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Church of the East in India

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For Historical East Syriac ecclesiastical province of the Church of the East in India, see India (East Syriac ecclesiastical province).

According to apocryphal records, Christianity in India and in Pakistan (included prior to the Partition) commenced in 52 AD,[1] with the arrival of Thomas the Apostle in Cranganore (Kodungaloor). Subsequently, the Christians of the Malabar region, known as St Thomas Christians established close ties with the Levantine Christians of the Near East. They eventually coalesced into the Church of the East led by the Catholicos-Patriarch of Seleucia-Ctesiphon.

Persian Cross

The Church of the East was often separated from the other ancient churches due to its location in the Parthian Empire, an ancient rival of the (Byzantine) Greek and (Latin) Roman Empires. When Archbishop Nestorius of Constantinople was declared a heretic by the Council of Ephesus, the Church of the East refused to acknowledge his deposition because he held the same christological position. Later, the "Anaphora of Mar Nestorius" came to be used by Church of the East, which for this reason has been pejoratively labelled the "Nestorian Church" by its theological opponents.

When the Portuguese Inquisition in Goa and Bombay-Bassein was established in the 16th century, they opposed the East Syriac rite of Christian worship in what was Portuguese Cochin. After the schism of 1552, a section of the Church of the East became Catholic (modern-day Chaldean Catholic Church), both the traditional (Nestorian) and Chaldean patriarchates intermittently attempted to regain their following in the Indian subcontinent by sending their prelate to the Malabarese Christians. Occasionally the Vatican supported the claim of the bishop from the Chaldean Church of Ctesiphon. But the Synod of Diamper in 1599, overseen by Aleixo de Menezes, the Portugal-backed-Archbishop of Goa, replaced the East Syriac bishop of St Thomas Christians and placed them under the Portuguese Padroado backed bishop.[2] After that any attempts of Thomas Christians to contact bishops—even Chaldian Catholic ones—in the Middle East were foiled.[3]

Mar John, Metropolitan of India (1122 AD)

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Prester John from Hartmann Schedel's Nuremberg Chronicle, 1493

In 1122, Mar John, Metropolitan-designate of India, with his suffragans went to Constantinople, thence to Rome, and received the pallium from Pope Callixtus II.[4] He related to the Pope and the cardinals the miracles that were wrought at the tomb of St. Thomas at Mylapore.[5] These visits, apparently from the Saint Thomas Christians of India, cannot be confirmed, as evidence of both is only available from secondary sources.[6][7][8] Later, a letter surfaced during the 1160s claiming to be from Prester John. There were over one hundred different versions of the letter published over the next few centuries. Most often, the letter was addressed to Emanuel I, the Byzantine Emperor of Rome, though some were addressed to the Pope or the King of France.

Historian Meir Bar-Ilan notes that a 20th-century collection of Hebrew Prester John Letters, edited by Ullendorff and Beckingham (1982) "present[s] a Latin text with its Hebrew translation (and an English text where the Latin is missing) as follows":[9]

Praete janni invenitur ascendendo in Kalicut in arida ... [In English: 'It is found on the banks of the Janni rising in Calicut in the dry season ...] This is true proof and well-known knowledge about the Jews who are found there near Prester John.

— The Hebrew Letters of Prester John. 1982. pp. 32–33

Bar-Ilan concludes that evidence from the Hebrew Letters "shows that Prester John lived in India; or to be more precise, in Malabar (southern India)".[9]: 292 

Mar Ya'qob Metropolitan of India and Patriarch Yahballaha III

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Riccoldo da Monte di Croce was in an audience with Patriarch Yahballaha III. In the 15th century, the Roman Catholic Church considered the Church of the East heretical, so Yahballaha is depicted wearing a jester's hat rather than a turban.

At the beginning of the fourteenth century, the Indian church was again dependent upon the Church of the East. The dating formula in the colophon to a manuscript copied in June 1301 in the church of Mar Quriaqos in Cranganore mentions Patriarch Yahballaha III (whom it calls Yahballaha V) and Metropolitan Yaqob of India. Cranganore, described in this manuscript as "the royal city", was doubtless the metropolitan seat of India at this time.[10]

In the 1320s, the anonymous biographer of the patriarch Yahballaha III and his friend Rabban Bar Sauma praised the achievement of the Church of the East in converting "the Indians, Chinese and Turks".[11] India was listed as one of the Church of the East's "provinces of the exterior" by the historian Din ‘Amr in 1348.[12][incomplete short citation]

Yahballaha maintained contacts with the Byzantine Empire and with Latin Christendom. In 1287, when Abaqa Khan's son and successor Arghun Khan sought an ambassador for an important mission to Europe, Yaballaha recommended his former teacher Rabban Bar Sauma, who held the position of Visitor-general. Arghun agreed, and Bar Sauma made a historic journey through Europe; meeting with the Pope and many monarchs; and bringing gifts, letters, and European ambassadors with him on his return. Via Rabban Sauma, Yahballaha received a ring from the Pope's finger, and a papal bull which recognized Yahballaha as the patriarch of all the eastern Christians.[13]

In May 1304, Yahballaha made profession of the Catholic faith in a letter addressed to Pope Benedict XI. But a union with Rome was blocked by his Nestorian bishops.

Udayamperoor (known as Diamper in Portuguese), the capital of this kingdom, was the venue of the famous Synod of Diamper of 1599. It was held in the All Saints Church there. The venue was apparently chosen on account of the place having been the capital of a Christian principality.[14]

Synod of Diamper and suppression of East Syriac jurisdiction in India

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Main article: Synod of Diamper

In 1552, there was a schism in the Church of the East and a faction led by Mar Yohannan Sulaqa declared allegiance to Rome. When, on 6 April 1553, Pope Julius III confirmed Yohannan Sulaqa as Chaldean Patriarch, the Pope said that the discipline and liturgy of the Chaldeans had already been approved by his predecessors, Nicholas I (858–867), Leo X (1513–1521), and Clement VII (1523–1534).[citation needed] Thus, parallel to the "traditionalist" (often referred as Nestorian) Patriarchate, the "Chaldean" Patriarchate in communion with Rome came into existence and both traditionalist and Chaldean factions began sending their own bishops to Malabar.

When the Portuguese arrived in Malabar, they assumed that the four bishops present were Nestorian. Their report of 1504, addressed to the Chaldean Patriarch, their being startled by the absence of images and by the use of leavened bread; but this was in accordance with Chaldean usage. The Christians paid the expenses of the Papal delegate Marignoli.[15][clarification needed]

The Synod of Diamper of 1599 marked the formal subjugation of the Malabar Syriac Christian community to the Latin Church. It implemented various liturgical and structural reforms in the Indian Church. The diocese of Angamaly, which was now formally placed under the Portuguese Padroado and made suffragan to the archdiocese of Goa. The east syriac bishop was then removed from jurisdiction in India and replaced by a Latin bishop; the East Syriac liturgy of Addai and Mari was “purified from error”; and Latin vestments, rituals, and customs were introduced to replace the ancient traditions.[2]

Accounts of foreign missionaries

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In a letter to king John III of Portugal dated 26 January 1549, Francis Xavier described Jacob Abuna as a virtuous and saintly man.

Francis Xavier wrote a letter dated 26 January 1549, from Cochin to king John III of Portugal, in which he declared that:

... a bishop of Armenia (Mesopotamia) by the name of Jacob Abuna has been serving God and Your Highness in these regions for forty-five years. He is a very old, virtuous, and saintly man, and, at the same time, one who has been neglected by Your Highness and by almost all of those who are in India. God is granting him his reward, since he desires to assist Him by himself, without employing us as a means to console his servants. He is being helped here solely by the priests of St. Francis. Y. H. should write a very affectionate letter to him, and one of its paragraphs should include an order recommending him to the governors, to the veadores da fazenda, and to the captains of Cochin so that he may receive the honour and respect which he deserves when he comes to them with a request on behalf of the Christians of St. Thomas. Your Highness should write to him and earnestly entreat him to undertake the charge of recommending you to God, since YH. has a greater need of being supported by the prayers of the bishop than the bishop has need of the temporal assistance of Y.H. He has endured much in his work with the Christians of St Thomas.[16][incomplete short citation][17]

In that same year, Francis Xavier also wrote to his Jesuit colleague and Provincial of Portugal, Fr. Simon Rodrigues, giving him the following description:[16][17]

Fifteen thousand paces from Cochin there is a fortress owned by the king with the name of Cranganore. It has a beautiful college, built by Frey [Wente], a companion of the bishop, in which there are easily a hundred students, sons of native Christians, who are named after St. Thomas. There are sixty villages of these Thomas Christians around this fortress, and the students for the college as I have said, are obtained from them. There are two churches in Cranganore, one of St. Thomas, which is highly revered by the Thomas Christians.


This attitude of St. Francis Xavier, and of the Franciscans before him, does not reflect any of the animosity and intolerance that kept creeping in with the spread of the Tridentine spirit of the Counter-Reformation, which tended to foster a uniformity of belief and practice. It is possible to follow the lines of argument of young Portuguese historians, such as Joéo Paulo Oliveira e Cosca, yet such arguments seem to discount the Portuguese cultural nationalism in their colonial expansion and the treatment of the natives. Documents recently found in the Portuguese national archives help to confirm a greater openness or pragmatism in the first half of the 16th century.[17][18][clarification needed]

See also

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Notes

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  1. ^ Curtin, D. P.; Nath, Nithul. (May 2017). The Ramban Pattu. Dalcassian Publishing Company. ISBN 9781087913766.
  2. ^ a b "Synod of Diamper". britannica.com. Encyclopædia Britannica. Retrieved 11 July 2022. The local patriarch—representing the Assyrian Church of the East, to which ancient Christians in India had looked for ecclesiastical authority—was then removed from jurisdiction in India and replaced by a Portuguese bishop; the East Syrian liturgy of Addai and Mari was "purified from error"; and Latin vestments, rituals, and customs were introduced to replace the ancient traditions.
  3. ^ Brock, Sebastian P. (2011). "Thomas Christians". In Sebastian P. Brock; Aaron M. Butts; George A. Kiraz; Lucas Van Rompay (eds.). Gorgias Encyclopedic Dictionary of the Syriac Heritage: Electronic Edition. Gorgias Press. Retrieved 14 June 2021. The destruction of all Syriac books considered heretical at the Synod of Diamper (1599) and the Romanization of the rite (though Syriac was still allowed) witness to the domineering character of the European hierarchy in India. Any attempts to contact bishops — even Chald. Catholic ones — in the Middle East were foiled.
  4. ^ The realm of Prester John, Silverberg, pp. 29–34.
  5. ^ Raulin, op. cit., pp. 435-436. Counto. Asia Lisbonne, 1788, Dec. XII, p. 288.
  6. ^ Halsall, Paul (1997). Otto of Freising: The Legend of Prester John Archived 13 September 2007 at the Wayback Machine. Internet Medieval Sourcebook. Retrieved 20 June 2005.
  7. ^ Silverberg, pp. 3–7
  8. ^ Bowden, p. 177
  9. ^ a b Bar-Ilan, Meir (January 1995). "Prester John: Fiction and history". History of European Ideas. 20 (1–3): 291–298. doi:10.1016/0191-6599(95)92954-S. Citing:
    • "The Hebrew letters of Prester John were printed in Constantinople 1519, and later in":
      • Neubauer, A. (1888). "Collections on the Lost Ten Tribes and the Children of Moses" Qobes al Yad, vol. IX, pp. 1–74; (in Hebrew); and
      • Ullendorff, E.; Beckingham, C. F. (1982). The Hebrew Letters of Prester John. Oxford: Oxford University Press.
  10. ^ MS Vat Syr 22; Wilmshurst, EOCE, 343 and 391
  11. ^ Wallis Budge, The Monks of Kublai Khan, 122–123
  12. ^ Wilmshurst, EOCE, 343
  13. ^ Phillips, p. 123
  14. ^ "History of Indian Churches". Synod of Diamper (in Malayalam). 2016. Retrieved 20 May 2019.
  15. ^ Father Nidhiry: A History of His Times by Prof. Abraham Nidhiry
  16. ^ a b Costellioe, Letters, 232–246
  17. ^ a b c "Christen und Gewürze" : Konfrontation und Interaktion kolonialer und indigener Christentumsvarianten Klaus Koschorke (Hg.) (in German, English, and Spanish), 1998. pp. 31–32
  18. ^ Arquivio Nacional torre do Tombo Lisbo:Nucleo Antigo N 875 contains a summary of letters from india written in 1525 and also the kings replay to it :Cf.OLIVERIA E COSTA, Portuguese, Apendice Documental 170-178

Bibliography

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