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Giulianomartinsmassi.Pdf Universidade Federal de Juiz de Fora Pós-Graduação em Ciência da Religião Mestrado em Ciência da Religião Giuliano Martins Massi CRISTIANISMO NA ÍNDIA: OS CRISTÃOS DE SÃO TOMÉ, SUA CONSTITUIÇÃO, SUAS TRADIÇÕES E SUAS PRÁTICAS RELIGIOSAS Juiz de Fora 2016 Giuliano Martins Massi Cristianismo na Índia: os Cristãos de São Tomé, sua constituição, suas tradições e suas práticas religiosas Dissertação apresentada ao Programa de Pós- graduação em Ciência da Religião, área de concentração: Tradições Religiosas e Perspectivas de Diálogo, da Universidade Federal de Juiz de Fora, como requisito parcial para obtenção do grau de Mestre. Orientador: Prof. Dr. Dilip Loundo Juiz de Fora 2016 Giuliano Martins Massi Cristianismo na Índia: os Cristãos de São Tomé, sua constituição, doutrinas e práticas religiosas Dissertação apresentada ao Programa de Pós- Graduação em Ciência da Religião, Área de Concentração em Tradições Religiosas e Perspectivas de Diálogo, do Instituto de Ciências Humanas da Universidade Federal de Juiz de Fora, como requisito parcial para obtenção do título de Mestre em Ciência da Religião. Aprovada em 14 de junho de 2016. BANCA EXAMINADORA _____________________________________________ Prof. Dr. Dilip Loundo (Orientador) Universidade Federal de Juiz de Fora _____________________________________________ Prof. Dr. Faustino Luiz Couto Teixeira Universidade Federal de Juiz de Fora _____________________________________________ Prof. Dr. Pe. Geraldo Dondici Vieira Centro de Ensino Superior de Juiz de Fora - CESJF Quero dedicar esta Dissertação à minha família, particularmente à minha mãe, Ana Lúcia Martins Massi. Dedico este meu trabalho, também, e especialmente, à minha esposa, Patrícia Ladeira Chinelado, quem me incentivou a seguir academicamente meus estudos sobre religião. AGRADECIMENTOS Agradeço, em primeiro lugar, ao meu Orientador Prof. Dr. Dilip Loundo por ter confiado em mim para a concretização deste desafio. Agradeço a todos os meus professores, à todas as minhas professoras, ex-professores e ex-professoras igualmente: todos contribuíram para que eu pudesse escrever estas palavras. Os meus agradecimentos também vão para todo o corpo técnico da Universidade Federal de Juiz de Fora, principalmente para minha coordenadora Jucilene Melandre da Silva, grande profissional dotada de incomensurável humanidade, e ao meu gerente e chefe imediato Célio Martins de Freitas, o qual me apoiou irrestritamente na conciliação entre meu trabalho e meus estudos. Minha gratidão também ao Dr. Julio Eduardo dos Santos Ribeiro Reis Simões, que esteve entre os Cristãos de São Tomé e me passou um pouco de sua experiência com eles. Obrigado a todos vocês! “Não há nada oculto que não será trazido à luz, e nada sepultado que não será soerguido” Jesus de Nazaré RESUMO A tradição de São Tomé Apóstolo está vinculada ao cristianismo indiano de uma maneira desconhecida da maior parte do mundo ocidental. No Oriente, Tomé foi chamado de "o maior dos apóstolos". Aliada à tradição de que esse apóstolo direto de Jesus evangelizou pessoalmente a região indiana da Costa do Malabar, existe uma importante literatura de raízes siríacas e mesopotâmicas, e um grupo de cristãos indianos que se autodenominam, desde os primórdios da Era Cristã, como "Cristãos de São Tomé". Três momentos marcaram a história dos Cristãos de São Tomé: a suposta chegada de Tomé à Índia, em 52 d.C., a Primeira Migração de judeus-cristãos babilônicos, liderada por Tomé de Cana no séc. IV e a Segunda Migração de caldeus-nestorianos que gravitou em torno dos bispos Sapor e Prot, no séc. IX. A questão litúrgica é tão importante, que ela dá nome aos Cristãos de São Tomé da Índia: são "cristãos sírios". Mas também podem ser nambudiris, nairs, knanayas, malabares, dravidianos (ou drávidas, do Sul da Índia), keralitas, "romo-sírios", caldaicos, jacobitas, etc. Formados por um conjunto de comunidades permeadas pelo sistema de castas, em sua maioria praticantes de relações endogâmicas, os Cristãos de São Tomé tiveram sua formação associada inicialmente ao cristianismo sírio-oriental (ou seja, de Edessa) e à Igreja Nestoriana do Oriente, fruto do primeiro cisma da Igreja. Posteriormente se ramificaram em igrejas de várias denominações, a partir da chegada dos portugueses à Índia, tendo ainda incorporado, inclusive, o anglicanismo numa de suas ramificações. Mantiveram, porém, sua cultura, suas relações sociorreligiosas e jamais abdicaram completamente de suas raízes hindus. A forma de adoração pessoal a um único deus na tradição hindu, denominada de bhakti, e a disciplina da vivência religiosa, tradicionalmente conhecida como dharma, dos ensinamentos de Jesus, faz com que esses cristãos indianos tomesinos vivam um cristianismo peculiar e, de muitas formas, muito próximo ao Mestre nazareno, a ponto de se chegar a afirmar que, na Índia, se compreende melhor as palavras de Jesus do que no Ocidente. Em uma palavra, além do cristianismo de Paulo, que caracteriza o cristianismo ocidental, desenvolveu-se no Oriente, particularmente na Índia, um cristianismo igualmente importante, com outras narrativas inclusive apócrifas, tendo em São Tomé uma de suas referências fundamentais. Palavras-chave: Cristãos de São Tomé. Cristianismo. Oriente. Diálogo. Nestorianismo. Bhakti. Dharma. Jesus. Índia. ABSTRACT The tradition of Saint Thomas the Apostle is linked to the Indian Christianity in an unknown way to the most of the Western world. In the Eastern world, Thomas was called “the greatest of the Apostles”. Combined with the tradition that this apostle, directly related to Jesus, personally preached in the Indian region of the Malabar Coast, there is an important documentation about the Syriac and Mesopotamic roots and a group of Indian Christians, identifying themselves as “Saint Thomas Christians”. Three moments marked the history of Saint Thomas Christians: the supposed arrival of Thomas to India, in 52 A.D., the First Migration of Christian Jewish Babylonians, leaded by Thomas of Cana in the 4th century and the Second Migration of Chaldeans Nestorians, that gravitated toward the bishops Sabor and Proth, in the 9th century. The liturgical issue is so important that it gives name to the Christians of St. Thomas in India: they are the "Syrian Christians". But they can also be called Nambudiris, Nairs, Knanayas, Malabars, Dravidians (or Dravidians from South India), Keralites, “Roman-Syrians", Chaldeans, Jacobites, etc. Consisting of a set of communities that work through the caste system, mostly practicing endogamous relations, the Saint Thomas Christians had their creation associated, initially, to the Eastern Syriac Christianity (i.e., from Edessa) and the Nestorian Church of the East, result of the first schism in the Church. Afterwards, they branched out in churches of various denominations since the arrival of the Portuguese people in India, and incorporated even the Anglicanism in one of their branches. They maintained, however, their culture, their socio-religious relations and never completely abdicated their Hindu roots. The individual worship way of one single god in the Hindu tradition, denominated bhakti, and the discipline of the religious living, traditionally known as dharma, from the teachings of Jesus Christ, make of these Indian Christians of Saint Thomas a people who live a particular Christianity and, in many ways, very close to the Nazarene Rabbi, to even state that, in India, the word of Jesus is better understand then in the Western world. In a word, in addition to the Christianity of Paul, that characterizes Western Christianity, an equally important Christianity developed in the East, particularly in India, with other narratives including apocryphal, has Saint Thomas as one of its key references. Keywords: Saint Thomas Christians. Christianity. East. Dialogue. Nestorianism. Bhakti. Dharma. Jesus. India. SUMÁRIO NOTA SOBRE TRANSLITERAÇÃO E PRONÚNCIA.........................................10 INTRODUÇÃO...........................................................................................................11 1 SÃO TOMÉ: O APÓSTOLO DE JESUS, E SUA “ESCOLA”..............................18 1.1 VIDA E OBRA DE SÃO TOMÉ: REFERÊNCIAS NEOTESTAMENTÁRIAS, APÓCRIFAS E OUTRAS ..........................................................................................18 1.2 A MISSÃO DE TOMÉ: OUTROS ESCRITOS TOMESINOS, A “ESCOLA" DE SÃO TOMÉ E A ASSOCIAÇÃO AO GNOSTICISMO.............................................46 1.3 HERESIAS CRISTÃS: O NESTORIANISMO E SEUS DESDOBRAMENTOS.....66 2 GÊNESE E FORMAÇÃO DOS CRISTÃOS DE SÃO TOMÉ NA ÍNDIA..........91 2.1 NARRATIVAS DE ORIGEM: O ESTABELECIMENTO DA IGREJA DO ORIENTE NO SUDOESTE DA ÍNDIA .....................................................................91 2.2 A CONSTITUIÇÃO DAS COMUNIDADES DOS CRISTÃOS TOMESINOS EM KERALA ...........................................................................................................117 2.3 A CHEGADA DOS PORTUGUESES: A DIVERSIFICAÇÃO INSTITUCIONAL E A CONFIGURAÇÃO ATUAL DOS CRISTÃOS DE SÃO TOMÉ....................136 3 PERTENCIMENTOS E PRÁTICAS SOCIORRELIGIOSAS DOS CRISTÃOS DE SÃO TOMÉ: LITURGIAS, BHAKTI E DHARMA.................156 3.1 LITURGIAS E PERTENCIMENTOS DOS CRISTÃOS DE SÃO TOMÉ ............156 3.2 MATRIZES NÃO-CRISTÃS DOS CRISTÃOS TOMESINOS: O PENSAMENTO FILOSÓFICO-RELIGIOSO HINDU E O CAMINHO DA DEVOÇÃO (BHAKTI)........................................................................................178 3.3 JESUS E A DISCIPLINA RELIGIOSA (DHARMA): A VIVÊNCIA DOS CRISTÃOS DE SÃO TOMÉ COMO IDENTIDADE
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