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Die Malankarische Katholische-Final.Pmd Prof. Geevarghese Chediath (geboren 1945) ist G Priester der Diözese Pathanamthitta der Syro- . Chediath Malankarische Katholischen Kirche. Er hatte sein Theologiestudium am Apostolischen Priester- seminar St. Thomas, Kottayam, absolviert und wurde 1969 zum Priester geweiht. Danach wurde er Vize- Rektor an dem Kleinen Seminar St. Aloysius, Trivandrum. Er promovierte am Augustinianum in Rom. Er schrieb über die Christologie des Mar Babai des Großen (628). Er lehrte am Apostolischen Priesterseminar St. Thomas in Kottayam und war ein DIE MALANKARISCH-KATHOLISCHE KIRCHE Professor des Päpstlichen Orientalischen Instituts. Später wurde er residierender Professor an dem St. G. CHEDIATH Mary’s Malankara Priesterseminar, Nalanchira, Trivandrum. Er lehrte auch in anderen Institutionen. Er lehrte Patristik, Kirchengeschichte, Christologie und Ökumene. Er ist Mitglied des Pro Oriente Forum Syriacum in Wien. Er schrieb mehr als 100 Bücher und 150 Artikel. Er war auch ein katholisches Mitglied der Theologischen Kommission für den Dialog mit der Malankara Orthodox-Syrischen Kirche und mit der Jakobitisch Syrisch-Orthodoxen Kirche. Dieses Buch ist eine Darstellung und eine lebendige Skizze der Geschichte der Malankarisch- katholischen Kirche aus der Zeit der Apostel bis in die Gegenwart. O I R S I OIRSI-354 PUBLICATIONS Vadavathoor P.B. No. 10, Kottayam 1 DIE MALANKARISCH- KATHOLISCHE KIRCHE 2 3 G.Chediath DIE MALANKARISCH- KATHOLISCHE KIRCHE übersetzt in Deutsch von Renate Bigansky OIRSI No. 354 Kottayam 2012 4 5 G.Chediath, Die malankarisch- katholische Kirche, übersetzt in Deutsch von Renate Bigansky Verlag: Oriental Institute of Religious Studies, India Paurastya Vidyapitham,- . Vadavathoor, Kottayam-686010 Kerala, India. INHALT Einführung 7 1. Die Kirche der Thomas-Christen in Indien - Ihr apostolischer Ursprung 11 2. Der heilige Thomas, Apostel von Indien: einige historische Befunde 16 3. Die Kirche von Thomas-Christen in Indien bis zum 16.Jahrhundert 21 © G.Chediath, 2012 4. Die westlichen Missionare und die indische Kirche der Thomas-Christen 29 5. Die Synode von Diamper (Udayamperur, 1599) 36 6. Die Synode von Diamper und die durch sie verursachten Veränderungen in der indischen Ostkirche 43 7. Von der Synode von Diamper bis zum Koonankreuzeid (1599 - 1653) 48 8. Der Koonankreuzeid (1653) 53 9. Die apostolische indische Ostkirche: Die katholische Kirche 59 10. Die Geschichte der Puthenkur-Gemeinschaft (1653-1815) 68 11. Die Puthenkur-Gemeinschaft und die anglikanischen Missionare (1815-1840) 73 12. Die malankarische syro-jakobitische Kirche (1840-1876) 80 13. Die Synode von Mulanthuruthy (1876)- Die Bildung der Marthoma Kirche (1889) 83 ISBN : 978-81-88456-79-6 14. Die Errichtung des Katholikats (1912) 86 Printing : Bethany Offset Printers, Kottayam - 686010 15. Die malankarische syro-jakobitische Kirche (1912-1930) 93 Ph: 0481-2571355 16. Die malankarische Kirche und die volle katholische Gemeinschaft 97 e-mail: bethanyktm@ gmail.com 17. Die Krönung der Reunionsversuche 111 18. Erzbischof Geevarghese Mar Ivanios (1882-1953) 120 6 7 19. Die malankarisch- katholische Kirche (1930-1953) 137 20. Die malankarisch- katholische Kirche (1953-1994) 162 21. Erzbischof Benedikt Mar Gregorios (1916-1994) 193 22. Die verstorbenen Bischöfe: 1.Jakob Mar Theophilos 213 EINFÜHRUNG (1891-1956). 2.Joseph Mar Severios (1894-1955). 3.Thomas Mar Dioscoros (1884-1943). 4. Zacharias Mar Athanasios (1908-1977). 5. Isaac Mar Yuhanon (1930-1987). 6.Paulose Mar Philoxenos Das vorliegende Buch bietet eine kurze Übersicht über die (1928-1998). 7.Lawrence Mar Ephraem (1928-1997) malankarische Kirche von der apostolischen Zeit an bis zum heutigen 23. Der emeritierte Bischof Geevarghese Mar Timotheos (1928- ) 228 Tage. Ihre Geschichte bis zu der historischen Wiedervereinigung mit 24. Großerzbischof Cyril Mar Baselios (1935-2007) 233 der römisch-katholischen Kirche unter Erzbischof Geevarghese Mar 25. Ordensleute in der malankarischen Kirche 256 Ivanios im Jahre 1930 wird in Form einer Zusammenfassung dargestellt. Dagegen erfahren die Geschichte der Einheitsbewegung (Wieder- 26. Ökumene und Wiedervereinigung 264 vereinigungsbewegung) unter der Führung von Mar Ivanios und das 27. Identität und Individualität in der katholischen Gemeinschaft 268 Werden der heutigen malankarisch-katholischen Kirche und ihr 28. Die malankarisch-katholische Kirche heute (2005-2010) 283 Wachsen während der letzten 80 Jahre (1930-2010) eine sehr deutliche und ausführliche Behandlung. ANHÄNGE Die ersten 15 Kapitel widmen sich dem Ursprung dieser 1. Ansprache von Papst Benedikt XVI. an die zum ad limina- apostolischen Kirche und ihrem kirchlichen Leben bis 1930. Die Besuch versammelten malankarischen Bischöfe am 25.März 2011. 292 malankarisch-katholische Kirche wurde 1930 nicht völlig neu ins Leben gerufen. Mit allen Thomaschristen führt sie ihren Ursprung auf die 2. Der Gedenkstein 295 Verkündigung des heiligen Thomas zurück, eines der zwölf Apostel 3. Die Bischöfe der malankarischen katholischen Kirche 296 unseres Herrn Jesus Christus. Die Thomaschristen verstanden sich zum 4. Die malankarisch- katholischen Diözesen 296 17. Jahrhundert als Glieder der einen, heiligen, katholische und 5. Pfarreien und Missionsstationen in den malankarischen apostolische Kirche, auch wenn sie zu den christen in Europa und zum Diözesen innerhalb des „Territorium prorprium“ in Kerala Bischof von Rom kaum Kontakt hatten. Erst die Entwicklungen im und Umgebung 297 16.-17. Jahrhundert führten zu Zersplitterung und Spaltung in der Kirche. 6. Pfarreien und Missionszentren in Indien außerhalb Keralas 311 Im Jahre 1653 gab es einen Aufstand fast aller Thomaschristen gegen 7. Missionszentren in den Golfländern 312 die übermäßige Einmischung der Portugiesen in das Leben der Kirche. 8. Missionszentren in England, Schotland, Irland und Kanada 312 Die Portugiesen waren in jenen Tagen die kolonialen Machthaber. Dieser 9. Missionszentren in Deutschland 312 Aufstand ist in der Geschichte bekannt als Coonan Cross Oath 10. Pfarreien und Missionszentren in den USA. 312 (Koonankreuzeid). 11. Namen der Diözesanpriester 313 Schließlich kam ein Teil unter den Einfluß der westasiatischen 12. Erklärungen zu besonderer Ausdrücke 324 syrisch-jakobitischen Kirche und der westeuropäischen anglikanischen 13. Ergänzende Literatur und Abkürzungen 331 Kirche. Diese Gruppe verlor ihre volle Gemeinschaft mit der Namenregister 353 katholischen Kirche und wurde bekannt unter dem Namen Puthenkuttukar (Leute der neuen Loyalität). Die andere Gruppe, die EINFÜHRUNG EINFÜHRUNG 8 9 die Mehrheit bildete, wurde bekannt als die Pazhayakuttukar (Leute Es gab im Zuge der Wiedervereinigung eine gegenseitige Bereicherung der alten Loyalität), und sie sind heute die syro-malabarischen von römisch-katholischer und malankarischer Kirche. Es war die Katholiken. Die Geschichte bezeugt mehrere weitere Spaltungen in der einzigartige, ökumenische Bewegung des 20. Jahrhunderts, die mit Erfolg Puthenkur Gemeinschaft: Eine kleine Gruppe bildete die Kirche von gekrönt wurde. Diese Kirche ist zu einer Brücke geworden zwischen Thozhiyur (1772), eine andere Gruppe wurde zu CMS-Anglikanern der Orthodoxie und dem römischen Katholizismus. Mit der nachkonziliaren Lehre der katholischen Kirche gibt es eine beträchtliche (1836), wieder eine andere Gruppe wurde die reformierten Jakobiten, Chance für einen weiteren Dialog und für Verhandlungen mit dem Ziel die man auch Marthomiten nennt (1889), eine vierte Gruppe sind die einer vollen Gemeinschaft auch für die noch getrennten Brüder. malankarischen Orthodoxen (1912) und eine Gruppe vereinte sich wieder mit der katholischen Kirche-die malankarisch-katholischen Die syro-malankarische Kirche hat im Jahre 1932 eine eigene Hierarchie erhalten. Es handelte sich aber um eine Kirchenprovinz nach Kirche (1930); die übrigen bildeten eine eigens eingetragene Gruppe, römisch-katholischen (lateinischen) Muster. Man sprach auch nicht von die Gesellschaft der jakobitisch-syrischen Kirche (2003). "Kirche", sondern von Ritus. Das Erzbistum Thiruvananthapuram Aber es gab fortwährende Anstrengungen vonseiten der (Trivandrum) und das Bistum Tiruvalla lebten neben einander ihr eigenes Puthenkuttukar und der Pazhayakuttukar, die verlorene Einheit der Leben. Das sollte sich erst durch die jahrelangen Bemühungen von Kirche wieder zu gewinnen. Aber keiner dieser Versuche war erfolgreich. Bischof Zacharias Mar Athanasios (†1977) von Tiruvalla ändern, der Im Jahre 1926 traten die Bischöfe des orthodoxen Teils in ökumenische in Rom darauf drängte, seine flächenmäßig riesige Eparchie in drei Diözesen aufzuteilen. Schließlich wurde der nördliche Teil zur Eparchie Verhandlungen mit der römisch-katholischen Kirche. Sie beauftragten Sultan's Battery erhoben, und Pater Dr. Cyril Malancharuvil wurde ihr Mar Ivanios mit den Verhandlungen zu beginnen. Sie forderten, dass erster Bischof. Nach dem plötzlichen Tod von Mar Athanasios, erhielt ihre Autonomie erhalten bleiben sollte und dass die Bischöfe das Recht Tiruvalla gleichzeitig einen neuen Bischof in der Person von Isaak behielten, für ihre Gläubigen zu sorgen, wo immer sie sich befänden. MarYuhanon.Stand die malankarische Kirche bis 1990 im Verbund Rom war einverstanden, sie in die volle und sichtbare Gemeinschaft mit den anderen katholischen ("lateinischen" und "syro-malabarischen" aufzunehmen. Ihrerseits stimmten sie zu, den Papst, den Nachfolger Diözesen), so änderte sich ihr Status mit der Promulgation des des heiligen Petrus anzuerkennen, wie er im Rom des ersten Jahrtausends Ostkirchenrechtes durch
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