DOCSLIB.ORG

2676 HCO 2000/1-2 06 Kronieken

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
2676 HCO 2000/1-2 06 Kronieken THE CATHOLIC-MALANKARA ORTHODOX DIALOGUE 145 zich tevens in voor de bevordering van THE CATHOLIC- godsdienstvrijheid in Griekenland. De orthodoxe Kerk van Griekenland MALANKARA ORTHODOX blijft zich op de voor haar sacrosancte DIALOGUE twee-eenheid van Griekendom en ortho- dox christendom baseren. De kerklei- The tenth round of talks between the ding blijft zich als de morele garant van theologians of the Catholic Church and de Griekse natie opstellen. Tevens geniet the Malankara Orthodox Church was zij grote financiële en sociale voorrech- held at the Spirituality Centre, Kot- ten die zij niet van plan is op te geven. tayam, Kerala from 26th to 30th Octo- Voor de moderne tijd staat zij veel te ber, 1998. It is a high time to make an weinig open en de gelijkwaardige behan- evaluation of the activity of the Joint deling van andere kerken en godsdien- International Theological Commission sten in Hellas houdt zij tegen. Deze constituted in 1988 by His Holiness houding komt haar niet alleen op felle Basileos Mar Thoma I, the Catholicos kritiek te staan (ook vanuit het buiten- of the Malankara Orthodox Church. land), maar levert ook veel stof op voor Griekse kranten, televisieprogramma’s The first round of talks was in 1989 en cabaretuitvoeringen, met name links (22-26 October) at the Sophia Centre in het politieke spectrum. of the Orthodox Church at Kottayam. Fr. E.R. Hambye († 1990) wrote a Bert Groen report about this meeting in the Chris- (Nijmegen) tian Orient.1 Among other things Fr. Hambye speaks of a dinner on the 26th at the Archbishop’s house, Changanacherry. ‘The chief guest was Matthews Mar Coorilos, Metropolitan of Quilon and the Catholicos Elect. The host, Mar Joseph Powathil, the Orthodox co-chairman of the meeting, Paulos Mar Gregorios and the chief guest spoke with such great ecumenical perception and fervour that one could almost believe that the communion between both the churches was just around the corner … Moreover, when the cake was brought on the table, the chief guest asked his neighbour, Fr. P. Duprey, to cut it together with him. Then, to the applause of all the guests, 1 Christian Orient, 10 (1989), 4, pp. 163-164. 146 KRONIEKEN and with a spontaneity that signified Persistent prejudices so much at the moment, Mar Coorilos In order that the theological dialogue (dia- put a piece of cake into the mouth of logue of truth) may be effective, dialogue the Vatican delegate. It was as if the of love (charity) must precede; it means marriage between both the churches that there must be the necessary prepara- was almost settled. Let us firmly hope tions before we start serious theological and sincerely pray that it may be so dialogue.4 Dialogue should be based on without too long an awaiting.’2 But so the following ecumenical principles: far after ten years, the ‘marriage between 1. Consider the dialoguing churches as both the churches’ is not yet settled. equal partners. 2. Avoid outdated and The hope of the author and others still meaningless discussions on unimportant remains as an objective, and the prayer issues. 3. Do not try to convert the part- for unity continues daily. ners; do not brood over the past, but look to the future mission and unity, try The Christological agreement to understand the Christian mysteries During the first meeting itself the Com- together. 4. Concentrate on those things mission prepared a joint statement on which promote the unity of the churches Christology. This common text con- and thus do service to the ecumenical.5 cerning the faith in the mystery of the Incarnate Word was submitted to the Prejudice still prevails in certain circles authorities of both churches and, after in Kerala. For example, some among their approval, was made public on June the Latin section of the Catholic Church 3, 1990.3 Many consider that it was still consider that the ancient St. Thomas the best Christological interchurch for- Christians were ‘Nestorian heretics and mulation recently agreed upon by schismatics’. They were brought to obe- churches. dience by the Goan Archbishop Dom Menezes at the Synod of Diamper in From the second up to the tenth meeting 1599. During the recent tenth meeting, After the first meeting, there was a joint one of their representatives vehemently meeting every year, preceded by sub- defended the western missionaries of committee meetings. But so far the Joint the sixteenth century and outrightly Commission could not produce any denounced the St. Thomas Christians as document of substantial quality which Nestorian heretics.6 The Latin Catholics could be presented to the churches for approval. There were three subcommit- 2 Ibid., p. 164. 3 tees: on church history, on theology and Christian Orient, 11 (1990), 4, pp. on common witness. The church his- 197-198. 4 Ecumenical Directory, 1993, nos 172- tory committee looked into the history 182. of Christianity in Kerala. The subcom- 5 Compare The Vienna Dialogue, booklet mittee on theology dealt with various no. 6 (1995), pp. 88-102. theological issues; and the third one 6 J. Ochranthuruth, The Synod of Diam- looked into ways and means of com- per and its Impacts on Kerala Church (Cali- mon witness. cut, 1998). THE CATHOLIC-MALANKARA ORTHODOX DIALOGUE 147 in Kerala are going to celebrate the not only in statements but also in prac- 400th anniversary of the Synod of tice. The oriental Catholic churches Diamper next year (1999) in a very must be examples for the Orthodox solemn way. This is a blow to ecu- churches. One should feel confident that menical understanding among the in the Catholic communion, no church churches in Kerala. His Holiness John will be sidelined, ignored or excluded Paul II has prohibited the usage ‘Nesto- or restricted as a church. They should rian’.7 One should not blame all the not be presented as churches living at the western missionaries and the whole of mercy of bigger churches. The Ortho- western Christianity on the basis of mis- dox look into the affairs of the oriental takes committed by some missionaries Catholic churches in India and it is not of the sixteenth century. Today the impe- a good example or model for them. rialist powers have gone. We live in a They know very well how the two ori- free world and to continue to denounce ental Catholic churches are territorially the present leadership for the mistakes restricted and systematically impeded of the sixteenth century is unwarranted for giving proper pastoral care to their and improper. own faithful outside Kerala. As long as the rights of the oriental Catholic An example and a fear churches are denied, no ecumenical dis- Even in the Catholic communion, one cussion will progress seriously in India. notices some indiscipline in Kerala at Ten years have taught us this basic les- present. Even though supreme author- son. ity is in the Catholic Church, the litur- gical problems in the Syro-Malabar The full truth Church risk causing great scandal to Ecumenical dialogues aim at the whole many and might harm the cause of and full truth. No agreement for the Christ. Secondly, in the Catholic com- sake of momentary understanding will munion, the two ancient oriental native ensure lasting peace and communion. apostolic Catholic churches in India are This holds good in regard to history restricted to a very tiny corner of India and theology. Biblical kerygma cannot and are in practice denied the basic be diluted and historical truths cannot rights of a church, namely, the pastoral care of their faithful and evangelization. 7 ‘All the Christian churches must hum- Thirdly, although there is more talk on bly acknowledge their grave responsibil- collegiality, there is still fear regarding the ity for the marginalization and the suffe- way certain big churches act towards rings endured by the Assyrian Church smaller churches. As long as there is no throughout the centuries: the pejorative firm assurance that the rights of the ori- epithet ‘Nestorian’ (often synonym of her- etical) with which they have referred to ental churches will be respected, no this church until recent times, is no lon- strong move for convergence will be ger acceptable and must be definitely made manifest. The numerically insignif- abandoned.’ (Service d’information: Con- icant oriental churches, however, deserve seil Pontifical pour la Promotion de l’Unité to be accepted and treated as churches, des Chrétiens, N. 91 (1996), 1-2, p. 26.) 148 KRONIEKEN be compromised. A re-examination of asked pardon for the mistakes on the history has the purpose sole of recon- part of the Catholic Church. ciliation. That means, it is to purify the memory. Times have changed, circum- The history stances too, the persons involved are no After the arrival of St. Thomas in India more. We have today a new life situa- in 52 A.D., the Church of the St. tion, a new mission and we confront Thomas Christians lived as one church new problems. We live at the dawn of and one society. It used the East Syrian a new millennium. Our time is fast (Mesopotamian) Liturgy. The leader of changing, fast moving and fast pro- the church was the archdeacon. It was gressing. We have no time to brood over the one holy Catholic and apostolic past mistakes, spend our energy on them church of Christ. At the time of the and remain sorrowfully buried among Portugese arrival the bishops present them. We have to forgive and look for- here were from Mesopotamia. The last ward and march forward, having our one, Mar Abraham, died in 1597. The sacred goal in front of us.
Load more

Recommended publications
  • The Church Missionary Society and the Christians of Kerala, 1813-1840
    Half-Brothers in Christ: The Church Missionary Society and the Christians of Kerala, 1813-1840 by Joseph Gerald Howard M. A. (History), University at Buffalo, State University of New York, 2010 Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the Department of History Faculty of Arts and Social Sciences Joseph Gerald Howard 2014 SIMON FRASER UNIVERSITY Fall 2014 Approval Name: Joseph Gerald Howard Degree: Master of Arts (History) Title: Half-Brothers in Christ: The Church Missionary Society and the Christians of Kerala, 1813-1840 Examining Committee: Chair: Aaron Windel Assistant Professor of History Paul Sedra Senior Supervisor Associate Professor of History Derryl MacLean Supervisor Associate Professor of History Mary-Ellen Kelm Supervisor Professor of History Laura Ishiguro External Examiner Assistant Professor Department of History University of British Columbia Date Defended: August 28, 2014 ii Partial Copyright Licence iii Abstract In the 1810s, the Church Missionary Society (CMS) established the College at Cottayam in south India to educate boys intended for the priesthood in the local, indigenous church. While their goal was to help the church, their activities increased British power in the community. The results of CMS involvement included increasing interference of British officials in matters internal to the Malankara Church (e.g., episcopal succession), tacit recognition of the authority of colonial courts to resolve disputes in the church, and the fragmentation of the St. Thomas Christian community. These effects reshaped the church into something more consistent with British Christianity and more subject to British rule. Keywords: British Empire; Christianity; India; mission iv Dedication In memory of M.
    [Show full text]
  • Articles of Incorporation of St. Basil's Indian Orthodox Church
    ARTICLES OF INCORPORATION OF ST. BASIL'S INDIAN ORTHODOX CHURCH Article of Incorporation of the undersigned, desiring to form a Non-Profit Corporation under the Non-Profit Corporation Law of Texas, do hereby certify: 1. Name 1.1 The name of the parish shall be '"St. Basil's Indian Orthodox Church of Texas," hereafter called "St. Basil's" or simply as '"the Church" or the "the Parish." The parish is incorporated as a nonprofit Religious Corporation, in the State of Texas 2. Affiliation 2.1 St. Basil's Indian Orthodox Church of Texas shall be one of the parishes of the Malankara Orthodox Syrian Church, hereafter called the "parent church" whose Primate is the Catholicos of the East cum Malankara Metropolitan residing at The Catholicate Palace, Devalokam, Kottayam, 686038, Kerala State, India. 2.2 St. Basil's Indian Orthodox Church of Texas shall be under the Jurisdiction of the Diocese of South-West America , one of the dioceses of the Malankara Orthodox Syrian Church, under the Catholicos of the East cum Malankara Metropolitan. The Metropolitan of the Diocese of South-West America in which the St. Basil's Indian Orthodox Church of Texas is included shall be an approved Prelate of the Malankara Orthodox Syrian Church. Diocesan Metropolitan shall directly administer the Parish under the supervision of the Catholicos of the East cum Malankara Metropolitan. 3. The Duties and Responsibilities of the Church 3.1 Subject to the provisions of the Constitution and Bylaws of The Malankara Orthodox Syrian Church, and any amendment thereto St. Basil's
    [Show full text]
  • Malankara Marthoma Church Constitution
    Malankara Marthoma Church Constitution Reprehensible and skewbald Theodor hexes her tamarillos cockatoo outpoint and migrate mediately. Hadal and metopic Isa mangle his centuplicate poinds volcanizes comfortably. Erl disgavelled his reparation legalise forehanded, but contemnible Rodolph never intussuscepts so imperturbably. The Marthoma Church considers itself but be censorship of the land holy catholic. Thomas the Apostle of Christ. Delhi that christ who was also founded by exercising their own church is. The malankara church, jesus christ are interested parties on various amendments, one approved by his humanity exist, others from catholic diocese as lay. This constitution is marthoma syrian theological seminary building situated at malankara mar thoma syrian christians to! Joseph Mar Thoma disease, Dr. Thoma Church occasionally which makes the name as Mar Thoma Syrian Church. The Constitution of the Orthodox Church drafted and adopted in 1934 was made binding on major church. The Malankara Orthodox Syrian Church traces its origins back fracture the work bench the Apostle. Over the next several decades, tensions seethed between the Latin prelates and what remained of the native hierarchy. By the Episcopal Synod as provided in missing Church's Constitution Chapter IV Clause 3. The constitution has been so let thy priests anointed to deliver quality journalism that time when he learned to. This estimate what St. And is governed as reveal the Malankara Orthodox Church Constitution of 1934. Mar koorilose as part: christava sahitya samithi tiruvalla, at their feast or two churches, it is currently divided into useful services on. This constitution to have to repeat theological significance in malankara marthoma church constitution.
    [Show full text]
  • New-Zealand.Pdf
    The Malankara Orthodox Syrian Church also known as the Indian Orthodox Church Greetings to you in the name of our Lord, was founded by St. Thomas, one of the twelve apostles of our Lord and Saviour It is with immense gratitude to Lord Almighty we would like to inform you the Jesus Christ, who came to India in A.D. 52. It is an autocephalous Oriental Orthodox maiden visit of the supreme prelate of our Church His Holiness Baselios Marthoma Church based in the Indian State of Kerala. The faith of the Church is that which was Paulose to New Zealand. established by the three Ecumenical Councils of Nicea (A.D. 325), Constantinople (A.D. 381) and Ephesus (A.D. 431). His Holiness will be accompanied by our Diocesan Metropolitan His Grace Dr.Yuhanon Mar Diascoros. They will be arriving in Auckland on 10th November 2015 At least from the fourth century the Indian Church entered into a close relationship and will be with our faithful in Auckland, Hamilton & Wellington as per the following with the Persian or East Syrian Church. They inherited the Syrian language and liturgies itinerary. Since this is a brief visit the places of stopover had to be limited. As such we and gradually came to be known as Syrian Christians. At present the Church is using request our faithful from other areas to make it convenient to meet and seek the the West Syrian liturgy. blessings of our Holy Fathers at a convenient venue. The Church entered into a new phase of its history by the establishment of the We seek your support and prayerful presence on this occasion.
    [Show full text]
  • Is Caste System Prevalent Among the Syrian Christians of Kerala? a Critical Analysis
    Vol. 5 No. 3 January 2018 ISSN: 2321-788X UGC Approval No: 43960 Impact Factor: 2.114 IS CASTE SYSTEM PREVALENT AMONG THE SYRIAN CHRISTIANS OF KERALA? A CRITICAL ANALYSIS THOMAS P JOHN Assistant Professor in History St. Xavier’s College, Thumba, Kerala, India Article Particulars: Received: 25.11.2017 Accepted: 06.12.2017 Published: 20.01.2018 Abstract The concept of caste has ever been a reality in all societies and countries, and yet there exists some ambiguities in understanding the concept of caste in some communities. A great confusion exists among the academicians as well as in the general public about the concept of caste in the Syrian Christian community in Kerala. The multiplicity of denominations among them, each having their own Rite, Liturgy, Clergy, Ecclesial hierarchy etc. had created great confusion among the people especially among the non Christians. Vague ideas had taken position and a majority including learned historians and thinkers are totally mistaken in this regard. Some interpret these varieties as separate castes. Hence, an earnest attempt to find out the truth in this matter is urgent. This article is an attempt to deactivate the wrong concepts about the caste factor in the Syrian Christian community and to replace it with the most reasonable and genuine knowledge of the same. It finds out that all the different Syrian Christian groups except the ‘Knanites’ forms one single cast and the difference is only denominational. Keywords: Caste, Religion, Syrian Christians, St. Thomas Tradition, Synod of Diamper, Coonnan Cross Oath, ‘Mission of Help’ Malankara, Jacobite, Knanaya, Marthoma Syrian, Pazhayakooru, Puthenkooru, Idavaka.
    [Show full text]
  • Concluding Common Joint Statement
    Concluding Common Joint Statement of the Commission for the Dialogue between the Malankara Mar Thoma Syrian Church and the Old Catholic Churches of the Union of Utrecht Editorial Note: The sub-commission (Rev. Sam T. Koshy, Rev. Dr. Adrian Suter) has worked on this statement and considers this version to be the final one. Other than the correction of errors and the adaption of the reference style in the footnotes in case of a printed publication, no more changes shall be made. Introduction: A journey towards a relationship of communion between the Malankara Mar Thoma Syrian Church and the Old Catholic Churches of the Union of Utrecht The ecumenical journey between the two churches began with the meeting of Archbishop Dr. Joris Vercammen, President of the International Bishops’ Conference of the Old Catholic Churches of the Union of Utrecht, and Rt. Rev. Dr. Zacharias Mar Theophilus, then Suffragan Metropolitan (now of blessed memory), of the Mar Thoma Church in the context of the World Council of Churches, in 2005. Later, Rt. Rev. Dr. Isaac Mar Philoxenos Episcopa continued the contact with the Union of Utrecht. On the invitation of the Metropolitan of the Mar Thoma Church, a delegation from the Union of Utrecht, which included the Archbishop of Utrecht, 1 the bishop of the Old Catholic Church of Austria, Dr. John Okoro, the Rev. Prof. Günter Esser and the Rev. Ioan Jebelean, visited the Mar Thoma Church in 2006 and 2008. A delegation of the Mar Thoma Church made a reciprocal visit to the Old Catholic Church. The Rt. Rev.
    [Show full text]
  • The Church and the Catholicate
    The Church and the Catholicate Among the ancient Churches in Christendom, the Church of the East (Persian Church), the Armenian Church and the Georgian Church used the title Catholicos to designate the Supreme Heads of their Churches. The title indicates that the holder is the Head and Common Father of that particular Church. He is the Father of the Fathers. It was used by the Supreme Heads of the above mentioned three Churches, situated outside the boundary of the ancient Roman Empire. Thus the title became part of the common heritage of the Church of Christ. In the Roman Empire, in its place, the Chief Bishop was called Patriarch. Thus the bishops of Rome, Alexandria and Antioch were known as Patriarchs. The Bishops of Constantinople (today’s Istanbul in Turkey) and Jerusalem were raised to the status of Patriarch by the Ecumenical Council of Constantinople in 381 and Chalcedon in 451 respectively. Regarding the juridical and canonical powers, both Catholicos and Patriarch have the same rights and duties. Both are Father and Head of a sui juris Church (particular Church). Eventually the above mentioned three Catholicoi added the title Patriarch to their names. In Kerala/India it was in 1912 that the title Catholicos was introduced in the Syrian Jacobite (Orthodox) Church. Until that time the head of the Jacobite Church in India was known as the Malankara Metropolitan. The title Catholicos was established in India through the efforts of Fr. P. T. Geevarghese, a Jacobite priest (Archbishop Mar Ivanios in the Catholic Church since 1930), by the Senior Patriarch of Antioch, Mar Abd-al-Msiha, residing at that time in Tur-Abdin/Turkey.
    [Show full text]
  • Church in Kerala
    CHURCH IN KERALA Since the Synod of Diamper (1599) there were several divisions and critical periods in the ancient Christian community in India. Although its contact with the Western missionaries had positive effects in many respects, ecclesially it had far reaching negative effects. The first Latin bishop of the Thomas Christians was Roz, s. j., and he was followed by Britto s. j., and the third one was Garcia s. j. By the time of Garcia the people were fed up with the rule of the missionary bishops. There were a lot of reasons for the dissatisfaction of the faithful under the Portuguese rule. The most important reason was the way in which Bishop Garcia handled his office. The immediate reason was the Ahathalla incident. In 1653 almost all the parishes of the St. Thomas community took an oath at Mattanchery that they would never remain under the missionary bishops. This is known as the Coonan Cross Oath. It was in general against the Portuguese missionaries, and specifically against the Jesuit bishop Garcia. Eventually the community was split into two: Pazhayakuttukar (today’s Syro-Malabar Catholics) and Puthenkuttukar (Thozhiyur Church, Mar Thoma Church, Orthodox Church, Malankara Catholic Church, Jacobite Church, a part of the Church of South India). The Coonan Cross Oath was meant to preserve the age-old liturgical and other traditions of the St. Thomas Christians. But in the course of time the Puthenkuttukar lost the full, visible and canonical communion with the See of Peter in Rome, and became part of the non-Chalcedonian Syrian Orthodox Church of West Asia.
    [Show full text]
  • Brethren Movement – a Brief History
    BRETHREN MOVEMENT – A BRIEF HISTORY INDRODUCTION :- History of the ‘Brethren movement’ could be well understood only in the background of Church history in general. History of the origin of the Church and it’s increase in the first century AD is part of the Holy Scriptures. It begins at Acts chapter 2 and ends at Revelation chapter 2and 3 with the letters to the seven churches in Asia Minor. The beginning and presence of the church on earth was marked by vigorous gospel proclamation and baptism of believers (i.e. those saved). Those believers met together to be taught of the Apostles, for fellowship, to break bread and for prayer continuously. Consequent to the persecution suffered by the first Church at Jerusalem and by the missionary work of the Apostles, Church made it’s presence among the gentiles (non-Jewish people) in a short span of time. As is evident from the New Testament, each of the churches then formed was subject to the Lordship of Christ; but autonomous in nature. Each local church was overseered by plurality of Elders, ministered to by Deacons and edified by Teachers raised from among them according as the Holy Spirit gave them ‘gifts of grace’. Evangelists were called out and sent by the Holy Spirit from those local churches. They set out in faith and were cared for by the local churches and individual believers whose hearts were exercised for it. In the latter half of the second century, as the days of the Church Fathers (those saintly men who were directly taught and matured by the Apostles) were drawing to an end, spiritual degeneration started in the Church.
    [Show full text]
  • Holy Fathers of the Syrian Orient Entombed in Kerala
    Holy Fathers of The Syrian Orient Entombed in Kerala Cor-Episcopo K. Mani Rajan, M.Sc., M.Ed., Ph.D. J. S. C. Publications Patriarchal Centre Puthencruz 2017 Holy Fathers of The Syrian Orient Entombed in Kerala Cor-Episcopo K. Mani Rajan First Edition 2017 Copyright Reserved All rights reserved. No reproduction or translation in whole or part is allowed without written permission from the author. Price Rs. 45.00 Typesetting and Cover Design by: Julius C. Abraham, megapixel Graphics, Kottayam Printed at: Mor Julius Press, Puthencruz Published By: J. S. C. Publications MD Church Centre, Patriarchal Centre Puthencruz, Kerala, India Phone: + 91 484 2255581, 3299030 Copies: 1000 Contents Preface ................................................................ v 1. Mor Ahathulla, Martyr ......................................... 1 2. St. Gregorius Abdul Jaleel .................................. 4 3. Mor Baselios Yeldho Maphrian ........................... 7 4. Mor Anthrayose, Kallada .................................. 11 5. Mor Ivanios Hidayathulla, Delegate .................. 14 6. Mor Baselios Shakr Allah III .............................. 18 7. Mor Gregorius Yuhanon .................................... 22 8. Mor Ivanios Yuhanon ........................................ 25 9. St. Mor Coorilos Yuyakkim, the Delegate ......... 28 10. Mor Athanasius Shem’un, the Delegate ........... 33 11. St. Mor Osthatheos Sleeba, the Delegate ........ 35 12. St. Ignatius Elias III Shakir ................................ 41 13. Mor Julios Elias Qoro, the Delegate
    [Show full text]
  • Day Sabbath in India Until the Arrival of Seventh-Day Adventists
    The History of the Seventh- day Sabbath in India Until the Arrival of Seventh-day Adventists Biblical Research Institute Release – 15 Gordon E. Christo The History of the Seventh- day Sabbath in India Until the Arrival of Seventh-day Adventists Gordon E. Christo Biblical Research Institute Silver Spring, Maryland Copyright © 2020 by the Biblical Research Institute Silver Spring, Maryland www.adventistbiblicalresearch.org General editor: Ekkehardt Mueller Editor: Clinton Wahlen Managing editor: Marly Timm Editorial assistance and layout: Patrick V. Ferreira Copy editor: Schuyler Kline Author: Christo, Gordon Title: Te History of the Seventh-day Sabbath in India Until the Arrival of Seventh-day Adventists Subjects: Sabbath - India Sabbatarians - India Call Number: V125.S32 2020 Printed in the U.S.A. by the Pacifc Press Publishing Association Nampa, ID 83653-5353 ISBN 978-0-925675-42-2 Contents Introduction ............................................................................... 1 Early Presence of Jews in India ............................................. 3 Bene Israel ............................................................................. 3 Cochin Jews ........................................................................... 4 Early Christianity in India ....................................................... 6 Te Report of Pantaneus ................................................... 7 “Te Doctrine of the Apostles” ........................................ 8 Te Acts of Tomas ..........................................................
    [Show full text]
  • 1 in the SUPREME COURT of INDIA CIVIL APPELLATE JURISDICTION CIVIL APPEAL NO(S). 7115-7116 of 2019 (ARISING from SLP(C) Nos.206
    IN THE SUPREME COURT OF INDIA CIVIL APPELLATE JURISDICTION CIVIL APPEAL NO(S). 7115-7116 OF 2019 (ARISING FROM SLP(C) Nos.20661-20662 OF 2019) FR. ISSAC MATTAMMEL COR-EPISCOPA ..APPELLANT(S) VERSUS ST. MARY’S ORTHODOX SYRIAN CHURCH & ORS. ..RESPONDENT(S) O R D E R 1. Leave granted. 2. It passes comprehension that how the judge has passed the impugned interim order which runs expressly contrary to the decision of this Court in K.S. Verghese v. St. Peters & St. Pauls Syrian Orthodox Church & Ors., (2017) 15 SCC 333. This Court has passed several judgments and orders to the effect that no such interference can be made by any court after the decision has been rendered by this Court in a representative suit which is binding on all concerned and it is the constitutional duty of all concerned to obey the judgment and order of this Court. As per Article 141 of the Constitution of India, the law declared by this Court is binding on all courts and under Article 144, civil and judicial authorities within the territory of India shall act in aid of Supreme Court. Kerala being Indian Territory all concerned are bound to act accordingly. We have intended peace to come in Church but due to such orders passed in contravention of law laid down by this Court law can never be obeyed. This amount to a violation of judgment and order. The High Court has passed an interim order in violation of the judgments and orders passed by this Court. We 1 are not able to understand what kind of judicial discipline is reflected while passing the impugned order, which should not have been passed at all.
    [Show full text]