The Malankara Church and the Nestorian Church: Unraveling a Centuries-Old Connection

                                                                                        Fr.Johnson Punchakonam

The relationship between the Malankara Church (the St. Thomas Christians of Kerala) and the Nestorian Church (also known as the Church of the East) spans centuries. It is a narrative shaped by theological exchanges, ecclesiastical relationships, and cultural intersections. This detailed study explores their historical connections with supporting evidence from documents, inscriptions, and traditions.

1. Historical Background of the Churches

1.1. The Malankara Church holds a profound historical and spiritual legacy, tracing its roots to St. Thomas the Apostle, one of the twelve apostles of Jesus Christ. According to tradition, St. Thomas arrived in India around 52 AD, bringing Christianity to the Malabar Coast (modern-day Kerala).

He is believed to have established several Christian communities, known as the St. Thomas Christians, which flourished in the region. These communities developed distinct liturgical and cultural practices, blending local traditions with early Christian teachings.

While the Malankara Church initially functioned with significant autonomy, it actively maintained ecclesiastical and liturgical connections with other Christian communities in the East, particularly the Church of the East (often referred to as the Nestorian Church). These connections were facilitated by trade routes between India and Persia, which allowed for the exchange of clergy, theological ideas, and liturgical practices. This historical relationship profoundly influenced the development of the Malankara Church, shaping its liturgical traditions and ecclesiastical structure in its formative centuries.

1.2. The Nestorian Church

The Church of the East, often referred to as the Nestorian Church, originated within the Sassanian Persian Empireand grew to become one of the most influential Christian communities in the ancient world. It extended its reach far beyond Persia, spreading Christianity to Central Asia, China, and India through missionary activities and trade routes.

Key Characteristics:

• Theological Position:
  • The Church of the East upheld a Christological perspective emphasizing the distinction between Christ’s divine and human natures. This theological stance is associated with Nestorius, whose teachings were condemned at the Council of Ephesus in 431 AD. However, the Church of the East does not strictly adhere to the teachings of Nestorius and has often disputed the accuracy of the “Nestorian” label.
• Liturgical Tradition:
  • The Church followed the East Syriac Rite, including the Liturgy of Addai and Mari, one of the oldest Christian liturgies. It also maintained a strong tradition of biblical scholarship and theological debate, contributing significantly to the Christian intellectual heritage.
• Missionary Activities:
  • Its missionaries played a vital role in spreading Christianity along the Silk Road to places like China, where the Nestorian Stele of Xi’an (781 AD) provides evidence of its presence.
  • In India, the Church of the East maintained close connections with the St. Thomas Christians, influencing their ecclesiastical structures and liturgical practices.

Relationship with Marian Devotion

While the Church of the East avoided the term Theotokos (Mother of God) due to theological emphasis on Christ’s dual natures, it did venerate St. Mary as the Mother of Christ (Christotokos). Historical evidence shows the dedication of churches to St. Mary within the Church of the East, including the notable Church of St. Mary in Seleucia-Ctesiphon.

Influence in India

The Nestorian Church’s presence in India is evidenced through:

1. Trade Networks: Persian merchants and missionaries facilitated cultural and ecclesiastical exchanges between the Church of the East and the Malankara Church.
2. Inscriptions: Persian crosses and copper plates (e.g., Quilon and Tharisappally Copper Plates) link the Malankara Church to Persian Christianity.

Thus, the Church of the East, while distinct in its theological approach, contributed significantly to the spread of Christianity and maintained a unique but influential relationship with the Indian Christian tradition.

The Connection Between the Malankara Church and the Nestorian Church

Ecclesiastical Relationship

From the 4th to the 16th century, the Malankara Church maintained an ecclesiastical relationship with the Church of the East, also known as the Nestorian Church. This connection was primarily facilitated through trade routes and the exchange of clergy and theological ideas. The Church of the East provided bishops, metropolitans, and clergy to oversee the spiritual needs of the Indian Christian communities, ensuring their integration into the broader network of Eastern Christianity.

Documentary Evidence of Ecclesiastical Connections

The Chronicle of Seert (9th Century)

The Chronicle of Seert, a significant historical text from the 9th century, provides valuable insights into the activities and jurisdiction of the Church of the East, particularly its missionary and administrative endeavors. This chronicle explicitly mentions the Patriarchs of the Church of the East sending bishops to various regions, including India, to oversee and guide Christian communities.

Key Points from the Chronicle of Seert:

• Jurisdictional Role:
  • The chronicle highlights that the Church of the East maintained ecclesiastical authority over Christian communities in India, providing them with bishops and other clergy.
  • This demonstrates the central role the Church of the East played in ensuring continuity and unity among the St. Thomas Christians of Kerala.
• Missionary Activity:
  • Bishops sent from Persia to India served both as spiritual leaders and as links between the Church of the East and the distant Christian communities in Kerala.
  • This arrangement was crucial for maintaining doctrinal consistency and liturgical tradition in an era of limited communication.
• Historical Context:
  • The chronicle situates this missionary activity within the broader framework of the Church of the East’s expansion, which extended as far as China, Central Asia, and the Indian subcontinent.

Significance for the Malankara Church:

The Chronicle of Seert establishes that the Malankara Church was not an isolated entity but part of a larger network of Eastern Christianity. The relationship ensured that the St. Thomas Christians received episcopal leadership and theological guidance from the Church of the East. This connection played a critical role in shaping the identity of the Malankara Church during its formative centuries.

By documenting the Church of the East’s consistent outreach to India, the Chronicle serves as a key piece of evidence for the historical relationship between the two churches.

Synodical Letters of Patriarch Timothy I (780–823 AD)

Patriarch Timothy I, one of the most distinguished leaders of the Church of the East, played a pivotal role in expanding the church’s influence and consolidating its administrative structure. His synodical letters provide direct evidence of the Church of the East’s ecclesiastical oversight of Christian communities in India.

Key Highlights of the Synodical Letters:

• Appointment of Bishops:
  • The letters reference the patriarch’s authority in appointing bishops to oversee Christian communities in India, ensuring their inclusion within the wider ecclesiastical framework of the Church of the East.
  • Timothy I describes India as part of the jurisdiction of the Church of the East, emphasizing the church’s responsibility to maintain the faith and liturgical practices of these distant Christian communities.
• Missionary Efforts:
  • The letters reveal that bishops sent to India not only provided spiritual guidance but also played a key role in preserving doctrinal integrity and administering sacraments.
  • This highlights the Church of the East’s commitment to supporting Christian communities in geographically remote areas.
• Administrative Organization:
  • The synodical letters illustrate the sophisticated hierarchical structure of the Church of the East, which extended its influence as far as India and beyond.
  • Timothy I’s governance ensured that the St. Thomas Christians in India were not isolated but remained connected to the larger Eastern Christian world.

Significance for the Malankara Church:

• The letters serve as concrete evidence of the longstanding relationship between the Malankara Church and the Church of the East.
• They affirm the role of the Church of the East in providing episcopal oversight, theological guidance, and a liturgical framework to the Indian Christian communities during this period.
• This connection helped the Malankara Church maintain its East Syriac liturgical tradition and ecclesiastical continuity.

The synodical letters of Patriarch Timothy I are a vital source for understanding the historical ties between the Malankara Church and the Church of the East. They underscore the collaborative relationship and mutual reliance that sustained the Indian Christian tradition for centuries.

Copper Plates in Kerala

The Tharisappally Copper Plates (849 AD) and the Quilon Copper Plates (9th Century) are among the most important historical records highlighting the connections between the Malankara Church and the Church of the East. These inscriptions, issued by local rulers in Kerala, provide invaluable evidence of the thriving Christian communities in the region and their ties to Persian Christianity.

Tharisappally Copper Plates (849 AD)

• Issued By:
  • The plates were granted by a Chera king (Raja of Venad) to the Christian community at Tharisappally in Kollam (Quilon), providing privileges to a Persian Christian merchant, Mar Sabrisho.
• Details:
  • The plates record the king’s donation of land to the Christian community for the construction of a church and other facilities.
  • Mar Sabrisho, a merchant and possibly a bishop associated with the Church of the East, played a key role in securing these privileges.
• Significance:
  • The plates confirm the presence of Persian Christians in Kerala and their integration into the local socio-political framework.
  • They illustrate the influence of the Church of the East, which sent clergy and merchants like Mar Sabrisho to support and organize the Indian Christian communities.

Quilon Copper Plates (9th Century)

• Issued By:
  • Another set of copper plates from the same period, also from the Quilon region, reference a thriving Christian community and their connections with Persian Christians.
• Details:
  • These plates document grants and privileges provided to the Christian community, reflecting their standing in the local society.
  • The records suggest that these Christian communities maintained strong ties to Persian Christianity, likely through the Church of the East.
• Significance:
  • The Quilon Copper Plates highlight the organized presence of Christians in Kerala and their reliance on ecclesiastical and economic links with Persian Christians.
  • They further demonstrate the influence of the Church of the East in shaping the spiritual and social framework of the Malankara Church.

Overall Importance of the Copper Plates

• These inscriptions are tangible evidence of the historical relationship between the Malankara Church and the Church of the East.
• They reflect the mutual dependence between local Indian Christian communities and Persian Christian clergy and merchants for ecclesiastical support, trade, and cultural exchange.
• The copper plates underline the prominence of the East Syriac tradition in Kerala during this period, directly influenced by the Church of the East.

By documenting land grants, privileges, and the role of Persian Christians like Mar Sabrisho, the copper plates serve as critical proof of the ecclesiastical and cultural ties between the Malankara Church and the Church of the East.

Impact of the Ecclesiastical Relationship

The historical relationship between the Malankara Church and the Church of the East had a profound impact on the former’s development, influencing its liturgical, theological, and ecclesiastical practices during its formative centuries. However, this relationship also showcased the Malankara Church’s resilience in maintaining its unique identity.

 Influence on the Malankara Church

• Liturgical Practices:
  • The Malankara Church adopted the East Syriac liturgical tradition from the Church of the East, particularly the Liturgy of Addai and Mari, which was widely used in Kerala until the 16th century.
  • This tradition left a lasting imprint, evident in the preserved Syriac prayers and hymns that remain a part of the Malankara Church’s heritage.
• Theological Perspectives:
  • The Church of the East’s theological emphasis on Christ’s dual natures influenced the Malankara Church, although the latter maintained a non-Nestorian Christology in line with broader Orthodox teachings.
  • The connection ensured the Malankara Church’s integration into the global Christian community of the East while allowing it to develop its local theological expressions.
• Ecclesiastical Structure:
  • Bishops and clergy sent by the Church of the East provided guidance and oversight, establishing a robust ecclesiastical framework in the Malankara Church.
  • This relationship introduced hierarchical organization and practices that strengthened the Indian Christian community.

Retention of an Autonomous Identity

• Despite the influence of the Church of the East, the Malankara Church retained its autonomous identity, blending East Syriac traditions with local Indian customs. For example:
  • Integration of Indian cultural elements in Christian practices and church architecture.
  • A distinct identity as the St. Thomas Christians, rooted in the missionary work of St. Thomas the Apostle.

Disruption by the Portuguese

• The arrival of the Portuguese in the 16th century marked a turning point:
  • The Portuguese imposed Latin Catholic practices on the Malankara Church, attempting to sever its ties with the Church of the East.
  • The Synod of Diamper (1599) forcibly replaced East Syriac texts and liturgical traditions with Latin ones, erasing much of the historical influence of the Church of the East.

 Realignment with the West Syriac Tradition

• After the Coonan Cross Oath (1653), the Malankara Church rejected Portuguese domination and sought support from the Antiochian Patriarchate of the West Syriac tradition.
• This realignment marked a shift in liturgical practices from East Syriac to West Syriac, but the influence of the Church of the East remained a part of its historical memory.

Legacy of the Ecclesiastical Relationship

• The relationship with the Church of the East remains a critical part of the shared Christian heritage of the Malankara Church.
• Elements of East Syriac traditions, such as liturgical prayers, theological thought, and historical connections, continue to shape the identity of St. Thomas Christians in Kerala.
• The Syro-Malabar Church and the Chaldean Syrian Church of India preserve these traditions even today, highlighting the enduring impact of the Church of the East on Indian Christianity.

The ecclesiastical relationship between the Malankara Church and the Church of the East played a defining role in shaping its early character. While external pressures like Portuguese colonization and theological realignments led to changes, the shared history and influence of the Church of the East remain integral to the Malankara Church’s rich Christian heritage.

Liturgical Influence

The Malankara Church was profoundly shaped by the East Syriac liturgical tradition, specifically the Liturgy of Addai and Mari, one of the oldest and most venerable Christian rites. This connection underscores the deep historical and spiritual ties between the Malankara Church and the Church of the East.

Adoption of the East Syriac Liturgy

• The Malankara Church adopted the Liturgy of Addai and Mari, which originated in the Church of the East, as its primary liturgical rite.
• This liturgy is characterized by:
  • Its ancient roots, tracing back to the early Christian communities of Mesopotamia.
  • A rich theological emphasis on the Eucharist and prayers invoking the Holy Spirit.
• The use of the East Syriac language in prayers, hymns, and other liturgical texts reflected the cultural and ecclesiastical influence of the Church of the East.

Historical Evidence of the Liturgy in Kerala

• Manuscripts of the East Syriac liturgy were preserved and used in Kerala until the Synod of Diamper (1599), when the Portuguese sought to eliminate all traces of East Syriac influence.
• These manuscripts, discovered in various ancient churches in Kerala, serve as concrete evidence of the Church of the East’s liturgical impact on the Malankara Church.

Portuguese Intervention and Latinization

• The arrival of the Portuguese in the 16th century disrupted the continuity of the East Syriac liturgical tradition in Kerala.
• The Synod of Diamper, led by Archbishop Alexio de Menezes, imposed the Latin Rite on the Malankara Church, replacing the East Syriac liturgy:
  • East Syriac texts were altered, suppressed, or destroyed.
  • Latin theological practices and prayers were introduced, drastically changing the liturgical life of the community.

 Enduring Legacy

• Despite these disruptions, the influence of the East Syriac liturgy continues to be acknowledged in the liturgical and theological heritage of the Malankara Church.
• The Syro-Malabar Church and the Chaldean Syrian Church of India, which remained closer to the Church of the East, preserve the Liturgy of Addai and Mari to this day, maintaining the ancient East Syriac tradition.

The Liturgy of Addai and Mari exemplifies the early liturgical richness of the Malankara Church and its connection with the Church of the East. Although this tradition was significantly affected by Portuguese interventions, its legacy remains a vital part of the Malankara Church’s historical and spiritual identity.

Cultural and Commercial Ties

Role of Trade

The Malabar Coast was an ancient hub of international trade, serving as a crucial link between India, the Persian Empire, and other parts of the world. This robust commercial activity not only facilitated the exchange of goods but also enabled significant cultural and ecclesiastical exchanges between the Malankara Church and the Church of the East.

Key Points on the Role of Trade

• Trade as a Conduit of Christianity:
  • Nestorian Christian merchants from the Persian Empire were instrumental in introducing and sustaining Christianity in Kerala.
  • These merchants often traveled with clergy and missionaries, thereby strengthening the ecclesiastical ties between the Church of the East and the Malankara Church.
• Integration of Persian Christians:
  • Many Persian Christian merchants settled along the Malabar Coast, integrating with the local St. Thomas Christian community and establishing a shared Christian heritage.
  • Evidence such as copper plates (e.g., Tharisappally Plates) and Pahlavi crosses highlights their enduring influence.

Travelers’ Accounts Supporting the Connection

Cosmas Indicopleustes (6th Century):

• • A Greek merchant and traveler, Cosmas Indicopleustes, in his work Christian Topography, describes the presence of Christian communities in India.
  • He notes that these Christians were under the jurisdiction of Persia, highlighting the ecclesiastical authority of the Church of the East in the region.
  • His account confirms the integration of Persian Christian traders within the Indian Christian framework.’
  • Marco Polo (13th Century):
  • The Venetian traveler Marco Polo reported the existence of Nestorian Christians in India during his journey to the East.
  • His observations suggest that Persian Christianity continued to exert influence in Kerala through trade and ecclesiastical relations even during the medieval period.

Impact of Trade on Ecclesiastical Ties

• Trade routes not only facilitated the movement of goods but also enabled bishops and clergy to travel between Persia and India.
• The economic prosperity of Christian merchants contributed to the construction of churches, dissemination of East Syriac liturgical texts, and support for the local Christian communities.

The Malabar Coast’s role as a trade hub created a fertile environment for cultural and ecclesiastical exchanges between the Malankara Church and the Church of the East. Historical accounts from travelers like Cosmas Indicopleustes and Marco Polo provide compelling evidence of the sustained presence of Nestorian Christians in India, highlighting the profound impact of commerce on shaping the shared Christian heritage of Kerala.

Persian Crosses

The Persian Crosses are a remarkable testament to the historical presence and influence of the Church of the East in Kerala. These ancient stone crosses, inscribed with the Pahlavi script (a language used in Sassanian Persia), are significant artifacts that highlight the deep-rooted connections between Persian Christianity and the Malankara Church.

 Key Features of the Persian Crosses

• Design:
  • The Persian Crosses typically feature intricate carvings of a cross, often surrounded by decorative motifs that reflect a blend of Persian and Christian artistic styles.
• Inscriptions:
  • The inscriptions in Pahlavi script convey blessings and references to Christ’s glory, underscoring the religious and cultural ties between the Persian Empire and Kerala’s Christian communities.

 Notable Examples of Persian Crosses

1. Kottayam Valiyapally Cross:
   • Located in the St. Mary’s Orthodox Church in Kottayam, this cross is one of the finest examples of Persian Christian influence in Kerala.
   • The inscriptions on the cross praise Jesus Christ and reflect the theological perspectives of the Church of the East.
   • Kadamattom Church Cross:
   • Found in the St. George Orthodox Church in Kadamattom, this cross is another significant artifact of Persian Christian heritage.
   • It showcases similar Pahlavi inscriptions and artistic styles, highlighting the integration of Persian Christians within the Malankara Church.

 Historical and Ecclesiastical Significance

• Evidence of the Church of the East’s Influence:
  • The Persian Crosses affirm the active presence of the Church of the East in Kerala during the early centuries of Christianity.
  • They highlight the role of Persian missionaries, merchants, and clergy in shaping the liturgical and theological traditions of the Malankara Church.
• Integration with Local Communities:
  • These crosses symbolize the fusion of Persian Christian culture with local Indian traditions, reflecting a unique ecclesiastical and cultural heritage.

 Legacy of the Persian Crosses

• The Persian Crosses are revered as historical and spiritual artifacts by the St. Thomas Christians of Kerala.
• They continue to serve as enduring symbols of the shared Christian heritage between the Malankara Church and the Church of the East.

The Persian Crosses, such as those at Kottayam Valiyapally and Kadamattom Church, provide compelling evidence of the profound influence of the Church of the East on the Malankara Church. These artifacts not only illustrate the early Christian connections between Persia and India but also stand as enduring markers of a rich and shared Christian legacy.

Theological and Doctrinal Aspects

The Church of the East, often referred to as “Nestorian,” is known for its distinctive Christological emphasis on the duality of Christ’s human and divine natures. While the term “Nestorian” derives from Nestorius, the 5th-century theologian condemned at the Council of Ephesus (431 AD), the Church of the East does not strictly adhere to Nestorius’s teachings. Instead, it developed a nuanced theological tradition shaped by its historical context and independent development.

Christology of the Church of the East

• The Church of the East’s Christology emphasizes the distinction between Christ’s divine and human natures, with a focus on their coexistence rather than their unity.
• It avoids the term Theotokos (Mother of God) for the Virgin Mary, preferring Christotokos (Mother of Christ) to highlight Mary’s role as the mother of Christ’s human nature.

Christology of the Malankara Church

• While the Malankara Church maintained close ecclesiastical ties with the Church of the East, it did not adopt the theological stance of Nestorianism.
• The Malankara Church adhered to an Orthodox Christology, affirming the unity of Christ’s human and divine natures in one person, consistent with the teachings of the Council of Chalcedon (451 AD) and other Orthodox traditions.

Synod of Diamper (1599) and Accusations of Nestorianism

• The Synod of Diamper, convened by the Portuguese under Archbishop Alexio de Menezes, sought to Latinize the Malankara Church and bring it under the authority of the Roman Catholic Church.
• The synod accused the Malankara Church of being “Nestorian,” based on its historical connections with the Church of the East.
• However, modern scholars, including Dr. V.C. Samuel, argue that the Malankara Church did not fully subscribe to Nestorian Christology. Instead, it maintained its own doctrinal integrity while incorporating elements of the East Syriac tradition.

Modern Scholarly Perspective

• Dr. V.C. Samuel and other historians have clarified that the Nestorian label applied to the Church of the East and, by extension, to the Malankara Church, is an oversimplification.
• The Malankara Church remained doctrinally aligned with the broader Orthodox tradition, preserving its distinct theological identity even amidst external ecclesiastical influences.

The Church of the East and the Malankara Church shared a historical connection, but their theological paths diverged in significant ways. While the Church of the East developed a unique Christology emphasizing Christ’s dual natures, the Malankara Church upheld an Orthodox understanding of Christ’s unified nature. Accusations of Nestorianism during the Synod of Diamper were largely unfounded, as modern scholarship has shown the Malankara Church’s commitment to maintaining doctrinal fidelity within the broader Orthodox Christian tradition.

Decline of the Connection

The relationship between the Malankara Church and the Church of the East underwent a significant transformation and eventual decline, primarily due to external interference and theological realignment. The most pivotal events in this process were the Portuguese interventions in the 16th century and the subsequent realignment with the West Syriac tradition in the 17th century.

Portuguese Interference

The arrival of the Portuguese on the Malabar Coast in the 16th century brought significant upheaval to the Malankara Church, marking the beginning of a period of intense external control and conflict. The Portuguese sought to bring the St. Thomas Christians under the authority of the Roman Catholic Church, imposing Latinization of theology, liturgy, and ecclesiastical practices.

Key Actions by the Portuguese

Suppression of East Syriac Texts:

• • The Portuguese systematically destroyed or altered East Syriac liturgical texts used by the Malankara Church.
  • These texts, central to the East Syriac tradition, were replaced with Latin Rite texts, effectively erasing the influence of the Church of the East on the Malankara Church.
  • The suppression of East Syriac texts was a deliberate attempt to align the Malankara Church with Roman Catholic theology and sever its historical ties with Persia.

Synod of Diamper (1599):

• • The Synod of Diamper, convened by Archbishop Alexio de Menezes, was a key event in enforcing Catholic practices on the Malankara Church.
  • The synod declared the East Syriac tradition heretical, banning its use and replacing it with Latin Catholic customs and rites.
  • The synod also sought to centralize authority under the Portuguese clergy, undermining the autonomy of the Malankara Church.

Imposition of the Latin Rite:

• • The Portuguese replaced the longstanding East Syriac liturgy with the Latin Rite, disregarding the rich and ancient liturgical traditions of the Malankara Church.
  • Along with liturgical changes, the Portuguese introduced Roman Catholic customs and practices, which were alien to the indigenous Christian community.
  • This imposition disrupted centuries of continuity in theology and worship, creating widespread dissatisfaction among the St. Thomas Christians.

Impact of Portuguese Interference

Severance from the Church of the East:

• • The Portuguese intervention marked the formal end of the Malankara Church’s connection with the Church of the East, which had provided ecclesiastical oversight and liturgical guidance for centuries.

Dissatisfaction Among St. Thomas Christians:

• • The forced Latinization alienated the St. Thomas Christians, who viewed the imposition as an attack on their traditions and autonomy.
  • This dissatisfaction eventually led to resistance and open rebellion against Portuguese authority.

Catalyst for Rebellion:

• • The culmination of this discontent was the Coonan Cross Oath (1653), where a large group of St. Thomas Christians publicly rejected Portuguese dominance and sought to restore their ecclesiastical independence.

The Portuguese interference in the Malankara Church disrupted its historical and theological ties with the Church of the East and imposed Latin Catholic practices, which were foreign to the St. Thomas Christians. While this marked the end of the East Syriac tradition within the Malankara Church, it also set the stage for resistance, ultimately leading to the community’s realignment with the West Syriac tradition and its continued struggle to preserve its identity and autonomy.

Realignment with the West Syriac Tradition

The Coonan Cross Oath (1653) marked a turning point in the history of the Malankara Church, as a significant portion of the St. Thomas Christians rejected Portuguese domination and their efforts to impose Latinization. This act of resistance led to a search for alternate ecclesiastical leadership, ultimately resulting in the Malankara Church’s realignment with the West Syriac tradition of the Antiochian Patriarchate.

Key Developments After the Coonan Cross Oath

Search for Alternate Leadership:

• • The Malankara Church, having severed ties with the Portuguese and the Roman Catholic Church, sought to restore its ecclesiastical autonomy.
  • In its quest for a new spiritual and administrative authority, the Malankara Church turned to the Antiochian Patriarchate, which adhered to the West Syriac tradition.
  • The Patriarchate of Antioch responded positively, sending bishops and providing theological and liturgical guidance to the Malankara Church.

Adoption of the West Syriac Rite:

• • As a result of the new relationship with Antioch, the Malankara Church gradually transitioned from the East Syriac tradition (inherited from the Church of the East) to the West Syriac tradition of the Antiochian Orthodox Church.
  • The Malankara Church adopted:
    • The West Syriac liturgy, which differed from the East Syriac Rite in its prayers, hymns, and theological emphasis.
    • Antiochian ecclesiastical practices, including the hierarchical structure and the use of Syriac as a liturgical language.
    • Significance of the Realignment

Formation of a Distinct Identity:

• • The adoption of the West Syriac tradition allowed the Malankara Church to establish a distinct Orthodox Christian identity while maintaining continuity with its ancient heritage.
  • The new relationship with the Antiochian Patriarchate solidified the church’s connection to the broader Eastern Orthodox world.

Preservation of Autonomy:

• • By aligning with the Antiochian Patriarchate, the Malankara Church preserved its independence from Portuguese and Latin Catholic influence, ensuring that its traditions and theology remained rooted in Eastern Christianity.

Integration of New Liturgical Practices:

• • The introduction of the West Syriac liturgy enriched the spiritual and cultural life of the Malankara Church, blending the old with the new and creating a uniquely Indian Orthodox Christian tradition.

The realignment with the West Syriac tradition was a pivotal moment in the history of the Malankara Church. It marked the church’s rejection of Portuguese interference and the Latin Rite, while fostering a lasting relationship with the Antiochian Patriarchate. This transition allowed the Malankara Church to maintain its Eastern Christian identity and heritage, adapting to new liturgical and theological influences that continue to define its character today.

Legacy of the Connection

Despite the severance of ties with the Church of the East, the historical relationship left an indelible mark on the Malankara Church:

• Traces of the East Syriac tradition can still be seen in the liturgical practices and cultural heritage of the Syro-Malabar Church and the Chaldean Syrian Church of India, both of which retain links to the Church of the East.
• The Malankara Church’s transition to the West Syriac tradition represents a unique blending of influences, creating a distinct identity within Eastern Christianity.

The decline of the connection between the Malankara Church and the Church of the East was catalyzed by Portuguese interference and the Synod of Diamper, which imposed Latinization and disrupted centuries of ecclesiastical ties. However, the Malankara Church’s rejection of Portuguese authority through the Coonan Cross Oath and subsequent realignment with the West Syriac tradition of Antioch enabled it to preserve its autonomy and evolve into a vibrant Christian tradition. This transformation reflects the resilience and adaptability of the Malankara Church in navigating external pressures while maintaining its spiritual and cultural identity.

Legacy and Modern Context

The historical relationship between the Malankara Church and the Church of the East continues to influence Christian traditions in Kerala, despite the formal severance of ties in the 16th century. This legacy is particularly evident in liturgical practices and scholarly interpretations, which highlight the enduring impact of this ancient connection.

6.1. Influence on Liturgical Practices

While the Malankara Church transitioned to the West Syriac tradition following its realignment with the Antiochian Patriarchate, traces of its earlier East Syriac heritage remain influential, particularly in other Christian communities in Kerala:

1. Syro-Malabar Church:
   • The Syro-Malabar Church, which remained under Roman Catholic influence after the Portuguese intervention, has preserved many elements of the East Syriac liturgical tradition.
   • It continues to celebrate the Liturgy of Addai and Mari, demonstrating the enduring influence of the Church of the East.
2. Chaldean Syrian Church of India:
   • This church is directly connected to the Church of the East and continues to use the East Syriac liturgy.
   • It serves as a living link to the Church of the East, preserving the ancient theological, liturgical, and cultural practices introduced during its historical relationship with Kerala.

These communities represent the rich diversity of the Christian liturgical heritage in India, showcasing the far-reaching impact of the Church of the East.

Academic Perspectives

Prominent scholars have extensively studied the relationship between the Malankara Church and the Church of the East, emphasizing its historical and cultural significance:

Dr. P.J. Podipara:

• • A renowned scholar of St. Thomas Christian history, Podipara highlighted the role of the Church of the East in shaping the early ecclesiastical structure and liturgical traditions of the Malankara Church.

Sebastian Brock:

• • A leading Syriac scholar, Brock examined the East Syriac theological and liturgical heritage that influenced the Malankara Church and other Indian Christian communities.
  • He emphasized the importance of understanding this relationship to grasp the global dimensions of early Christianity.

Dr. V.C. Samuel:

• • Dr. Samuel clarified that while the Malankara Church was historically connected to the Church of the East, it did not adopt the Nestorian Christological stance.
  • His works underline the ecclesiastical, cultural, and liturgical exchanges between the two churches, emphasizing the independent identity of the Malankara Church.

Reflection on the Relationship

The connection between the Malankara Church and the Church of the East is not merely a historical artifact but a vital part of the global and intercultural story of Christianity. This relationship demonstrates:

• The spread of Christianity along trade routes, linking distant communities in Persia and India.
• The adaptability of Christian traditions to local cultures while maintaining theological and liturgical connections.
• The rich diversity within the Christian tradition, evidenced by the coexistence of East and West Syriac influences in Kerala.

The Question of St. Mary and “Theotokos”

The Church of the East’s theological stance on St. Mary has long been a topic of controversy and misunderstanding. While it venerated St. Mary as the Mother of Christ (Christotokos), it traditionally avoided the term Theotokos (Mother of God) due to its Christological emphasis on the distinction between Christ’s human and divine natures.

Key Points:

• The Church of the East’s refusal to use “Theotokos” does not imply a lack of veneration for St. Mary. Historical records indicate that it dedicated churches to St. Mary and honored her as a key figure in salvation history.
• The Malankara Church, despite its connections to the Church of the East, maintained an Orthodox Christology, affirming St. Mary as Theotokos.

The legacy of the Church of the East is deeply embedded in the history and culture of the Malankara Church and other Christian communities in Kerala. Its influence on liturgical practices, theology, and cultural heritage remains evident, even as these communities have evolved in their own distinct directions. This historical relationship is a testament to the global nature of early Christianity and the resilience of Christian traditions in adapting to diverse cultural and theological contexts.

The Nestorian Position on St. Mary

The Nestorian Church (or the Church of the East) holds a distinct theological stance regarding St. Mary, venerating her as the Mother of Christ (Christotokos) rather than Mother of God (Theotokos). This position reflects the broader Christological emphasis of the Church of the East, focusing on the distinctiveness of Christ’s divine and human natures.

Key Points of the Nestorian Stance

Christotokos vs. Theotokos:

• • The title Christotokos acknowledges Mary as the mother of Christ’s human nature, emphasizing that while she bore the man Jesus, she did not generate His divine nature.
  • The title Theotokos (Mother of God), as understood in Orthodox Christianity, affirms that Mary gave birth to the unified person of Jesus Christ, who is both fully divine and fully human.

Theological Origin:

• • This stance is associated with Nestorius, a 5th-century Archbishop of Constantinople, who emphasized the distinction between Christ’s human and divine natures to safeguard the concept of Christ’s true humanity.
  • Nestorius rejected the term Theotokos, suggesting that it blurred the distinction between Christ’s natures.

Council of Ephesus (431 AD):

• • The Council of Ephesus, convened to address Nestorius’s teachings, declared that Theotokos was the correct term to describe Mary.
  • The council affirmed the doctrine of the hypostatic union, which teaches that Jesus Christ is one person with two natures—divine and human—and that Mary, as His mother, is therefore the Mother of God.

Veneration of St. Mary in the Nestorian Church

• While the Church of the East avoided the title Theotokos, it deeply venerated St. Mary, honoring her as the Mother of Christ and a central figure in salvation history.
• Historical records indicate that the Church of the East built churches dedicated to St. Mary, demonstrating their reverence for her, albeit within their theological framework.

The Nestorian position on St. Mary reflects its Christological emphasis on the distinction between Christ’s natures. Although this stance diverged from the theology affirmed by the Council of Ephesus, the Church of the East continued to hold St. Mary in high regard. The debate over Christotokos versus Theotokos highlights the nuanced theological discussions that shaped early Christianity and its diverse traditions.

Did the Nestorian Church Truly Venerate St. Mary? Unveiling the Hidden Legacy of Ancient Churches!

Churches Dedicated to St. Mary

While the Church of the East adhered to its Christological preference for the term Christotokos (Mother of Christ) over Theotokos (Mother of God), historical evidence shows that St. Mary was deeply venerated within their tradition. Churches dedicated to St. Mary were significant centers of worship in regions under the influence of the Church of the East, reflecting their respect for her as a central figure in salvation history.

Persian Tradition of St. Mary

• St. Mary as Patron Saint:
  • St. Mary was the patron saint of several East Syriac (Nestorian) churches in Mesopotamia and Persia, emphasizing her spiritual importance in the tradition.
• Church of St. Mary in Seleucia-Ctesiphon:
  • Located in the ancient capital of the Church of the East (present-day Iraq), this church served as an important ecclesiastical and spiritual center.
  • The dedication to St. Mary highlights the Church of the East’s reverence for her, even within its theological framework.

Early Christian Evidence in India

• The connection between the Syrian Christians of Kerala and the Church of the East is documented in several historical records, including the Quilon Copper Plates (9th Century) and Tharisappally Copper Plates. While these documents do not directly link early churches to St. Mary, they confirm the presence of Syrian Christians under the ecclesiastical oversight of the Church of the East.
• Niranam St. Mary’s Church:
  • Later Syrian churches in Kerala, such as Niranam St. Mary’s Church, were dedicated to St. Mary, reflecting the veneration of Mary within the East Syriac Christian tradition.

 Liturgy of the Church of the East

• The East Syriac liturgy, attributed to Addai and Mari, includes prayers venerating St. Mary, emphasizing her role as a holy intercessor and the Mother of Christ.
• Although the theological terminology differed, these prayers demonstrate a deep Marian devotion within the Church of the East.

Medieval Travelers and Reports

• Marco Polo (13th Century):
  • The Venetian traveler Marco Polo noted the existence of Nestorian Christians in India and Persia who venerated St. Mary, despite theological differences with other Christian traditions.
• John of Montecorvino (13th Century):
  • The Catholic missionary reported encountering churches dedicated to St. Mary during his travels, further confirming her veneration in the Church of the East.

The Church of the East’s dedication of churches to St. Mary, including notable examples like the Church of St. Mary in Seleucia-Ctesiphon, highlights its respect and reverence for her. Despite their Christological stance emphasizing Mary as Christotokos, their liturgical practices, historical records, and reports from medieval travelers illustrate that St. Mary occupied a central place in their worship and ecclesiastical identity. This veneration extended to the Indian Christian tradition influenced by the Church of the East, as seen in later dedications to St. Mary in Kerala.

Evidence from Inscriptions

Pahlavi Crosses in Kerala

The Pahlavi Crosses, ancient stone crosses inscribed with the Pahlavi script (used in Sassanian Persia), provide significant evidence of the influence of the Church of the East in India. These crosses, found in various locations in Kerala, serve as tangible links between the Christian communities of Kerala and Persian Christianity.

Key Features:

• The inscriptions on these crosses reflect the use of the East Syriac liturgical tradition and the broader cultural connections between Kerala and Persia.
• While the inscriptions do not explicitly reference St. Mary, their association with East Syriac Christian influences highlights the theological and ecclesiastical practices brought to Kerala by the Church of the East.

Examples:

• Some of these crosses are located in churches later dedicated to St. Mary, such as the one at Kaduthuruthy, indicating that Marian devotion in Kerala had roots in earlier East Syriac traditions.

nscriptions in Mesopotamia

In Mesopotamia, the heartland of the Church of the East, inscriptions from ancient churches provide direct evidence of Marian veneration.

Key Examples:

• St. Mary Church in Baghdad:
  • Inscriptions found in this church highlight its dedication to St. Mary, emphasizing her role as a central figure in worship within the Church of the East.
  • These inscriptions reflect the deep respect for Mary, even as the church adhered to the title Christotokos(Mother of Christ).

Significance of the Inscriptions

• Cultural and Ecclesiastical Links:
  • The Pahlavi Crosses in Kerala demonstrate the presence of Persian Christians and their influence on the Malankara Church’s liturgical and cultural practices.
  • The inscriptions from Mesopotamian churches dedicated to St. Mary confirm that the Church of the East, while avoiding the term Theotokos, held St. Mary in high regard as a key figure in salvation history.
• Marian Devotion in the Church of the East:
  • Both sets of inscriptions illustrate that Marian veneration was integral to the Church of the East, bridging doctrinal differences and reflecting shared Christian values across cultures.

The Pahlavi Crosses in Kerala and the inscriptions from Mesopotamian churches provide critical evidence of the enduring connections between the Malankara Church and the Church of the East. They also highlight how St. Mary was venerated within the East Syriac tradition, underscoring the shared heritage of Christian communities in India and the Persian Empire.

Modern Scholarly Views on Marian Veneration in the Church of the East

Modern scholars have extensively examined the theological stance and practices of the Church of the East, often referred to as the Nestorian Church, shedding light on its approach to St. Mary and its distinct theological framework. Despite theological differences with other Christian traditions, the Church of the East deeply revered Mary and dedicated significant ecclesiastical resources to her veneration.

Scholarly Analyses of the Church of the East’s Theology

• Sebastian Brock:
  • A renowned Syriac scholar, Brock emphasizes that while the Church of the East avoided the title Theotokos(Mother of God), it never diminished its veneration of St. Mary.
  • He notes that Marian devotion in the Church of the East was integrated into its liturgical and theological traditions, aligning with the broader Christian emphasis on Mary’s role in salvation history.
• Wilfred Cantwell Smith:
  • Smith highlights the historical and theological distinctions of the Church of the East, particularly its Christological emphasis on the duality of Christ’s natures. He underscores that the use of the title Christotokos (Mother of Christ) reflected a theological position rather than a lack of devotion to Mary.
• Robert Taft:
  • A leading authority on Eastern Christian liturgies, Taft affirms that Marian devotion was a hallmark of all branches of Eastern Christianity, including the Church of the East.
  • He points out that the Church’s emphasis on Christotokos complemented its Christological stance without reducing Mary’s significance as a revered figure.

Historical and Documentary Evidence

• Ancient Churches Dedicated to St. Mary:
  • The Church of St. Mary in Seleucia-Ctesiphon:
    • This prominent church in the ancient capital of the Church of the East was a major center of worship and a testament to the veneration of Mary.
    • It highlights the Church’s deep respect for Mary, even as it adhered to its theological emphasis on Christotokos.
  • Other churches in Persia and Mesopotamia:
    • Numerous other churches dedicated to St. Mary reflect the widespread Marian devotion within the Church of the East.
• Liturgical Texts:
  • The East Syriac liturgy, attributed to Addai and Mari, includes prayers and hymns venerating St. Mary, underscoring her role as a holy intercessor and the Mother of Christ.
• Travelers’ Accounts:
  • Accounts from Marco Polo and John of Montecorvino document the veneration of Mary in churches of the Church of the East, confirming her prominence in their worship practices.

Summary of Scholarly Perspectives

• The Church of the East deeply revered St. Mary, though it emphasized the title Christotokos over Theotokos due to theological distinctions related to Christ’s dual natures.
• Historical records, including ancient churches, inscriptions, and liturgical texts, provide substantial evidence of Marian devotion within the Church of the East.
• Scholars like Brock, Smith, and Taft affirm that this veneration was consistent with Eastern Christianity’s broader tradition of honoring Mary as a central figure in salvation history.

Modern scholarship confirms that the Church of the East held St. Mary in high regard, dedicating churches to her and incorporating her into its liturgical life. While its theological stance distinguished it from other traditions, its reverence for Mary as the Mother of Christ remains an integral part of its historical and spiritual legacy.

Key Examples of Marian Devotion in the Church of the East

1. The Church of St. Mary in Seleucia-Ctesiphon:
   • Located in Mesopotamia, this church was a significant center of worship and a central hub of the Church of the East.
   • Its dedication to St. Mary underscores the Church’s reverence for her, despite its theological emphasis on Christotokos rather than Theotokos.
2. Liturgical Prayers from the East Syriac Tradition:
   • The East Syriac liturgy, particularly the Liturgy of Addai and Mari, contains numerous prayers venerating St. Mary.
   • These prayers emphasize her sanctity and her role as an intercessor, reflecting a deep-seated Marian devotion.
3. Evidence from Inscriptions and Crosses:
   • Persian Inscriptions: Ancient churches in Persia, such as the St. Mary Church in Baghdad, feature inscriptions and dedications to St. Mary.
   • Pahlavi Crosses in India: Found in Kerala, these crosses highlight the connections between the Malankara Church and the Church of the East, indirectly pointing to Marian devotion within the East Syriac tradition.
4. Traveler Accounts:
   • Marco Polo (13th century) and John of Montecorvino documented the presence of Nestorian Christianswho venerated St. Mary in regions under the influence of the Church of the East, including Persia and India.

Was the Malankara Church Ever Truly Nestorian?

This question explores the theological and historical connections between the Malankara Church and the Church of the East, often labeled as “Nestorian.”

Fr. Dr. V.C. Samuel, a theologian and historian from the Malankara Orthodox Syrian Church, provides nuanced insights into this relationship, which was primarily ecclesiastical and liturgical, not doctrinal.

Key Points from Fr. Dr. V.C. Samuel’s Analysis

Historical Relationship:

• • The Malankara Church maintained a relationship with the Church of the East, receiving bishops, clergy, and liturgical traditions from Persia.
  • This relationship influenced the early development of the Malankara Church but did not extend to full theological alignment.

Christological Distinctions:

• • While the Church of the East emphasized Christotokos, the Malankara Church adhered to an Orthodox Christology, affirming the unity of Christ’s divine and human natures.
  • Accusations of Nestorianism during the Synod of Diamper (1599) were based on historical associations rather than doctrinal evidence.
  •  
  • Liturgical and Cultural Influence:
  • The Malankara Church adopted the East Syriac liturgy and retained elements of its ecclesiastical traditions until the imposition of Latinization by the Portuguese.

The Church of the East demonstrated a clear devotion to St. Mary, dedicating churches and liturgies to her honor, though its theological framing of Mary as Christotokos differed from other Christian traditions.

The Malankara Church, while influenced by the Church of the East in its formative centuries, was never fully Nestorian in theology. As Fr. Dr. V.C. Samuel highlights, the Malankara Church maintained its Orthodox Christology, blending East Syriac traditions with its distinct spiritual and cultural identity. This historical and theological connection remains a key part of the shared heritage of both traditions, reflecting the global and intercultural dimensions of early Christianity.

Relationship Between the Malankara Church and the Nestorian Church

The Malankara Church (St. Thomas Christians of India) maintained a historical relationship with the Church of the East, centered in Mesopotamia (Persia), particularly during the early centuries of Christianity. This relationship significantly shaped the ecclesiastical and liturgical identity of the Malankara Church.

Dr. V.C. Samuel, a prominent historian and theologian, provides key insights into the nature of this connection, emphasizing its influence on the early development of Christianity in Kerala.

Dr. V.C. Samuel’s analysis highlights the historical relationship between the Malankara Church and the Church of the East as one of mutual influence and shared heritage. This connection enriched the liturgical, theological, and cultural life of the Malankara Church, leaving a lasting imprint on its history and identity.

East Syriac Influence on the Malankara Church

Dr. V.C. Samuel provides a detailed exploration of the East Syriac liturgical and theological influences on the Malankara Church, underscoring the historical depth and complexity of its relationship with the Church of the East.

Liturgical Influence

• The East Syriac liturgical tradition, particularly the Liturgy of Addai and Mari, played a foundational role in shaping the Malankara Church’s worship practices.
• Many of these elements persisted until the Synod of Diamper (1599), when the Portuguese forcibly imposed the Latin Rite, leading to the destruction and suppression of East Syriac texts.
• Despite Latinization, remnants of the East Syriac tradition can still be observed in the practices of the Syro-Malabar Church and Chaldean Syrian Church of India.

Christological and Theological Connections

• The early connection with the Church of the East allowed the Malankara Christians to share liturgical practices and theological perspectives with their Persian counterparts.
• Dr. Samuel notes that while the Church of the East faced accusations of Nestorianism, it was not heretical in the strict sense. Instead, it held a distinct Christological position, emphasizing the dual natures of Christ.

. Theological Stance on Nestorianism

• The “Nestorian” Label:
  • Dr. Samuel critically examines the label “Nestorian,” noting that it was imposed on the Church of the East due to political and theological conflicts following the Council of Ephesus (431 AD).
  • He clarifies that the Church of the East’s theological emphasis on Christ’s dual natures did not amount to a denial of the unity of Christ.
  • Malankara Church’s Position:
  • The Malankara Church, while connected to the Church of the East, did not adopt its theological nuances and maintained an Orthodox Christology.
  • After the 17th century, the Malankara Church formally aligned with the West Syriac tradition of the Antiochian Patriarchate.

Autonomy of the Malankara Church

• Despite its historical ties with the Church of the East, the Malankara Church retained a distinct identity, blending East Syriac practices with local Indian traditions.
• Following the Portuguese interference in the 16th century, the Malankara Church severed its formal ties with the Church of the East and transitioned to the West Syriac tradition, further asserting its autonomy.

The Synod of Diamper (1599)

• The Synod of Diamper, led by Archbishop Alexio de Menezes, marked a significant disruption:
  • It banned the East Syriac tradition and imposed Latin Catholic practices on the Malankara Church.
  • East Syriac texts were altered or destroyed, and many theological elements unique to the Church of the East were suppressed.
• This synod marked the end of the formal relationship between the Malankara Church and the Church of the East.

Legacy of the East Syriac Connection

• Continuing Influence:
  • Even after the Malankara Church adopted the West Syriac tradition, the influence of the East Syriac tradition persisted in its liturgical and theological heritage.
  • The Syro-Malabar Church and the Chaldean Syrian Church of India continue to uphold many East Syriac practices, maintaining their historical connection to the Church of the East.
• Integration of Traditions:
  • The Malankara Church absorbed aspects of both East Syriac and West Syriac traditions, creating a unique ecclesiastical identity that reflects its diverse historical influences.

Conclusion

Dr. V.C. Samuel’s analysis provides a nuanced perspective on the historical connection between the Malankara Churchand the Church of the East.

• While the relationship was deeply rooted in liturgical and ecclesiastical exchanges, the Malankara Church maintained its Orthodox Christology and independent character.
• The Portuguese interventions and subsequent alignment with the West Syriac tradition marked a significant evolution in the church’s history.
• This rich and complex journey highlights the adaptive resilience of the Malankara Church in integrating diverse traditions while preserving its unique identity and spiritual heritage.

  The historical relationship between the Malankara Church and the Nestorian Church (Church of the East) is a testament to the rich tapestry of Christian history, shaped by ecclesiastical connections, theological exchanges, and cultural integration. Over centuries, the Malankara Church adopted elements of the East Syriac tradition, including its liturgy, ecclesiastical framework, and cultural influences, while maintaining its own distinct identity.

  This relationship illustrates:

  1. Liturgical and Theological Enrichment:

     • The adoption of the East Syriac liturgy brought depth to the Malankara Church’s worship practices, with the Liturgy of Addai and Mari becoming an integral part of its heritage.
     • While the Church of the East emphasized Christotokos, the Malankara Church adhered to an Orthodox Christology, affirming the unity of Christ’s divine and human natures.

  2. Cultural and Ecclesiastical Integration:

     • The trade routes between Persia and the Malabar Coast facilitated the exchange of clergy, liturgical texts, and theological ideas, embedding Persian Christian influences into the fabric of the Malankara Church.
     • Artifacts such as the Pahlavi Crosses and copper plates serve as enduring evidence of this shared Christian heritage.

  3. Theological Misunderstandings and Realignment:

     • The Church of the East’s nuanced Christological stance led to its mischaracterization as “Nestorian,” a label modern scholars like Dr. V.C. Samuel have clarified as historically and theologically simplistic.
     • The Synod of Diamper (1599) and subsequent Portuguese interventions disrupted the relationship, severing the ecclesiastical ties and forcing the Malankara Church into Latinization.
     • The Coonan Cross Oath (1653) enabled the Malankara Church to realign with the West Syriac tradition, reaffirming its autonomy and resilience.

  4. Legacy and Continuing Influence:

     • The East Syriac heritage lives on in the practices of the Syro-Malabar Church and the Chaldean Syrian Church of India, reflecting the enduring impact of the Church of the East on Indian Christianity.
     • The Malankara Church’s synthesis of East Syriac and West Syriac traditions demonstrates its capacity to adapt while preserving its unique identity.

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  Final Reflection

  The relationship between the Malankara Church and the Church of the East is not just a historical connection but a vivid example of how Christian traditions evolve through interaction, adaptation, and resilience. This narrative underscores the global dimensions of early Christianity, where faith transcended boundaries, connecting communities across continents while allowing for local expressions of theology and culture.

  By exploring this centuries-old relationship, we uncover a shared legacy that continues to inspire and shape the Christian communities of Kerala, contributing to the broader understanding of Christianity’s diverse and interconnected history.

                                                                                             Fr.Johnson Punchakonam