News Digest

The aim of the International Conference on early Christianity series is to study objectively the history of our early churches in India and other Asian countries and to erase the wrong notion that Christianity was brought to the Asian countries especially to India mainly by the European missionaries after the 15^th century AD. It also aims at establishing the fact that Christianity is an Asian religion and that its history should be presented objectively with well documented evidences giving no place for distortions and omissions about the contributions of the Eastern Churches. It also aims at illustrating with objective evidences the origin and growth of this magnificent religion in the Middle East and its spread through out Asia in the form of the Eastern Churches by the Apostles and missionaries starting from St. Thomas onwards.

The First International Conference on the History of Early Christianity in India was organized in New York in August 2005. It was the very first attempt in history to bring together research scholars and theologians in one place in order to promote academic discussions and dialogues at length on the various aspects of the history of early Christianity in the Indian soil. Hundreds of scholars from various countries assembled at the premises of the Concordia College, Bornxville, New York, and presented research papers on this unique theme. The purpose of the conference was to establish the existence of early Christianity in the Indian soil with concrete evidences and to analyse its strong impact on medieval and classical India until the advent of Vasco da Gama, whose epoch making visit inaugurated a new chapter in the cultural and political history of this great nation. This core objective was perfectly achieved through this significant international meet and it was a resounding success.

At the concluding session of this New York conference, the delegates and observers voted unanimously for hosting a second conference and that could be in India. The need for undertaking an intensive research on the history of early Christianity on a wider Asian perspective was emphasized by our scholars at subsequent meetings and as a result of the deliberations it has been decided to take into account the study of the history of early Christianity in other parts of Asia as a sub-theme along with the main theme namely the history of early Christianity in India. This decision was arrived with a strong conviction that this conference will generate rich data to study early Indian Christianity with a wider Asian outlook. This in turn would help our scholars to have a better understanding of Indian Christianity in relation to its history in the neighbouring countries as well.

Early Christianity- An Asian Perspective

History of early Christianity in India is surely not an isolated phenomenon; it is an integral part of the history of early Christianity in Asia. Consequently, it is imperative to study the history of early Christianity in the Indian soil with a wider Asian perspective which will help to bring Christians together in Asia. This would bring about a fresh perspective since there has been a misleading assumption that Christianity is a western religion brought by the European Missionaries only after the 15^th century AD.

Historically speaking , early Christians in India had very close identity with those Christians in Syria and 'Persia', since this is regarded as the region from where St. Thomas came. It is appropriate here to mention that early Christianity of Asia comprised of the churches that were to the East of the Roman Empire in the early centuries of the Christian era.

Christianity developed in various countries of Asia in the context of dialogue with the local cultures exerting mutual impact both on the local context as well as its own core concern. Islam in western Asia, Hinduism in India, Buddhism in Thailand, India, China and Japan have been deeply influenced by early Christianity, especially by the East Syrian (Nestorian) Christianity through such dialogical process. All these factors constrain us to approach the history of early Christianity in the Indian soil with a wider Asian perspective. The Second Conference was very successfully organized in Chennai in January 2007.

* The first two conferences are beneficial not only to scholars of Christianity and the academic community in general but also helped to enrich human knowledge on the religious traditions of India which is a significant component of the religious traditions of the globe.

* It has erased to a certain extent the pre-conceived notions of the historians and lay

men that Christianity arrived the shores of India only after the advent of European Missionaries after 16 c.A.D.

* They helped to establish with objective evidences the great contributions of early Christianity in moulding Indian culture and urged the necessity to re-write the cultural and religious history of India from a new point of view.

* They have provided adequate material to write from a new perspective the history of early Christian Churches in the Indian soil from the period of St. Thomas .

* They have enabled to remove the wrong notion that India is a country of the Hindus and that Christians are only a neglected minority who have not contributed so much for the growth of the composite culture of this country.

* They have also added a sense of pride and moral courage to the Evangelists and missionaries who are working hard to preach the love of God among the Indians.

* The Christians of India have the pride that they have the history of their own starting from the 1^st c.A.D and that they are the inheritors of the great traditions of this land.

* They have also provided a common platform for scholars and religious leaders of Christianity to assemble together with a sense of fraternity and oneness to study the antiquity of their Churches in their soil forgetting their denominational differences and with ecumenical spirit which are the needs of the present day.

* On the whole the two conferences inaugurated a new epoch in the history of Christianity in India and have become a vital turning point in the religious history of Asia.

* They have also helped the leaders of Christianity and the social workers to carry out their evangelical works effectively with a deeper understanding about the historical background of Christianity in India and Asia.

Having organized very successfully the Second International Conference on the History of early Christianity in India with an Asian perspective , the ICSCI has decided to have the Third International Conference hosted in Jordan in 2008. In the Business Session of the Second International Conference, it has been unanimously decided to study the inter relationship between early Christianity in India and the Middle East in a very systematic way so that the data generated through the first two conferences and the conclusions arrived at through this project may have a strong foundation. For a better understanding of the Eastern Churches it is indispensable to have a thorough knowledge about the origin and growth of Christianity in the Middle East which is its birth place and home to some of the world's most ancient Christian denominations. Moreover, India has very close commercial and cultural ties with the countries of the Middle East which have not been studied objectively. The participants of the Second International Conference were of the opinion that the Third Conference to be organized in Jordan will throw new light on our existing data about the external history of India especially India's relationship with the Middle East. Therefore, it has been decided that the theme of the third Conference shall be the history of early Christianity in India and the Middle East.

The organizers from the ICSCI discussed in detail about this project with our partners in the Middle East especially with the Middle East Council of Churches (MECC) and the Ecumenical Studies Centre in Amman in June 2007 and decided to have the Conference with the above theme in Amman, the capital of Jordan . It has been decided to have totally 80 research papers, 40 papers about early Christianity in India and 40 papers about early Christianity in the Middle East. It is also decided to invite scholars of early Christianity all over the world to participate and present research papers on various aspects of this religion in India and the Middle East.

Our partners in this Conference are the Middle East Council of Churches ( MECC) in Jordan and the Ecumenical Studies Centre ( ESC)at Amman.

Formed in 1947 at a Conference in Cyprus the MECC is organized along the lines of families of Churches rather than on the basis of individual Church membership. The three family of Churches – Oriental Orthodox, Eastern Orthodox and Protestant/Episcopal- were the founding members of the MECC.. During annual Synods in 1988, the Catholic Churches of the regions-seven branches from different ethnic and cultural origins, accounting for about one-fifth of the Middle East Christians-decided to join the MECC. In 1990, virtually all the Middle East Christians were represented in the MECC.

The first concern of the MECC is securing the continuity of the Christian presence in the land in which our Lord was born and lived, and which was sanctified by the blood of the apostles, saints and martyrs. International ecumenical relations for better mutual understanding and true solidarity has become another important priority of the MECC along with the Christian unity. The MECC has maintained its Head Office in West Beirut, Lebanon, throughout the period of Lebanese civil wars and it has liaison offices on local and national levels in Cyprus, Egypt, Syria and Bahrain.

The ESC is an Oriental Arab devoted vision founded to address the ecumenical thought and heritage of the Middle East. It was officially recognized by the Ministry of Culture, The Hashemite Kingdom of Jordan. This is non-political-regional-denominational or tribal centre, characterized by its non-profit and independent juridical status.

One of its main objectives of this centre is to set up a framework for the study of the state and trends of the contemporary oriental thought, in addition to finding innovative and practical ways to revive the intellectual and social conscience of the problems and challenges facing this thought. This centre provides researchers and specialists in ecumenism with the necessary information for their studies and research.

The following are the tentative broad areas for the academic deliberation of the third International conference and the delegates are expected to select any topic either from the list or from other sources and to submit the synopsis of their paper to the Organizing Committee well in advance. . On approval they may prepare the full paper and present the same before the learned participants of the Conference. It is not compulsory that the research paper should be confined to the following topics alone. The authors are free to choose their topics without deviating from the theme of the conference.

22. Various trends in inter-faith and inter-Church relations in the Middle East and India.

23. The seven Churches of the Book of Revelation- New lights and points of interest on

24. Contributions of Cyril of Alexandria, the father of oriental orthodox Churches.

34. Eusebius, the father of Ecclesiastical history and his contributions to Church history.

39. Documents about early Christianity in India available in the following sources.

101. Shared features of early Indian Christianity with the Oriental Christianity

102. Contextualization in Early Christianity in Asia – A Comparative Perspective

106. Early Christianity and the sea-port and Port-cities of India and Middle east.

There shall be two important main committees with a number of sub-committees to monitor and execute the project. Delegates will be selected and invited from various organisations all over the world. Persons who have done intensive study on the above topics will be invited as delegates.

A Committee consisting of representatives from various countries and Organisations all over the world will be constituted to offer guidelines and suggestions in the successful conduct of the conference programmes.

Working Committee

A Committee consisting of few local representatives has been constituted to monitor and execute this project with the help of the various sub-committees constituted to look after the variety of works.

Conference Programme – Tentative

The programme shall continue for four days with an inaugural session, a valedictory session and eight academic sessions which will be divided into many more sub-sessions depending upon the number of papers. There shall be three cultural programmes in the evenings. There shall be a post-conference tour to various Biblical important places in and around Jordan on 17^th and 18^thSeptember. A special tour programme to Holy Land is arranged separately on 19^th and 20^th to the interested participants. The seminar papers will be published in several volumes.

Style- Sheet for Contributors.

1. The total number of pages of research papers may range from 15 to 45 depending upon the data available and the nature of interpretations required.

2. Manuscripts should be submitted in duplicate. They must be typed or printed on one side only; double-spaced with sufficient margins on all sides to facilitate editing and styling. All notes should also be typed or printed double-spaced .

3. Notes should be consecutively numbered and presented at the end of the paper.

4. Lengthy quotations should start on a separate line and be indented; shorter quotations should run into the text with single quotation marks.

5. Citations from archival sources must specify the archival location including the town and country where an archive is located. In case of recorded oral material, the location of the recording should be specified. In other cases, the name and location of the oral informant should be clearly stated. For inscriptions, the title of the volume with publication details should be mentioned. For other details kindly follow the "M.L.A. Handbook for Writers of Research Paper". (fifth edition) or "Writing Research Papers – A guide" by James. D. Lister.

The history of Christianity in India can be traced to the advent of St. Thomas soon after the crucifixion of Jesus Christ. But this has been a subject of controversy for a long time because of lack of documentary evidences. Now, a great deal of evidence, both internal and external has been gathered to testify to the existence of early Christianity in India from the advent of St. Thomas.

History in early India is different from history as conceived in Europe and other countries. There were no pure historical documents in India with chronological details and whatever was available as ancient historical documents had more of fictional elements. Literature was the main source for reconstructing history. These were not meant to document facts. The author of the text interpreted facts in his own impressionistic way. As a result, there has been mythicization in the "historical materials" and any attempt to demythicize would lead to distortion of history.

There are two important views about the origin of Christianity in India ; One is that Christianity came to India through the work of the apostles St. Thomas and St. Bartholomew. The other view is that the merchants and the missionaries of East Syrian or Persian church brought Christianity to India. The Indian tradition on the advent of St. Thomas to Malabar seems to be very concrete, supported by many historical evidences. The Acts of Judas Thomas written in Syriac by the Edezza circle in 3^rd century A.D. seems to be the earliest record that speaks about this tradition. In addition to this, a number of stray passages in the writings of Origen, Eusebius of Caesarea, Rufinus of Aquileia, Socrates, Ephrem of Nisibis, Gregory Nizianzus, Ambrose and Jerome speak about the visit of St. Thomas to India. There are still some who deny this claim. St. Ephrem composed hymns glorifying St.Thomas whose relics were being venerated in a shrine at Edizza at a time when this great Syrian poet - theologian was living. Another work namely The Teaching of the Apostles in Syriac (Didascalia) also speaks of the same tradition. According to this work "India and all its own countries and those bordering on it even to the farther sea, receives the Apostles hand of the priest- hood from Judas Thomas, who was guide and ruler in the church he built there".

There is another tradition which speaks at length about the advent of St. Bartholomew to India. But we are yet to find adequate internal evidences although St. Jerome and Eusebius of Caesarea of the 4^th century AD speak about this tradition. These two writers refer to this tradition while speaking about the visit of Pantaenous to India in the 2^nd century A.D. According to Eusebius , "Pantaenous is said to have gone among the Indians where a report is that he discovered there the gospel according to St. Matthew among some who knew Christ ; Bartholomew, one of the Apostles had preached to them and had left them the writings of St. Matthew in Hebrew letters. According to St. Jerome, Demetrius, Bishop of Alexandria, sent Pantaenous to India". But a few scholars deny the advent of Bartholomew to India. According to them, Jerome would have mistaken Ethiopia for India. But scholars like A.C. Perumalil and G.M. Moraes thought otherwise. According to them, Bombay region on the Konkan coast, where an affluent Jewish community lived, may be the place referred to with regard to the visit of Bartholomew. Since the traditions about Bartholomew and St. Thomas intermingled, the references about Bartholomew might have been lost in course of time. According to A.C. Perumalil, Bartholomew Christians continued as a separate community until the coming of the Portuguese and then merged with the Christians of Bombay.

The South Indian belief about St. Thomas is preserved in an oral tradition. St. Thomas Christians who claim their Christian origin from St. Thomas also have kept this oral tradition. Historians consider the Coromandal tradition of St. Thomas as very ancient when compared to the Malabar tradition. This Malabar tradition about St. Thomas is a later tradition but it is strong and vital. This tradition associates St. Thomas with definite places and specific families. The Malabar tradition which associates St. Thomas with Palaiyur, Parur, Kokkamangalam and Niranam does not contradict with any other tradition.

The Coromondal tradition centres on Mylapore where the tomb of the apostle is found. Marcopolo, the Venetian traveler, visited the tomb in A.D.1295 and no rival tradition has contradicted this belief. It is said that the Christians of Malabar enjoyed peace during the early centuries and they were supported by Non-Christian rulers. There is also a tradition that says that St. Thomas conferred priesthood on the members of certain families in Malabar.

Over a period of time, the early Christian community in India is believed to have suffered a decline. It was constituted by groups of Christians who came from Persia and hence there was a close link between Christianity in India and the early church of Persia. The Chronicle of Seert, an important East Syrian document of the7^th century AD makes a reference to a Bishop named David who evangelised the Indian people between 250 - 300 AD. Among the 325 Bishops who attended the Nicaean Council, one John of Persian, is mentioned who, according to the History of Gelasius, was the bishop of the whole of Persia and Greater India.

Many groups of East Syrian Christians are often mentioned as having migrated to Malabar. Among them one group is associated with Thomas of Cana (4^th C. AD) and another with two saintly men Sapor and Potto (of 9^th or 10^th C. AD). The Malabar tradition, as per the Portugese records, and the local accounts, distinguish Thomas, the Apostle from Thomas of Cana. For some reason or the other, the East Syrian church was looked upon with suspicion by the Portugese in the 16^th C. AD. and some western missionaries. They accused the Thomas Christians of falling a prey to the heresy of Nestorianism. But the Thomas Christians deny this vehemently.

Christianity in Tamilnadu during this period of early history was a very potent force and its ethics and other theological codes find powerful expression even in secular Tamil Classics like Tirukkural and Naladiyar. Its impact is felt in the native worship and especially in the local religions like Saivism and Vaishnavism. It is obvious that India received a number of missionaries many of whom belonged to Asia and other parts of the world. The Yavanar, probably people from Greece and Rome, spread the message of Christianity in the length and breadth of Indian soil.

Thus we understand that Christianity was deeply rooted in the Indian ethos, thanks to the works of proselytism by men of eminence starting with St. Thomas. But most of the ancient records have been lost or destroyed, and Christianity might have undergone a sea-change owing to adversity and persecution. It left strong impact on the other religions of India ; it was instrumental for the emergence of many number of Indian religions. Its presence is felt in all religions of India in various forms. Its impact on the emergence of Mahayana Buddhism, especially in the conception of the Bodhisatva as well as the second coming of the Maitreya Buddha, is note worthy. Early Indian Christianity, a part of ancient oriental Christianity, gave strength and vigour to Indian culture and Indian ethos in multifarious ways. The influence exerted by early Christianity on the Indian ethos was indeed tremendous although its physical presence today is not very glamourous as it is shrouded by the misinterpretations and misrepresentations of the later historians of this country.

We are sure that the reconstruction of the early Christianity in India will shed new light on the history of Indian Philosophy and Indian Culture in general and this will give new orientation and new perspective to our understanding of the classical and medieval culture and civilization. The so-called Hindu historians of our day failed to see the history of India as a whole since their approaches are partial and fragmentary giving stress only to Hinduism, neglecting the other forces instrumental for the building up of Indian culture. What we need today is a holistic view of the Indian culture with objective assessment of the internal as well as external evidences and a balanced presentation of facts.

Important Announcement
[The following is the text of a communication issued by the Chancellor of the Major Archiepiscopal Curia of the
Syro Malabar Church. May we request all webmasters to kindly make the desired correction as early as possible]

This is to bring your attention to the fact that the website www.thesyromalabarchurch.org is no longer a site owned by the Syro-Malabar Church . The official website of the Syro-Malabar Church now is www.smcim.org Therefore, may I request you to make this correction regarding the link given in your website for the Syro-Malabar website. I would be very grateful to you if you could make this correction immediately and send me a confirmation in our e-mail address smcim@smcim.org regarding implementation of the correction. Thanking you and with prayerful regards,

Sexual abuse not just a Catholic problem - Vatican

From a Reuters Message

Tuesday July 17, 06:50 PM

VATICAN CITY - Sexual abuse of children is not just a Catholic Church problem and other institutions should take steps to acknowledge and deal with such "wickedness" within their own ranks, the Vatican said on Tuesday.

The Vatican's chief spokesman, Father Federico Lombardi, also said the record $660 million settlement between the Archdiocese of Los Angeles and victims of sexual abuse was an attempt to "close a painful chapter and look forward".

"The Church is above all clearly pained by the suffering of the victims and their families, by the deep wounds caused by the grave and inexcusable behaviour of some of its members," Lombardi said.

"It has decided to commit itself in every way to avoid a repetition of such wickedness," he said, adding that the Church now had a "a policy of prevention and creation of an ever more secure atmosphere for children and young people in all aspects of (its) pastoral programmes".

Lombardi reaffirmed a position taken by other Catholic Church leaders in the past -- that other organised religions and institutions should also deal with paedophilia as publicly as the Catholic Church has been forced to by various scandals.

"The problem of the abuse of childhood and its adequate protection certainly does not regard only the (Catholic) Church, but also many other institutions and it is right that these take the necessary decisions as well," he said.

Lombardi said the Church was aware of its educational responsibilities to youth and intended to be "a protagonist in the struggle against paedophilia", which he said was on the rise worldwide.

ABUSE DATING BACK TO THE 1940s

The Los Angeles decision involved 508 plaintiffs in cases dating back to the 1940s. The pre-trial settlement means Cardinal Roger Mahony will not have to testify in court.

The settlement reached on Saturday after 4 1/2 years of negotiations came before the first trial was due to begin on Monday.
Victims' attorneys would have called Mahony to testify about the church hierarchy's protection of abusive priests.

The Los Angeles settlement dwarfs other landmark payouts. The Archdiocese of Boston, where the U.S. scandal erupted in 2002, reached a 2003 deal for 550 people worth $85 million.

Boston's archbishop, Cardinal Bernard Law, was forced to resign in disgrace in December 2002.

Leaders of the U.S. Catholic Church were found to have moved priests who abused minors to new parishes instead of defrocking them or reporting them to authorities.

In his interview with Vatican Radio, Lombardi spoke of the "sacrifices" the settlement would impose on the archdiocese.

The settlement funds will come from the archdiocese selling real estate assets, including the archdiocese's headquarters, insurers and various Catholic religious orders.

Before his election as pope, then-Cardinal Joseph Ratzinger went out on a limb to decry the "filth" in the Church.

Benedict, who was elected in 2005, has taken a tougher stand on sexual abuse in the Church than his predecessor. Last year he disciplined Rev. Marcial Maciel Degollado, the 86-year-old founder of the conservative Legionaries of Christ, who had been accused of sexually abusing boys decades ago.

WCC News
Upcoming events

08.08.07 - 14.08.07

Intra-Christian consultations on conversion and Christian self-understanding

Toulouse, France

Photo : Jenny Bolliger, EAPPI, janvier 2007.

Christians
from various denominations and theological traditions - the WCC constituency, the Roman Catholic Church, Evangelical and Pentecostal churches - will be meeting in Toulouse from 8-12 August to discuss ways “Towards an ethical approach to conversion – Christian witness in a multi-religious world”. This includes a self-critical appraisal of Christian missionary activities to date. The consultation on conversion is directly followed by three days of reflection on “Religious plurality and Christian self-understanding”.

The first consultation is part of the 2006 to 2009 process towards a code of conduct on conversion, for which the WCC and the Vatican are jointly responsible. The process is both enriched by and contributing to the parallel efforts of a WCC-initiated multifaith expert group “Thinking Together”.

The second meeting is dedicated to the fundamental challenge of how to articulate the appropriate theological questions in relating to other religions. In so doing, it follows up on a document on Christian self-understanding prepared for a 2005 Conference on World Mission and Evangelism.

Previous News
22.06.07 - 01.07.07

Bangalore, India

Young adults from India, Bangladesh, Pakistan, Nepal and Sri Lanka will be meeting at the Fireflies Ashram in Bangalore to reflect on the role of religion and religious identity in a context of tension and communalism.

Introduction to the M.E.C.C.:Middle East Council of Churches

[The Third International Conference Seminar on Early Christianity in India and the Middle East is being held in Amman, Jordan in September 2008, 13th to 20th. The Middle East Council of Churches is actively collaborating in this effort with The International Centre for the Study of Christianity in India ( ICSCI ) along with the Ecuminical Studies Centre at Jordan. Our readers and scholars may be interested in knowing something about the MECCwe hope.]

The Middle East Council of Churches is a fellowship of churches relating itself to the main stream of the modern ecumenical movement, the same which gave birth to the World Council and other regional ecumenical councils throughout the world.

The first and most remarkable feature of the Middle East Council of Churches (MECC) is its setting. It was through the Middle East that Abraham, his children and grandchildren migrated. Here the ancient Hebrew tribes wandered; the judges, prophets, priests, kings, singers and sages who gave voice to scripture were nurtured here. And it was here that the Incarnation took place, and the redeeming ministry of Christ fulfilled. The Church was born in the Middle East, and here the early controversies played themselves out and the first divisions in the Church occurred. The people and churches which form the council are the direct heirs of all of that. And the vibrant ecumenical movement to which the council gives expression in this region is a profound healing process. A glimpse of the Tree of Life whose leaves are "for the healing of the nations" (Revelation 22:2) is somehow not so distant here.

The second feature is geo-political. Powerful forces swirl and eddy in this region. They break out from time to time in violence. Death, misery and exploitation are no strangers. Economic forces, ethnic movements, big power pressures, religious passions … they make for a heady mix of variables drawing in influences and interests from around the world, and predators abound. In the midst of this, for the past quarter century there has been the MECC, commited to witness and serve in Christ's name. The circumstances of human dysfunction place upon it an overwhelming burden. People in the Middle East have reason to be suspicious of those who say they want to do them good. Wolves in sheep's clothing have been plentiful. In a region overwhelmingly Muslim in complexion, it is remarkable that the council, an indigenous Christian agency, should retain the credibility rating it does. It has worked quietly and effectively as an agent of mercy and reconciliation in war-torn Lebanon; it has interceded in the delicate dialogue between the Palestinians and the world, preparing some of the more important pathways that led to the peace process; it was early on the scene in post-war Iraq; it initiated discussions within Arab society to engage both Muslims and Christians in the examination of what should go into building a just and peaceful civil society; and it has participated in some momentous initiatives of Christian reconciliation. There is a pivotal quality to the MECC, and that pivot has integrity. Having a legacy directly tied into the early days of the ecumenical movement, the Council has served in another remarkable way. Because of its long-standing partnerships with churches and Christian agencies both in the West and in the East, it depicts as no other body in this region that the love of Christ transcends barriers and makes of humanity one people. By the sheer fact of its existence it is a testimony to the fact that healing can happen.

Finally, there is the intimacy of the Council. The twelve to fourteen million souls who claim Christ's name in the Middle East are few in number when compared to the constituents of similar ecumenical associations elsewhere. But being small means that people know each other, and there is a bond of kinship that is rather special. It is no accident, therefore, that the Council chose to organize itself as a family of families—the Eastern Orthodox, the Oriental Orthodox, the Catholic and Protestant families. Each makes its contribution to the witness of all. This, then, is the Middle East Council of Churches. We invite you to become better acquainted with it. More>>http://www.mec-churches.org/ -Prof. G. M. from the above site .

Pope Benedict XVI gave the go-ahead Saturday for greater use of the old Latin mass,
signalling a bid to heal a decades-old split in the Roman Catholic Church.

But the move, which also applies to other religious rituals, is controversial and leading figures have already expressed misgivings.

A papal decree said priests should now meet requests by the faithful to hold mass in the traditional Church language, which had widely been dropped after the Second Vatican Council in the 1960s.

"In parishes where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their request to celebrate the Mass according to the rite of the Roman Missal published in 1962...," said the decree.

"The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance and the Anointing of the Sick, if the good of souls would seem to require it," it added.

The virtual abandonment of the Tridentine mass after the Second Vatican Council in 1965 was one of the causes of a breakaway led by French Archbishop Marcel Lefebvre in 1970.

The move was to encourage the greater use of the mass in local languages, one of a series of reforms made by the council in a bid to modernise the Church.

Traditionalists say the Tridentine mass, named after the town of Trento, now in northern Italy, is more spiritual and historically authentic than the modern version.

French bishops secretly approached the pope late last year to voice their concerns about his then apparent readiness to revive the Tridentine mass.

Cardinal Jean-Pierre Ricard, chairman of the French bishops' conference, said in November that differences with followers of Lefebvre were not only liturgical, but also theological, dealing with religious freedom, ecumenism, inter-religious dialogue and politics.

He warned Saturday that the pope's "real motivations may not be well understood" by the public and the priests, but he did not expect many requests for traditional mass.

"I don't see a tsunami coming," he said.

Lefebvre's followers hailed the pope's decision, adding however that other difficulties remained.

The Priestly Society of Saint Pius X, in a statement from Lefebvre's successor Bernard Fellay, said it "rejoices to see the Church ... regain her liturgical Tradition, and give the possibility of a free access to the treasure of the Traditional Mass for the glory of God, the good of the Church and the salvation of souls, to the priests and faithful who had so far been deprived of it."

The favorable climate established by the decree should make it "possible -- after the decree of excommunication which still affects (the society's) bishops has been withdrawn -- to consider more serenely the disputed doctrinal issues," the association added in the statement posted on its website.

The pope opened a dialogue with Lefebvre's followers in August 2005, four months after he was elected as head of the Roman Catholic Church , by receiving Fellay.

Prior to his death in April 2005, Benedict's predecessor John Paul II sought to bring traditionalists back into the Roman Catholic fold, allowing the celebration of the Tridentine mass so long as it was conducted only by bishops.

In a separate letter to the bishops, Benedict said he was motivated by a need to reconcile worshippers as it had become "apparent that a good number of people remained strongly attached to this usage of the Roman Rite which had been familiar to them from childhood.

"This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep personal familiarity with the earlier form of the liturgical celebration.

"We all know that, in the movement led by archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level."

The pope asked bishops to report back to the Vatican three years after the new decree takes effect on September 14.

"If truly serious difficulties come to light, ways to remedy them can be sought," he said.

Vatican spokesman Federico Lombardi insisted Saturday that the choice given to priests did not mean that the Church was taking a step back.

"Benedict XVI does not mean to revolutionise today's liturgy which was updated by the Second Vatican Council, as it will continue to be followed by a large majority of worshippers," he said.

"He does not impose a step back, he wants no weakening of the Council authority or of the authority and responsibility of bishops."

And Cardinal Dario Castrillon Hoyos, head of the Vatican commission which speaks to the dissidents, said they should recognise the validity of the more modern mass.

The Nazi-hunting Simon Wiesenthal Centre meanwhile criticised Benedict's decision, as the old Latin mass included a prayer for the conversion of Jews.

The centre asked Benedict "to declare this text contrary to the current teaching of the Church, in accordance with the Second Vatican Council".

Third International Conference on the
History of Early Christianity in India

Announcement

View from the left side of the Ollur Church. Photo taken in 1904 -
presented to Prof. G. Menachery by Henry C. Q. Brownrigg of the
British Association for Cemeteries in South Asia in October 2004

For more info cf. http://www.indianchristianity.com/html/New Article.htm

[one each in front of the three churches - the Western church cross, 27ft. tall- has been exactly reproduced in front of the Kakkanad Mount St. Thomas St. Thomas Christian Museum], Kanjoor, Malayattoor, Udayanperur, Kuravilangad,Uzhavoor,Chungam,Kaduthuruthy [2 Nos.], Muttuchira, Kudamaloor, Niranam, Kothamangalam, Chengannur, Thumpamon, Chathannur, Changanacherry [the base of the second cross was discovered by this writer in the Changanacherry cemetery], and many other places.

These crosses have four members: the base with a socket often fixed on a huge pedestal (see pic), the huge monolithic shaft with cylinder-like projections at both ends, the arm with sockets above and below, and the capital which forms the fourth arm of the cross with a cylinder arrangement at the bottom. All these crosses rise from the lotus carved at the top of the base member termed the Pookkallu. Many of these crosses have exquisite carvings and sculptures esp. on the four sides of the pedestal, and in rare cases on the shaft as the Adam, Eve, and the Serpent on the Chengannur Obelisk Cross. Like the Egyptian Obelisks the cross is a ray of the sun - Horus or Christ.

[Author Prof. George Menachery is a freelance Indian Journalist and Editor of the St. Thomas Christian Encyclopedia of India and the Indian Church History Classics. After teaching university classes for thirty years, he gave up the job as Head of the Department of Post-Graduate Teaching in order to concentrate on research and publication. SARAS (South Asia Research Assistance Services) provides information and research assistance for topics dealing with India in particular and South Asia in general. He has to his credit a large number of publications, research papers, articles, radio talks and TV programmes. His research activities and lectures have taken him to more than 20 countries in 4 continents.]

Catholic Educational Institutions in India : Some Revealing Facts and Figures

The percentage of Catholic students in India's Catholic educational institutions is only 22.7%, other Christians 5.6%, while the vast majority of students are Hindus - a whopping 53%, Muslims 8.6% and others 10.1%.

Caste wise 25% are from SC/ST origin, 31% from BC origin, 11% from OBC origin and others are 33%.

Only 6.9% of the students are from the higher income group, 19% from the middle income group, 32.4% belong to the lower income group and the large majority of students - 41.4% - belong to the Below Poverty Line group BPL.

A German man jumped a security barrier and grabbed the back of Pope Benedict XVI's open popemobile before being swarmed by security guards Wednesday 6th June 2007. — reviving a debate over whether the pontiff needs stronger protection during his public audiences.

Benedict was not harmed and appeared not to even notice, never looking back as he waved to the crowd in St. Peter's Square. But security analysts said he exposes himself to undue risk by appearing at the same place and time each week in an open jeep.

"If he cannot change the route or the hour, he must use at least a protected car," said Claude Moniquet, head of the European Strategic Intelligence and Security Center, a Brussels-based think tank on security issues.

The man vaulted onto a wooden barrier and then over in an apparent attempt to get into the white popemobile. One guard grabbed him as he leaped, but the man managed to grab hold of the vehicle before security men trailing the car pinned him to the ground.

Benedict didn't flinch. The 80-year-old, German-born pope continued waving and blessing the cheering crowd of some 35,000 people as his jeep kept moving slowly forward and the audience proceeded as if nothing had happened.

The Vatican spokesman, the Rev. Federico Lombardi, said the man was a 27-year-old German who showed signs of "mental imbalance." He declined to identify him.

"His aim was not an attempt on the pope's life but to attract attention to himself," Lombardi told reporters.

The man was interrogated by Vatican police and then taken to a hospital for psychiatric treatment, he said.

The incident rekindled memories of the assassination attempt against Pope John Paul II by Turkish gunman Mehmet Ali Agca in 1981. John Paul suffered a severe abdominal wound as he rode in an open jeep at the start of his weekly audience in the Vatican piazza — the same event as Wednesday's.

Moniquet, a security expert who has written about protecting heads of state, said leaders like the pope have to balance proximity to the public with their own need for security in today's violent world.

But unlike other leaders who make occasional forays into the public domain, the pope has a regular appointment with the faithful each Wednesday morning — precisely the type of routine that security guards try to avoid.

"The fact is you cannot ensure 100 percent protection," Moniquet said. "It's around the Vatican. It's a ritual. I'm afraid there are not a lot of options" other than an armored car.

Nevertheless, Vatican officials said there were no plans to change the long-standing use of open vehicles for the weekly audience at the Vatican. When the pope travels abroad, he does use a popemobile outfitted with bulletproof glass.

Moniquet noted that people go to the audiences to see the pope, saying that would still be possible with bulletproof glass. But such protection would prevent the pontiff from blessing babies that are occasionally passed to him by his guards, as he did Wednesday.

Since the Sept. 11 attack on the U.S., the Vatican has tightened security in St. Peter's Square when the pope is present. All visitors must pass by police to get into the square, with some going through metal detectors or being scanned by metal-detecting wands.

Nevertheless, virtually anyone can attend. Tickets can often be obtained at the last minute — particularly in good weather, when the audience is held outside in the piazza.

St. Peter's Square is cordoned off with wooden barricades to create lanes for the popemobile to cruise through the crowd and make the pope more visible to the throngs.

The pope is protected by a combination of Swiss Guards, Vatican police and Italian police.

On Wednesday, the head of the Swiss Guards, Col. Elmar Maeder, walked along one side of the popemobile while Benedict's personal bodyguard, Domenico Giani, took the other. Several plainclothes security officers trailed them.

Benedict stood up behind the driver, holding onto a bar to steady himself, with his personal secretary, Monsignor Georg Ganswein, seated behind him.

Asked why the pontiff didn't react to the disturbance, Vatican officials noted that the incident occurred quickly, that there was a lot of noise in the piazza and that the popemobile kept moving.

The officials, who were not authorized to speak publicly, said no extra security measures were being considered for Thursday, when the pope planned to take part in an annual religious procession outside the Vatican walls in central Rome. (Yahoo News)

Pope clears way for Canonization of Syro-Malabar Indian Nun Blessed Alphonsa Muttathupandathu and an Ecuadorean Laywoman

VATICAN CITY June 1-- Pope Benedict XVI cleared the way for the canonization of a Syro-Malabar nun from India and a laywoman from Ecuador. By approving a series of decrees, and publishing those martyrdom decrees, the beatification ceremonies can be scheduled. However, the Vatican did not announce the dates for the ceremonies. Pope Benedict XVI recognized miracles attributed to the intercession of the two women, who now can be declared saints. The Malabar Church 'sister' is Blessed Alphonsa Muttathupandathu, a member of the Poor Clares (Franciscan Clarist Congregation) who died at Bharananganam in the Diocese of Palai in 1946 just before her 36th birthday, well known for her spirit of sacrifice, deep prayer-life, and self-mortification. A miracle that took place in the case of a Kuruppanthura boy as the result of the Bl. Alphonsa's intercession has been recognised by the Vatican and the Pope after the examination of the case by a series of panels of doctors from India and abroad.

She will be the first person from the Indian Catholic Church to be raised to sainthood. Today there are four others from Kerala who are Blessed : Bl. Chavara Kuriakose Elias CMI, Bl.Mariam Thresia CHF, Bl. Kunjachan a secular priest from Ramapuram, and Bl. Euphrasia CMC of Ollur. Also from India there is Bl. Mother Teresa of Calcutta, West Bengal and Bl. Joseph Vaz a missionary in Canara and Sri Lanka.

St. Francis Xavier and St. John de Britto though they spent most of their lives in India were born in Spain (Pamplona) and Portugal (Lisbon) respectively. The Vasai-Fort born Lucitanian martyr St. Gonsalo Garcia is technically the first Indian Saint - having been born in "India" and his mother being a Kannadiga-; but he left India for Japan and the Philippines as a missionary and died a martyr in Japan, one of the 26 missionaries crucified at Nagasaki Hills in 1597. He was canonized on 8 June 1862 by Pope Pius IX.

There are a number of books available both in Malayalam and English on Sr. Alphonsa (one by Chev. K.C . Chacko); a documentary scripted by Prof. George Menachery and produced by ICS (2001) depicts the life of Alphonsamma at Kudamaloor, Muttuchira, Vazhapally etc. with special emphasis on the places and persons, institutions and edifices in her life.

		Beatification took place on 03 December at the Square of the Forane Parish Church of Saint Antony, Ollur (Kerala, India), presided by Mar Varkey Cardinal Vithayathil , Major Archbishop of the Syro Malabar Church.
Bd. Euphrasia Eluvathingal
		Beatification took place on 30 April at the Square of the Parish Church of Saint Augustine in Ramapuram (Kerala, India), presided by Mar Varkey Cardinal Vithayathil Syro Malabar Major Archbishop.
Bd. Augustine Thevarparampil

Malankara Orthodox Syrian Church Trustees Elected

Father Johns Abraham Konatt (Kandanad Diocese) and M.G. George Muthoot (Delhi Diocese) were elected by the Fifty-First Malankara Syrian Christian Association meet as Clergy and Lay Trustees of the Church on 21st inst. At the same time the MSCA meeting also ratified the nomination of 43 clergy representatives and 86 lay members from 25 different parishes.

Catholicos of the East Baselius Mar Thoma Didymos I presided.

Baselius Mar Thoma Didymos the First
addresses the Assembled Delegates
at Parumala

Meanwhile, the Catholicos also nominated 30 members, including 10 priests, to the MSCA managing committee on Wednesday.

The Priests nominated are: Fr. K.M.George, Fr. V.M.Abraham, Fr. Spenser Koshy, Fr. T.C.John Mavelikkara, Fr. John Paul Chengannur, Fr. O.Thomas, Fr. K.A. Abraham, P.C. Yohanan Ramban, Fr. P.K. Geevarghese Niranom, Fr. Shaji Mathews, Delhi.

Lay members: Philip Mathew (Malayala Manorama), P.C. Abraham (Kottayam Central), P.G. Jacob (Kottayam), Shaji Abraham (Calcutta), Jacob Mathew (Malaysia), Dr. George Poovathoor (the United States), George Paul (Ernakulam), Thomas John Mambara (Mahatma Gandhi University), A.K. Thomas (Kollam), Jacob John (Thiruvananthapuram), K.T.Idiculla (the United States), K.V. Jacob (Ernakulam), T.A.George (Thumpamon), I.C. Thampan (Kottayam), P.C.John Painummoottil (Thumpamon), Thomas Varghese (Aluva Thrikkunnathu), P.K.Pathrose (Servant of the Cross), P.K. Kuriakose (Idukki), E.J.John (Kottayam) and George Mathai Nooranal (Malabar).

Catholicos designate Paulose Mar Milithios and other Metropolitans of the Church addressed the delegates.

State Land Revenue Commissioner, Tamil Nadu, O.P. Sosamma was the returning officer.

Of the total 3,244 votes polled Fr. Konatthu got a total of 2,059 votes while George Muthoot received 2,097 votes.

Catholicos Designate Poulose Mar Milithius to Make Efforts to Solve Dispute

Catholicos designate Metropolitan Poulose Mar Milithius has said his main endeavour would be to end the century-old faction feud in the Malankara church. Milithius was unanimously elected by the 4051-member Parliament of the MOSC as Catholicose designate.
The Malankara Orthodox Syrian Church (MOSC) and the Malankara Jacobite Syrian Church (MJSC) are the two warring factions of the Malankara Syrian Christian Church.

He would be succeeding the incumbent Baselius Mar Thoma Didimos I as Catholicos of the East and head of the Malankara Orthodox Syrian Church.

MOSC has about 20 lakh faithful spread over the different parts of the world mainly the US, the EU, Canada and the Gulf besides India, said a spokesman.

The legal battle between the Orthodox and Jacobite factions was going on since 1905 and at least Rs 1000 crore has been totally spent by both the factions for waging legal battles, Milithius told reporters at Kunnamkulam recently.

There are several cases still pending in the Supreme Court and various courts of Kerala, he said.

About 10 churches under the Malankara Syrian Christian church were still lying closed in the state following court orders.

Hence, the Metropolitan felt that it was time to make best efforts to solve the disputes between the two factions, he said.

Pattanam in the MUZIRIS - Kodungallur Area Attracting Archaeologists and Historians

Pattanam, a sleepy town in Ernakulam district, separated from the Thrissur District and Cranganore by a section of River Periyar will see a flurry of activities in the coming days as renowned archaeologists and experts will visit the place to examine the findings of the ongoing excavation there.

Pattanam, near North Paravur, on the opposite side of Kodungallur across the river came once again to the limelight a couple of years ago when pieces of pottery, beads, coins and bottles were unearthed, giving the first indication that the place could really be the ancient trading port of Muziris, which was the link between Rome and India 2000 years ago.

This week, experts from the Kerala Council for Historical Research (KCHR) dug up a stone platform beneath a floor of baked bricks.

And now a wooden piece that formed part of an ancient boat and a quey have been unearthed, recalling to one's mind the descriptions in the first century (ca.) Sangham works and Roman writers how the western ships anchored at a distance from the Muziris emporium (Primum Empoium Indiae-Pliny) and boats dug out of a single piece of timber carried huge quantities of Roman Coins to Muziris, along with other commodities.

This platform is as hard as concrete. Wooden pieces and logs, believed to be of a historical age, were also found there during excavation this month.

M V Nair from Lucknow, an expert in this field, will visit Pattanam in the next couple of days to examine the findings.

Scientists from the Kerala Forest Research Institute at Peechi will also inspect the area. A team from the Southern Naval Command visited the place on Tuesday to study the artifacts found there. It is believed that they will cooperate with the KCHR team to investigate the bottom of the Sea nearby for archaeological vestiges like remains and cargo of ships, and also to examine the theory that around the 10th Century CE something happened to demolish and obliterate the Muziris of Pliny and other first century writers from Greece and Rome.

Kerala Council for Historical Research director P J Cherian is leading the Muziris Heritage Project which is again bringing national and international attention to this remote place.

It was archaeologists K P Shajan and V Selvakumar who traced the presence of ancient history there first and identified Muziris with Pattanam, two years back.

Trial excavations held in the past couple of years had earlier unearthed imported Roman amphora, Yemenese and West Asian pottery, bricks, tiles and beads. Potsherds with Tamil Brahmi inscription and 'Vattezhuthu' script were also excavated from the area earlier.

''On preliminary reading, the new findings are very relevant. We can say for sure only after an official confirmation. We expect more experts to come here in the next few days,'' says Cherian.

Based on the findings there, the Archaeological Survey of India issued an archaeological licence to KCHR for conducting excavations at the site.

The State Archaeology Department is also associating with the programme. KCHR is also looking for support from other agencies and organisations involved in the field.

The findings were found to be the first evidence in recent years of Roman presence on the Malabar coast.

The theory about the port of Muziris being on the belt of the Kodungallur-Chettuva belt has also been strengthened by this excavation [Based on a report in the New Indian Express, March 24 2007.]

24.02.07: Bishop Anil Couto, Auxiliary Bishop of Delhi, appointed as the new Bishop of Jalandhar Diocese.

24.02.07: Fr Derek Fernandes, Chancellor of the Diocese of Belgaum, appointed as the new Bishop of Karwar Diocese.

24.02.07: Fr, Raphy Manjaly , Administrator of the Archdiocese of Agra appointed as the new Bishop of Varanasi Diocese.

16.02.07: Bishop of Lucknow Albert D'Souza appointed as the Metropolitan of Agra.

14.02.07: Fr. John Moolachira of the diocese of Tezpur has been appointed Bishop of Diphu Diocese in Assam.

10.02.07: Msgr. Anthony Sharma, Sj (69) has been appointed first Bishop of Nepal.

10.02.07: Archbishop Isaac Mar Cleemis Thottunkal, presently Archbishop of Tiruvalla has been confirmed Major Major Archbishop of Trivandrum Archdiocese.

07.02.07: Fr Chacko Aerath, OIC has been appointed titular Bishop of Bapara and Apostolic Visitator for the Syro-Malankaras in India, outside the proper territory.

22.01.07: Mar Joseph Peruthottam, Auxiliary Bishop of Changanacherry and Mar Andrew Thazhath, Auxiliary Bishop of Trichur have been appointed Metropolitan Archbishops of Chenganacherry and Trichur respectively.

20.01.07: Fr Angelus Kujur, SJ, director of "Jeevan Dhara" spirituality Centre in Raiganj has been appointed Bishop of Purnea Diocese in Bihar.

11.01.07: Rev. Fr. Kurian Valikandathil, Rector of the Diocesan Minor Seminary has been appointed Bishop of Bhagalpur.

01.01.07: Mavelikara in Kerala has been made a new diocese of the Syro-Malankara Rite and Auxiliary Bishop of Thiruvananthapuram, Mar Joshua Ignathios has been appointed as the first bishop of the new diocese.

07.12.06: Most Rev Moses Doraboina Prakasam of Cuddapah transferred as Bishop of Nellore.

02.12.06: Rev. Fr. Thomasappa Anthony Swamy of Bangalore Archdiocese, presently professor at the Pontifical Seminary in Bangalore as the Bishop of Chikmagalur Diocese .

27.11.06: Rev. Fr. Sarat Chandra Nayak, presently Chancellor of the Cuttack-Bhubaneshwar Archdiocese has been appointed Bishop of Behrampur Diocese in Orissa.

25.11.06: Most Rev Filipe Neri Ferrao, Archbishop of Goa and Daman and Patriarch "ad honorem" has been appointed the first Metropolitan Archbishop of the newly created Ecclesiastical Province of Goa and Daman.

25.11.06: Msgr. Joseph Karikassery, Vicar General of the Archdiocese of Verapoly has been appointed Auxiliary Bishop of Verapoly.

21.11.06 : Most Rev. Bernard Moras, has been entrusted with the additional charge as Apostolic Administrator of Bellary Diocese until a new bishop is appointed.

20.10.06 : Most Rev. Edwin Colaco, presently Bishop of Amravati has been transferred by Pope Benedict XVI as the Bishop of Aurangabad.

14.10.06 : Archbishop Oswald Gracias, presently Metropolitan of Agra appointed Archbishop pf Bombay.

20.09.06 : Fr Jose Pandarassery has been appointed as the Auxiliary Bishop of Kottayam Archepharchy, Kerala.

15.07.06 : Most Rev. Mar Gratian Mundadan, Bishop of Bijnor has been appointed Apostolic Visitator for the Syro-Malabars in India, outside the "territorium proprium".

15.07.06 : Fr. Thomas Thuruthimatam, C.S.T. has been appointed new Bishop of Gorakhpur .

12.07.06 : Abp Joseph Mittathany's resignation accepted and Co-adjutor Archbishop Dominic Lumon appointed as Archbishop of Imphal .

11.07.06 : Fr. Soundaraj Periyanayagam, SDB, rector of Don Bosco Orphanage, Vellore, has been appointed Bishop of Vellore diocese in Tamil Nadu .

30.06.06 : Fr. Arulappan Amalraj has been appointed new Bishop of Ootacamund diocese in Tamil Nadu.

28.06.06 : Bishop Bosco Penha , Auxiliary Bishop of Bombay, has been appointed the Diocesan Administrator sede vacante of the Archdiocese of Bombay.

08.05.06 : Mons. Sebastian Thekethecheril, Vicar General of the diocese of Vijayapuram, has been appointed as the new Bishop of Vijayapuram

27.04.06 : Mons. Francis Assisi Chullikatt appointed Apostolic Nuncio to Iraq and Jordan.

23.03.06 : Bishop Victor Kindo of Raigarh has been appointed as the first bishop of the newly erected diocese of Jashpur.

23.03.06 : Fr. Paul Toppo, Vicar General of the diocese of Raigarh, has been appointed as the new Bishop of Raigarh.

04.02.06 : Fr John Barwa, SVD, former provincial superior of India Eastern province of Society of Divine Word, appointed Coadjutor Bishop of Rourkela Diocese in Orissa.

02.02.06 : Rev. Peter Machado, Judicial Vicar of Karwar diocese has been appointed new Bishop of Belgaum.

31.01.06 : Mons. Clement Tirkey, Vicar General of Bagdogra diocese has been appointed new Bishop of Jalpaiguri diocese.

28.01.06 : Mons. Paul Lakra has been appointed Bishop of Gumla Diocese in Jarkhand.

28.01.06 :Fr. Vincent Kympat has been appointed the first bishop of Jowai, in Meghalaya.

28.01.06 : Fr. Victor Lyngdoh is appointed the first Bishop of Nongstoin in Meghalaya.

12.12.05 : Fr. William D'Souza has been appointed the first bishop of the newly erected diocese of Buxar.

07.12.05 : Bishop John Thomas Kattrukudiyil of Diphu has been appointed as the first bishop of the newly created diocese of Itanagar.

07.12.05 : Fr. P. K. George Palliparampil, rector of Salesian house Tinsukia, Assam has been appointed as the first bishop of the
newly created diocese of Miao.

05.12.05 : Bishop Mathew Moolakkat, OSB appointed Archbishop of Kottayam

20.07.05 : Bishop Oswald Lewis, co-adjutor bishop of Meerut appointed bishop of newly created diocese of Jaipur.

06.07.05 : Rev Fr Alwyn Barreto of Poona diocese has been appointed as Bishop of the newly created diocese of Sindhudurg, Maharashtra.

24.06.05 : Mons. Robert Miranda, episcopal vicar of Bidar has been appointed as bishop of the newly created diocese of Gulbarga, Karnataka.

01.04.05 : Bishop Malayappan Chinnappa, Bishop of Vellore has been appointed as Archbishop of Madras-Mylapore Archdiocese.

01.04.05 : Rev Fr Yvon Ambroise former executive director of Caritas India has been appointed Bishop of Tuticorin Diocese.

01.04.05 : Mons. Jabamalai Susaimanickam Vicar General of Madurai Archdiocese has been appointed Co-adjutor Bishop of Sivagangai Diocese.

12.03.05 : Cardinal Telesphore P. Toppo Appointed as one of the three President- Delegates of the next Synod of Bishops on the EUCHARIST to be held in Rome in October 2005.

10.02.05 : Most Rev Cyril Mar Baselios appointed as Major Archbishop of the Major Archdiocese of Trivandrum.

05.01.05 : Rev Fr Joseph Konnath appointed as Auxiliary Bishop of the Archeparchy of Trivandrum (Syro-Malankara).

29.09.04 : Most Rev Vincent Barwa appointed as Auxiliary Bishop of Ranchi.

17.06.04 : Most Rev Maria Calist Soosa Pakiam promoted as the first Archbishop of Trivandrum Archdiocese (Latin Rite).

10.06.04 : Most Rev Anthony Anandarayar appointed as Archbishop of Pondicherry- Cuddalore.

18.03.04 : Most Rev Joseph A. Charanakunnel promoted as the first Archbishop of Raipur.

18.03.04 : Mons. Andrews Thazhath appointed as Auxiliary Bishop of Trichur.

16.01.04 : Most Rev Filipe Neri Ferrao appointed as Archbishop of Goa Daman.

Venerable Euphrasia was beatified today during a ceremony at the Ollur Saint Anthony's Forane Church grounds seven kilometers from Thrissur, the cultural capital of Kerala..

Major Archbishop Mar Varkey Cardinal Vithayathil of the Syro-Malabar Church with the Apostolic Nuncio for India, Archbishop Pedro Lopez Quintana, and Archbishop Jacob Thoomkuzhy of Thrissur, presided over the ceremonial high Mass along with 31 archbishops and bishops and over 150 priests. The ceremony was attended by over 1000 priests and 3000 nuns in addition to more than 30000 faithful from all over the undivided Vicariate of trichur and from all parts of Kerala and India.

Cardinal Vithayathil reading out the decree of Pope Benedict XVI declared Euphrasia Blessed and raised her to the status of beatified. Major Archbishop Vithayathil, Archbishops Quintana and Thoomkuzhy later unveiled the portrait of Blessed Eurphrasia.

With Euphrasia's beatification, seven religious persons from India have been elevated to the status of Blessed. In addition to Kuriakose Elias Chavara CMI, Sister Alphonsa Muttathupadath FCC, Mariam Theresa Chiramal CHF and Father Augustine Thevarparambil of Ramapuram (all from Kerala) Joseph Vaz of Goa and Mother Teresa of Calcutta have been beatified. (For details vide article on the Saints and Sages of India, in the Indian Christian Directory, Rashtra Deepiks, 2006 (or 2000) by Prof. George Menachery.The work has photographs and details on all these and others, and details of beatification, canonisation etc.) Euphrasia, popularly known as 'Praying Mother', was born in 1877 at Kattur Village near Irinjalakuda in the former Trichur Vicariate, in the parish of Edathurhty, as Rosa to Eluvathingal Cherpukaran Anthony and Kunjethy.

At age 12, she joined the boarding house of the Carmelite Sisters at Koonammavu under patronage of Chavara Achan and Leopold missionary. Later, she was brought to Ambazhakkad and received her headdress and the religious name Euphrasia of the Sacred Heart of Jesus, January 10, 1898, and donned the habit of Carmel.

Euphrasia received her veil as a full-fledged nun in 1900 at the Saint Mary's Convent at Ollur, the day on which it started its mission work.

Out of her over 52-year-old life of nunhood, Euphrasia lived 48 years in the Ollur convent itself,.

She prayed the rosary hours on end day in and day out throughout her convent life, earning her the name 'Praying Mother'.

Like her mother, Euphrasia was simple, extremely calm and composed and had a deep spirit of prayer.During her convent life, she had been appointed assistant superior, novice mistress and mother superior.

"Even if you lack money, do not lack in virtue," was her instruction to her family members, said vice-postulator Dr.Cleopatra at the Ollur convent talking after the body of the saintly nun was removed for examination in the presence of Archbishop Thoomkuzhy and Bishop Pazhayattil.. Euphrasia was declared Servant of God in 1987 and Venerable in 2002.

Earlier, all the prelates, including Cardinal Vithayathil and Archbishop Quintana, visited the tomb of Euphrasia and offered prayers, before proceeding to the venue of the beatification ceremony. All the ecclesiastical dignitaries went in a procession from the historic Ollur church, famous for its murals and woodwork.

RAMAPUAN, India, APRIL 30, 2006 :Father Augustine Thevarparampil, known as the apostle of the untouchables, was beatified in Ramapuan, India.

Cardinal Varkev Vithayathil, major archbishop of Ernakulam-Angamaly, presided at the beatification ceremony today in the name of Pope Benedict XVI.

Everybody knew Fr. Augustine or ‘Agusthy’ as Kunjachan which, in the Malayalam language of India, means "little priest."

Father Augustine Thevarparampil was very short, but was a giant in announcing Christ among the dalits and the outcastes.

Born in Ramapuram, in the Diocese of Palai, Kerala, on April 1, 1891, Augustine entered the seminary after completing his studies in public schools.

He was ordained a priest at age 33, on Dec. 17, 1921, by Servant of God Mar Thomas Kurialacherry. In 1923 Kunjachan was sent as assistant parish priest to Kadanad, in the Church of St. Sebastian. His pastoral service in this place did not last long. Ill-health forced him to return to his native village in 1926.

During his convalescence, he became aware of the miserable living conditions of the "untouchables," those belonging to the lowest caste of the Indian society. Gandhi used to call them Harijan -- "the people of God."

Father Augustine decided to devote his life to the evangelization and human betterment of the poorest of his society.

The priest rose at 4 each morning. After celebrating Mass, he and a catechist used to go and visit the families in the villages. He took care of the dalit Pulayas in his parish, as well as all those he could materially reach.

He used to call "child" anybody who needed help. He offered assistance and comfort, tried to solve disputes and took care of the sick. Some used to avoid him and hide from him.

His short height was a blessing because he could go in and out, without any difficulty, of the poor village huts. Kunjachan was a friend to the children; he always carried some sweets for them. The children enjoyed his company tremendously.

Father Augustine spent his entire life in simplicity, living like the poor to whom he had devoted his existence.

His will begins: "I possess neither land nor money, and I owe no one anything. I want my funeral to be a very simple one."

A man of great spirituality, he used to pray continuously even during his frequent traveling. He was always patient and understanding with the outcasts. He knew how to overcome mistrust.

During his priesthood days among the dalits he personally baptized almost 6,000 people. And he was known as the "apostle of the untouchables."

He wished to be buried among his beloved children, in the barren land, but the parishioners demanded that he be laid to rest in the church, at the foot of the altar of St. Augustine, patron of the community.

Ever since then his tomb has been the destination of thousands of pilgrims every year. Solemn celebrations are held especially on Oct. 16 to commemorate his death.

PALA: Augustine Thevarparambil, popularly known as Thevarparambil Kunjachan, was elevated to the ranks of the `blessed' at a solemn ceremony, witnessed by thousands of devotees, at St. Augstine's Forane Church at Ramapuram, near here, on Sunday.

He is the fourth from the Syro-Malabar Church to be elevated to one order preceding sainthood. The others so elevated were Alphonsa of Pala, Kuriakose Elias Chavara of Mannanam and Mariam Teresia of Ollur.

Fr. Augustine was born on April 1, 1891, and had worked as a Catholic priest among Dalits till his death on October 16, 1973. The process of beatification and canonisation began on August 11, 1987, when he was declared a servant of God. It was on June 22, 2004, that he was declared venerable by the then Pope, John Paul II. The way was opened for his beatification when the findings of the miraculous cure of the clubfoot of a boy from Idukki district, through the mediation of Kunjachan, was approved by Pope Benedict XVI.

The special ceremonies, led by Major Archbishop Mar Varkey Vithayathil, on Sunday began with the welcome speech by Bishop Joseph Kallarangatt of Pala, at a specially erected pandal on the church premises. This was followed by the Holy Mass. Nearly 70 bishops, led by Telesphore Cardinal Toppo, president of the Catholic Bishop's Council of India, along with more than 500 priests, concelebrated the solemn Eucharistic Liturgy during which the Papal decree elevating Kunjachan as blessed was read out. Following this, a portrait of Kunjachan was unveiled and his relics were placed for obeisance. Later, a procession carrying the idol of beatified Kunjachan was taken out to mark the conclusion of the ceremony.

Archbishop Pedro Lopez Quintana, Papal Nuncio to India, preached the homily. Archbishop Mar Joseph Powathil and Bishop Joseph Pallickaparabil also spoke.

Also present on the occasion was Gilson from Adimali, whose clubfoot was miraculously cured and scores of Dalits who were served by the priest during his lifetime.

VATICAN CITY, APRIL 30, 2006.- During his address today before praying the midday Regina Caeli with tens of thousands of people gathered in St. Peter's Square Pope Benedict XVI said:

I greet all the English-speaking pilgrims and visitors here today, including those gathered to mark the beatification of Father Augustine Kunjachan Thevarparampil taking place at Ramapuram, in Kerala, India.

OLD GOA, APRIL 7 - St Francis Xavier’s heart was burning with love for Jesus and therefore, he gave up his worldly riches for the sake of his Jesuit brethren and others, recalled Fr Vasco Rego, former Bom Jesus Rector on Friday. In his homily at the Eucharistic Celebration to mark the 500th birth anniversary of the 16th century Basque saint Francis Xavier, outside the Bom Jesus Basilica, attended by thousands of devotees, he quoted the words of Xavier’s companion, Simon, ‘Francis used to often pray loudly in the nights saying ‘Give me more and more (crosses and sufferings) O Lord.’

The service one does to his brethren is visible from one’s good deeds to others, which Xavier, “Goencho Saib” rightfully did. His heart was ablaze and he went about preaching the Good News of Jesus and his salvation, concluded Fr Rego.

At the offertory, a copy of the Holy bible, crucifix, Jesuit literature, Goa Jesuit annual bulletin, a Portuguese book and Bread and Wine were placed at the hands of the main celebrant, the Archbishop of Goa and Patriarch of the East.

Several bishops, priests, nuns also participated at the Eucharistic celebration. The Merces Parish Choir assisted the devotees in singing during the Mass.

The Jesuit Provincial Fr Anthony D’Silva, who cut the cake, thanked the prelates, the priests, the congregation and the government for providing the necessary facilities for the celebrations.

The well written and excellently produced book “Saint Francis Xavier : A Man For All Others” by Miguel Correa Monteiro was released at the end of the function.

Later, a 20-minute film on the life of St Francis Xavier was screened on the occasion.
Devotees had to pass through metal detectors installed at the entrance to the Basilica’s campus.

For 100s of references to Xavier in India and South Asia cf. the SEVEN indices in the
St. Thomas Christian Encyclopaedia of India Ed. Prof.George Menachery
(Vol.I, 1982; Vol.II, 1973) Esp. articles by A. M. Jagatheesan and J. M. Villarvarayan.

“Three Companions: One Jubilee”
Ignatius Loyola: 450th Death Anniversary
Francis Xavier: 500th Birth Anniversary
Peter Faber: 500th Birth Anniversary

Among the participants at the Bom Jesus Basilica function was a large consignment of Church Historians who had assembled at the Xavier Institute of Historical Research, Alto Porvorim, to discuss and celebrate the “Three Companions: One Jubilee” viz., St. Ignatius Loyola’s 450th Death Anniversary and St. Francis Xavier’s and Bl. Peter Faber’s 500th Birth Anniversary. The Seminar (April 6. 7) had been organized by the Xavier Institute, Goa (Director: Delio Mendonza s.j.) and the Bihar Social Institute, Patna (Director: Dr. Jose Kalapra s.j.) under the sponsorship of the Jesuit Provincial of the South Asian Assistancy.

The Seminar was inaugurated by Shri Eduardo Faleiro, Commissioner of NRI Affairs.
Papers Presented
Dr. Mathias Mundadan:
Earnest Hanxeledon (Arnos Padri): A Scholar and a Popular Poet (1681-1732).
Dr. Delio de Mendonza, s.j.:
Constructing and Deconstructing Identity: A Study of the Society of Jesus-1558-1758.
Prof. George Menachery:
The Inspiration of Ignatius Loyola in Francis Xavier’s Vision for South Asia.
Prof.Gu Wei-min:
Christianity in Asia since Xavier: Past, Present and Future Orientation.
Dr. Jose Kalapua, s.j.:
India Inscribed: Jesuit Contribution to Development of Printing in India.
Prof. Joseph Parmar, s.j.:
Jesuit Contribution in the making of Christian Communities in Gujarat,1893-ff.
Prof. Joseph Velinkar, s.j.:
Re-examining Xavier’s Contribution in India.
Dr. Kranthi K. Farias:
Jesuit Presence in South Kanara:Identity, Discontinuity, Initiatives.
Savio Abreu, s.j.:
Catholic Charismatic Reneal: A Challenge to the InstitutionalisedChurch.
Prof. Sunny Jose, s.j.:
Cultural Confrontations and Adaptations:The Legacy of Malabar Province.
Dr. Thomas Anchukandam, s.d.b.
Return of the Jesuits to India and the Establishment of the Vicariate Apostolic of Madurai – The MEP Factor (1838-1847).

Governing Body of the
Chair for Christian Studies and Research
CALICUT UNIVERSITY
Constituted

The Governing Body of the Chair for Christian Studies and Research of the Calicut University has been constituted with the Vice-Chancellor of the University as Chairman. In addition to the Registrar of the University and the Finance Officer the following are the members: Fr. Thomas Chakramakkil (Member of the Syndicate), Rev. Dr. Remegius Inchananiyil, Sri. Martin T. J., Prof. George Menachery, Rev. Dr. Raphael Thattil (Rector, Mary Matha major Seminary), and Dr. M. K. Preetha (Member of the Syndicate).

At the first meeting of the Governing Body held in the Vice-chancellor's Chamber on 7th November 2005 it was decided to update and invigorate the research and strudy projects of the Chair, giving emphasis to the academic side. It was decided to appoint a visiting professor at the earliest. The Chaiman and Vice-Chancellor underlined the need to give priority to purely academic matters in the running of the Chair and hoped that the setting up of a Dept. of Christian Studies could be one of the chief aims of the Chair.

CHAI - The Church History Association of India
Old Goa Oct. 2005
13th Triennial Conference of CHAI
Theme:
"Indian Society and Culture:An Encounter with Christianity"

Inaugurated by H.G.The Patriarch of the East and Archbishop of Goa and Daman

Filip Neri Ferrao

The following were elected officials of CHAI:

President

Dr.Mrs.Kranthi Farias Bombay

Vice-Presidents

Dr. Jos Kalappura Patna

Prof. George Menachery Ollur Thrissur Kerala

Secretary General

Mr. N. Surya Rao Allahabad

Treasurer

Fr.Sebastian Edathikavil c.m.i. B'lore

Executive Committee Members

Rev. D.J.Jeremiah Hyderabad

Rev. S. K. Nanda Ganjam Ortissa

ICHR

Dr. Leonard Fernando s.j. to continue in charge of the association's journal Indian Church History Review

History of Christianity in India

Rev. Dr. A. M. Mundadan c.m.i. to continue in charge of the History of Christianity in India project

The conference proceedings were ably guided by Dr.Arthur Jeyakumar (Madurai - Immediate Past President 1999-2005)

The conference was hosted by the Western Branch of CHAI and excellently organised by its president Dr.M.D.David,ably supported by its secretary Mrs. Agnes de Sa and companions.

Papers Presented

The following papers were presented at the 2005 conference:

Dr.Roger Hedlund (read by Jessica Richard):

Society and Culture and the Encounter with Christianity in Serampore

Dr.O.L.Snaitang:

Nineteenth Century Encounter with Indian Society

Dr.Ms. Joan Dias:

Communicative Encounters of Some Women Leaders in the Transformation of Society during the 19th & 20th Centuries

Dr. Mrs.N.M. Khandpear:

Impact of Christianity on Socio-Economic life of Konkan

Prof. Ms. Jennifer Rodrigues:

Socio-Cultural Background of Goan Catholic Christians in Mumbai

Dr.Charles Dias:

Contributionof the Portuguese in the Development of Church in Kerala

Dr.Arthur Jeyakumar:

Group Conversion Movements to Christianity in the Indian Sub-Continent

Dr.Mrs.Jeanette Pinto:

Women Missionaries and the Warlis

Prof.George Menachery:

Aspects of the Idea of "Clean and Unclean" Among the Brahmins, the Jews, and the St. Thomas Christians of Kerala

Mr.Gerald Misquitta:

East Indian Christians and their Socio-Cultural Background

Fr.Cosme Jose Costa:

Unique Goan Culture - An Encounter with Christianity

The papers by Dr. Kranthi Farias and Dr.Bernard Sami gave much food for thought. Papers by Bishop Dr. S.Jebanesan, Dr.Thomas Edmund, and Dr. N. Bejamin were not presented on account of their absence.

Excursions, Walking Tours, and Entertaintments

The Western Branch had done it great! The cruise on board the Santa Monica was unforgettable what with the special welcome offered to CHAI delegates, the scintillating music, and the charming dances. The Goan folk music Manddeea Magi led by Mrs. M. H. Martires was indeed exhilerating. The compering by Ms.Jeanette was peerless.

The Dinner hosted at the Fundacao Oriente by its director after the tour of Panjim will always remain in the memory of the participants. The presence of dignitaries there including the Secretary of the Patriarch will be remembered by many. The visits to the many places of interest in Goa including churches, seminaries, and beaches under the leadership of Fr.Aubrey of Heras, Fr.Cosme of Pilar and Msgr. Correa of Bassein, were enlightening as well as edifying.

PROF. MENACHERY HONOURED
BY NJ Community, USA
Garfield, NJ, September 10 2005

AWARD FOR OUTSTANDING CONTRIBUTION IN THE AREA OF CULTURE, HISTORY
AND TRADITIONS OF THE ST. THOMAS CHRIDTIANS

Today at the St. Thomas Apostolic Seminary, Vadavathoor , Kottayam the Most Rev. Dr. Soosai Pakiam, Archbishop of Trivandrum presented Prof. George Menachery, Chief Editor of the STCEI and the ICHC and author of various other works with the Rev. John Arancheril Award 2002 for Outstanding Contributions in the Area of Culture, History, and Traditions of the St. Thomas Christians. Dr. George Madathikkandathil read out the citation. Dr. Thomas Srampikal the rector of the St. Thomas Apostolic Seminary and Dr. Joseph Naduvilezham the President of the Paurasthya Vidya Peedhom participated in the function. The staff and students of the Seminary were present in addition to the invited guests. The award for 2003 was presented to Dr. Pius Malekandathil, reader, Sri Sankara Sanskrit University of Kalady. The award being given from 1998 onwards – in the first year it was awarded to Dr. Xavier Koodapuzha – consists of a cash prize of Rs. 10001 and a plaque and citation.

The great religious and cultural heritage of India is the common heritage of all Indians and the Christian community of Kerla has been living all these centuries based on this great heritage, said Cyril Mar Baselius, Archbishop of Trivandrum and president of the Kerala Catholic Bishops'Council [KCBC]. He was releasing today at the Trivandrum Press Club Auditorium Prof. George Menachery's book of essays "GLIMPSES OF NAZRANEY HERITAGE", presenting the first copy to Sri. T. N. Jayachandran, former Addl.Chief Secretary, Government of Kerala, and Vice-Chancellor of the Calicut University. The Christian culture is in no way opposed to the Indian culture added Mar Baselius who was till recently also the chairman of the Catholic Bishops'

Prof. B. Hrudayakumari and Dr. George Onakkur spoke at length about Kerala culture and the Christian contribution to it and about Prof. Menachery's contributions in the field.

Dr. E. J. James introduced the book. Dr. George Chackassery proposed a vote of thanks.

Our services include providing research assistance and instruction via the web, e-mail, fax, telephone, mail, and, when possible, in person on topics connected with India's culture and religions (esp.Indian Christianity). Xerox of portions of books and manuscripts and copies of photographs both in our own collections and from other sources are made available at a nominal cost. This web site includes a number of online research guides to help you conduct your study and research at a distance. Contact: kunjethy@yahoo.com, kunjethy13@gmail.com , 0091487-2352468, 0091487-2354398; 00919846033713, 00919387100181; www.indianchristianity.com

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Early Christianity- An Asian Perspective

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Conference Programme – Tentative

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