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Relevant bibliographies by topics / Chaldean Syrian Church in India

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Academic literature on the topic 'Chaldean Syrian Church in India'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Chaldean Syrian Church in India"

1

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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Debié, Muriel. "Syriac Historiography and Identity Formation." Church History and Religious Culture 89, no. 1 (2009): 93–114. http://dx.doi.org/10.1163/187124109x408014.

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AbstractHistoriographical texts are here read as literary compositions of their time, providing us with various elements of the process of identity construction or reconstruction. The first West Syrian historical texts were produced in the sixth century, when the history of what would become the Syrian Orthodox Church began. An examination of contemporary sources and myths of origins shows that the ethnic origins of the Abgarid dynasty played no part in Syrian 'ethnogenesis', but that there existed a notion of Syro-Mesopotamian origins, closely related to a supposed homeland, that of Aram. An acknowledged common ancestry going back to the Chaldean and Assyrian Empires relies on a common language more than a common homeland or sovereign. Whereas the Assyrians came to personify the ever-hostile Persian neighbour, a sort of stereotypical enemy, the Hellenistic kings were perceived as having effected a synthesis of the double Syro-Mesopotamian and Greek culture. The Seleucid era, as adopted by the Edessans, thus remained in use regardless of the prevailing political powers and is an assertion of independence and a strong local identity marker, being a rejection of the local Antiochene as well as the imperial Byzantine eras. The Syrian Orthodox also developed an innovative method of writing the history of their separated Church, producing a new genre consisting of lengthy chronicles written in several parts or columns, in which political and ecclesiastical history were kept separate. This Syrian Orthodox method of writing history is the only truly distinctive Syrian Orthodox literary genre.

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McKee, Gary. "Benjamin Bailey and the Call for the Conversion of an Ancient Christian Church in India." Studies in World Christianity 24, no. 2 (August 2018): 114–34. http://dx.doi.org/10.3366/swc.2018.0216.

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Benjamin Bailey (1791–1871) was one of the first English-born Church Missionary Society missionaries to go to India. Along with Joseph Fenn and Henry Baker, Sr, he was part of what has been called the Travancore Trio. Their objective was to reform the ancient community of Syrian Christians in Travancore so that they in turn might be a great native missionary force in India. Their mission was known as the ‘Mission of Help’ to the ancient Syrian Church. The mission was distinctive from others in India at that time which sought more directly to call for the conversion of the country's massive Hindu and Muslim populations. This article will show that Bailey seriously underestimated doctrinal differences between the CMS and the Syrians. Moreover, the place of the Syrians in the complex social fabric of Travancore was not adequately understood. Unlike other missions, this one may almost be said to have as its aim the conversion of an existing church. That call for conversion, however, arose from fundamentally divergent understandings of Christian belief and practice. The article concludes by considering further some of the sources of these divergences and engaging with some of the critique that the Mission of Help has received.

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Kurien, Prema. "The Impact of International Migration on Home Churches: The Mar Thoma Syrian Christian Church in India." Journal for the Scientific Study of Religion 53, no. 1 (March 2014): 109–29. http://dx.doi.org/10.1111/jssr.12082.

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5

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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7

Alexander, George. "The Malankara Church-Chaldean Syrian Union - A Forgotten Chapter." SSRN Electronic Journal, 2019. http://dx.doi.org/10.2139/ssrn.3402858.

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Dissertations / Theses on the topic "Chaldean Syrian Church in India"

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George, Abu Koshy. "Origins of the schism in the Orthodox Church of India 1912-1975 /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0481.

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Books on the topic "Chaldean Syrian Church in India"

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Yacoub, Ignatius. History of the Syrian Church of India. Piscataway, NJ: Gorgias Press, 2009.

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2

History of the Syrian Church of India. Piscataway, NJ: Gorgias Press, 2009.

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3

Aprem, Mar. Not so strange. Trichur, Kerala, India: Metropolitan's Palace, 1991.

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Aprem. Mar Abdisho Thondanat: A biography. Trichur, Kerala, India: Mar Narsai Press, 1987.

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5

The Orthodox Church of India. New Delhi: Rachel David, 1986.

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6

III, Ignatius Yacoub. History of the Syrian Church of India. Edited by Matti Moosa. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463215637.

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V, Koshy K. St. Thomas and the Syrian churches of India. Delhi: ISPCK, 1999.

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8

Varicatt, Cherian. The Suriani Church of India: Her quest for autochthonous bishops, 1877-1896. Kerala: Oriental Institute of Religious Studies, India Publications, 1995.

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9

Edakalathur, Louis. The theology of marriage in the East Syrian tradition. Roma: Mar Thomas Yogam (St. Thomas Christian Fellowship), 1994.

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10

Kannookadan, Pauly. The East Syrian Lectionary: An historico-liturgical study. Rome: Mar Thoma Yogam (The St. Thomas Christian Fellowship), 1991.

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Book chapters on the topic "Chaldean Syrian Church in India"

1

Thadathil, Joseph. "The Indian Inheritance In The Syrian Church Of India." In The Harp (Volume 21), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 61–72. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233105-005.

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Kurien, Prema. "The Impact of International Migration on Home Churches: The Mar Thoma Syrian Christian Church in India." In Sociology of Religion, 97–108. 3rd Edition. | New York : Routledge, 2018. | Revised edition of Sociology of religion, c2011.: Routledge, 2019. http://dx.doi.org/10.4324/9781315177458-10.

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"FOREWORD." In History of the Syrian Church of India, edited by Matti Moosa, x—xi. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463215637-001.

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"THE SOURCES." In History of the Syrian Church of India, edited by Matti Moosa, xii—xv. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463215637-002.

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"PART ONE: THE ESTABLISHMENT OF THE INDIAN CHURCH AND ITS RELATIONS WITH OTHER CHURCHES." In History of the Syrian Church of India, edited by Matti Moosa, 1–22. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463215637-003.

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"PART TWO: THE CONDITION OF THE INDIAN CHURCH UNTIL THE DEPARTURE OF THE PORTUGUESE FROM INDIA IN 1663." In History of the Syrian Church of India, edited by Matti Moosa, 23–52. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463215637-004.

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"PART THREE: THE CONDITION OF THE CHURCH OF INDIA UNDER THE DUTCH." In History of the Syrian Church of India, edited by Matti Moosa, 53–132. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463215637-005.

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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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"PART FIVE: THE SCHISM OF ATHANASIUS MATTA." In History of the Syrian Church of India, edited by Matti Moosa, 175–272. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463215637-007.

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10

"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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