]
3.2.3. John Chrysostom, son of a general of
the Eastern Empire was born at Antioch in 344 or 347 was surnamed as Chrysostom
and considered a Doctor of the Greek Church in one of his homilies says; (qui Romae sedet,Indos scit membrum suum
esse) he who rules Rome knows that the Christians in India are their members.
A reference he points that there are Christians in India well known to him. The
tomb of Thomas was famous like those of other apostles in Rome.[27]
3.2.4. Daud, the Metropolitan of Basra visited
Kerala around AD 300 on the request of the Christians of Kerala since there was
no proper leader in the church which tends to assume there is a church.
3.2.5. Theophilus was a native of Maldives
Island, went to Rome, converted to Christianity, became a monk, ordained as
Deacon and consecrated as Arian Bishop, and was sent to different parts of the
world by Constantine to propagate Arian doctrines. He went to Arabia, Maldives
and India reformed churches in respect to celebration of Eucharist. The church
has no connection with Christian centers abroad, that it had its own tradition
in the matter of observances in the church. This is a definite proof of the
fact that there were Christians in India about354 A.D particularly in
Malabar.
3.2.6. Cosmos Indicopleustes, a rich merchant,
a traveler, received the title Indicopleutes, became a monk wrote a book ‘Universal
Christian Tropography’ to develop a theory regarding the shape of the earth
around 522 A.D and it contains notes of the Christian church. He gives specific
information on the Malabar Church in India which gives an evidence of the
existence in south India of an organized Christian Church.
3.2.7. Daniel the Indian priest, A Syriac
commentary on the epistle to the Romans translated to Greek around A.D 425
narrates the ecclesiastical training of Indian priests in Persia. Daniel is the
first Indian student of theology known to history.[28]
3.3.
Collection of deeds
The activities
of the Malabar Christians were always appreciated by the ruler’s of their
country and deeds and responsibilities were given to them.
3.3.1.
Deed to Syrian Christians I, also known as Tarisa
Palli Shasanam: - Perumal Sthanu Ravi Gupta (844-885) gave this deed in 849
A.D, to the Tarisa Church built by Isodata Virai of Curakkeni Kollam. Five
copies of this deed are in the custody of St. Thomas Christians. Three are in
Old Seminary, Kottayam and two in Poolatheen of the Mar Thoma Metropolitan, Tiruvilla.
3.3.2.
Deed to Syrian Christians II:- In the year 1225 AD, Sri Vira Raghava
Charavarthi, successor of Charaverthi Vira Kerala gavethis deedto Iravi Corttan
of Mahadeverpattinam. This was written by Nambi Chadayan, gold smith of the
Cheraman world.
3.3.3.
Copper plate to Thomas of Cana:- King Cocurangan gave a copperplate to
Thomas of Cana, a merchant who arrived in Malabar. According to it, the city of
Mogoderpattanam (Cranganore) was given to him forever. This plate was taken to
Portuguese by Franciscan fathers, who left behind a translation. This deed is
missing or destroyed.[29]
3.3.4.
Talekkad inscription: - A slab of 74 inches by 54inches lying at the foot
of the open air at Roman Catholic Church at Talaekkad in Cochin of early
centuries. The Inscriptions in Vattezhuthu contains details of the grants given
to two Christian merchants namely Chathan Vadukam and Iravi Chathan by the king
Rajasimha who ruled in the second century. This gives the condition of
Christianity in Kerala during this period.[30]
3.4.
Chinese Embassies
From ancient
times, Malabar had contact with China, ships from Malabar carried merchandise
to China. During thirteenth century, southern China was ruled by Song dynasty
(960-1270). Chau Ju –Kua visited India in 1225 and writes about the Christians,
as such the head priest of Christians respected as king appointed by a king of
Malabar. Since they were honored as king had the right to use the titles fit
for a king.
In the Autumn of
1282 envoys from Kulam (Kollam) arrived to Kublai’s court and the event was noted as follows; In the
year (1282) in the 9th moon Wu-tsa-erh-p’ieh-li-ma, the chief
Yeh-li’ o-wen (Thomas Christians) resident on the kingdom of Kulam sent a
messenger with memorial gifts.[31]
Conclusion:
- The
origin of Christianity in India has rooted in the missionary enterprises of St.
Thomas. The history has been traced through tradition which is cherished by the
greater part of Christians in Kerala was also supported by the universal
church. The presence of Christians of ancient origin holding firmly to the
tradition is a belief to the truth of the tradition. The early church fathers
give very little information about him but there are various evidences in their
writings about the presence of a Christian community from the very early
century. The documents which St. Thomas Christians received from the kings in regard
of their loyalty also a proof for their existence. The Chinese embassies mark the presence of
Christianity and they had good relation with them can be traced out. From all
these traditions, documents and sources we can affirm the mission and the
existence of St. Thomas Christians in India.
Bibliography
Cheriyan,
C.V. A
History of Christianity in Kerala. Kottayam: Kerala historical society, 1973.
Der Ploeg,
J.P.M. Van. The Syriac manuscripts of St
Thomas Christians. Rome: Centre for Indian and Inter Religious Studies,
1983
Firth, C.B. An introduction to Indian church history. New Delhi: ISPCK, 1961.
Hough, James. History of Christianity in India, Vol.1.
New Delhi: Christian world imprints, 2015
Jayakumar, History of Christianity in India. Kolkata: SCEPTRE, 2013.
Jeyakumar,
D.Arthur. History of Christianity in
India Selected themes. Madurai:
T.T.S Press, 2007.
Mathew, N.M. St.Thomas Christians of Malabar through
ages. Tiruvalla: Christava Sahitya Samithy,2003
Mundadan, A.
M. History
of Christianity in India, Vol I. Bangalore: Theological Publications in India
Puliurumpil, James.
St.Thomas in India Patristic evidences.
Kottayam: Oriental institute of Religious
studies, 2012
[1] C.B.Firth, An introduction to Indian church history (New Delhi: ISPCK, 1961), 1. (Here after cited as Firth, An introduction…,)
[2] James Hough, History of Christianity in India, Vol.1(New
Delhi: Christian world imprints, 2015), 30.
[3] J.P.M. VanDer
Ploeg, The Syriac manuscripts of St
Thomas Christians (Rome: Centre for
Indian and Inter Religious Studies, 1983), 1. (Here after cited as Van Der, The Syriac Manuscripts…,)
[4] D.Arthur Jeyakumar, History of Christianity in India Selected themes (Madurai: T.T.S Press,
2007) 1-3. (Here after cited as Arthur, History
of Christianity…)
[5] Van Der, The Syriac Manuscripts…,1.
[6] Arthur, History of Christianity …, 3.
[7] A. Jayakumar,
History of Christianity in India (Kolkata: SCEPTRE, 2013),5, 6. (Here after
cited as Jayakumar, History of
Christianity…,)
[8] Arthur, History of Christianity…, 4.
[9] James Puliurumpil , St. Thomas in India Patristic evidences
(Kottayam: Oriental institute of Religious studies, 2012), 205-207. (Here after
cited as James, St. Thomas in India…,)
[10] A. M. Mundadan,
History of Christianity in India, Vol
I (Bangalore: Theological Publications in India), 65,66. (Here after cited as
Mundadan, History of Christianity in
India, Vol I…,)
[11] Arthur, History of Christianity…, 4, 5.
[12] C.V.Cheriyan, A History of Christianity in Kerala (Kottayam: Kerala historical
society,1973), 35. (Here After cited as Cheriyan, A History
of Christianity in Kerala…,)
[13] Mundadan, History of Christianity in India, Vol I…,), 29, 30.
[14] Firth, An introduction…, 3
[15] A History of Christianity in Kerala…,1.
[16] Firth, An introduction…, 3
[17] Arthur, History of Christianity …, 6.
[18] Acts of (Judas) Thomas, an
apocryphal book written in the middle of 3rd century by Baradesanes,
a Syrian which narrates the missionary activities of St.Thomas in India
[19] Cheriyan, A
History of Christianity in Kerala…,21- 26.
[20] Jayakumar, History of Christianity…,6.
[21] N.M.Mathew, St. Thomas Christians of Malabar through
ages (Tiruvalla:Christava Sahitya Samithy,2003), 74,75. (Here after cited
as Mathew, St. Thomas Christians of Malabar…,)
[22] James, St. Thomas in India …, 193,194.
[23] Arthur, History of Christianity…, 4.
[24] James, St. Thomas in India ,193,194, 197,199, 201.
[25] Mundadan, History of Christianity in India, Vol I…,), 90-92.
[26] Mundadan, History of Christianity in India, Vol I…,),97.
[27] James, St. Thomas in India …, 275.
[28] Cheriyan, A
History of Christianity in Kerala…,72-75,
84-86,91-92.
[29] Mathew, St. Thomas Christians of Malabar ,75, 76.
[30] Cheriyan, A
History of Christianity in Kerala…, 116.
[31] Mathew, St. Thomas Christians of Malabar …, 76- 78.
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