Wednesday, 29 March 2017

Origin of Christianity in India


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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