A pictorial blog about the historic monuments and religious artefacts of St. Thomas Syrian Christians (Mar Thoma Suriyani Nasranis) of Kerala-the oldest Christian community of India. All the known pre-Portuguese churches in Kerala, particularly the ones existed in the time of the Synod of Diamper (1599), and the churches established in the 17th and 18th centuries will be explored, with a special focus on their indigenous and foreign architectural elements. Since traditionally, St. Thomas was martyred at the suburbs of Chennai in Tamil Nadu, the concerned sites would also be included. Altogether, a total of 234 churches will be covered in this blog. For a complete list of the churches and their locations in map, scroll down to the end of the blog. Most of the photographs were taken between the periods of 2015 to 2018, and any changes in the structure or the appearance of the monuments after this period are generally not accounted for.

Wednesday, December 8, 2021

12) OPEN-AIR GRANITE CROSS OF NIRANAM, ST. MARY'S VALIAPALLY (SYRIAN ORTHODOX)

In this post, we will see the open air granite cross of Niranam, one of the seven traditional churches established by St. Thomas the Apostle. Interestingly, only Niranam among the seven has an open-air cross that can be considered not recent! The current cross in Palayur is not more than two centuries old and there are no open-air crosses shown for North Paravur, Kodungallur and Kollam. The open-air crosses displayed at Nilakkal and Kokkamangalam are relatively modern. Niranam is a land abundant with St. Thomas traditions like Palayur and has many sites associated with the Apostle and his missionary activities. 


Keeping the oral traditions and legendary stories aside, the earliest reference to a church in Niranam is based on a stone inscription from the 13th century. We first hear about this inscription from B. S. Ward and P. E. Conner who conducted the Travancore and Cochin survey between 1816 and 1820. In the first volume of the "Geographical and Statistical Memoir of the Survey of the Travancore and Cochin States", published a few decades after their death in 1863 (Vol. 1, p. 19),  we find this statement appended as a footnote: "An inscription found at Neranum states the Church there to have been enlarged in A.D. 1259". Furthermore, in the second volume of the Survey of the Travancore and Cochin (originally published in two parts in 1893 and 1901), we find a note on Niranam church which says "The famous Syrian Church at Noramun (i.e. Niranam) 3.5 miles S.E. of the capital (i.e. Tirwulla or Thiruvalla) is remarkable for its antiquity, and being immediately in the vicinity of pagoda of consequence, it is one of the seven primitive Syrian churches in Travancore and has a large congregation of Syrian Christians, who have a small church also on the bank of the Pumbay river close on the western confines of the District'' (1994 reprint, Vol. 2, p. 158).  A few decades afterwards, G. T. MacKenzie, the British Resident of Travancore and Cochin (1899-1904), who authored "Christianity in Travancore'' in 1901, notes this reference of Ward and Conner, but writes "No such inscription can be seen now" (1901, p. 57, fn. 4). MacKenzie finds only two gravestones preserved in Niranam, one from 799 M.E. (1624 A.D.) and the other he dates erroneously to 92 M.E. (917 A.D.), which Ayyar (1931, p. 144) rectifies as 792 M.E. (1617 A. D.). The first epitaph is lost and only the latter, supposedly from 1617 (792 M.E.) survives, which however, is dated differently to 742 M.E. (1567 A.D.) by T. K. Joseph (Mathew, 2006, p. 303). This is the gravestone currently displayed in the museum adjacent to the church. In the 'Travancore Archaeological Series", Ayyar (1931) gives the translation of only one epitaph, so the gravestone dated 799 (1624 A. D.) might have already been lost by then.

The Gravestone Preserved in the Niranam Museum

Ayyar (1931) reads this inscription as, "In the year 792 (1617 A.D.), Medam 9, Meppiral Thommen Chandi", and the last line he says is defaced. G. T. MacKenzie (1901) reads the year as 92 (917 A.D.), where as  T. K. Joseph deciphers the date as 742 (1567 A.D.), Medam 9 (Mathew, 2006). The amusing part was that the inscription was displayed upside down in the museum at the time of my visit! 


However, many online sites, often repeating the same statement seem to suggest that the 13th century inscription still exists. For instance, in one of a recent report from a reputed Malayalam Newspaper, the inscription is said to be preserved in the church (see here). During my visit to Niranam, I could find only one stone inscription in the museum and no other inscriptions were there on display. I doubt the 1259 inscription which neither MacKenzie (1901) nor Mathew (2006) who has written a detailed account of Niranam church could trace, has suddenly reappeared. Thus, the earliest surviving epigraphical evidence on Niranam church must be a gravestone from 1617 (or 1567). Traditionally, Niranam church was rebuilt several times and in the year 1259, a third church was built on the site. The current church was consecrated on Thursday, 15 February 1912 (Kumbam 3, 1087 M.E.) at a cost of 49,000 Rupees and is considered to be the 4th in succession (Mathew, 2006, p. 121). In 2000, further renovation works were carried out.


The earliest documented and substantial report on Niranam church is given in Jornada (1606) by Anton de Gouvea. During his trips to the churches of Malabar in the year 1599, Archbishop Dom Menezes visits Niranam as well. Gouvea adds: "The church of Naranao (Niranam) lies in the lands and within the jurisdiction of Charavacoil (not identified), who is an independent Lord of the caste of the kings of Cochin, and they call him king, but he uses no other surname except this; the church is dedicated to Our Lady, but the Christians were not hearing the Mass or were they coming to the Churches more than twice or thrice a year, and it has three big Bazaars where they go" (Malekandathil, 2003, p. 418). A pre-Portuguese church in Niranam with a Christian presence from the 13th century is generally accepted.

A View of the Cross from East

There are no means by which we can estimate the age of the cross. The official website of the church assigns a probable 13th century date (1259 AD), whereas others like James (1979, p. 67) gives a 15th century date only. Joy (1992, p. 64) estimates the cross from 12th century and assigns a height of around 30 ft to the cross! On the pedestal of the cross is a two word inscription with a hyphen in between which is difficult to read, but it appears to be of recent origin, may be recording the date associated with its restoration. The church website is also unsure about the letters carved on the cross and notes that the date and the meaning of the inscription has not been determined. The three-tiered Niranam cross resembles Chengannur cross and some of the carved symbols like elephant and fish on the pedestal, and the skull emblem on the cross show high similarity. The Portuguese influence cannot be denied from the crucifixion panel on the pedestal.

Enlarged View of the Intersecting Cross-Beams

The pedestal has a round upper, an octagonal middle and a square lower layer with central projections, and it can be included under the advanced type (category III) of Pereira's classification of crosses (2000, p. 370). The uppermost layer is beautifully designed in the shape of a lotus and the layer just below has a floral belt carved on it. In the lowermost layer of the circular moulding a few inverted horseshoe-shaped symbols are visible. The octagonal panels of the middle layer has the engravings of a fish, a crucifixion panel, floral motifs (in 2 panels) and a circular emblem, leaving three panels blank. The lower layer side panels have finely carved motifs of an elephant (with a mahout?), a hunting scene of lion charging an elephant, a mythical creature (leviathan?), a lotus flower, a circular emblem, a deer, a dragon (Vyali?) and a bird (cock?). Two of the central projections have front panels with not so legible letters and numbers, and a pedestalled cross; whereas the remaining two protrusions have empty panels. At the base of the cross on the upright pole are carved images of a winged angel (north), a skull emblem (west) and a faint representation of a cross (east).

Structure of the Pedestal1-Lotus-Shaped Mount; 2-Floral Belt; 3-Inverted Horseshoe Symbol

A Corner (NE) and Central Projection (East) of the Pedestal

Carvings on the Upright Pole of the CrossThe skull emblem gives the Niranam cross a typical sematic feature of a Golgotha cross (Varghese, 1999, p. 344). Remember, we have seen a similar emblem in the Chengannur cross.

East Side of the Pedestal and the Enlarged Views of the Side Panels

North Side of the Pedestal and the Enlarged Views of the Side Panels


South Side of the Pedestal and the Enlarged Views of the Side Panels


West Side of the Pedestal and the Enlarged Views of the Side Panels
The creature on the left side-panel is identified as the ferocious Leviathan-like "Saviour" fish by Varghese (1999, p. 344)

Carvings on the Octagonal Panels (Fish Motif and the Crucifixion Panel)
The fish here is identified as the mythological placid Goldfish by Varghese (1999, p. 343)

Engravings on the Central Projections (front side)
The date inscribed here is not legible.

References
Ayyar, A. S. Ramanatha (1931)-Travancore Archaeological Series, Volume VII, Part-II

James, E. J. (1979)-The Thomas Christian Architecture of Malabar- Ancient and Medieval Periods, Ph. D. Thesis

Joy, Cheruvandoor (1992)-Adyakala Devalayangaliloode
 
MacKenzie, G. T. (1901)-Christianity in Travancore

Malekandathil, Pius (2003)-Jornada of Dom Alexis de Menezes: A Portuguese Account of the Sixteenth Century Malabar

Mathew, P. C. (2006)-Niranam Pally Charithram

Varghese, George K. (1999)-Between Two Symbolic Registers; In Essays on the Cultural Formation of Kerala, Kerala State Gazetteer, Volume IV, Part II, Cherian, P. J. (ed.).

Ward, B. S. and Conner, P. E. (1863)-Geographical and Statistical Memoir of the Survey of the Travancore and Cochin States, Volume 1

Ward, B. S. and Conner, P. E. (1994 reprint)-Geographical and Statistical Memoir of the Survey of the Travancore and Cochin States, Volume 2


An Old Photograph of Niranam Cross (1978)

Photo Credit: James, E. J., The Thomas Christian architecture of Malabar ancient and medieval periods, 1979, Ph.D. Thesis. The carved symbols of the elephant on the north pedestal and the winged angel motif on the base of the upright pole of the cross can be easily identified.
at

21 comments:

  1. George LinoDecember 19, 2021 at 4:42 AM

    Even by a casual observation of the inscription in the cross, it was clear to me that the inscription is written in English and the letters seemed like ‘RESET 1936’. It is unfortunate that the church authorities doesn’t have much interest in it since even mere application of chalk powder can make the inscription more clear and can be easily read by anyone. Wish they had highlighted the letters with permanent paint thus making it useful for interested people. It is said that the cross was relocated to it’s current site. Probably, the inscription too is associated with this event.

    ReplyDelete
  2. Dr. Laju Paul K.December 19, 2021 at 9:11 PM

    I agree with you that the first word is "Reset" in English, but it is the year that is difficult to conclude. Yes, it would have been a very easy task for the church to come with an answer. If there was a restoration done in 1936 (or 1986?), I guess we should come across this detail in some historical records. Also, do you remember any reference that the cross was shifted from a a different location or is it also an oral tradition?

    ReplyDelete
  3. George LinoDecember 19, 2021 at 10:26 PM

    It is indeed another oral tradition but the information was provided by a person closely connected to the church.

    ReplyDelete
    Replies
    1. Dr. Laju Paul K.December 20, 2021 at 6:05 AM

      Ok.Thanks for the information.

      Delete
    2. Dr. Laju Paul K.January 12, 2022 at 10:32 PM

      I have confirmed that the date is 1936 as you speculated. However, I couldn't find out when this engraving was made on the cross.

      Delete
  4. VILMEENKODIApril 26, 2022 at 9:55 AM

    ACTS OF THOMAS

    Only ancient literature describing the mission of St.Thomas was written by Jewish author Bardaishan Acts of Thomas in the second century AD.

    JOURNEY OF ST.THOMAS

    1. Andropolis Kherbeta, Egypt.
    2. Babylon, Iraq
    3. Maishan (Meson Mesene) Iran
    4. Sarbug Sarbak Baloochistan Iran.
    5. Warkan Baloochistan, Pakistan.
    6. Taxila Pakistan
    7. Kingdom of Misdeus ? Ghazni Afghanistan

    _____________________________________________

    ANDROPOLIS

    St. Thomas visited Andropolis (Kherbeta) in Egypt first. The merchant Abbanes accompanied him. When he visited Egypt the kings daughter was getting married. The King had announced that all his subjects were required to participate in the wedding banquet.

    St.Thomas attended the wedding but not eating. They were recling at the floor in the Arab style. Unguent was given to the guests which St.Thomas smeared to his head.

    SMITTEN BY CUP-BEARER

    One of the cup bearers smote him and St.Thomas cursed him that his hand will be eaten by Dogs. One jewish maid had heard this. When the Cup- Bearer went out he was killed by a Lion. A dog brought a half eaten hand to the banquet site.

    When the king heard about this he wanted the saint to bless his daughter. St. Thomas or Jesus in the form of his twin brother advised the newly married couple to abstain from consummation.

    Next day the queen was shocked to see her daughter without Veil sitting with her husband. She considered it shameless. King angered by this called searched for St.Thomas but St.Thomas had already set sail for India.

    PTOLEMY - CLEOPATRA

    Egypt had been ruled by a Greek kingdom from 305 BC to 30 BC. But after the defeat of Cleopatra and Mark antony, Egypt was ruled by Roman empire. But the king St.Thomas met could be an Arab Sheikh.

    JOURNEY THROUGH BABYLON AND PERSIA

    St.Thomas travelled south of Babylon to Maishan, then to Sarbug in Iran, and from there to Warkan in Ballochistan to Taxila in Pakistan.

    GONDOPHARES OF
    IND0-PARTHIAN KINGDOM

    According to Acts of Thomas St.Thomas visited next King Gondaphares (20 to 46 AD)(Gundaphorus) belonging to Indo-Parthian dynasty who ruled from Taxasila, in Pakistan.

    PALACE FOR GONDOPHORUS

    St.Thomas, a trained carpenter and Architect was assigned to build a palace for King Gondophorus which he started in the Macedonian month Dios (October) and promised to complete it by Xanthikos (March). But St.Thomas spent the money for te welfare of poor. After six months when the king visited the site he found no palace. When the king enquired about the palace St.Thomas said the palace has been completed but not in this world. When the king was told that St.Thomas had built the palace in Heaven he realised that he had been cheated by St.Thomas.

    IMPRISONMENT OF ST.THOMAS

    St.Thomas alongwith Habban was imprisoned by King Gondaphares.

    GAD

    That night the kings long ailing brother Gad after making Gondophorus the guardian of his children died. Gad was taken by the Angels to heaven where he saw a beautiful palace. When Gad tried to enter the house the Angels stopped him saying that it had been kept ready for King Gondophares. Then the Angels sent him back to earth. Gad came to life and explained his brother the happenings.

    BAPTISM OF GONDOPHARES

    Gondophares released the Apostle from the prison. Perhaps Abbanes was also released. Gondaphares and Gad were baptized as Christians by St.Thomas.

    YOUTH BITTEN BY SNAKE

    St.Thomas brought to life an youngman back to life by commanding the snake which had bitten him to suck back the venom.

    WOMAN SLAIN BY BOYFRIEND

    St.Thomas brought back to life a woman slain by her boyfriend who was a follower of the Apostle.

    ReplyDelete
  5. VILMEENKODIApril 26, 2022 at 9:56 AM

    ACTS OF THOMAS


    KINGDOM OF MISDAEUS
    INDO-GREEK KINGDOM

    Then St.Thomas visited a Greek kingdom ruled by Misdeus or Mazdai (in Syriac).

    INVITATION OF SIPHOR

    St Thomas was invited to the country of Misdeus by a rich captain called Siphor whose wife and daughter were possessed by demons.

    WILD ASSES

    St.Thomas travelled from Taxila to the Kingdom of Misdaeus in a chariot drawn by wild asses. The wild asses also talked and obey ed commands of the apostle. St.Thomas performed many miracles before freeing Wife and daughter from the demons. St.Thomas was preaching to masses who gathered around him (Either in Greek or Araemic)

    MYGDONIA

    Hearing about this Mygdonia wife of Carisius a relative of came to see St.Thomas. Again St.Thomas advised celibacy to her. Mygdonias refusal to dine or sleep with Carisius prompted him to complain to King Misdaeus.

    SCOURGING AND IMPRISONMENT

    King Misdaeus ordered his soldiers to bring St.Thomas before him. Since St.Thomas was surrounded by great number of people the soldiers could not arrest him. Then Carisius himself came. Carisius pulled out the turban of one of his slaves and put the cloth around the neck of Apostle and dragged him to the King. King Misdeus ordered him to be scourged 125 times before casting him into the prison.

    BAPTISM OF MYGDONIA AND NARCIA

    Mygdonia went to prison with the intention of bribing the Jailers with ten Denarii but she met St.Thomas and a great light before him on the way. Jail doors had opened miraculously. St.Thomas came to her house anointed her with holy oil in the name of Father, Son and Holy Ghost Baptised and broke bread with her. Narcia the nurse of Mygdonia was also Baptised.

    RETURN OF ST.THOMAS TO PRISON

    St.Thomas returned to the Jail. The doors were still wide open and the guards and the prisoners were sleeping.

    ST.THOMAS BROUGHT BEFORE MISDAEUS

    Misdeus released St.Thomas asking him to persuade Mygdonia to return her old ways and to live with Carisius. St.Thomas went to Carisius house and asked Mygdonia to obey Carisius.

    BAPTISM OF SIPHOR AND HIS FAMILY

    Then St.Thomas went to Siphors house where he Baptised Siphor, his wife and daughter after anointing them with holy oil, in the name of Father, Son and holy Ghost. St.Thomas broke bread and gave it to them.

    TERTIA WIFE OF MISDAEUS

    King Misdaeus told about the misfortune of Carisius because of the sorcerer St.Thomas to his wife Tertia. Tertia was intrigued When Tertia went to the house of Charisius she found Mygdonia in humility with ashes and a sack cloth spread under her, repenting at the floor. Tertia then went to the house of Siphor where she met the Apostle who told about Jesus Christ. Tertia came home rejoicing. Misdaeus thought that she had been bewitched by the Sorcerer.

    ReplyDelete
  6. VILMEENKODIApril 26, 2022 at 9:57 AM

    ACTS OF THOMAS

    OUAZANES SON OF MISDAEUS

    Ouazanes(Iuzanes, Juzanes, Vizan) ordered the soldiers to bring St.Thomas to the Court house.The prince was quite convinced by the preaching of St.Thomas and even wanted to find a way to free him. But the King Misdaeus came with his guards and took him under custody.

    COURT OF MISDAEUS

    The soldiers bound the hands of St.Thomas and brought him before Misdaeus.The king asked who he was and with what powers he was doing these things.St.Thomas answered that he was a man like him but he was doing things because of Jesus Christ.

    HOT RED IRON PLATES

    King Misdaeus asked the Apostle on a hot iron plate bare footed. Suddenly water sprang from Earth and covered the plates.

    IMPRISONMENT AGAIN

    King Misdaeus send the Apostle to prison again and contemplated ways to execute him St.Thomas was accompanied by Ouazanes on the right, Siphor on his left and the wife and daughter of Siphor to prison. St.Thomas then prayed, the Lords prayer. Mathew 6: 9-14

    Tertia, Mygdonia and Narcia went to the prison and bribed the Jailer with 363 staters of Silver. When they reached near St.Thomas found Ouazanes, Siphor and his wife and daughter there. All the prisoners were sitting and hearing the word. Iuazanes requested St.Thomas to visit his sick wife Mnesara who was ailing for long.

    St.Thomas asked Juzanes to go and prepare things. The prisoners had locked it but Juzanes found it open. Juzanes met his ailing wife Mnesara on the way who claimed that an invisible youth held her hand and was leading her. Then Judas, accompanied by Tertia, Mygdonia, Narcia, Siphor and his wife and daughter came to Ouazanes's house. Judas promised that Mnesara will be further guided by Jesus.

    BAPTISM OF TERTIA MNESARA AND OUAZANES

    Judas made the women undressed and wore a girdle and then anointed by Mygdonia. St.Thomas anointed Ouazanes and Baptised all of them in the name of Father, Son and the Holy Ghost. Apostle went back to the prison along with Tertia, Mygdonia and Narcia.

    JAILERS COMPLAINING TO MISDAEUS

    The Jailers went to Misdaes and complained that after admitting the Sorcerer they were unable to keep the doors of the prison closed and they could not prevent the Queen Tertia and Prince Ouazanes visiting St.Thomas.

    MISDAEUS AT PRISON

    King Misdaeus stripped St.Thomas and girdled him.King Misdaeus planned to execute St.Thomas but wanted to do it secretly as St.Thomas had many followers.

    THE EXECUTION OF ST.THOMAS (46 AD)

    Misdaeus took St.Thomas along with four soldiers and an officer outside the city. He handed over St.Thomas to them and asked them to the nearby mountain and pierce him with their spears. People accompanied them to the hill. Iuazanes persuaded the soldiers to allow him to pray.After the prayer St.Thomas asked the soldiers to proceed. Four soldiers came and pierced him with spears and he fell down and died.

    ROYAL SEPULCHRE

    St.Thomas was buried in the Royal sepulchre where they buried all the earlier kings.

    CONTINUANCE OF FAITH

    Tertia and Mygdonia were afflicted by their husbands but they remained firm in their faith.

    PRESBYTER AND DEACON

    Apostle St.Thomas before he went to the hill had made Siphor a Presbyter and Iuazanes as a Deacon.Many were added to their faith.

    MISDAEUS SON POSSESSED BY DEVIL

    After a long time one of the sons of Misdaes were possessed by Devil. King Misdaes by then had become a believer of St.Thomas. King Misdaes wanted to get a bone of St.Thomas to cure his son. But when he opened the Sepulchre there was no bones of St.Thomas.

    ST.THOMAS BONES STOLEN

    One of the brethren had secretly stolen the bones of St.Thomas and had taken them to Mesopotamia.

    DUST FROM GRAVE

    King Misdaes took some dust from the grave and hung it around the neck of his son thereby curing him. King Misdaeus bowed below the hands of Siphor the Presbyter who and the Brethern prayed for the King Misdeus. Multitudes of people joined the faith.

    ReplyDelete
  7. VILMEENKODIApril 26, 2022 at 9:59 AM

    ACTS OF THOMAS

    GREEK KINGDOMS IN AFGHANISTAN

    Alexander established a Greek colony at the foothills of Hindukush mountains which he called Alexandria of Caucasus in 329 BC in the country of Paropamisadae. Alexander the Great conquered the Ghazni province in 329 BC, and called Alexandria in Opiana.

    INDO-GREEK KINGDOM (185 BC - 35 AD)

    Indo-Greek kingdom was established by Demetrius in 185 BC.

    INDO-GREEK CAPITALS

    Early capitals

    Alexandria in the Caucasus (Bagram), and Alexandria of Opiana(Ghazni) were in Afghanistan.

    Later capitals Taxila, Chiniotis, Sagala, Pushkalavati all were at Pakistan at the Indus area and adjoining areas of Punjab.

    MENANDER

    An Indo-Greek king called Menander( Menander I Soter) ruled over Indo-Greek kingdom between 165 BC to 155 BC with capital at Sagala (Sialkot) in Pakistan. Menander converted to Buddhism and was known by the name Milinda. Strato I son of Menander ruled between 130 BC to 110 BC. Last king of this dynasty was Strato II  Soter who ruled between 25 BC to 10 AD at Punjab. In 10 AD Indo-Greek kingdom of Strato II  Soter was supplanted by the Indo-Scythian(Saka) Northern Satraps. But another last Indo-Greek king Zoilos III Soter has ruled from Pakistan in 35 AD.

    THE IDENTIFICATION OF MISDAEUS

    A descendant of Zoilos III Soter(10 AD to 35 AD), might have survived at the Ghazni province of Afghanistan as King Misdeus. The kingdom of Misdaeus was

    1. Desert
    2. Mountainous
    3. Had a place called Calamina
    4. Greek kingdom
    5. Currency was Denarri and Staters of silver
    6. Close to Taxila
    7. Wild Ass habitat
    8. Months Dius and Xanthicos

    Since Mygdonia wife of Carisius tells the Apostle that their country was a desert kingdom it could not have been Indus area.The last Indo-Greeks might have ruled from arid, hill desert like Ghazni province of Afghanistan.

    Aravalli hills is a mountainous desert country but it was under Saka Satraps, the enemy territory.

    Acts says that St.Thomas was executed at Calamina, a hill. Kalaminar near Jaghatu in the Ghazni province could be the place where St.Thomas was martyred. Greeks called this country Alexandria of Opiana. Wild asses are found at north eastern India and Pakistan. Denarii and Stater were Greek currency. Months Dius and Xanthicos were Greek currency.


    In fact there are three places called Kalaminar in Afghanistan.

    1. Kala-Minar Jaghatu, Ghazni, Afghanistan

    2. Kalaminar,  Chagcaran, Ghowr, Afghanistan

    3. Koh-e-Kalaminar north east of Kabul

    Misdeus might belong to the Soter dynasty established by Menander. Misdeus could be the son of King Zoilos III who ruled from Indus.

    ReplyDelete
  8. VILMEENKODIApril 26, 2022 at 10:00 AM

    ACTS OF THOMAS

    ________________________________________________

    PLACES MENTIONED IN ACTS OF THOMAS


    ANDROPOLIS

    Andropolis, Egypt, an Ancient city and former bishopric, now Kherbeta and a Latin Catholic titular see. Kherebta, Kom Hamada, El Beheira Governorate, Egypt.

    ________________________________________________

    BABYLON

    Hillah, Babil Governorate, Iraq, about 85 kilometres (53 mi) south of Baghdad. Iraq.

    ________________________________________________


    MOSANI (MAISHAN) where is the resort of the merchants of the East, and reached the land of the Babylonians and the of Sarbug walls unto came (Acts of Thomas)

    Meson (Mesene; Maishan) the great,  that lieth on the shore of the sea (Acts of Thomas)

    1. MAISHAN MESHAN PROVINCE of the Sasanian Empire. It consisted of the Parthian vassal kingdoms of  Mesene  and  Characene and reached north along the Shatt al-Arab river and then the lower  Tigris  to  Madhar and possibly further. Its inhabitants included  Babylonians, Arabs, Iranians, and even some Indians and Malays 
    Capital : Vahman-Ardashir

    Since it is situated in the seashore the most likely place mentioned in the acts.

    OR

    2. Maysan Governorate Maisan Iraq. Metropolitanate of Maishan or Maysan was an East Syriac metropolitan province of the Church of the East between the fifth and thirteenth centuries. The historical region of Maishan or Maysan  is situated in southern Iraq.

    _______________________________________________

    SARBUG

    Sarbak a village in Sarbuk Rural District, Sarbuk District, Qasr-e Qand County, Sistan and Baluchestan Province, Iran

    _____________________________________________

    WARKAN

    Warkan (Hyrcania?) had my parents sent thither by the hand of their treasurers, unto whom they committed it because of their faithfulness (Acts of Thomas)

    1.WARKAN BALOCHISTAN

    Warkan, is a Mountain that exists at Loralai, Balochistan in Pakistan.

    OR

    2. HYRCANIA IRAN (Varkâna)

    Hyrcanian Forests IranVarkâna, the name of the satrapy located on the southern and southeastern shores of the Caspian, is thought to mean "wolf-land" (c.f. Avestan vəhrkō, Sanskrit vŗka and New Persian gorg).  The Greeks knew it as Hyrkania (Ὑρκανία, while in Latin and consequently Western European languages, it's spelled "Hyrcania".

    _________________________________________________

    TAXILA

    Taxila (Takhkhasilā) Punjab, Pakistan is 32 km away to Islamabad. Taxila was the capital of Gondophares I who was founder of Indo-Parthian Kingdom who ruled between 19 AD to 46 AD. His kingdom encompassed Drangiana, Arachosia, and Gandhara.

    _________________________________________________

    MYSTERY

    St.Thomas is mentioned as the twin brother of Jesus. Didymos, Judas Thomas. But Acts never mention Joseph and Mary as St.Thomas's father.

    ReplyDelete
  9. VILMEENKODIApril 26, 2022 at 10:04 AM

    SYRIAN CHRISTIAN POPULATION IN KERALA

    NAMBUTHIRI CONNECTIONS

    The coastal Mapilla population of Thrissur often claim Nambuthiri descent. The Nambuthiris living around Guruvayoor might have had Sambandam with Christian women after a brief ceremony converting them to Hinduism as the Cochin kings did with Villarvattom princesses. Palayur people also have mixed with Mestizos giving them Brazilian like faces.

    Pakolamattom family who were instrumental in the Schism of 1665 were also from Palayur. Angamaly and Palayur people revolted against Portuguese and the Jesuits in 1653 and brought an end to the Portuguese authority and expansion of Christianity in Kerala.

    SCHISM

    The wealth and land accumulated by the Churches during the Portuguese era prompted some Nestorian-Catholics (Syro-Roman) to secede from Roman Catholicism and adopt western rite, Miaphysite Jacobite sect in 1665. But paradoxically Angamaly and Palayur Catholics continued under Jesuits and the Latin Kodungaloor diocese under the Portuguese crown. Kariyattil Mar ouseph was anointed as rhe first indigenous Bishop of Kodungalloor diocese in 1785 AD converting it to Syro-Malabar diocese. Portuguese had brought the Christian population of Kerala more than 10% of the population in 1653.

    STATIC POPULATION

    After Portuguese left the Christian population remained remained static around 200000 until 1797 AD.
    Christian populatoion actually decreased in percentage.

    In the 1752 census Syro-Malabar population was 100000, Orthodox were 50000 and Latin Catholics were 50000. Totally 200000 Christians were there in 1752.

    In 1773 Syro-Malabar population decreased slightly to 94000.

    KODUNGALOOR LATINS

    In 1787 the Syro-Malabar population had increased to 140000. Orthodox were the same as 50000.This increase in the population of Syro-Malabar is due the inclusion of Latins of Kodumgaloor diocese under Syro-Malabar in 1785 AD

    PARADOXICAL DECLINE

    In the 1806 census Syro-Malabar population had decreased to 80000 and Orthodox was only 23000. The reason for this decline is not clear.

    VARAPUZHA LATINS

    In 1886 large number of Latins of Varapuzha diocese joined Syro-Malabar.In the 1888 census Syro-Malabar population was 258,422 ie 4.76% of Keralas population.

    SUDDEN LEAP IN SYRIAN POPULATION

    In the 1911 census Syro-Malabar census was 320,212 ie 4.47% of Kerala's population of 7,147,673.

    Total Christian population was around ie 19.5 % of the Kerala population in 2001 .This tenfold increase and doubling the percentage of Christians is partially due to population Explosion in the 20th century.

    But many Syrian Christians actually had only two or three childrens because of family planning after the independence. This increase in the population of Christians in Kerala between 1911 to 2001 is due to the voluntary conversion of many Non-Christian Hindu castes into Christianity.

    HINDU CONVERTS
    Bulk of the modern Christian population in Kerala might descent from Neo-converts after 1911 AD.Keralas population increased from 7,147,673 in 1911 to 31,841,374 in 2001(4 times).Syrian Christian population (Syrian Catholics and Orthodox) increased from 4 lakhs in 1911 to 3,980,171 in 2001 ie nearly 10 times.

    At 2021 it is around 41 lakhs making 11.73% of 35.8 million population of Kerala.

    ReplyDelete
  10. VILMEENKODIApril 26, 2022 at 10:05 AM

    SYRIAN CHRISTIAN POPULATION IN KERALA


    CONVERTED SYRIANS

    This tenfold increase in Syrian Christian population after 1911 can only be explained by extensive voluntary religeous conversion from other Hindu communities.In otherwords the traditional Christians of Kerala form only a tiny fraction in their own Churches now.

    Keralas original middle eastern Nestorians and Portuguese Mestizo Christians have been diluted by intermixture with local Hindus. Many clans of Dravidian, and the Srilankan population have joined the Syrian Christians.But most of these converted people to Syriac Christianity will be reluctant to identify their roots.

    They are still socio-economically backward. The Top layer is still Mestizo who make the Clergy, Landlords and Industrialists.The increase in the Christians population to 19 5% in Kerala helped the Syrian Creamy layer to dominate in politics especially the Orthodox sect. Orthodox who form around 1.5% of Keralas population, scattered allover Kerala could acquire high Political positions and upto two ministerships. Syrian Christians who make around 11.73% could get 20% of ministerial berths. Latins who make 4.5 % are usually given 1 ministership only.

    DECLINE OF CHRISTIAN POPULATION IN KERALA

    After 2000s the Christian population is on steady decline.Adoption of family planning shrinked their population and percentage.The voluntary conversions also declined after 2000s.In the 2011 census only 18.38% were Christians in Kerala.In 2021 allegedly the Christian population of Kerala shrunk to 17.5%.

    CONCLUSION :
    As Friar John of Monte Corvino wrote in 1292 the Christians of Malabar were few hundreds who were Nasrani Mappillas ie offsprings of middle eastern sailors who had a temporary marriage with Tamil women. Nasrani Mappillas were Nestorians.

    Jordanus Catalanus in 1328 converted about 3000 Tamils of Kollam and St.Thomas Christians to Latin Catholicism increasing the Christian population to few thousands.

    The conversion of Villarvattom king, an offshoot of Tamil Villavar dynasty of Cheras in 1339 AD increased the population to 30000.Between 1335 AD to 1500 AD when Nambuthiri rule was established in Kochi.

    Nestorian Christian women of Tamils and Nasrani Mappilla women might have been forced to have Sambandham with Nambuthiris.Portuguese arrival led to Intermixture of the Christian population with them and created a Mestizo Catholic population which numbered 200000 in 1663 AD.

    In 1785 the merger Latin Jesuit Diocese of Kodungaloor increased the Syro-Malabar population.

    In 1886 the assimilation of Latin Catholics of Varapuzha diocese once again increased the number of Syrian Catholics.

    After 1911 the steep increase in Syrian Christian population is due to assimilation of Hindu converts.

    At 1911 Many Hindu castes Voluntarily joined Syriac Christianity.

    Timeline
    1292 Nasrani Mapilla Nestorians(Persian,Kurdish, Syriac, Arabic, Jews+Tamil women)
    1229 Jordanus Latin Catholics
    1339 Villarvattom Tamil Panickars and Villavar
    1340 Nambuthiri Sambandam
    1498 Portuguese Mestizo
    1785 Latin Jesuits of Kodungaloor
    1886 The Carmelite Latins of Varapuzha join Syro-Malabar
    1911 Diverse Hindu castes join Syrians

    ReplyDelete
  11. VILMEENKODIApril 26, 2022 at 10:07 AM

    CHRISTIANITY AFTER EUROPEAN ARRIVAL


    EUROPEAN FRIARS

    There were about ten priests visited Kerala and Tamilnadu four of them died here.
    1.John of Montecorvino (1292)
    2.Friar Odoric of Pordenone (1321)
    3.Jordanus Catalanus (1322)
    4.John Marignoli (1347)

    JORDANUS CATALANUS

    Jordanus Catalanus who was appointed as Bishop of Kollam at 1329 converted about 3000 people to Latin-Roman Catholic religeon. He was appointed as the first Bishop of Kollam.

    EUROPEAN MISSIONARY ACCOUNT

    1.Madras was called the country of St.Thomas. More St.Thomas Christians were at Madras(Mabar) than Minebar(Malabar), Kerala. At Madras 14 Nestorian St.Thomas families lived.

    2.At Kerala few St Thomas Christians and Jews lived but they were insignificant people persecuted by the local population. Their population could be few hundred only.

    3.St.Thomas Christians of Madras and Kerala owned many Indian Nut trees(Coconut trees) which was their main source of income.

    4. St.Thomas Christians were proprietors of Pepper Gardens. They owned public Steel-Yards. That king also gave St.Thomas a perpetual grant of the public steel yard for pepper and all aromatic spices(How a privilege given by a Chennai king to St.Thomas was inherited by Kollam Christians. There was no King at Chennai 2000 years ago. Chola kings had the soverignity over Chennai. But their capital was Uraiyur near Trichy. Chennai was not even a town until the Establishment of Delhi Sultanate in 1206 AD. Chennai became the southernmost outpost of Delhi sultanate where they built a Madrasa, Islamic school. British named it Madras after Madrasa. It was then ruled by Chennappa Naickan when British came. The black city where Indians resided was called Chennappa Naickan pattanam. But changing the name of Madras to Chennai was unnecessary)

    5.St.Thomas Christians who were owners of Steel-yards paid John of Marignolli the legate of Pope 100 Gold Fan each month and 1000 Gold Fan when he left in 1347 AD This indicates the Nestorian Syrians had been converted to Latin Catholicism by Jordaanis.

    6.The Christian chiefs of Columbum who owned pepper gardens were called Modiliar according to Marignolli. Possibly St.Thomas Christians were addressed as Mudaliar.

    ReplyDelete
  12. VILMEENKODIApril 26, 2022 at 10:09 AM

    CHRISTIANITY AFTER EUROPEAN ARRIVAL

    VILLARVATTOM KINGDOM (1102 AD to 1450 AD)

    Villarvattom kingdom could be an offshoot of Chera dynasty of Villavars. Facing imminent Tulu-Nepalese (Samantha, Nambuthiris and Nairs) invasion with the support of Arabs the Tamil Villavar Chera dynasty was shifted from Kodungaloor to Kollam in 1102 AD. But the Villavars who were reluctant to move to Kollam remained at Kochi might have formed the Villarvattom kingdom which ruled from Chendamangalam between 1102 AD to 1450 AD.

    Villarvattom kings whom Europeans called Beliarte converted to Christianity. Villarvattom kings were often mistaken for Prestor John a Central asian Mongol Nestorian king of 11th century by Europeans.Friar John of Montecorvino who visited Kerala in 1291 who renained in India until 1292 did not mention any Christian king in Kerala. Marco Polo who visited Mylapore in 1293 also did not mention the existence of any Christian king in Kerala.Jordanus Catalanus first Latin Bishop of Kollam did not mention any Christian king in Kerala in his book Jornada which describes the events between 1329 to 1338 AD. Thus the conversion of Villarvattom king might have occured after 1339 AD only.

    TULU-NEPALESE RULE

    After the invasion of Malik Kafur in 1310 the Tulu-Nepalese kingdoms of Malabar established by Banapperumal protected by Arabs allied with the Delhi Sulthanate and Madurai Sultanate and acquired the overlordship of Kerala in 1335 AD. After 1314 the Tulu-Nepalese people (Samanthas, Nairs and Nambuthiris) started migrating from Malabar and occupied all Kerala.

    OCCUPATION OF VENAD

    Two Tulu princesses called Attingal Rani and Kunnumel Ranis to Venad around 1314 AD who established a Matriarchal dynasty at Venad. Attingal Rani was stationed at Attingal and Kunnumel Rani was stationed at Kottarakkara. The Tulu queens allied with AI chieftains.

    END OF TAMIL CHERAI DYNASTY (1102 AD to 1333 AD)

    In 1102 AD the Kodungaloor Villavar Chera dynasty facing threat of invasion by Tulu-Nepalese invaders (Samantha, Nair and Nambuthiri) who had the support of Arabs, shifted their capital to Kollam. At Kollam the Chera(Villavar) dynasty merged with ruling Ai dynasty forming Attingal Rani a branch of Kolathiri dynasty replaced Tamil Villavar Cherai dynasty of Kollam. The last Tamil Cherai ruler of Kollam Veera Udaya Marthanda Varma Veera Pandyan was forced to abdicate in favour of the Tulu Matriarchal dynasties of Attingal Rani and Kunnumel Rani. In 1333 AD Kunnumel Aditya Varma Thiruvadi son of Kunnumel Rani became the first king of Tulu dynasty.

    OCCUPATION OF COCHIN

    Perumbadappu dynasty, a Nambuthiri dynasty ruling at Vannery near Ponnani lake in the Malappuram district moved south to Vellarappalli and Kochi and founded the Kochi Kingdom in 1335 AD. Kochi kings claimed descendency from Sridevi sister of Tulu invader Banapperumal who had Sambandam with a Nambdiri. Cochin kings were known as Nambiadiris and followed Matriarchal succession.

    CONVERSION OF VILLARVATTOM KING

    The Tamil Villarvattom king of Chendamangalam faced opposition from the Tulu-Nepalese dynasty of Cochin kingdom. Villarvattom king and his commanders and martial arts trainers called Panickers got converted to Nestorian Christianity around 1339 AD. Following this in 1340 AD a Naval fleet with Mapilla warriors sent by Samuthiri attacked and destroyed Chendamangalam. The capital of Villarvattom kingdom was shifted to Udayamperoor. Through Edesa Villarvattom king send a letter to Pope seeking help. Pope forwarded the letter to Portuguese king but no help came.

    ReplyDelete
  13. VILMEENKODIApril 26, 2022 at 10:13 AM

    ST.THOMAS LEGEND AT MYLAPORE

    Account of Franciscan Friar Giovanni de' Marignolli of Forence who visited Chennai and in 1347 AD

    The third province of India is called Maabar, and the church of St.Thomas which he built with his own hands is there, besides another which he built by the agency of workmen.

    These he paid with certain very great stones which I have seen there, and with a log cut down on Adam's Mountin Seyllan, which he caused to be sawn up, and from its sawdust other trees were sown. Now that log, huge as it was, was cut down by two slaves of his and drawn to these aside by the saint's own girdle.

    When the log reached the sea he said to it, "Go now and tarry for us in the haven of the city of Mirapolis (Mylapore)

    1 ."It arrived there accordingly, where upon the king of that place with his whole army endeavoured to draw it ashore, but ten thousand men were not able to make it stir.

    Then St.Thomas the Apostle himself came on the ground, riding on an ass, wearing a shirt, a stole, and a mantle of peacock's feathers, and attended by those two slaves and by two great lions, just as he is painted, and called out "Touch not the log, for it is mine! ""How," quoth the king,"dost thou make it out to be thine?

    "So the Apostle loosing the cord where with he was girt, ordered his slaves to tie it to the log and draw it ashore. And this being accomplished with the greatest ease, the king was converted, and bestowed upon the saint as much land as he could ride round upon his ass. So during the day-time he used to goon building his churches in the city, but at night he retired to a distance of three Italian miles, where there were numberless peacocks

    2...and thus being shot in the side with an arrow such as is called frictia, (so thathis wound was like that in the side of Christ into which he had thrust his hand), he lay there before his oratory from the hour of complines, continuing throughout the night to preach, whilst all his blessed blood was welling from his side; and in the morning he gave up his soul to God. The priests gathered up the earth with which his blood had mingled, and buried it with him. By means of this I experienced a distinct miracle twice over in my own person,which I shall relate elsewhere

    1 . Standing miracles are, however, to be seen there, in respect both of the opening of the sea, and of the peacocks

    2 . Moreover whatever quantity of that earth be removed from the grave oneday, just as much is replaced spontaneously against the next. And when this earth is taken in a potion it cures diseases, and in this manner open miracles are wrought both among Christians and among Tartars and Pagans

    3 .That king also gave St.Thomas a perpetual grant of the public steelyard for pepper and all aromatic spices,and no one dares take this privilege from the Christiansbut at the peril of death

    1 .I spent fourdays there; there is an excellent pearl fishery at the place.

    ReplyDelete
  14. VILMEENKODIApril 26, 2022 at 10:14 AM

    ST.THOMAS LEGEND AT MYLAPORE

    CHURCHES BUILT BY ST.THOMAS

    Marignolli says that the Church built by St.Thomas with his own hands was there at Maabar. St.Thomas had built another Church at Mabar with the help of workmen. For the workmen he paid with great(precious) stones. Maabar is the Arabic name for Pandyan kingdom and Tamilnadu in general.

    MIRACLE OF LOG AT SRILANKA

    St.Thomas caused a log cut down at Adam's Mountain(peak) Seyllan(Srilanka) and got it to be sawn up. From its sawdust were sown to germinate other trees. This big log which was cut down by two slaves of St.Thomas. The log was tied with the girdle(belt) of St.Thomas and was drawn to seashore by his two slaves.

    When the log of wood reached the Seashore St.Thomas told it to go and wait for them in the haven (harbour) of the city of Mirapolis(Mylapore).The log floated all the way through sea from Adams peak and reached Madras and was floating at the sea. Then the king of Madras with his whole army and endeavoured to draw the log ashore. But ten thousand men could not draw it to shore.

    ST.THOMAS ATTIRE

    Then St.Thomas the Apostle came to the place wearing a shirt, a stole(a long loose robe) and a mantle(a sleeveless cloak) of peacock feathers. He was accompanied by his two slaves and by two great lions. There was a painting in the church depicting him with a peacock feather cloak, riding an ass and accompanied by his two slaves and two lions. Nestorians usually are iconoclastic who avoided using idols or Pictures. But Marignolli says that he saw a pictue of St.Thomas at the Church.

    Then St.Thomas called out that the log was his and not to touch it. The king queried How was it his. The apostle loosened the cord he had tied around his waist and ordered his slaves to tie it to the log and draw it ashore. The slaves drew the log to the shore without much effort.

    CONVERSION OF CHENNAI KING

    The king was converted and bestowed upon the saint as much land as he could ride round upon his ass. During the day time St.Thomas built his churches in the City. But at night he retired to a place where there were numerous peacocks which was three Italian miles (1.852 km/Roman mile) away. Thus St.Thomas built two churches at St.Thomas Mount. He built many Churches in the Madras city during the day time. In the night time he rested at Mylapore where there used to be numerous Peacocks.

    MARTYRDOM OF ST.THOMAS

    St.Thomas was shot with an arrow called Frictia on his side. By this his wound resembled the left flank wound of Jesus Christ into whist he had thrust his hand. He lay there after his complines(evening prayer) preaching throughout night while his blessed blood was welling by his side. In the morning St.Thomas gave up his soul to God. The priests gathered the earth sodden with his blood and buried it with him.

    HOLY SOIL OF THE GRAVE

    Because of this John of Marignolli experienced a miracle twice over his own person. Miracles of opening of the sea and Peacocks were seen there Whatever quantity of the earth removed from the grave oneday the same amount is replaced spontaneously next day. When this earth is taken as a potion it cures diseases. Because of this miraculous power the earth is taken by Christians and among Tartars (Muslims) and Pagans(Hindus)


    That king also gave St.Thomas a perpetual grant of the public steelyard for pepper and all aromatic spices, and no one dares take this privilege from the Christians but at the peril of death.


    Marignolli spent fourdays there. There was an excellent pearl fishery at the place. By pearl fishery Marignolli means Tuticorin but it is 600 km away. Other possibility is that St.Thomas tomb was actually at Kayalpattinam a seaport at pearl fishery coast. Peacocks are found there too.

    ReplyDelete
  15. VILMEENKODIApril 26, 2022 at 10:15 AM

    ST.THOMAS LEGEND AT MYLAPORE

    TWO MARTYRDOMS

    According to Acts of Thomas St.Thomas was executed at a hill called Calamina (Kala-Minar in Jaghatu)in the Ghazni province of Afghanistan by a Indo-Greek king Misdeus in 46 AD. Under the orders from King Misdeus four soldiers stabbed him with spears. After that St.Thomas's body was interred in a Royal sepulchre.

    But after one year when King Misdeus opened the tomb of St.Thomas he found no body. Misdeus was told that the disciples of St.Thomas stole his body and had taken it to Edessa. Unless by a remote chance that St.Thomas survived the injuries and was rescued by his disciples his second martyrdom at Chennai at 72 AD is not possible.

    DEPICTION OF ST THOMAS

    After the arrival of Portuguese St.Thomas is depicted in the western style holding a Crozier. The earlier Indian depiction of St.Thomas wearing a Shirt, Stole and a mantle made of Peacock feather and also riding an ass, accompanied by two Slaves and two Lions is not seen in any Church. There is no depiction of St Thomas with Peacocks seen in any Church.

    SRILANKAN VISITS

    t.Thomas bringing logs from Adams peak to Chennai is a little known legend to Srilankans.

    MULTIPLE CHURCHES

    Marignolli's account states St.Thomas built many Churches at Chennai. But the exact locations of these churches is not known.

    SLAVES

    Acts of Thomas says that he was sold by Jesus himself as a slave to Indian merchant. St.Thomas himself owning two slaves unique to Mylapore kegend. These two slaves names are not known. There is no information regarding conversion of these slaves. These Tamil slaves perhaps were never converted by St.Thomas as St.Thomas preferred to convert higher classes of people only.

    KINGS AND BRAHMINS

    St.Thomas preferred to convert Kings and Brahmins and Jews. Indo-Parthian king Gonophares and his family was Baptised by St.Thomas in 46 AD. Similarly Indo-Greek King Misdeus's family was also had been converted by St.Thomas. The Chennai King also was converted but his name is not Known. There is no indication he ever talked Tamil or other Dravidian languages. St.Thomas could have preached in Aramaic and Hebrew.

    St.Thomas might have mastered Sanskrit enabling him to convert Nambuthiris (The ancient Brahmins of Tamilaham were Andhanar, Vedhiar and Parpanar).The ancient Liturgical language of Indian Christians could be most likely Sanskrit. However most of the St.Thomas christians (Nestorians) were centred at Seleucia Ctesiphon, capital of Sassanian Persia.

    With the arrival of Nestorian Christians from Persia after 486 AD St.Thomas Christians of Chennai and Kodungaloor might have accepted Syriac as their Liturgical language.

    Dravidian people of ancient Kerala and Tamilnadu however knew neither Hebrew nor Sanskrit and could not understand the preachings of St.Thomas. Though St.Thomas was a fisherman from Galilee he had mastered Architecture and Palace building according to Acts of Thomas. St.Thomas was also called Didymus (Twin of Jesus) possibly his physical resemblance to Jesus Christ.
    Though St.Thomas was a Fisherman by profession he avoided converting fishermen.

    ReplyDelete
  16. VILMEENKODIApril 26, 2022 at 10:18 AM

    NESTORIANISM
    _____________________________________

    Alexander's invasion of middle east, Persia and India favoured the spread of Christianity to east. It also spread the Greek and Aramaic languages to the east.

    ARAMAIC LANGUAGE

    Jesus himself had conversed in Aramaic and not Hebrew. Hebrew remained the literary language of Jews. Syriac language was Neo-Aramaic language which was closely related to the Aramaic, spoken language of ancient Judea.

    SELEUCID EMPIRE

    Seleucia was built in 305 BC on the west bank of Tigris in Mesopotamia north of Babylon by Seleucus I Nicator. Seleucia was the capital between 305 BC–240 BC. Later under Sassanians (Persian) Seleucia-Ctesiphon became the centre of Church of the East (Nestorianism).

    ANTIOCH

    Seleucus I Nicator also built Antioch in Syria (now Antakya, Turkey) in 300 BC. Antioch was the capital between 240 BC–63 BC.

    EDESSA

    Edessa (Şanlıurfa, Turkey) was also built by Seleucus I Nicator in the upper Mesopotamia.

    BABYLON

    Babylon became a centre of Jews under Greeks. Babylonian Jews revolted against Parthian rule in 11 AD under Jewish brothers Anilai and Asinai who ruled Babylon between 18 AD to 33 AD. At the Seleucid Greek cities Seleucia, Antioch and Edessa both Greek and Syriac Christianity evolved. Both were culturally Greek. Ancient Greek cities Edessa (Selçuk), Chalcedon (Kurbağalıdere), Nicea (İznik) formed the cradle of Eastern Christianity.

    BYZANTIUM

    Syriac Christianity evolved under the umbrella of Eastern Roman Empire or The Byzantian empire infact which was actually Greek .Since Turkey, Syria and Iraq were under the Eastern Roman empire dominated by Greeks. Compared to Romans Byzantian Greeks were more tolerant to Christianity from the beginning.

    All the eastern Christian customs including Syriac Christianity evolved from Greek Christianity and not from Arabs or Jews. Eastern Orthodox, Syriac Orthodox, Nestorianism (Now Syro-Roman) all evolved in Nicaea, Edessa and Antioch. NICEAN CREED followed by most of the Christians was formulated here.

    NESTORIANISM

    In Kerala Christians practised Nestorianisn prior to the arrival of Poruguese in 1498 AD. Nestorianism or Church of the East was considered a heretic form of Christianity by the rest of the Christendom.

    NESTORIUS

    Nestorianism was based on the teachings of Nestorius Patriarch of Constantinople. Nestorius belonged to ANTOCHIAN SCHOOL OF THEOLOGY. Around 428 ad Nestorius started teaching that Jesus had two Natures one human and other Logos. Jesus had two hypostases and actually two different persons. This theory was called RADICAL DYOPHYSITISM which differed from the ORTHODOX DYOPHYSITISM practiced by the rest of the Christians ie Roman Catholics and Eastern Orthodox of Byzantium.

    Nestorius argued that Jesus was only human and God is different from him. Nestorius refused to call Mary Mother of God (THEOTOKOS). Instead he called Mary Mother of Christ. This was considered blasphemous by most Christian's. Cyril the Patriarch of Alexandria led the opposition to Nestorius.

    COUNCIL OF EPHESUS

    In the ecumenical council convened at 431 AD by Byzantine Emperor THEODOSIUS, Nestorius was denounced as a heretic, deposed from his post as Bishop and exiled. The theology he created was called Nestorianism. The non-Ephesine followers of Nestorianism were forced to move out of Antioch in the Eastern Roman Empire to SELEUCIA CTESIPHON at the banks of Tigris river which was the capital of Sassanian Persian Empire around 486 AD. Seleucia Ctesiphon is now part of Iraq.

    ReplyDelete
  17. VILMEENKODIApril 26, 2022 at 10:19 AM

    NESTORIANISM
    _________________________________________

    FEATURES OF NESTORIANISM

    Nestorianism resembled other Abrahamic religions such as Judaism but quite different from Christianity.

    DIVINITY OF JESUS

    Nestorians did not believe in the divinity of Jesus. Jesus was only a man directed by Holy spirit according to Nestorius. Mary was not to be addressed as Mother of God by Nestorians as they did not consider Jesus as God. Mary was addressed as Mother of Jesus or Mother of Christ.

    ICONOCLASM

    Nestorians were iconoclastic and their churches displayed SINGLE WOODEN CROSS. Their churches did not have any idol of Jesus, Mary, Apostles or Saints. Nestorian Churches were simple structures lacking any kind of decoration. No towers or arches or Baroque or Gothic style existed. They were not colourful. Nestorians revered saints but neither the pictures of Saints or idols can be kept at home or worshipped.

    CIRCUMCISION

    Nestorians practised Circumcision. Nestorius told his flock that Jesus himself circumcised hence all the Nestorians should do Circumcision as well.

    NESTORIAN ERRORS

    The Peshitta Bible used by Nestorians were slightly different from other Syriac bibles which denied the Divinity of Jesus and the position of Jesus as Mother of God. This was called Nestorian errors by other sects. Nestorian theology was Radical Dyophysite meaning Jesus has two Natures( Human and Logos) two persons and and two hypostases and completely split.


    NESTORIAN THEOLOGY VS OTHERS

    In the early days of Christianity, Christian's were questioned by people.

    1. If Jesus was God how come he was crucified and died ? To whom did Jesus pray at Gethsemane park ?

    2. If possible you may relieve me of this role. Whom did crucified Jesus call ? Eli Eli Lama Sabaktani -- My God My God why have you forsaken me. Was he praying to God ?.

    To answer these questions early Bishops adopted the Dyophysite theory that Jesus was half man half God. This is derived from earlier Trinity theory otherwise called Trinitrianism. Father and Son used as God and Human forms.

    Radical Dyophysite II NESTORIANISM
    Orthodox Dyophysite Y ROMAN CATHOLIC
    Monophysite l JACOBITE

    Nestorian Radical diaphysite theology with two natures two Persons and two hypostases is radically different from other sects. As Nestorius claimed Jesus was only human guided by Holy spirit. Roman Catholicism , Protestants Eastern Orthodox and rest of the Christendom used Orthodox Dyophysite theology ie Jesus has one Person and has one hypostases but two Natures, Human and God.

    ANTAGONISM OF OTHER SECTS OF CHRISTIANITY

    Nestorians thus differed from other sects by their Nestorian Errors

    1. Jesus was not God but a human

    2. Mary was not Mother of God but Mother of Jesus.

    PORTUGUESE REFORMS

    Portuguese who were overwhelmed by the presence of Christian population in India did not like the Nestorian theology.

    Portuguese with the help of Mar Jacob Abuna(1503) tried to correct it immediately after their arrival. They succeeded in banning Radical Dyophysitism and Nestorianism.

    Portugues converted the whole Syrian population to Roman Catholicism. Roman Catholics believe Jesus as God and Mary as the Mother of God. Though Eastern rites is derived from Nestorian rites Nestorian errors have been corrected,

    Portuguese saved the Christian population of Kerala from complete annihilation at the hands of Samuthiri and Arabs.
    If Portuguese had not come Arabs would have dominated whole of Kerala. They built magnificent Basilicas and Cathedrals.The Christian population leaped from 30000 at 1504 to 200000 in 1660 AD.

    In modern times Portuguese are not hailed as Great reformers but as Villains. But their Blood and efforts have radically transformed Christianity in Kerala.

    ReplyDelete
  18. VILMEENKODIApril 26, 2022 at 10:23 AM

    NESTORIANISM

    NESTORIUS IN TOLDOT YESHU

    Toldot Yeshu was a Apocryphal book written in the 5th century AD. This book gives a brief description of the life of Nestorius.

    The following is chapter 7 of the TOLDOT YESHU:

    1. Now after a long time the kingdom of Persia arose.
    2. And a certain one went forth from them and made a mock of them, even as the heretics had made a mock of the wise men.
    3. And he said to them, Paul erred in his writing when he said to you, Be not circumcised: for Yeshua was circumcised.
    4. Moreover Yeshua said, I am not come to diminish a single word of the law of Moses, not even one sign; but to fulfill all his words.
    5. And this is your reproach which Paul laid upon you when he said, Be not circumcised.
    6. And Nestorius said unto them, Circumcise yourselves, for Yeshu was circumcised.
    7. Furthermore Nestorius said, Ye are idolaters that say, Yeshua is God, seeing that he was born of a woman. Only the Holy Spirit ministered through him as with the prophets.
    8. And Nestorius began to debate with the Nazarenes: he persuaded their wives.
    9. He said unto them, I will enact that no Nazarene shall have two wives.
    10. And as Nestorius became detestable in their sight there arose a strife between them, in so much that a Nazarene would not pray to the abomination of Nestorius, neither a Nestorian to the abomination of the Nazarenes.
    11. Thereafter Nestorius went to Babylonia, to a certain place the name of which is Chazaza, and all fled before him.
    12. And the women concealed themselves, for Nestorius was a violent man.
    13. The women said to him, What wilt thou of us?
    14. He said unto them, I will only that ye receive of me the bread and wine offering.
    15. Now it was a custom of the women of Chazaza to carry in their hands large keys.
    16. He gave one of them the offering; and she cast it on the ground.
    17. Then the women threw the keys, which were in their hands, and smote him so that he died.
    18. And the strife continued between them for a long time.
    _________________________________________

    5.6 According to this book Nestorius promoted circumcision among his followers.
    7. Nestorius despised idolatry. He argued that Jesus born of a woman was only human but a prophet guided by holyspirit.
    9. Nestorius enforced Monogamy among Nazarenes

    CIRCUMCISION

    The early Nestorians practised Circumcision similar to Coptic and Ethiopean Christions. Until Portuguese arrival only Nestorianism existed in India. So among these Indian Nestorians also circumcision might have been an accepted practice from 500 AD to 1200 AD.

    In the thirteenth century however Nestorians not only abandoned the practice of Circumcision, but opposed this practice outside muslim countries.

    CHINA

    Isa Kelemechi Nestorian official at the Yuan court of Kublai Khans Mongol empire was instrumental in promoting Anti-Muslim prohibitions such as Circumcision and Halal slaughtering.

    ________________________________________

    ReplyDelete
  19. VILMEENKODIApril 26, 2022 at 10:24 AM

    NESTORIANISM

    NESTORIAN HERESY

    Nestorianism was considered a heretic form of Christianity. Nestorians were not allowed to stay in the rest of Christendom. Nestorians were not welcome in Europe Rome and Byzantium. Nestorians could migrate only to eastern countries. Strangely this heretic form of religeon which denied the divinity of Jesus and denied the Godmother status spread to India and China.

    NESTORIAN ERRORS

    The Christian's other than Nestorians criticised the portions of Nestorian Theology which portrayed Jesus only as a human and denying Mary Mother of God status. These portions in the Nestorian Theology were called Nestorian errors. Portuguese priests in India were offended by the Nestorian stance that Jesus was not God.

    Portuguese under Archbishop Menezes in India strived hard to remove the books from Usage which contained the Nestorian Heresy ie Nestorian errors. If the errors were minimal Roman Catholic priests under Menezes corrected the bibles by hiding those lines with ink before allowing the Indian Church to use them in their Churches.

    NESTORIAN HIERARCHY

    Nestorian Patriarch was also called Catholicos was the head of the church. Patriarch always took the name Mar Shimon. Though Nestorians were converted by St.Thomas their Patriarchs preferred to call themselves as Simon (Peter), an apostle who occupied a higher ecclesiastical position than St.Thomas. Under the Patriarch Metropolians, Bishops, Priests (presbyter) and Deacons come.

    ReplyDelete

Subscribe to: Post Comments (Atom)

DETAILS OF THE CHURCHES EXPLORED IN THIS BLOG


I) LIST OF CHURCHES

The blog will go through 234 churches established at various periods, out of which 23 are sites associated with the legends of St. Thomas, the Apostle (1st century A. D.); 148 churches are dated between 2nd and 16th centuries; and 63 churches are from 17th and 18th centuries. It must be noted that the chronologies of the churches listed below, especially the ones before the arrival of Portuguese in 1498 are mostly based on information gathered from local traditions as well as the data given in respective church souvenirs, diocesan directories, ecclesiastical records etc. It is quite intriguing how St. Thomas Christians assign such specific early dates purely based on traditional accounts, when archaeological or epigraphical data supporting these claims are sadly negligible to nil. Today, neither a pre-16th century church building survive in their original built-form nor a complete sample exists in Kerala. This should not strike you as particularly odd since most early churches were small, built of perishable materials like thatched palm leaves, straw, bamboo poles, wood etc., and they would not have lasted more than a few decades in the harsh monsoon weather conditions of Kerala. A significant proportion of the current church buildings are from mid- 20th century or later periods and they have been renovated or rebuilt several times since inception and are beyond recognition of their original form. Nevertheless, indigenous architectural elements and characteristics of the pre-Portuguese buildings are still retained in certain forms or patterns in a few surviving old churches. Unfortunately, given the popular trend among the parishioners to demolish old and unfashionable church buildings with massive and luxurious concrete structures with bold expressions, these old churches of traditional forms are also prone to significant alteration or total destruction.

Documented evidence and reports from early Portuguese period suggest around 100 churches existed at the time of the Synod of Udayamperoor/Diamper (1599) that can be classified as pre-Portuguese. However, when multiple foundation dates are reported for a church, it is generally safe to accept the later dates as the more reliable ones. Regarding the supposed first-century settlements, most of the sites shown today are relatively modern and meant to commemorate and symbolically represent events associated with the St. Thomas legends of the location. For instance, Azhikode (No: 1) and Kokkamangalam (No: 4) claim St. Thomas connection, but foundation of the earliest shrines on the site was laid only in the 20th century. On the other hand, churches in Palayur (No:2), North Paravur (No:3), Niranom (No:5), Thiruvithancode (No: 7) and Mylapore (No: 8 to 10) are older and definitely pre-Portuguese in origin. In certain cases, rival factions argue over who holds the ancient site and have churches close to each other, eg. South Paravur (No: 56 & 57), Chembu (No: 111 & 112), Punnathra (No: 174 & 175) etc. Similarly, when multiple churches at a location share identical establishment dates, the later dates are more acceptable, eg. Angamaly (No: 36, 41 & 41), Akaparambu (No: 38 & 39) etc. Take the case of Karakunnam twin churches (No: 92 & 120), the Catholic Church was established only in early 19th century and a 14th century date can be easily discarded.

The abbreviations used here mainly refer to the various denominations of St. Thomas Christians: SM, Syro Malabar; SO, Syrian Orthodox; LC, Latin Catholic; MT, Mar Thoma Church; MIC, Malabar Independent Church; KN-J, Knanaya Jacobite; KN-C, Knanaya Catholic; CSI, Church of South India; ASI, Archaeological Survey of India. The churches in Chennai are abbreviated RC (for Roman Catholic) and are shown separately since they do not belong the Syro-Malabar Catholic community of Kerala. The majority of indigenous churches (about 70%) discussed in this blog are currently owned by three main denominations of the Syrian Christians of Kerala, viz. the Syro-Malabar Catholic (107 Churches), the Jacobite Syrian Orthodox and the Malankara Orthodox Syrian Churches, the latter two are Oriental Orthodox sister churches and are classified under Syrian Orthodox (together they own 54 Churches). The LC churches (a total of 56 here, but the list is incomplete) in general are not pre-Portuguese (with rare exceptions) in origin and have hardly preserved any indigenous or Syrian Christian elements, but are still included since their foundation dates are pre-1800. The Knanaya communities (Catholic and Jacobite) do not consider themselves St. Thomas Christians but believe their ancestry to be from the Jewish Christians migrated from Middle East in the 4th Century A. D., and they own 7 historic pre-Portuguese churches. The church buildings belonging to Syro-Malankara (Catholic) and Church of East (Chaldean) denominations are not considered as they are 19th century or even later in origin. The post-synod of Diamper churches explored here are limited to the 17th and 18th centuries only. Interestingly, Tipu Sultan’s invasion coincides with late 18th century and has resulted in the destruction of many churches and the beginning of 19th century was a new phase with the emergence of novel Christian settlements and churches. Leaving aside a few architecturally important churches, I have not included structures whose foundation dates are from 1800 and afterwards. Most of the photographs were taken during my visit to the sites from 2015 to 2018.

THE COMPLETE LIST OF 234 CHURCHES-arranged chronologically based on the earliest traditional dates of establishment

No.

Place

District

Name

Date

1

Azhikode, Kodungalloor

Thrissur

St. Thomas/Mar Thoma Pontifical Shrine (SM)

1st C., 1953

2

Palayur

Thrissur

St. Thomas Forane Church (SM)

1st C.

3

North Paravur

Ernakulam

St. Thomas Forane Church, Kottakkavu (SM)

1st C.

4

Kokkamangalam/Kokkothamangalam

Alappuzha

St. Thomas Church (SM)

1st C., 1900

5

Niranam

Pathanamthitta

St. Mary's  Valiyapally (SO)

1st C.

6

Nilackal/Chayal

Pathanamthitta

St. Thomas Church (Ecumenical)

1st C., 1983

7

Thiruvithamcode, Nagercoil

Tamil Nadu

St. Mary's Church or Thomayar Kovil Arapally (SO)

1st C.

8

Mylapore, Chennai

Tamil Nadu

St. Thomas/San Thome Basilica (RC)

1st C., 1523

9

St Thomas Mount, Chennai

Tamil Nadu

St. Thomas Mount National Shrine & Our Lady of Expectation Church (RC)

1st C., 1523

10

Little Mount, Chennai

Tamil Nadu

Shrine of Apostle St. Thomas & Our Lady of Good Health Church (RC)

1st C., 1551

11

Raja Annamalaipuram, Chennai

Tamil Nadu

Descanso or Our  Lady of Visitation Church

1st C., 1650-1683

12

Piravom

Ernakulam

St. Mary's Piravom Valiyapally/Rajadhirajah (3 Kings) Church (SO)

4th BC, 2nd C., 390, 9th Cent

13

Arthat

Thrissur

St. Mary’s Orthodox Cathedral (SO)

1st C., 999

14

Aruvithura (Erattupetta)

Kottayam

St. George Forane Church (SM)

1st C., 151, 301

15

Cherpunkal

Kottayam

Mar Sleeva (Holy Cross) Forane Church (SM)

1st C., 1096, 1111-12

16

Kothamangalam

Ernakulam

St. Mary/Martha Mariyam Cathedral Valiyapally (SO)

1st C., 4th C., 498, 1240, 1340, 1343

17

Malayattoor

Ernakulam

St. Thomas/Mar Thomma Kurishumudy Church (SM)

1st C., 1595

18

Maliyankara

Ernakulam

St. Thomas Chapel (LC)

1st C., 1953

19

Mathilakam

Thrissur

St. Joseph's Church (LC)

1st C., 1767

20

Mylacombu

Idukki

St. Thomas Forane Church (SM)

1st C., 600, 686

21

Mattel Thuruth

Alappuzha

St. Thomas Mattel Church (SM)

1st C.

22

Port Kollam, Pallithottam

Kollam

St. Mary/Our Lady of Purification Church (LC)

1st C., 1329

23

Thuruthoor

Ernakulam

St. Thomas Church, Sinai Mount (LC)

1st C., 1914

101-1499

24

Kuravilangadu

Kottayam

St. Mary’s Forane (SM)

105, 335, 345

25

Mattam/Mattom

Thrissur

St. Thomas Forane (SM)

140, 480, 550, 900

26

Pallippuram-Cherthala

Alappuzha

St. Mary’s Forane (SM)

290, 3rd C.

27

Ambazhakad

Thrissur

St. Thomas Forane (SM)

300

28

Chengannoor

Alappuzha

St. Mary's. Old Syrian Church (SO & MT)

300, 1175

29

Kadambanad

Pathanamthitta

St. Thomas Orthodox Cathedral/Valiyapally (SO)

325

30

Thevalakkara

Kollam

Mar Abo/Martha Mariam Church (SO)

4th C., 9th C.

31

Pazhanji

Thrissur

St. Mary's Church (SO)

4th C., 1249, 1852

32

North Pudukad

Thrissur

Our Lady of Mount Carmel (SM)

400

33

Parappukkara

Thrissur

St. John's Forane (SM)

400

34

Puthenchira

Thrissur

St. Mary’s Thazhathapally (SM)

400

35

Kaduthuruthy

Kottayam

St. Mary’s Forane Valiyapally (KN-C)

400, 510, 1456, 1500

36

Angamali

Ernakulam

St. Mary’s Jacobite Syrian Soonoro Cathedral (SO)

409, 9th C.

37

Kalloorkadu/Champakulam

Alappuzha

St. Mary’s Forane Church (SM)

427, 550

38

Akaparambu

Ernakulam

Mar Saabor Aphroth Church (SO)

450, 825

39

Akaparambu

Ernakulam

Ss. Gervasis and Prothasis Church (SM)

450, 1541

40

Angamali

Ernakulam

St. George Basilica (SM)

450

41

Angamali

Ernakulam

St. Hormis Kizhekkepally (SM)

480, 1540, 1585

42

Kuruppampady

Ernakulam

St. Mary’s Jacobite Syrian Cathedral (SO)

498, 1067, 1150, 1240, 1300, 1355

43

Kottoor, Kolencherry

Ernakulam

St. George Orthodox Syrian Church (SO)

5th C., 9th C., 15th C.

44

Paliakkara, Thiruvalla

Pathanamthitta

St. George Orthodox Church (O)

5th C., 1814-1815

45

Enammavu

Thrissur

Our Lady of Mount Carmel (SM)

500, 510

46

Edapally

Ernakulam

St. George Forane Church (SM)

503, 593

47

Muttuchira

Kottayam

Holy Ghost Forane Church (SM)

510, 550, 1400

48

Udayamperoor

Ernakulam

Ss. Gervasis & Prothasis/St Mary's/Synod of Diamper Old Church (SM)

510

49

Chalakudy

Thrissur

St Mary’s Forane Church (SM)

600

50

Moozhikulam

Ernakulam

St. Mary’s Forane Church (SM)

601, 650, 691

51

Kolenchery

Ernakulam

Ss.Peter and Paul Church (SO)

650, 1474-75

52

Thumpamon

Pathanamthitta

St. Mary's Orthodox Cathedral (SO)

717

53

Karingachira

Ernakulam

St. George Jacobite Syrian Cathedral (SO)

722

54

Kandanad

Ernakulam

St. Mary's Orthodox Church (SO)

775

55

Thazhekkad-Avittathoor

Thrissur

St. Sebastian Church  (SM)

800

56

South Paravur

Ernakulam

St. John the Baptist Church (SO)

802

57

South Paravur

Ernakulam

St. John the Baptist Church (SM)

802

58

Manakodam, Thekke Thuravoor

Alappuzha

St. George Forane Church (LC)

805, 1640

59

Kayamkulam

Alappuzha

Kadeesha Orthodox Cathedral (SO)

824

60

Kothanalloor

Kottayam

Ss.Gervasis & Prothasis Forane Church (SM)

826, 1220, 1320

61

Karthikapally

Alappuzha

St. Thomas Orthodox Cathedral (SO)

829, 1240, 1581

62

Athirampuzha

Kottayam

St. Mary’s Forane Church (SM)

835

63

Kundara

Kollam

St. Thomas Orthodox Valiyapally (SO)

835

64

Kanjoor

Ernakulam

St. Mary’s Forane Church (SM)

863, 1001

65

Kadamattom

Ernakulam

St. George Syrian Orthodox Church (SO)

865, 950

66

Pazhuvil

Thrissur

St. Antony's Forane Church (SM)

883, 960

67

Kottayam

Kottayam

St. Mary's Valiyapally (KN-J)

890, 1550

68

Kallada West

Kollam

St. Mary's Orthodox Valiyapally/Mar Anthrayos (SO)

9th C.

69

Mundenveli/Mundamveli

Ernakulam

St. Loius/Santiyago Church (LC)

9th C.

70

Arimpur

Thrissur

St. Antony's Church (SM)

900

71

Malayattoor

Ernakulam

St. Thomas Church/Thazhathapally (SM)

900

72

Nakapuzha

Ernakulam

St. Mary’s/Mother of Mercy Church (SM)

900

73

Velayanad /Veliyanad

Thrissur

St. Mary's Old Church (SM)

900

74

Pallikkara-Morakkala

Ernakulam

St. Mary's Jacobite Syrian Cathedral (SO)

905

75

Manarcadu

Kottayam

St. Mary's Jacobite Syrian Cathedral (SO)

910, 920

76

Mapranam

Thrissur

Holy Cross/Mar Sleeva Church (SM)

928

77

Manjapra

Ernakulam

Holy Cross Forane Church (SM)

943, 1401

78

Mavelikara

Alappuzha

St. Mary’s Orthodox Church/Puthiyakkavu Pally (SO)

943, 964

79

Chennamkary West

Alappuzha

St. Joseph's Church (SM)

977, 1801

80

Vadayar

Kottayam

Infant Jesus Church (SM)

977, 997, 1001

81

Arakuzha

Ernakulam

St. Mary’s Forane Church (SM)

999

82

Kottekad

Thrissur

St. Mary’s Assumption Forane Church (SM)

999

83

Nediyassala

Idukki

St. Mary’s Church (SM)

999, 1400

84

Kadaplamattom

Kottayam

St. Mary’s Church (SM)

10th C.

85

Mattancherry

Ernakulam

Church of our Lady of Life (LC)

10th C., 16th C.

86

Kaduthuruthy

Kottayam

St. Mary's Thazhathapally (SM)

1001, 1009

87

Vadakara

Ernakulam

St. John's Jacobite Syrian Church (SO)

10th C., 1096

88

Pala

Kottayam

St. Thomas Cathedral (SM)

1002

89

Bharananganam

Kottayam

St. Mary’s Forane Church (SM)

1004, 1100

90

Muttam, Cherthala

Alappuzha

St. Mary’s Forane Church (SM)

1023

91

Chowara

Ernakulam

St. Mary's Church (SM)

1025, 1100

92

Karakunnam

Ernakulam

St. Mary's Jacobite Syrian Cathedral (SO)

1065, 14th C., 1792

93

Chendamangalam

Ernakulam

Holy Cross Church (SM)

1075, 1201, 1577

94

Lourdupuram, Kanjiramkulam

Thiruvananthapuram

Our Lady of Lourdes (LC)

1087, 1905, 1914

95

Kannamcode, Adoor

Pathanamthitta

St. Thomas Orthodox Cathedral (SO)

1100

96

Mulanthuruthy

Ernakulam

Marthoman/St. Thomas Church (SO)

1100, 1125, 1225, 1575

97

Ernakulam

Ernakulam

St. Mary’s Cathedral/Our Lady of Ports/Thekkepally (SM)

1112, 1175

98

Mammalassery

Ernakulam

Mar Michael Orthodox Church (SO)

1113, 1159

99

Changanacherry

Kottayam

St. Mary’s Metropolitan Cathedral/Valiyapally (SM)

1117, 1177

100

Edakochi

Ernakulam

St. Lawrence Church (SM)

1119

101

Kudamaloor

Kottayam

St. Mary’s Forane Church (SM)

1125, 1175, 1425, 1505

102

Vettikkal

Ernakulam

St. Thomas Dayara Chapel (SO)

1125, 1200, 1815

103

Mulakulam

Kottayam

Mar Yuhanon Ihidoyo Orthodox Church (SO)

1134, 16th C.

104

Cheppadu

Alappuzha

St. George Orthodox Valiyapally (SO)

1175

105

Thripunithara

Ernakulam

Nadamel St. Mary's Jacobite Syrian Church (SO)

1175

106

Palluruthy

Ernakulam

St. Mary's Syrian Church (SM)

1191

107

Chittatukkara

Thrissur

St. Sebastian's Church  (SM)

1200, 1770

108

Vaipur

Pathanamthitta

St. Mary's Pazhayapally (SM)

1212

109

Alangad

Ernakulam

St. Mary’s Church (SM)

1300

110

North Kuthiathode

Ernakulam

St. Thomas Old Church (SM)

1301

111

Chembu/Chempu

Kottayam

St. Thomas Jacobite Syrian Church  (SO)

1306-07, 1370

112

Chembu/Chempu

Kottayam

St. Thomas Church (SM)

1306-07, 1370

113

Vaikkom

Kottayam

St. Joseph's Forane Church (SM)

1309, 1391, 1809

114

Muthalakodam

Idukki

St. George Forane Church (SM)

1312

115

Kallooppara

Pathanamthitta

S.t Mary's Orthodox Church  (SO)

1339

116

Njarackal

Ernakulam

St. Mary’s Church  (SM)

1341, 1451

117

Koratty

Thrissur

St. Mary’s Forane Church (SM)

1381

118

Poonjar

Kottayam

St. Mary’s Forane Church (SM)

1381, 1542, 1600

119

Kovilthottam, Chavara

Kollam

St. Andrew's Church (LC)

1398

120

Karakunnam

Ernakulam

BVM Rosary (St. Mary) Catholic Church (SM)

14th C., 1817

121

Puthupally

Kottayam

St. George Orthodox Church  (SO)

14th C., 1557

122

Alappuzha

Alappuzha

Mar Sleeva Forane Church (SM)

1400

123

Kottapady

Thrissur

St. Lazar's Church (SM)

1400

124

Vallam, Chelamattom-Rayonpuram

Ernakulam

St. Theresa of Avila Forane Church (SM)

1401

125

Thathampally

Alappuzha

St. Michael's Church (SM)

1404, 1600

126

Purakkad

Alappuzha

Holy Cross Church (SM)

1410, 1570

127

Maramon

Pathanamthitta

Mar Thoma/St Thomas Church (MT)

1440

128

Kanjirappilly

Kottayam

St. Mary’s Pazhayapally or Akkarapally (SM)

1450

129

Ramapuram

Kottayam

St. Augustine's Church (SM)

1450, 1599

130

Kothamangalam

Ernakulam

Mar Thoma/St. Thomas Jacobite Syrian Cheriapally (SO)

1451, 1455

131

Nechoor

Ernakulam

St. Thomas  Jacobite Syrian Orthodox Church (SO)

1455

132

Kudavechur

Kottayam

St. Mary’s Church/ Vechoor Church (SM)

1463

133

North Paravur

Ernakulam

St. Thomas  Jacobite Syrian Church (SO)

1490, 1566

1500-1599

134

Thumpoly

Alappuzha

St. Thomas Church (LC)

1500, 1600

135

Valappad

Thrissur

St. Sebastian's Church (SM)

1500

136

Burnassery, Kannur

Kannur

Holy Trinity Cathedral (LC)

1501, 1792

137

Kothamangalam

Ernakulam

St. George's Cathedral (SM)

1501, 1770

138

Saude, Mundamveli

Ernakulam

Church of Our Lady of Health (LC)

1501

139

Kanjirakode, Kundara

Kollam

St. Antony's Forane Church (LC)

1502

140

Fort Kochi

Ernakulam

St. Francis Assissi Church (CSI)

1503

141

Pallipuram/Palliport

Ernakulam

Basilica of Our Lady of Snow/Manjumatha Church (SM)

1503, 1507, 1602

142

Vypin-Ochanthuruth

Ernakulam

Cruz di Milagres Church/Kurishingal (LC)

1503 , 1560, 1573

143

St Angelo Fort, Kannur

Kannur

St. James Chapel (ASI)

1505

144

Fort Kochi

Ernakulam

Santa Cruz Cathedral Basilica (LC)

1505

145

Tuet/Tuyyam

Kollam

St. Sebastian's Church (LC)

1510, 1745

146

Kozhikode

Kozhikode

Mother of God Cathedral (LC)

1513, 1599

147

Thirumullavaram

Kollam

St. John the Baptist Church (LC)

1518

148

Kollam

Kollam

Kadeesa Syrian Orthodox /St. Thomas Church (SO)

1519

148a

Elanji

Ernakulam

Ss. Peter & Paul Forane Church (SM)

1522

149

Vallarppadam

Ernakulam

Basilica of Our Lady of Ransom (LC)

1524

150

Mayyanad, Kottiyam

Kollam

St. Jacob's Church (LC)

1527

151

Thangasseri

Kollam

Infant Jesus Cathedral (LC)

1529

152

Valiathura

Thiruvananthapuram

St. Antony’s Forane Church (LC)

1530

153

Thuruthipuram

Ernakulam

St. Francis Assissi Church (LC)

1531, 1533

154

Thankey, Kadakkarappally

Alappuzha

St. Mary's Forane Church (LC)

1538, 1583

155

Maruthoorkulangara, Karunagapally

Kollam

Three Kings Church (LC)

1548

156

Mattancherry

Ernakulam

Holy Cross/Bent Cross Church (SM)

1550

157

Pulinkunnu

Alappuzha

St. Mary's Forane Church (SM)

1557

158

Mampally, Anjengo

Thiruvananthapuram

Holy Spirit Church (LC)

1568

159

Omallur, Manjanikkara

Pathanamthitta

St. Thomas Syrian Orthodox Valiyapally  (SO)

1573

160

Kottayam

Kottayam

St. Mary's Orthodox Syrian Church/Cheriyapally (SO)

1575, 1579

161

Chungam

Idukki

St. Mary's Forane Church (KN-C)

1579

162

Kallissery

Alappuzha

St. Mary's Knanaya Catholic Valiyapally (KN-C)

1580

163

Kayamkulam

Alappuzha

St. Antony's Church (LC)

1580

164

Neendakara

Kollam

St. Sebastian's Church (LC)

1580

165

Arthunkal

Alappuzha

St. Andrew's Forane Basilica (LC)

1581, 1584, 1590

166

Kattoor

Alappuzha

St. Michael's Forane Church (LC)

1590

167

Koduvila

Kollam

St. Francis Xavier Church (LC)

1598

168

Kozhencherry

Pathanamthitta

St. Thomas Mar Thoma Church (MT)

1599

169

Venduruthy

Ernakulam

Ss. Peter & Paul Forane Church (SM)

1599

170

Venmony

Alappuzha

St. Mary's Orthodox Valiyapally (SO)

pre-1599

1600-1799

171

Parassala

Thiruvananthapuram

St. Peter's Church (LC)

1604

172

Vypin

Ernakulam

Church of Our Lady of Hope (LC)

1605

173

Moothakara

Kollam

St. Peter's Church/Infant Jesus Shrine(LC)

1610

174

Punnathura

Kottayam

St. Thomas Valiyapally/Pazhayapally (KN-C)

1610, 1625, 1632, 1635

175

Punnathura

Kottayam

St. Thomas Vellappally (SM)

1625, 1898

176

Arthat

Thrissur

Holy Cross Church (SM)

1627

177

Painkulam/Paingalam

Kottayam

St. Mary's Church (SM)

1627

178

Pullichira

Kollam

Church of Our Lady of Imaculate Conception (LC)

1627, 1700

179

Uzhavoor

Kottayam

St. Stephen's Forane Church (KN-C)

1631

180

Kadanad

Kottayam

St. Augustine's Forane Church (SM)

1660

181

Pravithanam

Kottayam

St. Augustine Forane Church (SM)

1660, 1714

182

Lalam

Kottayam

St. Mary's Church (SM)

1661, 1663

183

Sampaloor, Palayamparambu

Thrissur

St. Francis Xavier Church (LC)

1662

184

Kovilakathum Kadavu, Palliport

Ernakulam

St. Rockey's Church (LC)

1664

185

Arinalloor

Kollam

St. George's Church (LC)

1668

186

Chathiathu, Pachalam

Ernakulam

Our Lady of Mount Carmel Church (LC)

1673

187

Varapuzha-Edampaadam

Ernakulam

Our Lady of Mount Carmel Church & St Joseph's Church (LC)

1673

188

Kuttivattom Jn, Vadakkumthala, Karunagapally

Kollam

Three Kings Church (LC)

1679

189

Kattoor-Edathiruthy

Thrissur

Our Lady of  Carmel Forane Church (SM)

1680, 1760

190

Eravipuram

Kollam

St. John the Baptist's Church (LC)

1684

191

Rakkad

Ernakulam

St. Mary's Jacobite Syrian Cathedral (SO)

1687

192

Chemmakkad

Kollam

St. Sebastian's Church (LC)

1698

193

Mangad

Kollam

Holy Cross Church (LC)

1700

194

Kandanad

Ernakulam

Infant Jesus Church (SM)

1708, 1788

195

Pazhayangadi

Thrissur

St. Sebastian's Church (SM)

1712

196

Velur

Thrissur

St. Francis Xavier's Forane Church (SM)

1712

197

Kunnukurudy, Airapuram

Ernakulam

St. George Jacobite Syrian Church (SO)

1715

198

Ollur

Thrissur

St. Antony's Forane Church (SM)

1718

199

Kizhakkambalam

Ernakulam

St. Antony's Forane Church (SM)

1725

200

Thalassery

Kannur

Holy Rosary Church (LC)

1726

201

Parappur

Thrissur

St. John Nepumcian Forane Church (SM)

1731

202

Puthenangady, Kottayam

Kottayam

St. Thomas Kurishupally (O)

1731

203

Kalparambu

Thrissur

St. Mary's Forane Church (SM)

1733

204

Mahe

Mahe

St. Theresa's Shrine (LC)

1736

205

Perumanoor

Ernakulam

St. George's Church (LC)

1742

206

Ranni

Pathanamthitta

St. Thomas Knanaya Jacobite Valiyapally (KN-J)

1742

207

Kannamaly

Ernakulam

St. Antony's Church (LC)

1745, 1873

208

Kunnamkulam (Chiralayam)

Thrissur

St. Sebastian's Church (SM)

1747

209

Kunnamkulam (Chiralayam)

Thrissur

St. Lazarus Orthodox Syrian Church (SO)

1751

210

Mattancherry

Ernakulam

St. George Orthodox Koonan Kurishupally/Erimegapally (SO)

1751

211

Amaravila

Thiruvananthapuram

St. Antony's Church (LC)

1755, 1775

212

Chathannoor

Kollam

St. George's Valiyapally/Martha Mariyam Suriyanipally (SO)

1755

213

Vattayal

Alappuzha

St. Peter's Church (LC)

1760

214

Kumarakom

Kottayam

St. John Nepumsyon's Church/Kariyil Palli/Vadakkumkara Palli (SM)

1760, 1769

215

Kuruppampady

Ernakulam

Ss. Peter & Paul Church (SM)

1763, 1767

216

Pudukkad

Thrissur

St. Antony's Forane Church (SM)

1764

217

Thozhiyoor

Thrissur

St. George Malabar Independent Syrian Cathedral (MIC)

1772

218

Alangad

Ernakulam

Infant Jesus Church/Kunnelpally (SM)

1781

219

Mukkatukkara

Thrissur

St. George's Church (SM)

1784

220

Kandachira (Kollam)

Kollam

St. Thomas Church (LC)

1787

221

Meloor

Thrissur

St. Joseph's Church (SM)

1788, 1865

222

Varapuzha

Ernakulam

St. George's Church/Puthenpally (SM)

1788

223

Kunnamkulam (West Bazar)

Thrissur

St. Lazarus Orthodox Syrian Church /Pazhayapally (SO)

1789

224

Vlathankara, Chenkal

Thiruvananthapuram

Church of Our Lady of Assumption (LC)

1790

225

Thaikattussery/Thycattussery

Alappuzha

St. Antony's Church (SM)

1791

226

Thirunalloor

Alappuzha

St. Joseph's Church (SM)

1791, 1952

227

Pavukkara, Mannar

Alappuzha

St. Peter's Church (LC)

1792

228

Thayyil

Kannur

St. Antony's Church (LC)

1792

229

Vempuzha, Chingoli

Alappuzha

St. Thomas Church (LC)

1792

230

Puthencavu

Alappuzha

St. Mary's Orthodox Cathedral (SO)

1793

231

Thattarambalam, Valiyaperumpuzha

Alappuzha

St. Sebastian's Church (LC)

1795

232

Aranattukara

Thrissur

St. Thomas Church (SM)

1796

233

Kottamam

Ernakulam

St. Joseph's Church (SM)

1779, 1799

The church at Elanji was added to the list later when the photographs were already uploaded. Thus, it had to be numbered 148a where it fits chronologically. This is done so that the serial order of photographs remain unaffected. The total number of churches therefore needs to be counted as 234. The photograph of Elanji church (148a) is clubbed with that of Venmony (170).

The above list is based on different documents including published books, parish directories, church souvenirs, journal articles, family records and various online resources. The data need not always be accurate especially in the case of online sources and family claims. However, as I have mentioned before, they are still included for giving an overall picture, but it is safer to accept the later dates. For instance, the churches at Lourdupuam (No. 94) and Thirunalloor (No. 226) are listed based on the earlier dates of their establishment, viz. 1087 and 1791, repectively. Although these dates are retrieved from the Catholic site, https://www.ucanews.com/, according to the corresponding church official versions, Lourdupuram was established in 1905 and Thirunalloor in 1952 only! Another example would be the Paliakkara church at Thiruvalla (No, 44) , the current church has a documented history from the early 19th century only, but according to a certain tradition (with no supporting evidence) Thiruvalla had a a Christian settlement in the 5th century!

 

II) GEOGRAPHICAL LOCATIONS OF THE CHURCHES

Click the icon ‘View larger map’ on the right end corner of the map for the locations of all the 234 churches with their corresponding geographical coordinates. Note that the churches in the map are arranged alphabetically and not chronologically as in the table given above.