Notes on History of Christianity in India (Suggestions)

LONG ANSWER
1. Francis Xavier and His Missionary Method
Xavier and the Jesuits
Francis Xavier, born in 1506 in Spain, studied philosophy at the University of Paris
and later became a disciple of Ignatius Loyola. Loyola formed a prayer group called Spiritual
Exercise, which he later formulated. Xavier was persuaded to join the group and became one
of Loyola’s six disciples. In 1540, Loyola and his six disciples formed the Society of Jesus or
the Jesuits, a group tasked with spreading the Catholic faith in foreign countries, particularly
in Africa and Asia, with India being the first Asiatic country to organize missionary work.
The Coming of St. Xavier to India
John III of Portugal requested six Jesuits to evangelize the East Indies, but only two
were appointed, including Francis Xavier. Xavier set out from Portugal in April 1541, taking
13 months due to unfavourable weather conditions. He ministered to the passengers and
provided decent burials. He arrived in Goa on May 6, 1542, and organized mission work
there. Xavier walked barefoot to a leper’s hospital and began washing their sores. In 1542, he
established the St. Paul College for Asian missionary training. However, he was disturbed by
the Portuguese’s immoral lifestyle. Xavier’s missionary work in India was a significant step
towards promoting Christianity in the East Indies.
The Mukkavas of Kanyakumari District
The Christians of the coastal part of this district rightly claim Francis Xavier as the
apostle to their territory. Francis Xavier helped the Raja of Travancore through the
Portuguese governor of Goa. The Raja (Rama Varma) announced that in Travancore the
people should obey Francis Xavier as they obey him and all those who wish to be baptized
could freely do so, Francis Xavier made use of this opportunity and invited the people for
baptism who were living in fourteen villages. In one month i.e., from mid-November to mid-
December 1544, Fransis Xavier baptized nearly all the mukkavas of that coast who number
around 59,000 with very line instruction.
Xavier’s Ministry outside India
Xavier was constantly looking for an opportunity to travel to other parts of Asia as a
result he was away from India from mid-1545 to January 1548, when he went out to Malacca
(Malaysia) and Indonesia. He preached daily as well as holding a daily instruction class for
children, and he always made time to visit the sick and dying, which he held as fundamental
to his priestly office. In Japan he took the decisive step of trying to understand Japanese
culture. He went to Japan with the idea that it was a united empire, and that therefore his
main task was to obtain an audience with the emperor and gain his permission to preach the
gospel throughout his denomination.
Impact of St. Francis Xavier’s Mission
St. Francis Xavier was a missionary who travelled frequently, despite hardships,
driven by faith and hope for new converts to Christ. He always made provisions for the work
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in his fields and tried to consolidate his work by sending other workers. Xavier introduced
new religion and taught better ways of life, rebuking common vices like drunkenness and
immorality. However, he baptized individuals and groups without prior preparation, with
short instruction and no moral probation period. He also failed to learn local languages,
relying on memorizing prayers and sermons. Xavier used harsh methods with his converts,
causing anger when they returned to their old faith. In one instance, he burned down a house
to set an example for others. His missionary method was criticized for its lack of preparation
and moral probation.
Conclusion
Francis Xavier was a tireless worker. The Jesuits claim that in the ten years of
ministry of Francis Xavier baptized 70,000 people. He worked among the paravas and
mukkavas and gave them a pride of their Christian faith. He was always mindful of the
converts that he left a catechist to take care of the spiritual needs of the people.

2. Robert de Nobili and the Madurai Mission

Robert de Nobili, known as the “father of adaptation or inculturation,” began his
ministry in Madurai, the capital of Nayak and a centre of Tamil culture and learning. It was a
hub for Hindu philosophy and science, with Saivite and Vaishnavite Hinduism dominating.
De Nobili’s intellectual and religious discussions among different sects deepened their
understanding of religion and philosophy, leading to the development of a new form of
Christianity, now known as Indigenization.
The Beginning of Madurai Mission (Tamil Nadu)
In 1595, the Jesuits began their ministry in Madurai with Fr. Goncalo Fernandez, but
after 11 years, he failed to convert high-class Hindus. In 1605, Rebert de Nobili arrived and
worked among Parava Christians in Tamil Nadu. Fr. Albert Laerzio wanted to develop
missionary works in Tamil Nadu through De Nobili, and Madurai was chosen. De Nobili
realized that Christianity failed to make deep inroads into caste Hindus due to its presentation
as the “Parangi margam” religion, which the people of Tamil Nadu did not accept. De Nobili
believed that Christianity’s success in India would depend on understanding the people’s
thoughts and beliefs.
Robert de Nobili’s Accommodation Method
De Nobili, an Italian nobility member, decided to Indianize himself to present the
gospel to caste Hindus. He claimed to be equivalent to kshatriyas and declared himself a
sannyasi, teaching a new “spiritual law”. He changed his attire to Kavi robes and shoes to
wooden sandals, and lived exclusively on rice, milk, vegetables, and water. In November
1607, he moved to a mud house with straw over it, where the Brahmins lived. De Nobili’s
first convert was a Brahmin school teacher who took twenty days to convert after a prolonged
discussion.
He baptized several high caste Nayaks and 63 converts from Nayaks and Brahmins in
1609. De Nobili surrounded himself with a staff of servants, and his reputation grew. He was
not easily accessible to visitors, making them wait for long hours by informing them he was
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in meditation or prayers. He used eloquent Tamil, quotations from Sanskrit texts, and
penetrating sayings to make visitors feel comfortable. The Brahmins recognized that De
Nobili’s dress and conduct were in accordance with their caste and that the lost Rig Veda was
found now, the “Satya Veda,” the Bible.
De Nobili, a Jesuit missionary, faced the challenge of preserving the caste of his
converts after baptism or conversion. He argued that if they lost their caste, they would lose
their social standing and be treated as untouchables. He allowed them to practice caste, dress,
and change their lifestyle, except for worshipping idols. He also Christianized marriage and
burial ceremonies, composed Christian hymns, and translated Christian saint names into local
languages.

Despite not speaking with lower caste members and abstaining from intercourse with
other Jesuits, De Nobili found a solution by appointing sannyasis to work among the
Brahmins and pandaraswamis to work among the pariahs. These missionaries lived as
sannyasis, accessing the brahmins but focusing on the low castes, leading to a considerable
success of the mission in Madurai.
Opposition for His Ministry
De Nobili faced opposition from various quarters, including his own converts who
believed baptism lost caste, Fr. Fernandez, Franciscans in Fishery Coast, and the Bishop of
Cochin. In 1612, De Nobili was forbidden from baptizing anyone, which proved disastrous
for his work. The archbishop of Goa even recommended Pope Paul V to take action against
him. After numerous correspondence with Rome, Pope George XV supported De Nobili in
1623, allowing him to continue his method. However, he was also told that Brahmins and
other high caste converts could use their rank marks but had to give up Hindu ceremonies.
The cord must be received from a Christian priest, and sandal paste must be used for
cleanliness and adornment.
Impact of Robert De Nobili’s Mission
De Nobili, a significant missionary to India, adapted his life to the local customs and
ceremonies, breaking prejudices and demonstrating that Christianity could be entirely Indian.
He coined Christian theology words and translated saint names into Tamil, transforming the
Christian message into Tamil. Nobili realized that it was possible to Christianize India
without making it less Indian. He produced original works in Tamil, Sanskrit, and Telugu,
resulting in the creation of Christian literature in these languages. Successors of Nobili
continued his efforts, resulting in Tamil becoming a respected Christian language.

3. Origin of Christianity in Mizoram

The last decade of the 19th Century witnessed extraordinary socio-political and
religious change in Mizoram because of the arrival of the Christian missionary in Mizoram.
Before Christianity enter Mizoram, the forefathers are the pagan worshippers. But in the late
19th Century, the Christian missionary came and evangelize the people, it was the turning
point of the mizo culture, the religious practice, and so on.

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 Rev. William Williams
The first Christian missionary ever to arrive the place of Mizoram was Rev. William
Williams in the year 1891. He was a native of New Quay in Cardiganshire, Wales. He was
twenty-three years of age when he arrived at Shella in the Khasi Hills in 1887. He made his
interest in Mizoram after seeing a number of Mizo chiefs in the British Jail of Sylhet.
Williams set out from Shella with some friends on February 18, 1891, and arrived Mizoram
on March 20, 1891.
They had meaningfully encounter with some Mizos, learnt some aspects of Mizo
culture, conducting religious meetings and distributed Bible pictures. On a certain Sunday,
they conducted a meeting which was attended by about a hundred people of which some were
probably Christians from Nagaland, Manipur and Khasi Jaintia Hills. They left Aizawl on
April 17, 1891 with a strong determination to start a mission in the Lushai Hills. But, while
trying to start missionary work in Mizoram, Rev. William Williams was suddenly died on
April 21, 1892. Thus, the missions could not be arranged as was planned before.
Arthington Mission
The first Christian mission in Mizoram used to be referred to as Arthington Mission.
This Mission sent two missionaries to India, namely J. H. Lorrain (known as Pu Buanga) and
F. W. Savidge (also known as Sap Upa). Lorrain and Savidge landed at Sairang, Mizoram on
January 11, 1894 which has since been celebrated as Missionary Day by the Presbyterian
Church in Mizoram. They had arrived Aizawl in the evening of January 13, 1894.
They stayed in Mizoram for around four years, before they left in 1897, D. E. Jones
(Zosaphluia) of the Calvinistic Methodist Church came to Mizoram, who was soon joined by
Edwin Rowlands (Zosapthara). The church they planted, namely the Presbyterian Church
which became the biggest national church in Mizoram. In 1903, the Baptist Missionary
Society, after making an agreement with the Calvinistic Methodist, sent the former
Arthington missionaries, J. H. Lorrain and F. W. Savidge to southern part of Mizoram, and
they formed the Baptist Church of Mizoram.
The first converts were Khuma and Khara after working tirelessly for two and half
years in the year 1899. They got water baptism on 25 th June, 1899 by D.E Jones. By 1903,
there were 125 Christians in the whole of Mizoram and 13 were baptized.
The Mizo churches experienced their first revival in 1906, which is connected to the
Welsh Revival in 1904 and also among the Khasi at Mairang. Seven Presbyterians from
North and three Baptists from South attend the Khasi Revival at Mairang assembly. In one of
the meetings Rev. Robert Evans called them to the platform and the whole congregation
prayed for them and each of them received the flame of revivalism. When they returned, the
revival spread to Mizoram. It was followed by a series of revival in the first four decades of
the twentieth century which virtually converted the whole of Mizo community to Christianity.
Teams of lay people affected by the revival went about sharing their revival experience with
their fellow tribe members spreading Christianity from village to village.

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 The Development of Christianity and Education
The Mizos gave missionaries the title Zosap, a title they deserved due to their
appearance and lack of power. They tried to communicate with the Mizos and spread the
gospel, but faced opposition from the people, including the ruler and chief. Despite
converting some people to Christianity, most did not accept it immediately. Christianity in
Mizoram made slow progress until the 1906 revival movement, despite the dedicated
evangelistic efforts of the missionaries and early converts. Despite the challenges,
Christianity in Mizoram made significant progress until the revival movement began
Within a short period of time, Savidge and Lorraine accomplished many things and
laid the foundation for the future. They soon pick up the language and introduce the literature
by using the Roman script. Lalhruaitluanga Ralte, one of the Mizo historians claimed that J.
H. Lorrain and F. W. Savidge prepared a draft for the Mizo alphabet (A, Aw, B) when they
were in Silchar, which was before they entered Mizoram. But the final draft of the alphabet
was taking place in Mcdonald Hill, Aizawl, on March, 1894. Which was the important
trademark in Mizo literature and education.
With the help of the missionaries, they published many books and newspaper. They
also translated the Bible and other books as well. Which was the important transformation
from oral to written form. On 22nd October, 1895, they published the book called Mizo Zir Tir
Bu which was used and studied in the schools. This book contains some etiquette, geography,
and the descendants of the Mizo as well.
According to J. H. Lorrain, on August 1, 1895, they started to translate the book of
Gospel Luke, which was followed by John’s gospel. They sent those translation to British and
Foreign Bible Society which was located in London. On 1898, the printed version was
arrived to Mizoram. They continued to translate with the help of Mizo delegates, especially
Suaka and Thangphunga. In 1916, they compiled all of the translation of the specific books of
the New Testament in one volume, they printed 1000 copies. Then, they continued to
translate the Old Testament books for many years, with and without the missionaries. Then,
in 1959, the complete Bible (Old & New Testament) was published in Mizo language. Which
is the important trademark of the history of the Mizos, especially in relation to education and
literary development in Mizoram.
The population of Christian in Mizoram in the year 2023 was 10.97 lakh, which was
87.16 percent to the whole population.

4. Serampore Mission
Early Life of William Carey
William Carey was born in 17th August, 1761 in Northamptonshire, England; he was a
prominent figure in the religious reform movement of the century. He was a cobbler and
attended a Baptist church, where he was deeply influenced by preaching and the Bible. Carey
was able to learn seven languages and read the Bible in them, making it an easy task for him.
He questioned the church leader’s irresponsibility and wrote a booklet called “Enquiry,”
which emphasized the responsibility of man to preach the gospel and disciple the people. He

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believed that God wanted people to go to the mission field, and not doing so would disobey
His call.

Formation of Baptist missionary society

The “Baptist Society for Propagating the Gospel among the Heathen” was formed,
with Dr. Thomas, a young Christian surgeon, as its first missionary. Carey, impressed by
Thomas account of the heathen’s hardship, was tasked with guiding him to India, which he
did in 1793.

The Socio-political Condition of Bengal

In 1765, the East India Company took control of Bengal, Bihar, and parts of Orissa,
transforming it into the first region in India to experience British rule. The British established
civil administration, communication, transport systems, a modern bureaucracy, an army, and
police. However, Bengal social system was plagued by evils like sati, child marriage,
infanticide, caste system, untouchability, and low status of women. The British wanted better
deals and education, but instead exploited and dominated trade and manufacturing industries,
leading to their abandonment.

William Carey in India and The Serampore Trio

Carey, with the help of Dr. Thomas, found a job in an English Indigo Plant in
Calcutta. Despite not converting any Hindus for six years, he focused on mastering local
languages to effectively present the gospel to Hindus, leading to a fruitful ministry.

In 1798, Joshua Marshman and William Ward, members of the Serampore Trio,
arrived in Calcutta to assist Carey in his missionary work. They moved to Serampore, a
Danish colony, where they started their life without British harassment. Carey received three
lectureships at William College in Culcutta, which he used to support the BMS mission. The
community aimed to disseminate the gospel through preaching, teaching, and translating the
Bible into over 30 languages. Carey believed that only their own countrymen could
authentically evangelize Indians and broadened the scope of education in mission schools.
Serampore College was conceived as a liberal arts college for both Christians and non-
Christians.

Carey’s Ministry
William Carey, a prominent convert, aimed to instill casteless Christianity in his
Hindu converts, focusing on the converts rather than white people. Carey arranged the first
marriage between a Kulin Brahmin and Sudra Krishna Pal’s daughter, marking the first
marriage in Indian history. Carey's church also encouraged missionary work, aiming to send
missionaries to areas where the gospel had not reached. He structured sermons to encourage
this, and Krishna Prasad preached the gospel in Manipur for the first time. By the end of his
ministry, Carey had 420 converts at Serampore. However, his casteless Christianity died with
Carey.

Contributions of Serampore Mission

The Serampore missionaries, led by William Carey, came to India to preach the
gospel of Christ and serve the poorly and distressed people in and around Serampore. They

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dedicated themselves to spreading education, social reforms, and social reconstruction. Carey
established a charity school for boys in 1794 at Mudnabutty and later moved to Serampore in
1800 to establish schools with hostel facilities for foreign nationals and free education for
natives. By 1818, they had founded and supervised 126 native schools, containing 10,000
boys and over 7,000 in and around Serampore.
Carey’s efforts led to the establishment of a college at Serampore, which was granted
permission by the Danish government. The college was designed to educate Indian youth in
Christian knowledge and secular education. In 1818, the Serampore trio entered the field of
journalism, launching newspapers “Samachar Darpan” and “Friends of India” to fight against
social injustice and promote social reforms. Carey contributed to the development of Bengali
literature by learning the local language and contributing to the development of Bengali
prose. He played an important role in removing child infanticide and advocating for the
abolition of sati in British territories in India. He also worked against the practice of burning
widows alive on funeral pyres and started an shelter for lepers in Calcutta. Carey was deeply
interested in Horticulture, giving Botanical names to many plants, including onions, garlic,
and cloves. His concern led to the foundation of the “Agri-Horticultural Society of India” in
1820, which became a government organization.

The Serampore Trio significantly impacted Indian society, particularly in Bengal, by

offering education and eradicating barbaric practices like infanticide and sati, despite their
lesser recognition in Indian history books.

5. The Union of Colonialism and Christian Missions

Ans: The Union of Colonialism and Christian Missions were:
1. The Protestant Mission: The first Protestant Mission was preceded by the first
Protestant Trading Company, the British east India Company which began its trading
enterprise in 1600.
2. The Dutch: About the middle of the seventeenth century, the Dutch East India
Company gradually took over the authority and power of the Portuguese. Their prime
purpose was to make trade. After capturing the forts of Quilon (1661) and Cranganore (1662),
the Dutch captured Cochin in 1663 and ended the influence of the Portuguese in Malabar.
With all cruel and barbarian manners the Dutch deported the Portuguese in total surrender.
Being Protestants from Netherland or Holland, and disliking the Roman Church, they gave
their all to remove all traces of the Roman Catholicism.
Their advent was seen as a blessing to the Syrian Christians who were yoked by the
Roman Church through the Synod of Diamper. The Dutch had Cochin under their hands until
1795, when the British took over it. The Dutch being the main colonial power in Malabar
during the 18th century were as a rule, anti- Portuguese, anti-Catholic and anti-Jesuit. In
1758, when Schwartz and his friend Kohlhoff paid a visit to Nagapattnam, the Dutch
Governor warmly welcomed them, and they engaged themselves in various ways of gospel
work among both local and European Christians. On the request of the missionaries, the
Dutch officials built a Church for the use of local Christians there.
3. The Danish: The Danish East India Company settled in India in 1620 and 1676,
with trade as their primary interest. Lutherans, King Frederick IV of Denmark, initially
refused to allow missionaries due to their commercial threat. In 1706, King Frederick sent
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German Lutherans, Bartholomew Ziegenbalg and Henry Pluetschu, to Tranquebar as royal
missionaries. However, Danish Commandant J. C. Hassius was hostile towards the
missionaries. The relationship between the Danish Company and the Tranquebar
Missionaries and the Mission Board established by King of Denmark improved after
Ziegenbalg's death in 1719.
In 1726, German Lutheran Benjamin Schultze opened the first Protestant
Mission in Madras, which became the first Protestant Mission in the English East India
Company's territory. Schultze began a Malabar School with twelve children and received
monthly assistance from the Governor. The East India Company granted a site for
missionaries, and a 40 ft. square church was built in 1735. Schultze left Madras in 1743 due
to illness, and Joan Philip Fabricius took his place.
Christian Frederick Schwartz, a missionary from the Danish-Halle Mission, arrived in
Tranquebar in 1750. In 1762, he visited the English garrison at Tiruchirapalli to contest
Sunday worship with Suropeans. He saw a small church unsuitable for public worship and
decided to build a suitable church with liberal support, named thelishmen of the garrison. The
church was completed in 1766 and named "Christ Church." In 1767, Schwartz founded a
Protestant mission in Tiruchirapalli and was appointed chaplain to the English garrison at
Truchirapalliotta. He created a beautiful church with the help of the Madras in Thanjavur and
dedicated it in 1780.
The British provided Schwartz with larger allowances than other missionaries.
Schwartz played a significant role in the British East India Company's politics, serving as an
embassy during a war between Mysore King Hyder Ali and French enemy, the French. He
later became the administrator of the Thanjavur King's administration, which helped
Schwartz in his missionary activities. Colonel Bie, a Danish Company official, appreciated
Schwartz and provided shelter and protection to Joshua Marshman and William Ward in
1799, leading to the Serampore Mission. Although the Danish Company did not officially
support missions, officials like Colonel Bie sympathized with them.
4. The British: The British East India Company began trading with India in the 17th
century and established its rule in Calcutta after the battle of Plassey in 1757. By the end of
the 18th century, British rule was firmly established in Bengal, Madras, and Bombay,
eventually becoming a colonial government. The Company encouraged missionary work
until the mid-18th century, but with annexation and administrative responsibilities, it decided
not to interfere with traditional Indian cultures. However, after renewing its charters in 1813
and changing its policy in 1833, missionaries began arriving freely in India under pressure
from English Evangelicals. Since then, there has been renewed cooperation between
missionaries and colonial power in helping each other on their missions.

6. The Social Status of Malabar Christians

The Growth of the Syrian Churches in Malabar
The Syrian Christians and the Malabar Christians soon merged into a single
community by religious worship, trade and matrimonial relations. Canai Thoma himself
married a Christian woman from Malabar. The personality and ability of Canai Thoma won
respect, and honours from the king, Perumal. He was given the monopoly of inland and
foreign trade and on this account Thoma and his descendants were given the title of Perum

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Chetty or Great Merchant. Because of the splendour of his princely household, Thoma and
his heirs were also known as Ravi Kartan (Lord Sun) or in common parlance, Iravi Kortan.
Now Malabar Christians are known as Syrian Christians. The Syrian Christians
brought a new strength to the Malabar Church. The bishop and the clergy organized the
church and introduced the Syrian liturgy. From now on the Nazranis (followers of the
Nazarenea term still used for Christians in all government documents in Kerala) began to be
known as Syrian Christians. Churches sprang up throughout the length and breadth of the
Perumal’s kingdom, and Canai Thoma and his followers were treated magnificently. A
regular flow of clergy and Bishop was kept up from Syria.
The Social Status and the Custom of Christians
The social status of Christians were mostly hard-working farmers. Few of them were
merchants. They were mostly busy with cultivating, selling and exporting pepper and other
spices. John de Marignolly said that the Thomas Christians controlled pepper trade becoming
master of public weighing office. They enjoyed a kind of autonomy under the petty rajahs of
Kerala. In the tenth century, according to Philip they had their own ruler called Belliarte
(Villiarvattam) at Udayamperur (Diamper). He ruled over the Christian community dispersed
among the neighboring Hindu states. In the 15th and 16th centuries Christian soldiers were
serving Vijayanagar Emperors.
Their religious outlook was so highly regarded that they were not infrequently called to live
near a Hindu temple so that when occasion arose, they could be asked to come and purify by
their touch the sacred vessels. They had adopted many of the Hindu customs. Some of them
are:
1) Religious meals were held on festive occasions, days of burials and death anniversaries
inside the church.
2) Offerings were auctioned. The proceedings were given to the poor, and for parish works.
Rations/foods were given to benefactors, devotees on important feast days.
3) Church buildings were a combination of East Syrian and Hindu pattern. Decoration was
inspired by local Hindu skill men, especially of the local Kerala temples. A flagstaff always
stood close to the western entrance of the church buildings. Bells, simantron of the Greeks
was not used, but Nagosia in Syrian, a heavy wooden plank struck by a hammer was used to
call the faithful to the service.
The Thomas Christians and the Syrian Christians
This period may be called the Syrian Christian period because the Thomas Christians,
sometimes called the Nazranis (followers of the Nazarene), were dominated by their
relationship with the Syrian Christians. After fourth century the Thomas Christians used
Syriac language during this period. Most historians believed that there were two major
migrations of the Syrian Christians from Persia to India, one in the fourth century and the
other in the ninth century. The Syrian Church is the Church in Persia, modern Iran and Irag. It
was successively ruled by Babylonians, Assyrians and Persians. Persia was cris-crossed by
commercial routes from east to west and from north to south. The trade language was
Aramian or Fast Syrian even after the Persian took over in the 6th century BC. The people in
this part of the world were generally known as the Arameans, and its country Aramea.
The origin of Christianity in Persia (Mesopotamia) was covert with conflicting
legends. Some think that St. Thomas was the founder. Some think that the gospel was brought
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to Persia by Agai and Mari. Antioch was the center of Christianity in the whole region of
Syria and Mesopotamia. Its bishop was the chief Bishop or the Patriarch who ruled over all
other Bishops. Probably Christianity spread eastward from there rapidly. The Church in
Persia gained her independence from Antioch in 486 AD in the Synod of Seleucia-Ctesiphon.
In the course of the 4th century, the Roman Empire became a Christian empire and fearing
that Christians may favour the Christian Emperor, the Persian rulers, most often persecuted
the Christians in their region. Later, when the Muslims ruled the region, Christians were
reduced to second-class citizenship, and sometimes persecuted

SHORT ANSWERS
1. Synod of Diamper
The Synod of Diamper, a significant event in the history of the Indian church, was a
dark day in the relationship between Catholics and the eastern church. Menezis arrived in
Diamper on June 9th, 1599, with drafts for the synod, including renunciating Nestorianism,
accepting the pope as the head of the church, receiving bishops, and providing liturgy books
for correction. A committee of leading Syrian priests, laymen, and Jesuits read the draft, with
some amendments. The Synod was convened on June 20th, 1599, with 813 Syrians
participating. Menezes professed the Tridentine profession of faith, which was required for all
Christians. Menezes' doctrinal drafts included renunciation of Nestorianism, Western-tone
renunciation of the Patriarch of Babylon, explanation of Roman Church sacraments, and
Roman Catholic administrative structure. During the synod, the Syrian church was pressured
to submit to the Pope, allowing only Syriac language in worship and liturgy and Latinization.
Arch deacon George and Cattanars were forced to sign resolutions, confirming their
agreement with the Pope.
2. Evidences and Sources in Support of St. Thomas Tradition
The following points are the supporting evidences of St. Thomas tradition in India:
1) General Evidences: Didascalia Apostolorum which was written in Edessa around
250AD points to India as the field of activity of St. Thomas. St. Ephraim, a hymn
writer from Syria, St. Ambrose of Milan, and Gregory mentioned about the tradition
od St. Thomas in India by mentioning in the hymn, mentioning the martyrdom of
Thomas in India in their books, and Marco Polo mentioned about the tomb of St
Thomas in India
2) Western Evidences: Acts of Judas Thomas, a Syriac book written in the middle of the
third century mentioned the activities of St Thomas in India.
3) Indian Evidences: Marco Polo, a traveller to India in 1292, John of Monte Corvino, an
ambassador to China and Nicolo de Conti, the traveller mentioned the tomb of St
Thomas in India and the church of St Thomas the apostle in their account.

3. The Syrians Connections

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 In the fourth century a large colony of Syrians migrated into Malabar. The Bishop of
Uraha (Edessa) had a vision of St. Thomas who commanded him to send someone to tend his
sheep in Malabar. The Exodus of the Syrians took place in the year A.D. 345. Thomas of
Canas brought with him seventy-two families consisting about 400 members including a
Bishop named Joseph and several priests.
The Syrian Christians brought a new strength to the Church of Malabar. From now on
the Malabar Christians were known as Syrian Christians. Later on, the migration of the
Syrian Christians, clergy and bishops continued from Syria to India. The major portion of the
Syrians gradually mingled with the native Christians and thus gave rise to a stronger, sturdier,
and more enterprising trading community on the Malabar coast. This foreign connection
taught the Syrian Christians of Malabar such occupations as navigation, and foreign trade,
and such arts and crafts as medicine, banking. lacemaking and, to a certain extent magic and
occult sciences, and in all these respects the Mesopotamian Christians were experts.
4. Different Visitors from Various Places
1) John of Monte Corvino: John of Monte Corvino, a Franciscan who visited India in
1292, mentioned St Thomas Christians and baptized around 100, indicating he baptized over
10,000 Christians and non-Christians.
2) Odoric of Pordenone: In 1324, Franciscan Odoric visited India to honour Thana's
martyrs. John de Marignolli, a Franciscan, returned from China in 1338 and found a Latin
communion church in Quilon. He taught the holy law to many, marking the last friar to visit
India.
3) Marco Polo and Nicolas de Conte: Marco Polo visited India in 1292-1293, while
Nicholas de Conte visited between 1425-1430, revealing Nestorians as a minority,
indigenous, and scattered throughout India.
4) Mar Simeon and two Bishops: In the late 15th century, India faced a shortage of
bishops. In 1490, Indian Christians requested Mar Simeon, the Patriarch of the East, to send
bishops. Two bishops, Mar Thoma and Mar John, arrived with two priests. The Patriarch sent
more bishops, focusing on Cranganore, Palayur, and Quilon.
5. Pietism
Philip Jakob Spener (1635-1705) was the founder of Pietism. In 1670 be formed a
fellowship in his house consisting of lay people for bible study, prayer and discussion of
Sunday sermons. It was called as "Collegia Pietatis." The movement laid emphasis on faith in
Christ and a personal experience of Christ, on a life of separation from a worldly life of
pleasures. It encouraged the laity to take an active part in the church activities. Spener's
movement influenced August Hermann Francke, a professor at Halle University who founded
a school for poor children and an Orphan House. Francke's activities inspired Bartholomew
Ziegenbalg and Frederick IV, the King of Denmark, to send missionaries to India. Despite
opposition from the Lutheran church bishop, Fredrick IV ordain the missionaries as "Royal
Missionaries" and sent them to Tranquebar.

6. Western Colonialism and Christian Mission in General

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 Colonialism and Christian missions in India have been intertwined since the arrival of
the Portuguese in the 15th century. The Portuguese, followed by the Dutch, Danes, and
British, aimed to secure profitable trade and spread Christianity. The Pope commanded the
Portuguese to missionize their Indian territories, converting natives to both Christian and
Catholic faith. The Royal Danish Mission was the most welcoming, while the Dutch were not
interested in mission. The British East India Company's friendliness to missionaries
fluctuated, with some cooperation and others restricting their entry. Throughout their time in
India, all four colonialists had connections with missionaries, supporting each other and
working together. Colonial governments sometimes supported or criticized them, but from
Western missiological perspectives, their works were considered one of the best means for
India.

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