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the east centred in the persian capital of seleucia ctesiphon strengthened from the early 4th century the patriarch of the church of the east provided india with clergy holy texts and ecclesiastical infrastructure and around 650 patriarch ishoyahb iii solidified the church of the east s jurisdiction over the saint thomas christian community 91 92 in the 8th century patriarch timothy i organised the community as the ecclesiastical province of india one of the church s provinces of the exterior 13 after this point the province of india was headed by a metropolitan bishop dispatched from persia the metropolitan bishop of the seat of saint thomas and the whole christian church of india 8 12 his metropolitan see was probably in cranganore or perhaps nominally in mylapore where the shrine of thomas was located 12 under him were a varying number of bishops as well as a native archdeacon who had authority over the clergy and who wielded a great amount of secular power 12 some contact and transmission of knowledge of the saint thomas christians managed to reach the christian west even after the rise of the islamic empires 93 byzantine traveller cosmas indicopleustes wrote of syrian christians he met in india and sri lanka in the 6th century 94 92 95 in 883 the english king alfred the great reportedly sent a mission and gifts to saint thomas tomb in india 93 during the crusades distorted accounts of the saint thomas christians and the nestorian church gave rise to the european legend of prester john 96 the king of colombo kollam flags identified as christian due to the christian presence there in the contemporary catalan atlas of 1375 97 98 99 the caption above the king of kollam reads here rules the king of colombo a christian 100 the black flags on the coast belong to the delhi sultanate the port at kollam then known as quilon was founded in 825 by maruvān sapir iso a persian christian merchant with sanction from ayyanadikal thiruvadikal the king of the independent venad or the state of quilon a feudatory under sthanu ravi varma perumal of the chera kingdom 101 102 sapir iso is usually identified either as the east syriac christian merchant who led the east syriac bishops mar sabor and mar proth to the christians of malabar or as the first of those two bishops this accompanied the second assyrian migration into the malabar coast other than the knanaya migration the two bishops were instrumental in founding many christian churches with syrian liturgy along the malabar coast and were venerated as qandishangal saints since then by the thomas christians 103 it is believed that sapir iso also proposed that the chera king create a new seaport near kollam in lieu of his request that he rebuild the almost vanished inland seaport at kollam kore ke ni near backare thevalakara also known as nelcynda and tyndis to the romans and greeks and as thondi to the tamils which had been without trade for several centuries because the cheras were overrun by the pallavas in the 6th century ending the spice trade from the malabar coast 104 the tharisapalli plates presented to maruvan sapor iso by ayyanadikal thiruvadikal granted the christians the privilege of overseeing foreign trade in the city as well as control over its weights and measures in a move designed to increase quilon s trade and wealth 105 thus began the malayalam era known as kollavarsham after the city indicating the importance of kollam in the 9th century 106 church of the east and its dioceses and missions throughout asia including india the great distances involved and the geopolitical turmoil of the period caused india to be cut off from the church s heartland in mesopotamia at several points in the 11th century the province was suppressed by the church entirely as it had become impossible to reach 107 but effective relations were restored by 1301 108 however following the collapse of the church of the east s hierarchy in most of asia later in the 14th century india was effectively cut off from the church and formal contact was severed by the late 15th century india had had no metropolitan for several generations and the authority traditionally associated with him had been vested in the archdeacon 109 ms vatican syriac 22 is the oldest known syriac manuscript copied in india 8 110 it is a lectionary of pauline epistles copied in 1301 ad 1612 ag in kodungallūr cranganore classical syriac ܫܸܢܓܲܲܠܐ romanized shengala at the church dedicated to mar quriaqos 110 111 103 112 ms vatican syriac 22 has the following passage about the catholicos patriarch of the east and the metropolitan of india in folio 93r 94v this holy book has been copied in the royal renowned and famous town shengala which is in malabar in the land of india in the holy church dedicated to the mar quriaqos the glorious martyr whilst our blessed and holy father mar yahballaha the fifth the turk qatoliqa patriakis of the east the head of all the countries was great governor holding the offices of the catholic church of east the shining lamp which illuminates its regions the head of the pastors and pontiff of the pontiffs head of great high priests father of the fathers the lord may make long his life and protect his days in order that he may govern her a long time for her glory and for the exaltation of her sons amen and when mar jacob metropolitan bishop was the overseer and governor of the holy see of saint thomas the apostle that is to say governor of us and of all the holy church of the christian india may god grant him strength and help that he may govern us with zeal and direct us according to the will of his lord and that he may teach us his commandments and make us walk in his ways till the end of time through the intercession of the holy apostle st thomas and all his colleagues amen ms vatican syriac 22 this manuscript is written in estrangela script by a very young deacon named zakharya bar joseph bar zakharya who was just 14 at the time of writing 8 113 110 111 the scribe refers catholicos patriarch of the east yahballaha iii as yahaballaha the fifth 8 johannes p m van der ploeg comments that this may indicate that the patriarch was not well known among the indian christians 114 catholic critical account of saint thomas christians in india written by traveller and missionary jordanus in 1329 1338 in mirabilia descripta 115 in 1490 a delegation from the saint thomas christians visited the patriarch of the east shemon iv to bring a bishop for india 116 one among them was joseph the indian who later became famous for his visit to rome and the account of malabar in book vi of paesi novamente retrovati 1507 by fracanzano da montalboddo 8 the patriarch responded positively to the request of saint thomas christians and appointed two bishops mar thoma and mar yohannan dispatching them to india these bishops and three more mar yahballaha mar dinkha and mar yaqov who followed them in 1503 1504 reaffirmed and strengthened traditional ties between india and the patriarchate they were later followed by another bishop mar abraham who died in 1597 by that time christians of the malabar coast were facing new challenges caused by the establishment of portuguese presence in india 117 8 118 portuguese contact further information goa inquisition and portuguese inquisition the saint thomas christians first encountered the portuguese in 1498 during the expedition of vasco da gama at the time the community was in a tenuous position though thriving in the spice trade and protected by their own militia the local political sphere was volatile and the saint thomas christians found themselves under pressure from the rajas of calicut and cochin and other small kingdoms in the area the saint thomas christians and the portuguese newcomers quickly formed an alliance 119 the portuguese had a keen interest in implanting themselves in the spice trade and in spreading their version of christianity which had been forged during several centuries of warfare in the reconquista 120 facilitating their goals was the padroado real a series of treaties and decrees in which the pope conferred upon the portuguese government certain authority in ecclesiastical matters in the foreign territories they conquered they set up in goa forming a colonial government and a latin church hierarchy under the archbishop of goa and quickly set to bringing the saint thomas christians under his authority 121 the portuguese subjection of the saint thomas christians was relatively measured at first but they became more aggressive after 1552 the year of the death of metropolitan mar jacob and of a schism in the church of the east which resulted in there being two rival patriarchs one of whom entered communion with the catholic church both patriarchs sent bishops to india but the portuguese consistently managed to outmaneuver them and effectively cut off the saint thomas christians from their hierarchy in 1575 when the padroado legislated that neither patriarch could send representatives to india without portuguese approval 122 by 1599 the last metropolitan abraham had died and the archbishop of goa aleixo de menezes had secured the submission of the young archdeacon givargis the highest remaining representative of the native church hierarchy 123 the archbishop convened the synod of diamper which implemented various liturgical and structural reforms in the indian church the synod brought the parishes directly under the archbishop s purview anathematised certain superstitious social customs characteristic of their hindu neighbors including untouchability and a caste hierarchy and purged the liturgy the east syriac rite of elements deemed unacceptable according to the latin protocol 124 a number of syriac texts were condemned and ordered burnt 125 including the peshitta the syriac version of the bible 126 some of the reforms especially the elimination of caste status reduced the saint thomas christians standing with their socially stratified hindu neighbors 127 the synod formally brought the saint thomas christians into the catholic church but the actions of the portuguese over the ensuing years fueled resentment in segments of the community and ultimately led to open resistance to their power 128 129 80 division and defiance over the next several decades tensions seethed between the portuguese and the remaining native hierarchy and after 1641 archdeacon thomas the nephew and successor to archdeacon george of cross was often at odds with the latin prelates 130 in 1652 the escalating situation was further complicated by the appearance in mylapore of a mysterious figure named ahatallah who claimed to have been sent by the pope from the church of antioch to serve as patriarch of the whole of india and of china 130 131 ahatallah made a strong impression on the native clergy but the portuguese quickly decided he was an impostor and put him on a ship bound for europe by way of goa archdeacon thomas desperate for a new ecclesiastical leader to free his people from the padroado travelled to cochin and demanded to meet ahatallah and examine his credentials the portuguese refused stating the ship had already left for goa 131 ahatallah was never heard from in india again inspiring false rumours that the portuguese had murdered him and inflaming anti portuguese sentiments even more 132 8 this was the last straw for the saint thomas christians in 1653 thomas and community representatives met at the church of our lady in mattancherry to take bold action in a great ceremony before a crucifix and lighted candles they swore a solemn oath that they would never obey padroado archbishop francisco garcia or the portuguese again and that they accepted only the archdeacon as their shepherd 132 there are various versions about the wording of oath one version being that the oath was directed against the portuguese another that it was directed against jesuits yet another version that it was directed against the authority of catholic latin church 133 the independent malankara church regards the coonan cross oath as the moment their church regained its independence from the catholic church which they lost during the synod of diamper 134 after the events of coonan cross oath three letters were circulated claiming that they had been sent by ahathalla one such letter was read at a meeting at edappally on 5 february 1653 this letter granted to the archdeacon some powers of the archbishop on hearing it a vast crowd enthusiastically welcomed archdeacon thomas as the governor of their church 135 and four senior priests were appointed as his counsilors namely anjilimoottil itty thommen of kallisseri kuravilangad parambil palliveettil chandy kaduthuruthi kadavil chandy angamali vengur giwargis kathanar at a further meeting held at alangat on 23 may 1653 another letter was read stating that it was from ahathalla it instructed the saint thomas christians in the absence of a bishop twelve of the cattanars priests might lay their hands on thomas and that this would be adequate as episcopal consecration 135 the authenticity of these letters is not clear some are of the opinion that these letters might be forged by anjilimoottil itty thommen kathanar who was a skilled syriac writer 135 the letters were read with enthusiasm in the churches of the thomas christians and archdeacon thomas was later proclaimed bishop in a ceremony in which twelve priests laid hands on him elevating him as metropolitan with the title thoma i 136 137 and he added such ancient titles as metran of all india gate of india 138 at this point the portuguese missionaries attempted reconciliation with saint thomas christians but were not successful later in 1657 pope alexander vii sent the italian priest joseph sebastiani as the head of a carmelite mission of the propaganda fide to regain the trust of the dissident st thomas christians 139 sebastiani and other carmelites pressed that the ordination of the archdeacon as metropolitan by the priests in the absence of another bishop was not in accordance with church laws 140 they succeeded in convincing a large group of saint thomas christians including kadavil chandy palliveettil chandy and vengur giwargis and thoma i began to lose his followers in the meantime sebastiani returned to rome and was consecrated as bishop on 15 december 1659 he reached kerala again in 1661 being appointed as the vicar apostolic of malabar by the pope within a short time period he restored majority of the churches that had been with thoma i to catholic church however in 1663 with the conquest of cochin by the dutch the control of the portuguese on the malabar coast was lost the dutch declared that all the european missionaries had to leave kerala before leaving kerala on 1 february 1663 sebastiani consecrated palliveettil chandy was consecrated as the bishop of the thomas christians who adhered to catholic church he soon also designated himself as metran of all india and gate of india 141 a diagram showing the history...
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