Relevant bibliographies by topics / Malabar Syrian Church

Academic literature on the topic 'Malabar Syrian Church'

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Published: 25 July 2024

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Journal articles on the topic "Malabar Syrian Church"

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Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (December 2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.

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The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.
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Burg, A. "J. Fenwick, The Malabar Independent Syrian Church. Bramcote Notts., Grove Books, 1992. 21 × 14, 64 p." Het Christelijk Oosten 45, no. 1 (November 29, 1993): 66. http://dx.doi.org/10.1163/29497663-04601015.

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Raj, Pushpa. "Devasahayam: The First Martyr For Jesus Christ In Travancore." Proceedings Journal of Education, Psychology and Social Science Research 1, no. 1 (November 22, 2014): 1–6. http://dx.doi.org/10.21016/icepss.14031.

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Travancore was the first and foremost among the princely states of India to receive the message of Jesus Christ. According to tradition, St. Thomas the Apostle came to India in 52 A.D. He made many conversions along the west coast of India. It had to the beginning of Christian Community in India from the early Christian era. He attained martyrdom in 72 A.D. at Calamina in St. Thomas mount, Madras. He was the first to be sacrificed for the sake of Christ in India. During the close of the second century A.D. the Gospel reached the people of southern most part of India, Travancore. Emperor Constantine deputed Theophilus to India in 354 A.D. to preach the Gospel. During this time the persecution of Christians in Persia seemed to have brought many Christian refugees to Malabar coast and after their arrival it strengthened the Christian community there. During the 4th century A.D. Thomas of Cana, a merchant from West Asia came to Malabar and converted many people. During the 6th century A.D. Theodore, a monk, visited India and reported the existence of a church and a few Christian groups at Mylapore and the monastery of St. Thomas in India. Joannes De Maringoly, Papal Legate who visited Malabar in 1348 has given evidence of the existence of a Latin Church at Quilon. Hosten noted many settlements from Karachi to Cape Comorin and from Cape Comorin to Mylapore. The Portuguese were the first European power to establish their power in India. Under the Portuguese, Christians experienced several changes in their general life and religion. Vas-co-da-gama reached Calicut on May 17, 1498. His arrival marked a new epoch in the history of Christianity in India. Many Syrian Catholics were brought into the Roman Catholic fold and made India, the most Catholic country in the East. Between 1535 to 1537 a group of Paravas were converted to Christianity by the Portuguese. In 1544 a group of fishermen were converted to Christian religion. St. Francis Xavier came to India in the year 1542. He is known as the second Apostle of India. He laid the foundation of Latin Christianity in Travancore. He could make many conversions. He is said to have baptized 30,000 people in South India. Roman Congregation of the propagation of Faith formed a Nemom Mission in 1622. The conversion of the Nairs was given much priority. As a result, several Nairs followed Christian faith particularly around Nemom about 8 k.m. south of Trivandrum. Ettuvitu pillaimars, the feudal chiefs began to persecute the Christians of the Nemom Mission. Martyr Devasahayam, belonged to the Nair community and was executed during the reign of Marthandavarma (1729-1758). It is an important chapter in the History of Christianity in South India in general, and of Travancore in particular.
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Županov, Ines G. "Antiquissima Christianità: Indian Religion or Idolatry?" Journal of Early Modern History 24, no. 6 (November 17, 2020): 471–98. http://dx.doi.org/10.1163/15700658-12342653.

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Abstract The Jesuit mission among the “ancient Christians” on the Malabar coast in today’s Kerala was one of the watershed moments—as I argued a decade ago—in their global expansion in Asia in the sixteenth century, and a prelude to the method of accommodation as it had been theorized and practiced in Asia. In this article I want to emphasize the invocation of comparisons with and the use of Mediterranean antiquity in crafting the identities, memory, and history of Indian Christianity. Jesuit ethnographic descriptions concerning the liturgy, rites, and customs of māppila nasrānikkal, also known as St. Thomas Christians, triggered a series of debates involving various missionaries, Catholic Church authorities in Goa and Rome, as well as Syrian bishops and St. Thomas Christian priestly families. Caught up in the contrary efforts at unifying and homogenizing Christianity under two distinct helms of the Portuguese king and the Roman pope, the missionaries generated different intellectual tools and distinctions, all of which contributed to further jurisdictional struggles. The St. Thomas Christian community became a model of “antique” Christianity for some and a heretical or even idolatrous sect for others. It became a mirror for the divided Christianity in Europe and beyond. In India, it was precisely the vocabulary and the historicizing reasoning that was invested in analyzing and defining these Indian homegrown Christians that would be subsequently applied by comparison, analogy, or contrast to formalize and reify other Indian “religions.” The dating and the autonomous or derivative status of Indian (“pagan”) antiquities emerged, a century later, as a major orientalist problem.
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Brock, S. P. "The Forgotten Bishops. The Malabar Independent Syrian Church and its Place in the Story of the St Thomas Christians (Gorgias Eastern Christian Studies, 20). By John Fenwick. pp. xlvii, 636. Piscataway NJ, Gorgias Press, 2009." Journal of the Royal Asiatic Society 20, no. 4 (October 2010): 553–56. http://dx.doi.org/10.1017/s1356186310000441.

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-, Tresa Jackson. "Architectural Transformation of Syrian Christian Churches in Kerala Since the Inception of Portuguese to India : An Insight to St Mary’s Forane Church Kanjoor." International Journal For Multidisciplinary Research 5, no. 3 (June 25, 2023). http://dx.doi.org/10.36948/ijfmr.2023.v05i03.3996.

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The Portuguese were the first colonists to arrive in Kerala in 1498 and they were surprised to find a well thriving Christian community in the Malabar Coast. The Portuguese being Catholics under the Pope tried every possible means to Latinize the Syrian Christians. This they did by forcefully converting the Syrian Christians to Catholics. They introduced Catholic rituals, altered the Syrian churches, and introduced Portuguese elements in the churches. This led to the formation of a hybrid architecture for the Syrian churches of Kerala. Kanjoor is one such church in Kerala which had some Portuguese influence in it. There are many artefacts found in Kanjoor church which was once brought from Portugal which includes antique round globe lamps, lampshades, bronze painting of flowers, and altar back-drop. The Western influence in the churches in Kerala can be seen only with the arrival of Portuguese. Kanjoor still has a hybrid culture and it’s a real treasure for the present and the future generations. Most of the evidence found in the church truly brings back a long-forgotten history and tradition of Kanjoor. The grand elephant's entrance door, single stoned Baptism font, the pulpit, open air granite stone, relief works in the vault over the altar and much more evidence in the church proves the significance and historical value of the church. As a whole this paper is a research on the architecture and the relevance of the cultural heritage of Kanjoor church since the arrival of Portuguese to India.
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Dissertations / Theses on the topic "Malabar Syrian Church"

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Maliakkal, Ben James. "The origin and spread of Christianity in Malabar (Kerala) : scenario prior to the european advent (1498 AD)." Master's thesis, 2021. http://hdl.handle.net/10400.14/36277.

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A presente dissertação pretende estudar a história da origem e crescimento da fé cristã, bem como as alterações e conflitos sócio-culturais-espirituais provocados em Malabar, Índia (atual estado de Kerala). A fé cristã, de acordo com a tradição em Malabar, possui raízes no primeiro século de Nosso Senhor. De acordo com estudos históricos, bem como com a tradição, foi S. Tomé Apóstolo quem trouxe a fé aos povos de Malabar. Estes tornaram-se historicamente conhecidos como “Cristãos de Tomé”. A fé cristã em Malabar enfrentou três tipos de inculturações sociais e atravessou vários conflitos sociopolíticos: (a) a chegada do Apóstolo, em 52 AD., (b) a migração de cristãos persas (siríacos/caldaicos), em 345 AD., e (c) o aparecimento dos primeiros europeus, portugueses, em 1498.Três capítulos deste trabalho abordam detalhadamente cada um destes aspetos. Uma origem, crescimento e sustentabilidade do cristianismo na Índia possui variados fenómenos históricos. Esta história encontra-se abundantemente relacionada com a Teologia e Espiritualidade da fé cristã em Malabar e ainda mais com o modo de vida do povo da região. Como sociedade ancestral, com muitas tradições culturais e sociais e com um sistema de castas, Malabar aceitou uma religião como o cristianismo, à época da sua origem, muito recente e dissemelhante das suas crenças. Diferentes nações chegaram a Malabar e transformaram as convicções e modo de vida dos nativos. A Pérsia e Portugal deram-lhes diferentes Ritos de rituais e devoções, da mesma fé cristã. Mas, não obstante, o cristianismo em Malabar é forte e encontra-se em crescimento. Existem três Ritos católicos: latino, sírio-Malabar e sírio-Malankara.
This dissertation intends to study the history of origin and growth of Christian faith and the socio-cultural-spiritual changes and conflicts which made in Malabar, India (now state of Kerala). The Christian faith, according to the tradition in Malabar, has a root from the first century of our Lord. According to the historical studies and tradition St. Thomas the Apostle has given faith to the people of Malabar. They became known in the history as ‘Thomas Christians’. Christian faith in Malabar faced three kinds of social inculturations and passed through many socio-political wars. (a) The arrival of Apostle in 52 AD., (b) the migration of Persian Christians (Syriac/Chaldaic) in 345 AD., and (c) the arrival of first Europeans, Portuguese in 1498. Three chapters of this work consider each of these aspects in detail. An origin, growth and sustainability of Christianity in India had many historical phenomena. This history has many things to relate with Theology and Spirituality of Christian faith in Malabar and more over the way of life of people in the land. As an ancient society with many cultural and social customs, and caste systems, Malabar received a religion like Christianity in its time of origin, which was very new and different from their thoughts. Different nations came to Malabar and changed the convictions and way of life of natives. Persia and Portugal have given them different Rites of rituals and devotions of same Christian faith. But even though Christianity in Malabar is strong and growing. There exists three Catholic Rites: Latin, Syro-Malabar, and Syro-Malankara.
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Books on the topic "Malabar Syrian Church"

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Fenwick, John R. K. The Malabar Independent Syrian Church ... Nottingham: Grove Books, 1992.

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Panjikaran, Joseph C. The Syrian Church in Malabar, its origin, history, identity. Mumbai: St Pauls, 2010.

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Oriental Institute of Religious Studies, India., ed. Roman documents on the Syro-Malabar liturgy. Kottayam, Kerala: Oriental Institute of Religious Studies, India, Dept. of Publications of Paurastya Vidyapitham, 1999.

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Moolan, John. Liturgy of the hours (divine praises): Syro-Malabar Church. Kottayam, Kerala, India: Oriental Institute of Religious Studies, India, 2014.

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Podipara, Placid J. The canonical sources of the Syro-Malabar church. Kottayam: Oriental Institute of Religious Studies, 1986.

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Augustine, Thottakara, and Centre for Indian and Inter-Religious Studies (Rome, Italy), eds. East Syrian spirituality. Rome: Centre for Indian and Inter-Religious Studies, 1990.

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Kollamparampil, A. G. The life-giving paschal lamb: Great week celebrations in the East Syrian liturgy. Changanassery: HIRS Publications, 1997.

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Kollamparampil, A. G. The life-giving paschal lamb: Great week celebrations in the East Syrian liturgy. Changanassery: HIRS Publications, 1997.

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1930-, Jōsaph Pavvattil Mar, Kollamparampil A. G, and Perumthottam Joseph, eds. Bride at the feet of the bridegroom: Studies in East Syrian liturgical law : a tribute to Archbishop Mar Joseph Powathil. Changanassery: HIRS Publications, 1997.

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Koccumōn, Eṃ Pi. Pariśuddha Kaṭṭumaṅṅāṭṭe Bāvāmār: Jīvacaritr̲aṃ. Kunnamkulam: Malabar Independent Syrian Church Youth League, 1995.

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Book chapters on the topic "Malabar Syrian Church"

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Varghese, Baby. "Christian-Muslim Relationships on the Malabar Coast." In Syriac Churches Encountering Islam, edited by Dietmar W. Winkler, 158–70. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463220624-013.

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"PART SIX: THE CHURCH OF MALABAR IN THE TWENTIETH CENTURY." In History of the Syrian Church of India, edited by Matti Moosa, 273–308. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463215637-008.

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"Chapter 16: The Significance Of The Malabar Independent Syrian Church." In The Forgotten Bishops, 583–90. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463216818-024.

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"PART FOUR: THE CONDITION OF THE CHURCH OF MALABAR AT THE BEGINNING OF THE BRITISH RULE." In History of the Syrian Church of India, edited by Matti Moosa, 133–74. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463215637-006.

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