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Re: Info on bishops.

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  • John Philip
    ... in digest No. 605 ... Sadly there is a tendency by some to establish that the Malankara Church prior to the Portuguese arrival was Nestorian. To establish
    Message 1 of 1 , Jun 29, 2003
      >---Thomas P wrote in SOCM-FORUM@yahoogroups.com, on Tue, 24 Jun 2003
      in digest No. 605

      >Dear Gleeson, The canons adopted in the Synod of Diamper is available.
      >What does it say about Antioch? Since we know that the Synod was about
      >bringing Malankara under the rule of Vatican, the Portuguese bishop
      >would include some thing about pre-portuguese relationship with Antioch.

      Sadly there is a tendency by some to establish that the Malankara Church
      prior to the Portuguese arrival was Nestorian. To establish their view
      point they are depending solely on the decisions of the Synod of Diamper
      convened by a RC bishop.

      But the fact remains that even based on the Synod of Diamper one cannot
      prove that the Malankara Syrian Church followed Nestorian faith from its
      beginning. Actually there are many hints in the decisions of that Synod
      to prove that Jacobite faith existed in Malankara before the advent of
      Portuguese. Decrees 14, 16, 20 etc of 3rd session, 8th decree of 5th
      Session etc. proves that Jacobite practices existed in Malankara. If
      Jacobite faith came to Malankara only with the arrival of St.Gregorios
      Bava of Paravur in 1665, as claimed by some modern historians, then how
      these practices which were different from that of Nestorinism was mentioned
      in the Synod of Diamper of 1599.

      It would be better if those interested could spend some time in reading
      E M Philip’s or Kanaimparambil Achen’s Church Histories for further
      clarification on the subject. There is also another scholarly work named
      “Were Syrian Christians Nestorians ?”, written by Fr.P T Geevarghese
      (later Metropolitan Mor Ivanios), who later become the master mind in the
      creation of a separate Church and a catholicate in 1912. It was a thesis
      submitted by him and is widely acknowledged as a genuine work. Here he has
      categorically proved that the Church before 1490 was Jacobite. It is a fact
      that only after 1490, Nestorian faith penetrated into ‘Malankara’. The author
      has dealt in detail on each and every claim of some persons that the Malankara
      Syrian church was Nestorian from its inception. I recommend everyone to read
      this scholarly work of Mar Ivanios of Bethany. The Malayalam translation of
      the book was last published from Udayagiri Semimnary about a decade before,
      the copies are available in some book stalls. In 2002 the English copy was
      republished by Very.Rev. Kurikose Corepiscopa Moolayil. This book is definetly
      an answer to those who doubt about the Jacobite faith of Malankara Syrian
      Church prior to 1490.

      John Philip
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