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In this Blog’s post we will discuss about the beginning of Christianity in India. History is not repeated. It happens only once. All historical narrations are interpretations. Role of subjectivity is high. Here, we use some Tools for determines the history of Christianity in India.
Christianity in India
There are three basic distinct traditions on Christianity in India. They are:
1. Greek East – also called Orthodox, Byzantine.
2. Latin West – Roman.
3. Syriac Orient.
Eastward movement first brought Christianity to India. Beginning of Christianity in India remains shrouded in traditions.
Three traditions of Christianity in India
1. St. Thomas traditions – strongest one.
2. By the evangelistic work of Persian merchants.
3. By the evangelistic work of Bartholomew.
According to the general tradition; Christianity was brought to India through the evangelistic activity of St. Thomas; one of the apostles of Christ during the first century A.D. Those who propound apostolic origin do not deny the role of the East-Syrian merchants (Persian merchants).
However, they see their actions as reinforcement. The general tradition is supported by occasional reference by Fathers from the third century onwards. At the same time; South Indian tradition stands alone. It is strongly believed by a living community. Yet, among the western scholarship; the question on the apostolic origin of Christianity in India remains a matter of debate. As a rule, they denied the tradition for the lack of contemporary documentary evidence.
Traditionally, it is affirmed that St. Thomas came to Kerala in the year A.D 52. He landed at the port city of Kodungallur. He is believed to have preached to the Jewish colony there; and made converts from among them.
He travelled along the coastal regions southwards and founded churches. He established seven Churches at Cranganore (Malankara); Chavakkad (Palur), Parur (Kottakkavu), Gokkamangalam, Niranam, Kollam; and Nilakkal (Chayal). Except Nilakkal all other centres are on the coastal belt. Nilakkal is in the Ghat region of Sabarimala.
The tradition further says that he ordained presbyters from four Brahmin families; called Sankarapuri, Pakalomattam, Kalli and Kalliankal. Afterwards he travelled to Malacca and even to China. Finally, he came to Mylapore. Here, his preaching aroused hostility of the local Brahmins. They speared him to death. The year of his martyrdom is 72 CE.
You can read about, Theology
Problem of reconstructing early history of Christianity in India in St. Thomas tradition.
1. No contemporary records to establish the tradition.
2. Gospels present St. Thomas – regarding his mission to India no mention. No similar documents come from his own time.
3. Not until third century, early writers did not figure this. Even them, gave only slight allusions and never a full account.
4. Early Fathers gave very little information regarding the activity of St. Thomas.
5. For those who were not acquainted with India, India was a vague idea.
6. Eusebius also says, it was Bartholomew who went to India.
7. There is general agreement that his sphere of work is somewhere around East. But, there is discrepancy regarding the country to which he went.
8. Prevailing opinion by fathers from fourth century onwards is India. Ambrose of Milan, Gregory of Nazianzeus, Ephrem the Syrian, Jerome etc. Except Ephrem, the fathers bring St. Thomas as illustration when writing something else.
9. St. Ephrem, several hymns in honour of St. Thomas. He speaks of the transfer of bones to Edessa in Carmina Nisebene 42:1.1-2.2. This day of transfer is acknowledged as Third July.
10. Others of earlier dates associate St. Thomas with Parthia (Persian Empire stretching from North-west India to Mesopotamia). Eusebius “When the Holy apostles and disciples of our Saviour were scattered over all the world.
Thomas so the tradition has obtained as his portion Parthia” (EH 3:1) Eusebius uses Origen as the source Commentary on Genesis 3. Rufinus repeats Eusebius (end of 4th century), Socrates (5th century). Clementine Recognitions of 3rd century (apocryphal book) also does this.
11. Indian oral tradition expressed in some folk songs. Ramban Pattu, the Veeradiyan Pattu, the Margam Kali Pattu etc. Among the local tradition Ramban Pattu and the Margam Kali Pattu are the best known. Veeradiyan Pattu is sung by Hindu singers.
Opinion of the Scholars (Christianity in India)
First approach of Scholar
Some scholars out rightly denied that St. Thomas went to India. They are Bolandist Peeters S.J., Garbe, Harnack, Vallee-Poussin, French historians: Basnage (Protestant) (1692), Tillemont (Roman Catholic 1637-1698); 17th century, La Croze, (Protestant 1758); 18th century. English Protestant writers John Kaye (1859) and James Hough (1859) of the 19th century.
One of their objections was on the assumption that in the state of communication during the first centuries. It is unlikely for a Palestinian Jew to travel to India. Another base for their accusation was from the strong influence of scientific reasoning. Typical western arrogance of superiority played a strong role in playing down the antiquity of Indian Christianity.
They came into India boasting that what they believe is the best and to acknowledge a longer history for Indian Christianity was very difficult for them to swallow.
Second approach
Some accepted the North Indian apostolate on the basis of the Acts of Judas Thomas. at the same time they denied the South Indian tradition. Those who upheld this view are G. Milne Rae (1892), former professor at Madras Christian College (The Syrian Church in India, 1892) and also the German Fr. J. Dahlmann.
According to them, Syrian immigrants of a later date brought in the tradition of the early Church that St. Thomas had gone to India and they assimilated this tradition and linked it to their origin. That is the north Indian tradition wandered into the south. For Milne Rae the main source was Acts of Judas Thomas. On this basis, he restricts Thomas’ apostolate to North India alone.
Some scholars did not make any confident approval of any approach. The tendency is to admit the possibility but to express gentle doubt or avoid judgment on the basis of the lack of conclusive evidence.
According to them not proven, but possible, not unlikely. Wilhelm Germann (1877), Vincent A Smith (1924); Alfonse Mingana (1926), John Nicole Farquhar (1926-27); Eugene Tisserant (1941), Kenneth Scott Latourette (1953), Leslie W. Brown (1956), C. B. Firth (1960-1974); F. E. Keay (History of the Sryian Christians in India, (p.14) (1960); Stephen Nie (1984), Ian Gillman and Hans Joachim Klimkeit (1999), Cristiano Dognini and Ilaria Ramelli (2001).
Third approach
Third approach is that the apostolate is highly probable. Tisserant and Hambye (1957), Edward Hambye (1963), Samuel H. Moffett (1992-1998).