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Contents
Preface
Indian Christianity as old as Christianity itself
Testimony of the Fathers of the Church
A Genuinely Indian Church
A Missed Opportunity
Thomas of Kenai
The Great Liturgical Centres and The Development of Liturgies
A Particular Church always in Communion with Rome
The Life of Thomas Christians till the End of the Sixteenth Century
Metropolitan of All India
The Heritage of Thomas Christians
St. Thomas Christians under the Portuguese Padroado
Damage caused by Portuguese Missionaries to St. Thomas Christians
The Synod of Udayamperoor (June 20 - 26 -1599)
The Coonan Cross Oath
Division among St. Thomas Christians
The Journey towards Autonomy
Emergence of an Indigenous Church
Attempts for Reunion
Pastoral care of the Syro-Malabar Catholics Outside the Proper Territory
A Flourishing Church
Conclusion
Bibliography
 

 

 

 
Rev. Dr. Sebastian Vadakumpadan
 
 
A Genuinely Indian Church
 The Church founded by Apostle Thomas was a genuinely Indian Church. We may presume that, as was the custom with the apostles, apostle Thomas also might have given to the community a way of Christian life and worship adapted to the local situation. In the early centuries there was no fixed form of Liturgies. The prayers in divine.7 8 functions were more spontaneous than fixed formulas as we it today. The faith and the divine functions initiated by him sprouted in the Indian soil and grew as indigenous. This process of indigenization could not be completed. By the time the prayers of the divine functions (Sacraments and sacramental) were codified into fixed forms the East Syrian missionaries were in Malabar and East Syrian Liturgy was introduced among St. Thomas Christians.

The process of indigenization remained rather peripheral. Among the elements indigenized are the following: The architecture of the Churches was typically Indian. The Churches looked like Pagodas. They were identified with a cross on the roof. The lamps, umbrellas and other paraphernalia of the churches resembled those used in Hindu pagodas. The processions also resembled those of the Hindu temples. But the presence of the cross and the Bible guaranteed their Christian identity. A number of local customs, though not strictly liturgical, were in use in connection with baptism, wedding and funeral. During the marriage ceremony the bridegroom ties a golden ornament, “tali ” round the neck of the bride. A cross of minute beads distinguishes the Christian tali from the Hindu one. The thread to hang the tali is taken from the bridal veil, “Manthrakodi ”.The use of Muthukuda (a silk umbrella), a royal emblem, was a Privilege of St. Thomas Christian Churches and Hindu Pagodas. Even today it is being carried solemnly in Church processions. The apostle sowed the seeds of the Good News in the Indian soil. It sprouted and took shape in the Indian culture. Hence we can proudly speak of an Indian Church. But this inculturation did not reach its fullness because the Liturgy proper was not embedded in the Indian culture, but remained only in the peripherals. Hence today there is need for more enculturation.

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