04-23-2005, 01:47 AM
kaushal garu,
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->We have discussed these Huns somewhere in the forum to some extent.<!--QuoteEnd--><!--QuoteEEnd-->
pl point me to them. i couldn't find it.
also, what is the deal with the syrian christians and the story of st. thomas?
was he a real person and did he indeed land in kerala or is it a myth?
here's some info on the syrian christians. apparently there were two major migrations.
http://www.indianmirror.com/religions/reli6.html
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Christianity came to India early, <b>several centuries before it reached Europe</b>. Today's Syrian Christians in Kerala claim to have been converted by St. Thomas and thus to follow the earliest traditions of the Apostolic Church in India. The saint is believed to have landed at Kodungallur in <b>52 AD </b>and converted a few Namboodiri or Brahmin families there. As St. Thomas came from Syria, they are known as Syrian Christians. Today they are the aristocrats of Kerala. Their faith was consolidated in the 4th century when Christians from Baghdad, Jerusalem and Nineveh arrived with the merchant, Thomas of Cana.
<!--QuoteEnd--><!--QuoteEEnd-->
and this interesting piece
http://www.rediff.com/news/2002/oct/22ker.htm
Syrian Christians may face 'Parsi syndrome': study
this is a good site on the syrian christians
http://www.malankarachurch.org/malankara/M...karaChurch2.htm
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Introduction
Kerala (Indian) tradition is that Apostle St. Thomas established Christianity in Malankara in AD 52; it got organized and prospered with the arrival a group of Syrian Christians (Knanaites) from Urhoy (Edessa) in AD 345. The leadership of these Antiochean missionaries gave the local Christian community a new life, the Church in Malankara (Kerala) thereon adopted the rites & liturgies of the Syrian Church of Antioch and became a part of that ancient Patriarchal See. Thus the early Christian converts (St.Thomas Christians) along with the new Christian settlers (Knanaites), came to be called 'the Syrian Christians'. The Church in Malankara continued to be under the jurisdiction of the Patriarch of Antioch, and his subordinate in the East, the Catholicos/Maphriyono, till the arrival of Nestorian bishops in 1490. Later with the coming of Portuguese in the 16th century, the Syrian Christians of Malankara came under the influence of Latin Catholics, but when they tried to forcibly introduce their teachings, the Malankara Syrian Christians revolted and finally re-organized once again under the guidance of the delegate of the Holy See of Antioch, thereby retaining the true Apostolic faith. In the 19th century, another split occurred in the Church when a group sided with the rich and influential European missionaries. Again in the early 20th century, another group defied the Holy Church to form an independent faction claiming to be of nationalistic structure, after much harassment. Even in the midst of such great trials and tribulations, by God's grace the ancient Syrian Orthodox Church, which in India (Malankara) also referred to as the Jacobite Syrian Christian Church, continues to exist in this part of the world with its distinct identity, ardently practicing the true Apostolic faith taught by its Holy fathers.
In this page the history of the Malankara Church from its beginning is reproduced; the brief history is complied from the articles written by the famous historian and Syriac Scholar Very Rev. (Dr.) Kurien Corepiscopo Kaniamparambil, Mr. E M Philip Edavazhikkal (author of 'Indian Church History', 1906), Dn. P T Geevarghese (later Mar Ivanios of Syro-Malankara Church - author of 'Were Syrian Christians Nestorians'), Very.Rev.(Dr) Adai Jacob Corepiscopo' (the principal of Syrian Orthodox Theological Seminary at Udayagiri), Dr. D Babu Paul (Book-'Veni Vidi Vici'), and late Prof. Pankkal E John and late K P John ('Way to Peace'). A more detailed history is expected to be published soon.
I. Establishment of Christianity in India
Like all the Christians sects of Kerala, the Syrian Orthodox Church too firmly believes that St. Thomas, one of the twelve disciples of Jesus, had founded the Church in India. There exists a strong tradition in Malankara about the arrival of St. Thomas, his mission, death, burial and about the relics of his mortal body. No other country or people make such claim about St. Thomas. The widely accepted belief is that St. Thomas visited various places and baptized many Jews and Hindus and thus began the process of establishing the Church. Middle East countries and Kerala had trade relations during the early centuries and and all the evidences, acknowledged by all the historians points to the fact that the Jewish settlers existed in Cragnanore even before the Christian era. So it is very clear that there was a sea route to Kerala coast in those days and St. Thomas traveled to Cragnanore through this.
There is a general presumption that St. Thomas, a Jew himself by birth, may have visited India in search of Jews settled here. As mentioned earlier, there was a flourishing colony of Jews in Muziris (Cragnanore, Kerala). These Jews are said to have arrived with King Solomon's first fleet. Â
Anyhow as a result of the Apostle's mission, many natives other than the Jews, also accepted Christianity. Most of the local converts were said to be from higher castes and this helped St. Thomas to preach the Holy Gospel without much opposition in a later stage. The high caste Brahmin families that adorned Christianity were mainly from Pakalomattom, Shankarapuri, Kalli and Kaliangala families and members from them were ordained as priests or chieftains for the community. In Kerala, St. Thomas is believed to have founded Christian congregations (churches), at Maliankara, Paloor, Kottaikkavu (North Paravur), Chayal (Nilakkal), Niranam, Kollam and Gokamangalam and celebrated Holy Qurbono. He later went to China to spread Holy Gospel and returned to India and during his mission here, he was killed by fanatics, and was buried at Mylapore, in the state of Tamil Nadu (Madras), South India. In the 4th century the Syrian Christian missionaries who came to India transferred the relics of their Apostle to Edessa and was installed at the St. Thomas church at Urhoy (modern Edessa/Urfa in SE Turkey).
Christianity in Kerala in the first 3 centuries
Both the Jewish as well as the local converts were in the beginning mentioned as St.Thomas Christians or 'Nazaranis' (being followers of Jesus who was a native of Nazareth). One of the earliest references to Christianity in India mentions the visit of Alexandriaâs leading Theologian, PANTENUS to the Indian Christians at their invitation in AD 190. However this visit is contradicted by Eusebius, a 3rd century Christian Historian, who says Pantenus visited the Arabian regions, which were part of greater India (India Magnum). Any how the general belief is that the Christians existed in Kerala from the second half of the 1st century itself and it was St.Thomas the Apostle who established the Christian faith in India.
In the course of time the infant Church established by St.Thomas is supposed to have been weakened.  The community had to pass through many difficulties primarily because of the lack of ecclesiastical assistance from the mother Church.  During the 1st, 2nd and 3rd centuries, there were no priests here and the Christian population had been like a fold without a Shepherd. There had been none to succeed for those who were appointed by St.Thomas.Â
World Christianity upto 4th century
The Christianity that was gaining considerable influence in the 1st three centuries among the Jews and others in the middle east, had to face the continuous wrath of Romans, probably out of fear of it loosing the powers to control the whole Empire. The Roman Officials persecuted many of the Christian fathers.  This continued for about three centuries.  By the beginning of the 4th century, with the conversion of the then Roman Emperor 'Constantine', Christianity becomes the official religion of the Empire.
In AD 325 on the request of the Church fathers, the Emperor convened a Synod of the entire Christian community at âNiceaâ and a general norm for the administration of the whole of Christianity was formulated. Accordingly, the entire Christian Community all over the world formed as three distinct groups and each group came under the authority of the three Patriarchates then in existence, namely Rome, Alexandria and Antioch. (Constantinople Patriarchate was established only in AD 381, as per the decision of the 2nd Universal Holy Synod convened by the Empire). As per the decision of the Synod, the Eastern hemisphere, which included Indian Sub-continent, continued to be under the jurisdiction of the Patriarchate of Antioch.Â
A Persian bishop by name Yohannan is said to have represented India in that Synod, the veracity of which is evident from his signature in the Nicea Synod. But some believe that the India mentioned here was actually Greater India that extended up to the boundaries of the present North India and Malankara (Kerala) was not part of it, and none represented Kerala Christians, as the Christianity then existed here was very weak and not known to many.
<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->We have discussed these Huns somewhere in the forum to some extent.<!--QuoteEnd--><!--QuoteEEnd-->
pl point me to them. i couldn't find it.
also, what is the deal with the syrian christians and the story of st. thomas?
was he a real person and did he indeed land in kerala or is it a myth?
here's some info on the syrian christians. apparently there were two major migrations.
http://www.indianmirror.com/religions/reli6.html
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Christianity came to India early, <b>several centuries before it reached Europe</b>. Today's Syrian Christians in Kerala claim to have been converted by St. Thomas and thus to follow the earliest traditions of the Apostolic Church in India. The saint is believed to have landed at Kodungallur in <b>52 AD </b>and converted a few Namboodiri or Brahmin families there. As St. Thomas came from Syria, they are known as Syrian Christians. Today they are the aristocrats of Kerala. Their faith was consolidated in the 4th century when Christians from Baghdad, Jerusalem and Nineveh arrived with the merchant, Thomas of Cana.
<!--QuoteEnd--><!--QuoteEEnd-->
and this interesting piece
http://www.rediff.com/news/2002/oct/22ker.htm
Syrian Christians may face 'Parsi syndrome': study
this is a good site on the syrian christians
http://www.malankarachurch.org/malankara/M...karaChurch2.htm
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Introduction
Kerala (Indian) tradition is that Apostle St. Thomas established Christianity in Malankara in AD 52; it got organized and prospered with the arrival a group of Syrian Christians (Knanaites) from Urhoy (Edessa) in AD 345. The leadership of these Antiochean missionaries gave the local Christian community a new life, the Church in Malankara (Kerala) thereon adopted the rites & liturgies of the Syrian Church of Antioch and became a part of that ancient Patriarchal See. Thus the early Christian converts (St.Thomas Christians) along with the new Christian settlers (Knanaites), came to be called 'the Syrian Christians'. The Church in Malankara continued to be under the jurisdiction of the Patriarch of Antioch, and his subordinate in the East, the Catholicos/Maphriyono, till the arrival of Nestorian bishops in 1490. Later with the coming of Portuguese in the 16th century, the Syrian Christians of Malankara came under the influence of Latin Catholics, but when they tried to forcibly introduce their teachings, the Malankara Syrian Christians revolted and finally re-organized once again under the guidance of the delegate of the Holy See of Antioch, thereby retaining the true Apostolic faith. In the 19th century, another split occurred in the Church when a group sided with the rich and influential European missionaries. Again in the early 20th century, another group defied the Holy Church to form an independent faction claiming to be of nationalistic structure, after much harassment. Even in the midst of such great trials and tribulations, by God's grace the ancient Syrian Orthodox Church, which in India (Malankara) also referred to as the Jacobite Syrian Christian Church, continues to exist in this part of the world with its distinct identity, ardently practicing the true Apostolic faith taught by its Holy fathers.
In this page the history of the Malankara Church from its beginning is reproduced; the brief history is complied from the articles written by the famous historian and Syriac Scholar Very Rev. (Dr.) Kurien Corepiscopo Kaniamparambil, Mr. E M Philip Edavazhikkal (author of 'Indian Church History', 1906), Dn. P T Geevarghese (later Mar Ivanios of Syro-Malankara Church - author of 'Were Syrian Christians Nestorians'), Very.Rev.(Dr) Adai Jacob Corepiscopo' (the principal of Syrian Orthodox Theological Seminary at Udayagiri), Dr. D Babu Paul (Book-'Veni Vidi Vici'), and late Prof. Pankkal E John and late K P John ('Way to Peace'). A more detailed history is expected to be published soon.
I. Establishment of Christianity in India
Like all the Christians sects of Kerala, the Syrian Orthodox Church too firmly believes that St. Thomas, one of the twelve disciples of Jesus, had founded the Church in India. There exists a strong tradition in Malankara about the arrival of St. Thomas, his mission, death, burial and about the relics of his mortal body. No other country or people make such claim about St. Thomas. The widely accepted belief is that St. Thomas visited various places and baptized many Jews and Hindus and thus began the process of establishing the Church. Middle East countries and Kerala had trade relations during the early centuries and and all the evidences, acknowledged by all the historians points to the fact that the Jewish settlers existed in Cragnanore even before the Christian era. So it is very clear that there was a sea route to Kerala coast in those days and St. Thomas traveled to Cragnanore through this.
There is a general presumption that St. Thomas, a Jew himself by birth, may have visited India in search of Jews settled here. As mentioned earlier, there was a flourishing colony of Jews in Muziris (Cragnanore, Kerala). These Jews are said to have arrived with King Solomon's first fleet. Â
Anyhow as a result of the Apostle's mission, many natives other than the Jews, also accepted Christianity. Most of the local converts were said to be from higher castes and this helped St. Thomas to preach the Holy Gospel without much opposition in a later stage. The high caste Brahmin families that adorned Christianity were mainly from Pakalomattom, Shankarapuri, Kalli and Kaliangala families and members from them were ordained as priests or chieftains for the community. In Kerala, St. Thomas is believed to have founded Christian congregations (churches), at Maliankara, Paloor, Kottaikkavu (North Paravur), Chayal (Nilakkal), Niranam, Kollam and Gokamangalam and celebrated Holy Qurbono. He later went to China to spread Holy Gospel and returned to India and during his mission here, he was killed by fanatics, and was buried at Mylapore, in the state of Tamil Nadu (Madras), South India. In the 4th century the Syrian Christian missionaries who came to India transferred the relics of their Apostle to Edessa and was installed at the St. Thomas church at Urhoy (modern Edessa/Urfa in SE Turkey).
Christianity in Kerala in the first 3 centuries
Both the Jewish as well as the local converts were in the beginning mentioned as St.Thomas Christians or 'Nazaranis' (being followers of Jesus who was a native of Nazareth). One of the earliest references to Christianity in India mentions the visit of Alexandriaâs leading Theologian, PANTENUS to the Indian Christians at their invitation in AD 190. However this visit is contradicted by Eusebius, a 3rd century Christian Historian, who says Pantenus visited the Arabian regions, which were part of greater India (India Magnum). Any how the general belief is that the Christians existed in Kerala from the second half of the 1st century itself and it was St.Thomas the Apostle who established the Christian faith in India.
In the course of time the infant Church established by St.Thomas is supposed to have been weakened.  The community had to pass through many difficulties primarily because of the lack of ecclesiastical assistance from the mother Church.  During the 1st, 2nd and 3rd centuries, there were no priests here and the Christian population had been like a fold without a Shepherd. There had been none to succeed for those who were appointed by St.Thomas.Â
World Christianity upto 4th century
The Christianity that was gaining considerable influence in the 1st three centuries among the Jews and others in the middle east, had to face the continuous wrath of Romans, probably out of fear of it loosing the powers to control the whole Empire. The Roman Officials persecuted many of the Christian fathers.  This continued for about three centuries.  By the beginning of the 4th century, with the conversion of the then Roman Emperor 'Constantine', Christianity becomes the official religion of the Empire.
In AD 325 on the request of the Church fathers, the Emperor convened a Synod of the entire Christian community at âNiceaâ and a general norm for the administration of the whole of Christianity was formulated. Accordingly, the entire Christian Community all over the world formed as three distinct groups and each group came under the authority of the three Patriarchates then in existence, namely Rome, Alexandria and Antioch. (Constantinople Patriarchate was established only in AD 381, as per the decision of the 2nd Universal Holy Synod convened by the Empire). As per the decision of the Synod, the Eastern hemisphere, which included Indian Sub-continent, continued to be under the jurisdiction of the Patriarchate of Antioch.Â
A Persian bishop by name Yohannan is said to have represented India in that Synod, the veracity of which is evident from his signature in the Nicea Synod. But some believe that the India mentioned here was actually Greater India that extended up to the boundaries of the present North India and Malankara (Kerala) was not part of it, and none represented Kerala Christians, as the Christianity then existed here was very weak and not known to many.
<!--QuoteEnd--><!--QuoteEEnd-->