തോമ്മാ ശ്ലീഹായുടെ ഭാരത സന്ദർശനം: പ്രശസ്ത ചരിതകാരനും ICHR - മുൻ ചെയർമാനുമായ M G S - നാരായണൻറെ വിതണ്ഡ വാദങ്ങൾ : വിശദീകരണവും ഖണ്ഡനവും
(1)വിശദീകരണം:
VALIDITY OF THE CRITICISM AGAINST THE INDIAN-MISSION OF ST.THOMAS : EXPOSITION & REFUTATION (1) Exposition:
Introduction: Historians in general-Eastern as well as Western - are
unanimous in holding the view that Christianity reached this part of the
world, the Malabar coast of Southern India, in the first century
itself, even before it was preached in the Roman Empire. But, who
brought the Gospel of Christ to India? Saint Thomas, one of the 12
disciples of Jesus, the East Syrian (Mesopotamian / Persian)
missionaries or Merchant-migrant Thomas of Canai or some other Thomas?
Opinions vary. Even then vast majority of the historians and writers (
foreign as well as Indian) are supporters of the Indian apostolate of
the saint. Let us see the matter a bit more detail.
The South Indian
Tradition :Whatever be the opinion of the historians and scholars, the
Syrian Christians of Kerala, popularly known as Nasrani Mappilas,
believe that they are the descendants of the people converted to
Christianity by a personal visit of Apostle Thomas. As per their
centuries’ old tradition, the apostle landed at Maliankara near
Kodungalloor ( Muziris) port, in 52 AD, evangelized a good number of the
inhabitants to Christianity , established seven churches ( communities )
there, left for east coast of Tamizhakam, and continued his gospel work
there, met martyrdom at Mylapore ( Chennai ), in 72 AD.
As per
Kerala tradition, the first conversion was from the native Nambudiri
(Brahmin) community. This strong and unbroken tradition, ‘passed on to
us by lips of twenty centuries’, is supported by some ancient Malayalam
songs (folklores or ballads), viz.Ramban pattu, Margam Kalippattu,
Veeradiyanpattu etc., circulated in Kodungalloor, Palayoor areas and
other parts of Kerala; not only among the Christians but also among
other communities, from time immemorial. These lyrical ballads,
depicting the tale of Thomas and his first converts, with minute details
are said to be the (re)written version of the centuries-old oral
tradition. Examining the type of language ( Malayalam ), used for the
available manuscript-copy of this ancient song, linguistic-scholars
opined that it has a comparatively recent origin, say 15th century,
however it looks unique and a replica of local tradition of Malabar
embedded in, will be helpful for constructing the real history.
In
short, though there is clear evidence for existing a vibrant (Nasrani)
Christian community in Kerala, right from the early centuries of the
Christian era, there is no direct contemporary archaeological or written
documents to prove that it is the result of the missionary labour of
Apostle Thomas. Either from the sites of the 7 churches, believed to
have been built by St. Thomas (in places like Palayur, Niranam etc.) or
any other parts of Kerala.
Sanctity for depending on epigraphic evidences from secondary sources:
In the circumstances, as the scope for obtaining more direct evidences
from Kerala/India is very limited, academicians and researchers are
bound to look for direct or indirect evidences from secondary sources,
outside India too, especially in West Asian countries comprising the
birth place of Christ and Christianity.
The available sources are,
mainly the writings and testimonies of Early-century Church fathers,
like Origen (186-255 AD )Ephrem (373) , Jerome (345-420), Eusebius
(260-340), and Ambrose (333-397) etc., Chronicles of World travelers
like Theodore of Syria, Mar Esoyab, Cosmos Indicopleustes, Marco Polo,
Nicolo De Conti etc., several liturgical texts, martyr ology s, and
ecclesiastical calendars etc. in Hebrew, Aramaic , Greek and other
languages, though not contemporary, in the strict sense, which provide
direct and indirect epigraphic and circumstantial evidences about the
Indian mission of the Apostle. Besides there are apocryphal works and
mythologies with historical elements (like, Acta Thomae of 2nd century)
useful as collateral evidence to the tradition.
Protagonists of Indian visit of Saint Thomas:
It is a fact that western scholars initially rejected the tradition of
Saint Thomas’s evangelization of India, ‘as a pure legend as there is no
direct evidence to support the claim’. This was mainly because, their
knowledge about ancient India, its people and culture, geography etc.
was limited and prejudicial. But on studying the plethora of writings by
Early Church Fathers, World Travelers etc. in various languages like
Hebrew, Syriac, Greek, and Latin (through English translations ), a good
majority of them were compelled to change their original stand and
accept it as a credible historical probability .
Eminent historians
like Vincent Smith, Edgar Thurston, Dr.Mingana, Dr.Buchanan, Nathalis
Alexander, Peter Jarric,, Raulin , Kerala historians of eminence, like
K.P. Padmanabha Menon, Sardar K.M.Panicker, K.N.Panicker,A.Sreedhara
Menon and Church-historians like Adolf Medlycott, Barnard Thoma, Placid
Podipara, Mathias Mundadan, Prof. George Menachery, Benedict
Vadakkekkara , Pius Malekandathil etc are protagonists of Indian
tradition about Thomas. India’s great statesman-historian, Jawaharlal
Nehru, Shashi Tharoor, and Mrs.Romila Thapar, the foremost authority on
early Indian history, too expressed no reluctance to accept the Malabar
tradition about the visit of St Thomas, as a ‘credible historical
probability’.
World historians and others on St. Thomas tradition.
After a decade long study of hitherto available sources, Oxford
historian, Vincent Smith asserted the following: “It must be admitted
that a personal visit of the Apostle to Southern India was easily
feasible in the condition of the time, and that there is nothing
incredible in the traditional belief that he ( St. Thomas ) came by way
of Socotra, where an ancient Christian settlement undoubtedly existed”1.
Referring the East Syriac tradition about Thomas, eminent
scholar-historian, Alphonse Mingana, who conducted extensive research in
Indian history too, observes: “It is the constant tradition of Eastern
Church that the Apostle Thomas evangelized India, and there is no
historian, no poet, no breviary, no liturgy and no writer of any kind
who, having the opportunity of speaking of St. Thomas, does not
associate his name with India. Some writers mention also Parthia and
Persia, among the lands evangelized by him, but all of them are
unanimous in the matter of India. To refer to all the Syrian and
Christian Arab authors who speak of India in connection with Thomas
would therefore be equivalent to referring to all who have made mention,
of the name of Thomas. Thomas and India are in this respect,
synonymous.”2
Another historian, Nathalis Alexander, in his book,
specifically mentioned that the converts of Thomas, in India, include,
Brahmins and others.3 Subscribing the rational, but slightly different,
analysis of Paoli, reputed early historian, Francis Day, views the
genesis of the first Christian conversion of Malabar as under: It is
very probable, that these converts made by St. Thomas, were joined by
others from Syria, who had heard of their existence. In the second
century, Egyptian marines carried tidings to Alexandria, of the
Christians residing in Malabar, who traced their paternity in Syria to
St. Paul, and owned the supremacy of the Patriarch of Babylon. Therefore
they must have been here, one hundred years prior to the doctrines of
Nestorius. It is by no means improbable, that the Jews who came to
Malabar, divided themselves into two parties, one of which became
Christians ( mixed themselves to the small body of Indian Christians ,
whose ancestors were formally converted to the Christian faith by the
Apostle Thomas ) , and the other retained their ancient faith.4
According to Anglican scholar-historian Buchanan, ‘we have as good
authority that Apostle Thomas died in India, as that Apostle Peter died
at Rome’.5
Renowned British Ethnographer, and prolific writer, Edgar
Thurston opined that “The glory of the introduction of the teachings of
Christ to India is, by time-honored tradition, ascribed to Apostle
Saint Thomas. According to this tradition so clearly cherished by the
Christians of this Coast, about 52 AD, the apostle landed at Maliankara
near Cranganur ( Kodungallur), the Mouziris of the Greeks, or Muyirikode
of the Jewish Copper plates.”6
Tomb of St. Thomas at Mylapore:
Specifying the place of rest of the Apostle, Marco polo, the Venetian
traveler, who visited India, in 1293, says, “The body of Messer Saint
Thomas the Apostle, lies in this ‘province” of Maabar, at a little town
having no great population…Both Christians and Saracens, however,
greatly frequent it in pilgrimage.7 Here, though he is not naming the
place, one can rightly conclude that it is Mylapore of South India.
Dr.A.E.Medlycott in his book 'India and Apostle St.Thomas', presents a
graphic picture of the early Christianity in India, it’s traditions, and
connections with St.Thomas8.
Referring to Saint Thomas tradition,
Jacob Canter Visscher, the Dutch clergyman and author, expresses his
firm belief on it as “a tale not to be scoffed at”, seeing that it is
asserted in the traditions of the old Christians both of Malabar and
Coromandel, which agree in indicating certain spots, where he preached,
and laboured9.
Critically examining the Nazrani tradition about
apostolic origin, William Logan, the English historian, of Colonial
India, writes: It is certain that the first century AD, a very extensive
trade and connection existed directly between India and the Western
world, and a precise and expanding knowledge of the geography of the
Indian coasts and markets, is manifest in the writings of the author of
the ‘Priplus Maris Erythroci’ and several others. Mouziris, in
particular which has already been alluded to, was one of the places best
known to travellers and merchants from the West, and it was there and
thereabouts that the original settlements of Christians were
formed……This direct trade connection seems to have been maintained
through ……some centuries after birth of Christ, and if the evidence of
the Peutingenerian Tables (which are believed to have been constructed
about 226A.D) is accepted, the Romans even at that date are said to have
had a force of two cohorts (840 -1200 men) at Mouziris to protect their
trade, and they had also erected a Temple to Augustus about 226 at the
same place. That Christians, among others, found their way to Malabar in
the very early centuries after Christ is therefore highly probable10.
This statement is almost akin to the assertion of historian, L.W.Brown
that 'There is no doubt that an Apostolic visit in the 1st century,
A.D., whether or not it actually happened , was perfectly possible from a
physical point of view.11 Anglican historian Dr.M. Neale also is a
staunch supporter of ' Apostolic origin' of this Church12.
Observations of Indian /Kerala historians:; കേരള ചരിത്രകാരന്മാരിൽ ഭൂരിഭാഗവും മാർത്തോമാ പൈതൃകത്തെ അനുകൂലിക്കുന്നു:
We can see, valuable, positive references about this ‘historical
probability' by several eminent secular historians and Church
historians. Let me quote the words of the great Indian
Statesman-historian, Jawaharlal Nehru, in his Autobiography, and work,
‘Discovery of India’: We also visited, among the backwaters of Malabar,
some towns inhabited chiefly by Christians, belonging to the Syrian
Churches. Few people realize that Christianity came to India, as early
as the first century after Christ, long before Europe turned to it, and
established a firm hold in South India.13
Old generation history
scholars like K.P.Padmanabha Menon, Sardar K.M.Panicker etc. were
inclined to respect the tradition as being worthy of acceptance.
Mr.Panicker finds it difficult to deny the truth in the St. Thomas
tradition, for, as he says, "We have the recorded statements of
Pantaenus, the head of the Alexandrian school, who visited India, in the
2nd century that, he found a flourishing Christian Community here”.14
The unbiased observation of, Kerala’s prominent historian, and author
of many masterly works in Malayalam and English, A. Sreedhara Menon, is
as follows: About three centuries before Christianity was considered as
an approved religion of Europe, and Rome, it started flourishing in
Malabar coast." "On the background of extensive trade relations existed
between Kerala and Mediterranean countries, even before the Christian
era, nothing improbable about the coming of Saint Thomas.15
Leftist historian and former Vice Chancellor, Prof. K.N.Panicker also is a protagonist of the Indian apostolate of Thomas.
Church historians on St. Thomas: മാർത്തോമ്മായുടെ വരവിനെ സ്ഥിരീകരിച്ചു സഭാ ചരിത്രകാരന്മാർ:
Among the old generation, Church historians of St. Thomas, the
contributions of Fr. Bernard Thoma and Placid Podipara can hardly be
under estimated. Highlighting the unique and unbroken tradition existing
in Malabar coast, more particularly in places like Kodungalloor,
Chavakkad, Palayoor, Kunnamkulam, Pacid Podipara observes, “The
St.Thomas Christians of Malabar have a tradition from time immemorial,
constant, definite and living, about their origin from the Apostle
Thomas”.16
Now let us see, how Dr. A. Mathias Mundadan, one of the
Scholar Church historians, who has devoted decades to the study of
Indian Christianity, and made commendable contributions to secular
history too, views the apostolate of St. Thomas:
An important group
of historians, follow a line of argument more or less like the
following: The possibility of one or two Apostles of Christ having
preached the Gospel in India, and even in China, no serious-minded
scholar would object to. At the dawn of Christianity there were trade
routes connecting West Asia and the East, routes very much frequented.
The land routes reached parts of North India, while the sea routes
reached the coasts of Kerala and other parts of South India. The
tradition as it is found in the witnesses of various authors and
Churches makes this possibility a probability.
Add to this, the
living testimony of the community of the St. Thomas Christians and the
witness of the tomb of Mylapore,the Little Mount and the Big Mount or
St. Thomas Mount, in the vicinity of Mylapore, together with the
tradition connected with these monuments. These considerations, they
think, should incline any earnest inquirer to accept the Indian
apostolate of St.Thomas, as established beyond doubt.17
Benedict
Vadakkekara, eminent Church historian of the day, whose works invited
praise from secular historians too, argues in favour of accepting
‘tradition’ as an aid, in the absence of written evidence other than
circumstantial evidence, in the case of Saint Thomas studies, provided
it should be historically coherent and scientifically verifiable. In his
own words: “It (the tradition of the Syrian Christians of Kerala /
India) is quite unlike a loose and vague belief among the populace
precisely because the community has with consistence kept the arrival,
the mission, and the death of Apostle Thomas inseparably linked with
certain specific families, situations, and places. The tradition points
to definite spots as having been in association with the Apostle, e.g.
the place where the Apostle landed, or preached or died”.18
……………………………………………………………………………………………………………………..
Foot notes:
1. Vincent Smith: Early Christianity of India,( Oxford, 1924), p.250.
2. Alphonse Migana : Early spread of Christianity in India,( London,1928), p.447-448.
3. Bernard Thoma : The Saint Thomas Christians (Mal),CMI Publications,Kochi), I / 169.
4. Francis Day: The Land of Perumals,( Madras,1863), VI / 214.
5. Dr. Claude Buchanan: Christian researches in India, (London) ,p.135.
6. Edgar Thurston: The Castes and tribes of southern India, (1939), VI / 429.
7. Henry Yule (Ed) : The Travels of Marco Polo,(London,1875), p.338.
8. Dr.A.E.Medlycott : India and Apostle Thomas,( London,1905), p.133 – 256.
9. Visscher : Letters from Malabar,(Madras,1867 )( Ed.) K.P.Padmanabha Menon , p.41
10. William Logan: Malabar Manual,( New Delhi ), p.234.
11. L.W.Brown : Indian Christians of Saint Thomas,(Cambridge,1956), p.59.
12. M.Neale : Primitive Liturgies, p.140
13. Jawaharlal Nehru: An Autobiography, p.273.
14. Sardar K.M.Panicker : History of Kerala(Annamalai Nagar, 1960), , p. 5.
15. A. Sreedhara Menon : Kerala History, p.133-134.
16. Placid Podipara : The Indian Christians, p.245.
17. Dr.A.Mathias Mundadan : Indian Christians, search for identity and autonamy,p.3.( Dharmaram Publications, Bangalore ).
18. Benedict Vadakkekkara : Origin of India’s Saint Thomas Christians.. (New Delhi, 1995), p. 25 – 27.
