Chapter I Christianity in Kerala: Tracing Antecedents

CHAPTER I CHRISTIANITY IN KERALA: TRACING ANTECEDENTS Introduction This chapter is an analysis of the early history of Christianity in Kerala. In the initial part it attempts to trace the historical background of Christianity from its origin to the end of seventeenth century. The period up to the colonial period forms the first part after which the history of the colonial part is given. This chapter also tries to examine how colonial forces interfered in the life of Syrian Christians and how it became the foremost factor for the beginning of conflicts. It tried to explain about the splits that happened in the community because of the interference of the Portuguese. It likewise deals with the relation of Dutch with the Syrian Christian community. It also discusses the conflict between the Jesuit and Carmelite missionaries. History of Christianity in Kerala in the Pre-Colonial Period Kerala, which is situated on the south west coast of Peninsular India, is one of the oldest centers of Christianity in the world. This coast was popularly known as Malabar. The presence of Christian community in the pre-colonial period of Kerala is an unchallenged reality. It began to appear here from the early days of Christendom.1 But the exact period in which Christianity was planted in Malabar, by whom, how or under what conditions, cannot be said with any confidence. However historians have offered unimportant guesses in the light of traditional legends and sources. The origin of Christianity was subject to wide enquiry and research by scholars. Different contradictory theories have been formulated by historians, religious leaders, and politicians on the Christian proselytizing in India. L. W. Brown expressed his opinion that Christianity came to Kerala through mercantile ships.2 Others, like S. G. Pothan advocates that this move was made conceivable by the Jewish pioneers. George Mark Moraes, believed that other 1 C. M. Agur, Op. cit., p. 3. 2 L. W. Brown, Op. cit., p. 2. 27 evangelists brought the Christian precepts to India. But these scholars failed to arrive at a precise conclusion. There are two perspectives among scholars about the origin of Christianity in Kerala. As per one, the establishment of the church in Kerala was laid by St. Thomas, one of the Apostles of Jesus Christ. The other view ascribes it to the undertaking of the Christian merchants and the missionaries of the East.3 The people who supported the apostolic origin do not deny the role of Syrian church in strengthening Christianity in Kerala. St. Thomas Tradition The issue of the beginning of Christianity in India is firmly associated with the evangelization of India by Apostle St. Thomas. This apostolate is affirmed by ancient literary and local traditions.4 The oral tradition with respect to the origin of Christianity dates the source back to first century AD. The tradition allocates the roots of Christianity on Malabar Coast to the preaching of St. Thomas, the apostle of Jesus Christ. All the Syrian Christians firmly had faith in this tradition without concrete historical evidences to prove the arrival of the Saint in the port of Muziris in 52 AD. It is said that he established seven churches at Niranam, Palur, Nilakkal, Kottakkayal (Parur), Kokkamangalam, Kollam, Maliyankara and Thiruvamcode and gave priestly ordination to principal families including Sankarapuri, Pakalomattam etc. With respect to the continuation of this priesthood after the death of the Apostle, there are conflicting traditions. He was believed to have martyred at Mylapore near Madras in 72 AD and was buried there.5 It is evident from the fact that there existed a persistent flow of trade between the West and East, particularly in the Malabar Coast, in the early centuries before Christ and subsequent period. There can be a probability that the Apostle St. Thomas may have reached Muziris which was a prospering port of trade.6 There are stories regarding the miracles of the Saint after his death, both at the place of his martyrdom and at many churches and areas related with his travel in Malabar.7 3 H. C. Perumalil and E. R. Hambey (eds.), Christianity in India, Alleppey, 1972, p. 15. 4 Cardinal Eugene Tisserent, Op. cit., p. 2. 5 Z. M. Paret, Nazranikal, Op. cit., Vol. I, Kottayam, 1965, pp. 172-175. 6 David Daniel, The Orthodox Church of India, New Delhi, 1986, p. 3. 7 L. W. Brown, Op. cit., pp. 43-59, Also see L. K. Anantakrishna Ayyar, Op. cit., pp. 2-7. 28 Almost all writers, who wrote about the history of Malabar church expounded on the St. Thomas tradition. There are several versions for this legend with slight contrasts in a few points. In the opinion of C. M. Agur, even if the St. Thomas tradition were to a great extend genuine, the arrival of St. Thomas at which part of India is yet undecided and possibly will remain as a question for ever.8 The western writers have a tendency to either preclude the Indian apostolate of St. Thomas or to confine it to the north western India. The scholars in Kerala with a couple of exemptions tend to support the view that St. Thomas established Christianity in Kerala. The studies by western writers like E. R. Hambey, L. W. Brown and C. B. Firth are thoughtful towards the claims of the St. Thomas Christians but at the same time cautious. Hambye, who studied the western tradition and the tradition of St. Thomas Christians, critically observed the works of western as well as Indian writers. He mainly considered the writers who belong to the Christians in communion with Rome. But he gives off an impression of being not supportive to any view. L. W. Brown was much familiar with the traditions prevailing among the St. Thomas Christians not in communion with Rome, because he lived in Kerala for long time. He says that the evidence does not prove the mission of Apostle in south India. In any case, the presence of Christians of ancient origin, the evidence for trade contact between the western world and the Malabar Coast in the first century, the probable presence of Jewish colonies in the meantime, forced us to believe the truth of the tradition is a sensible probability.9 In C. B. Firth’s opinion, none of these perspectives can be viewed as proved. Thus we should either dismiss the judgment altogether or admit that whatever view we hold depends to a substantial extend on inference. But without any solid belief he will agree that, St. Thomas did perhaps visit both Indo-Parthia and South India. In the History of Christianity in India, A. M. Mundadan says that the recent writers, particularly L. W. Brown and C. B. Firth did not gave due consideration to the Portuguese records of the sixteenth century and do not seem to take the presence of the tomb of St. Thomas in Mylapore. The well established awareness of the community of St. Thomas Christians is that their origin as Christians is from the mission of 8 C. M. Agur, Op. cit., pp. 9-10. 9 L. W. Brown, Op. cit., pp. 43-63. 29 St. Thomas Apostle in India stands adequately defended. However, the fundamental structure continues as before in all these versions. The legend of St. Thomas was described as myths, texts and songs. The first written document about the Saint Thomas tradition is in the second century Syriac book called The Acts of Saint Thomas or Acta Thoma. Its author, Bardaisan of Edessa (154–222 AD), portrays the subtle elements of the missionary journey of St. Thomas from the starting point of his travel up to his martyrdom.10 It was translated into several languages, including Greek, in the second and third centuries.11 As indicated by the Acts, St. Thomas preached the Gospel in the land of Gondaphoros, the Parthian King who ruled Afghanistan and Punjab during the second quarter of the first century AD. Most of the critics of the nineteenth century have declined to concede any historical value to the Acts of Saint Thomas and considered this book as fiction, till the revelation of the legitimacy of King Gondaphoros mentioned in Acta Thoma. The European voyagers of a later period specify the presence of tradition about St. Thomas and the existence of Syrian Christians in Kerala. The oral tradition about St. Thomas is alive in 12th century, as affirmed by Marco Polo, the Venetian voyager, when he visited South India. His depiction not only throws lights on the tomb of Saint Thomas, but also gives few clues about the whereabouts of Christians.12 Whatever may be the exact truth, it is realized that the legends of St. Thomas originate before the arrival of the Portuguese. Although the Syrian Christians were exceptionally slack in recording their history in formal way, they had an arrangement of passing on their history from one generation to another through folk songs and other forms of folk art. The other accessible written records about the Saint Thomas tradition are of the post-Portuguese period. This tradition can be found in a couple of seventeenth century folk songs like the Ramban pattu, Margamkali pattu and other melodies.13 The Maargam Kali Pattu,14 portrays the tale about Saint Thomas 10 Mathews Kathanar, Valiya Parettu, Marthoma Sleehayude Nadapadikal, Kottayam, 1937, p. 12. 11 Z. M. Paret, Nazranikal, Vol . I, Op. cit., pp. 281-282. 12 Ferroli S. J., The Jesuits in Malabar, Vol. I, Bangalore, 1939, pp. 64-65. 13 A. M. Mundadan, Traditions of St. Thomas Christians, Bangalore, 1970, pp. 60-62. [ Here after Traditions] 30 mission.

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