Saint Thomas fraud continues

Syrian Malabar Christian and Pattanam -From Wikipedia

Accession Date and Time-27-10-2011;2.55PM

Syrian Malabar Nasrani

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For other uses, see Nasrani (disambiguation).
Syrian Malabar Nasrani people
Varghese Palakkappillil · K.M Mani · Asin
Joseph Augusty · Nayantara · A. K. Antony
Kunchako Boban · Sheela · Anna Chandy
Total population
Kerala: 6,000,000 (18% of Pop.)[1]
Regions with significant populations
Roman CatholicismOriental Orthodoxy,Reformed OrthodoxProtestantism(minority)
Related ethnic groups
Cochin JewsParadesi JewsKnanaya,Malayalis

The Syrian Malabar Nasrani people, also known as Saint Thomas Christians andNasranis are an ethnoreligious group from KeralaIndia, adhering to the various churches of the Saint Thomas Christian tradition.They are also known as Syrian-Malabar Christians,Suriyani ChristiaanikalMar Thoma Nasrani, or more popularly as Syrian Christians in view that they use Syriac liturgy since the early days of Christianity in India.
The Syrian Malabar Nasranis are the descendants of the natives and those of the Jewishdiaspora in Kerala [2][3][4][5][6][7][8][9][10] who became Christians in the Malabar Coast in the earliest days of Christianity.[2][3][4][5][6][7] The community also comprises several ancient Christian settlements in Kerala. It has been suggested that the term Nasraniderives from the name Nazarenes used by ancient Jewish Christians in the Near-East who believed in the divinity of Jesus but clung to many of the Mosaic ceremonies.[11][citation needed] They follow a unique HebrewSyriac Christian tradition which includes several Jewish elements although they have absorbed some Hinducustoms[citation needed]. Their heritage is SyriacKeralite, their culture South Indian with semitic and local influences, their faith St. Thomas Christian, and their languageMalayalam.[2][3][4][5][6][7] Much of their Jewish tradition has been forgotten, especially after the Portuguese invasion of Kerala in the early 1500s.[2][3][4][5][6][7]



Portuguese period

During the Dutch power in Malabar (1679-1728) there were four distinctive sections of Christians in Kerala.[12][13]

  1. Roman Catholic Syrian Christians.
  2. Jacobite Syrian Christians.
  3. The non-Syrian Roman Catholics Known as Inland Christians by the Van Rheede[14] and New Christians by Moens.[15].They were grouped into seven parish churches under the bishop of Cochin.
  4. Topass Christians. (Thuppai). They were the descendents of Indian mothers or fathers belonging to the diverse European nations.

Only the first two are Syrian Malabar Nasranis. Others are not. So, all Christians in Kerala are not included in this article.

Nasrani Mapilla

Syrian Malabar Nasranis are also called Nasrani Mapillas.[16] According to Hermann Gundert (who wrote the first Malayalam dictionary), the term ‘mapilla’ was a title used to denote semitic immigrants from West Asia.[16] Thus the term Mapilla was used to denote both Arab and Christian-Jewish descendants and followers in Kerala.[16] The descendants of Arabs are called Muslim Mappila the descendants of SyrianJewish Christians are called Nasrani Mappilas.[16] and the descendants of the Cochin Jews who have traditionally followed Halakhic Judaism are known as Juda Mappila[17]



Muziris, near the tip of India, in the Peutinger Table.

On the south western side of the Indian peninsula; between the mountains and the Erythraean Sea (now Arabian Sea); stretching from Kannoor to Kanyakumari was the land called Cherarajyam, which was ruled by local chieftains. Later this land came to be known as Malabar and (now) KeralaMuziris (now known as Pattanam near Cochin) was the important entry port. After the discovery of Hippalus, every year 100 ships arrived there from various parts of the then known world, including Red Sea ports [18].

During the time of Moses and King Solomon, the Malabar coast traded spices and luxury articles with Israel.[19] Excavations carried out at Pattanam in 2008 provided evidence that the maritime trade between Kerala and the Mediterranean ports existed back in 500 BC or earlier [20]. It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala.[21]

While Augustus Caesar (31 BC- 14 AD) was the Emperor of Rome and Herod the Great(37-4 BC) was King of Judea, ambassadors from Malabar visited the Emperor Augustus.[22][23] Nasranis believe that these ambassadors were The Wise Men From the East, of the Bible.[24][25] Thus the Malabar Nasranis are some of the earliest people who joinedChristianity in India.
In the first century map Tabula Peutingeriana (see the map) a temple of Augustus is clearly visible near Muziris shows the close relation between Rome and Malabar in the first century BC.

File:Italy to India Route.PNG

The ancient navigation route from the Judeo-Roman world to the Malabar coast
The community also comprises several ancient Aramaic Christian settlements in Kerala. The Knanaya Nasranis claim to be the descendants of one such group of 4th century immigrants.[2][3][4][6][26][27] while Christianity in India originated in the first century AD, after St Thomas landed in Kerala in 52 AD[28].Thus the community consists of people from many ethnic groups of Kerala including different trading diaspora of Jews and Christian settlers of successive centuries like Knanaya people.[2][4][6][7][26][29][27]
Thus the community consists of people from many ethnic groups of Kerala including the pre-Christian era, different trading diaspora of Jews [2][4][6][7][26][29][27]

Why P.J.Cherian Imports Oxford Experts for Pattanam Excavations?

BAR 33:02, Mar/Apr 2007
Biblical Archaeology Dying at Oxford University
Will the archaeology of ancient Israel no longer survive as a field of academic study at Oxford University?
Oxford has a long and distinguished history in the study of the ancient past in the Holy Land. Dame Kathleen Kenyon conducted pioneering excavations at Jericho and Jerusalem in the 1950s and 1960s. Oxford’s Ashmolean Museum accumulated important study collections of artifacts from the area. Kenyon’s successor at Oxford, Roger Moorey, was involved in the work of a number of major research institutions in the ancient Near East. Oxford’s Levantine Archaeology Laboratory continued after Moorey’s retirement and subsequent death in 2005. Unfortunately, the only remaining faculty member in this field, Professor Andrew Sherratt, moved to another university and then passed away in 2006.

Historians, Writers and Cultural activists against Pattanam Excavations-

The Hindu 22-10-2011-Thiruvananthapuram and Kochi EditionsASI Urged to Explore Pattanam

Suspecting a hidden agenda in the archaeological exploration at Pattanam by the KCHR,  agroup of historians , writers and cultural activists has urged the Chief Minister of Kerala, Oommen Chandy to ask the Archaeological Survey of India to take over the digs. A memorandum signed by Dr. M.G.Sasibhushan, Prof. N.M.Namboodiri, P.K.Gopi  and 18 others also wanted the current KCHR reconstituted and the Muziris Heritage Project  renamed as Kodungallur Heritage Project  and it be entrusted  to qualified and committed scholars.

Knanaya Church -Academy Claims Pattanam to Set Up Museum
Accession Date and Time-26-10-2011; 2.20PM

The Knanaya Community of Kerala are stated to be descended from a group of West Asian merchants consisting of 72 families led by Mor Joseph of Uraha and Thomas of Cana who migrated to Kodungallur in the year 345 CE. The purpose of the migration is believed to be the resurrection of the Nazarene/Nasrani community of St. Thomas converts of the Chera kingdom. In order to study and substantiate the legend of the St. Thomas conversion and Knanaya migration, we propose to open a heritage museum/Study Center at Kodungallur which will be an institution devoted to the acquisition, conservation, study, exhibition, and educational interpretation of primary tangible evidences having scientific, historical, or artistic value.
The most famous museum in ancient times was that of Alexandria in Egypt, founded by Ptolemy I Soter (ruled 323–283BC) possibly on the advice of the Athenian Demetrius of Phalerum. It was distinct from the Library, and housed scholars who were supported by the Ptolemies and, after Egypt came under Roman control, by the Roman emperors. There is no evidence that there was provision for formal teaching, but lectures were given and there were many discussions which even the kings might attend; Cleopatra, the last independent ruler of Egypt, is reputed to have done so. Dinners with clever conversation were a characteristic institution of the Museum; a poet of the third century BC described it as the ‘hen-coop of the Muses’. After the foundation of Constantinople in AD 324 many of the Museum scholars are said to have retreated there to avoid the theological controversies of Alexandria.
International Council of Museums defines Museum as “permanent institution in the service of society and of its development, open to the public, which acquires, conserves, researches, communicates and exhibits the tangible and intangible heritage of humanity and its environment, for the purposes of education, study, and enjoyment”. So far as archaeology goes there are three main roles or responsibilities that are fulfilled by museums today: the long-term management and conservation of archaeological materials and associated archives; the presentation of a selection of this material to a range of audiences through displays and other interpretative means; and the researching and investigation of both the archaeological dimensions of the material and also its cultural nature as one of the agents that help to create a contemporary picture of the past. Many museums offer programs and activities for a range of audiences, including adults, children, and families, as well as those for more specific professions. Programs for the public may consist of lectures or tutorials by the museum faculty or field experts, films, musical or dance performances, and technology demonstrations. Many times, museums concentrate on the host region’s culture. There are governmental museums, non-governmental or non-profit museums, and privately owned or family museums. Museums can be a reputable and generally trusted source of information about cultures and history.  The museum is usually run by a director, who has a curatorial staff that cares for the objects and arranges their display. Large museums often will have a research division or institute, which are frequently involved with studies related to the museum’s items, as well as an education department, in charge of providing interpretation of the materials to the general public. The director usually reports to a higher body, such as a governmental department or a board of trustees. Objects come to the collection through a variety of means. Either the museum itself or an associated institute may organize expeditions to acquire more items or documentation for the museum. More typically, however, museums will purchase or trade for artifacts or receive them as donations or bequests.
The design of museums has evolved throughout history. Museum creation begins with a museum plan, created through a museum planning process. Some of these experiences have very few or no artifacts and do not necessarily call themselves museums; the Griffith Observatory in Los Angeles and the National Constitution Center in Philadelphia, being notable examples where there are few artifacts, but strong, memorable stories are told or information is interpreted. In contrast, the United States Holocaust Memorial Museum in Washington, D.C. uses many artifacts in their memorable exhibitions. Notably, despite their varying styles, the latter two were designed by Ralph Appelbaum Associates. Most mid-size and large museums employ design staff for graphic and environmental design projects, including exhibitions. In addition to traditional 2-D and 3-D designers and architects, these staff departments may include audio-visual specialists, software designers, audience research and evaluation specialists, writers, editors, and preparators or art handlers. These staff specialists may also be charged with supervising contract design or production services. The present project will combine the meaning of museum into an academy as an edifice of a living monument which is the ancient Knanaya community in Kerala.
Heritage tourism is a branch of tourism oriented towards the cultural heritage of the location where tourism is occurring. Culture has always been a major object of travel. Cultural attractions play an important role in tourism at all levels, from the global highlights of world culture to attractions that underpin local identities. According to the Weiler and Hall, culture, heritage and the arts have long contributed to appeal of tourist destination. However, in recent years ‘culture’ has been rediscovered as an important marketing tool to attract those travelers with special interests in heritage and arts. According to the Hollinshead, cultural heritage tourism is the fastest growing segment of the tourism industry because there is a trend toward an increase specialization among tourists. This trend is evident in the rise in the volume of tourists who seek adventure, culture, history, archaeology and interaction with local people. Cultural heritage tourism is important for various reasons; it has a positive economic and social impact, it establishes and reinforces identity, it helps preserve the cultural heritage, with culture as an instrument it facilitates harmony and understanding among people, it supports culture and helps renew tourism (Richards, 1996). The objectives which Cultural heritage tourism must meet within the context of sustainable development are – the conservation of cultural resources, accurate interpretation of resources, authentic visitors’ experience and the stimulation of the earned revenues of cultural resources. Cultural heritage tourism is not only concerned with identification, management and protection of the heritage values but it must also be involved in understanding the impact of tourism on communities and regions, achieving economic and social benefits, providing financial resources for protection, as well as marketing and promotion (J. M. Fladmark, 1994).  The overall purpose is to gain an appreciation of the past. It also refers to the marketing of a location to members of a Diaspora who have distant family roots there.
The project revolves around the theme of the Knanaya and Nasrani Sabha of Kerala. These communities have existed as the Thekkumbhagom and Vadakkumbhagom communities since ancient times. The core of the project is to trace the origins of these two communities prior to the 4th century and also their activities from the 4th Century till the 16th Century.
While the Vadakkumbhagom origins could possibly be traced to the unconfirmed advent of St. Thomas to Muziris in about AD 52, the Thekkumbhagom community is believed to have migrated to Kodungallur from three different places in the Middle East – Cana/Jerusalem, Edessa and Mesopotamia. The 72 migrant families are believed to have belonged to 7 Tribes – Haddai, Belkuth, Mezboth, Thezvoth, Baji, Khoja and Kujalik (according to Sri. E M Philip). But both these communities show a strong influence of the Essene community that existed in the wilderness of the Dead Sea coast at Qumran near Masada upto the 1st Century AD until they were resettled in the caves of Edessa and the marshlands of Iran, Iraq and Sabaa or Yemen. This community, also known as the Jamesian Community, was revered for their simplicity, piety, humility and perseverance in upholding their faith without succumbing to torture, humiliation or pressure.
 It is also believed that this Jamesian community is the remnant group which was preserved by God as the Holy community from the time of Noah. History claims that this community became extinct after the Synod of Nicea in 325 AD when all the Nazarene sects were forced to merge into the Universal Christian Church shedding their Jewish identity upon the threat of excommunication. But could this community have died out or did this community merge with the St. Thomas Christians of Kerala? Could a community chosen by God to be the remnant ones become extinct by the act of man? Is the Knanaya community a remnant community preserved thus far by God? What happened to the remaining members of the Knanaya community that did not take the ship to Kodungallur in AD 345? Did they perish in their identity or are they somewhere out there in the Middle East still holding on to their identity? Can this community come to an end because there is a talk that the membership of the community is dwindling rapidly? Are we seeing a weeding out process from the Holy Remnant Community? Or, is this community a mere creation of superstitions and caste identity adopted from the ancient Kerala caste system? This is the core matter which needs to be probed through this project and the answer should be found and published to the interested audience across the globe.
The odyssey of the remnant Knanaya community of Kerala is the subject matter of this project and thus this project has nothing to do with religious emotion or creation of a mythical story to justify any particular Church denomination. The study will be led by internationally acclaimed academicians involved in research into ancient Jewish, Nazarene, Christian, Muslim and Hindu communities besides the archaeologists, anthropologists and secular historians involved in studies regarding the ancient Spice trade of Muziris. A 50 cent property is being acquired at the northern river bank of the Periyar adjacent to the ancient Kottapuram market which once served as the major port for the loading of the European ships with spices and other products of trade. This site will serve as a study center cum museum with accommodation and other facilities. The Study Center will be the rallying point for research and will invite the above scholars to conduct seminars, help in translations as well as interpretation of ancient texts. There will be a resident history community who will be employed to study the ancient evidences which will be acquired from different parts of the world and which will consist of copies of source documents in ancient languages such as Greek, Latin, Hebrew, Aramaic, Syriac, Portuguese and Dutch besides commentaries in French, German and English. The students will be involved in understanding these source documents from the perspective of the Knanaya and St. Thomas Christians and will translate these works based on these local perspectives for which they will involve internationally renowned scholars. The works will be published by the Research Center in the local vernacular as well as in English meant for the international audience. Hence there will be a book shop selling publications of other publishers as well as own publications. A good income will come in the form of residential accommodation and tutoring of heritage oriented tourists on an academic holidy where they could be given an insight into the findings of the research center. The hospitality part of this cultural heritage tourism will be handled very professionally by experts in the Hospitality industry. There will be ten rooms available at a rate of about Rs. 1500/- per day. An entry fee of about Rs. 50/- will be charged against each visitor to the Museum maintained by the academy. There will be a well researched ethnic Syrian Nazarene restaurant and bakery which will serve Nasrani cuisine and rice based food products to the residents and guests at a healthy price. 30% occupancy of the rooms will give an income of about Rs. 135,000/- per month. We expect about 200 visitors per week to the museum which will fetch an income of about Rs. 40,000/- per month. Hence, we anticipate an initial income of Rs. 175,000/- which will give a healthy operational profit to keep the operations functioning smoothly. Over course of time, with added interest in the project, the occupancy and museum visits will increase giving a much higher turnover of atleast Rs. 400,000/- per month or an annual turnover of Rs. 50 Lakhs. This income will be over and above the income earned from the ethnic restaurant and bakery as well as sale of publications. This centre can accommodate atleast 4000 Knanaya youth per annum so as to guide the interested community youth about the antiquity of the historic community.
According to the Tourism Industry experts, heritage tourism is tipped to be the emerging model for international travel and tourism, where tourists known as the Alert Informed Individuals belonging to respected global communities with high income, seek mental stimulation by learning and understanding various communities and activities in other parts of the world. The Kerala State Government has initiated a Muziris Heritage Tourism project at a cost of Rs. 140 Crores covering Pallipuram, Paravur, Chennamangalam and Kodungallur. The project is based on the recent excavations by the Kerala Council for Historical Research (KCHR) in 2007 & 2008 which unearthed the archaeological and historical evidence confirming the location of the ancient port of Muziris at Pattanam in Paravur. This excavation project proved to be a turning point as it provided a wealth of information on the surrounding areas covering the hinterland of the Muziris port and the whole Periyar basin. Muziris was an active port from the 1st century BC onward, not only for Indo-Roman trade, but also trade with Jews, Nazarenes, Arabs, Portuguese, Dutch, Chinese, British, and many other travellers. The project draws inspiration from all this evidence and is called the Muziris Heritage Site (MHS). The Muziris Heritage Project naturally lends itself to bringing back memories of the past and the project is not about tourism or recreation alone. It is about making a difference – a big difference to conservation, restoration, the study of history, environmental projects, research, development of craft and art forms, occupations and other community activities also.
The Knanaya Nazarene Academy in Muziris is intended to blend into the Muziris Heritage Project of the State Government and shall focus on the study, research and propagation of the antiquity of the community and its practices. The project will be based on the Essene community model. A special advisory Board will be set up to oversee and advise the Company in the project consisting of experts such as Mr. Jose Dominic, the Chairman and Managing Director of CGH Earth (formerly Casino Group) and distinguished scholars such as Dr. Robert Eisenman, Dr. Shalva Weil, Dr. Federico De Romanis and Dr. Shinu Abraham besides others who will be incorporated according to the need of the period to aid and advise the Company to fulfill its objective.  Mr. Jose Dominic has agreed to be the Chairman of this Board and is highly regarded as a man with the vision to make the Muziris Project an Internationally visible cultural center. He has played host to many of the international scholars who have toured Kerala regarding research in the subject matter and they have all been very appreciative of the hospitality at his various resorts such as Coconut Lagoon, Marari Beach Resort, Spice Village, Brunton Boatyard and Casino Hotel. His vast experience and expertise in the Hospitality industry combined with his interest in the subject matter of this project will ensure that the project is run at very high standards. The management Board of the Company shall implement the recommendations of the Advisory Board.

Kathkali Club Demands Withdrawal of Brochure By Pattanam-Muziris Project
Accession Date and Time 26-10-2011; 2.00PM
Express News Service-October 22-2011
KOCHI: Expressing concern over the portrayal of the Vivek Vilasini’s picture that depicts a Kathakali artist as a muscle man in a loin cloth, in the brochure of Kochi-Muzirius Biennial,those associated with the Ernakulam Kathakali club said that the picture wounded the sentiments of Kathakali artists. They demanded the withdrawal of the brochure.
K Sukumaran, secretary, Kathakali club said that the picture was displayed in an unethical manner. “It will certainly sent a wrong signal about our noble culture,” he said. He was of the opinion that such a picture should not have been included in the brochure.
‘Express’ had reported about the vulgar portrayal of Kathakali in Kochi-Muziris Biennial brochure on Thursday.

Vulgar Portrayal of Traditional Culture as Part of Pattanam -Muziris Project Brings Public Protest
   Accession Date and Time  26-10-2011; 1.55PM

Vulgar Portrayal Of Kathkali Kicks Up Row

Express News Service -October 20-2011
KOCHI: The Kochi-Muziris Biennale brochure has kick started a controversy among the Kerala art world, with Kathakali artists and art lovers coming up against the vulgar portrayal of the traditional art form in it.

The brochure brought out as part of the Biennale has the picture of a painting with a Kathakali dancer’s embellished head on the body of a muscleman wearing just a loin cloth with mace in hand.The brochure brought out without any aesthetic sense borders on the farcical, to say the least, opines Kathakali artists and art lovers. The picture is that of a painting of� artist Vivek Vilasini titled ‘Between one shore and several others –Just what is it’.
Kochi-Muziris Biennale, which is slated to showcase India’s rich cultural and social heritage, should not have included such a painting in its brochure, which will be circulated the world over. It is vulgarising the traditional art form of Kerala, Kalamandalam Gopi told Express. �
It was quite saddening to see that Kathakali artists were being insulted, he said. “Artists like me will never have any respect for those� who have been bold enough to include such a picture in that brochure,” Gopi said and asked the authorities to do away with such paintings in brochures. He said that the culture department should also look into it and see if such a vulgar portrayal of Kathakali could give� meaning to the Kochi-Muziris Biennale.
“Though the artist could have his own interpretation for his painting, the organisers could have selected pictures that did not hurt the sentiments of the people of the the state. Moreover, they should have taken care to include pictures that was rich in the tradition and culture of the state and the country”, Gopi said.
P Narayana Kurup, Kathakali researcher and� poet said that such a picture on the brochure of Kochi-Muziris Biennale was an insult to Kerala’s tradition. “The picture should not have been included in the brochure, as it would be circulated the world over. It is really humiliating to the art form of Kerala”, he said. “Even if it is considered an artist’s individual work, one cannot tolerate it,” he said.
M V Narayanan, a critic of drama and art forms, said that he did not find any politically problematic situation in bringing in the Kathakali aspect into the painting. Pointing out that the picture did not belong to the master class, he said that, art was an individual’s own creation. Ramesh Varma, a teacher at the Department of Drama at Sree Sankaracharya university, who is also an art critic and a lover of Kathakali said that the picture had no quality.
Artistic director of the Biennale Bose Krishnamachari did not respond.

Mar Thoma Church Claims Pattanam As Sacred Site
Accession Date and Time -26-10-2011; 1.40PM

  • The Mar Thoma Church at a Glance

    The Mar Thoma Church is a Christian denomination from Kerala, the south-western state of India. The Mar Thoma Church descends from the original Malankara Church that was established by Thomas the Apostle, who came to India in AD 52, around the same time Saint Paul (68 AD) established the church in Corinth.
    The official name of the Church is Malankara Mar Thoma Suriyani Sabhaor in English Malankara Mar Thoma Syrian Church. Short form is “Marthoma Sabha” or Mar Thoma Church. Malankara is cognate of the name Maliankara, a place near Muziris, where Thomas the Apostle first landed in Kerala. “Mar Thoma” or “Marthoma” is Aramaic, and means Saint Thomas. The original liturgical language used by Malankara Church was Aramiac and Hebrew. The Bible that was in use was in Hebrew. Later when Syriac replaced Aramiac in eastern countries, Malankara Church also started using Syriac. Members of the church are often referred to as Marthomites.
    The Mar Thoma Church defines itself as “Apostolic in origin, Universal in nature, Biblical in faith, Evangelical in principle, Ecumenical in outlook, Oriental in worship, Democratic in function, and Episcopal in character.
    The Church currently has over one million members around the world. The membership of the Church is centred in the southern Indian state of Kerala but it has spread with the 20th-century Indian diaspora to North America, Europe, the Middle East, Malaysia, Singapore, South Africa, Australia and New Zealand, in addition to a sizeable population in the rest of India. It is independent and indigenous. Its regular work as well as special projects are entirely financed by contributions from its members at home and abroad.

  • Early Period

    On the south western side of the Indian peninusula; between the mountains and the Erythraean Sea (now Arabian Sea); stretching from Kannoor to Kanyakumari was the land called Cherarajyam, which was ruled by local chieftens. Later this land came to be known as Malabar (now Kerala). It was to this country Kerala, Thomas the Apostle, one of the disciples of Jesus Christ arrived in the first century (believed to be in 52 AD). He landed at Muziris (now known as Pattanam near Cochin on the Malabar Coast).

    Even before the time of Christ, during the time of Moses and King Solomon, there was trade in spices and luxury articles between Malabar Coast and Palestine. Excavations carried out at Pattanam in 2008 have given more evidences to the maritime trade between Kerala and the Mediterranean ports. During the second exile (586 BC) some of the Jews came and settled in Kerala. They were known as Bene Israel. During St. Thomas’ stay some among the Jews and the local wise men became followers of Jesus of Nazareth. They were called Nazranis, meaning “followers of Jesus of Nazareth” or Malankara Christians. After leaving Malankara, St. Thomas proceeded to the East coast of India and died a martyrs’ death (72 AD) at a place called Mylapore in Tamil Nadu.

    Synod of Diamper

    St. Thomas Christians (Malankara Christians) remained in communion with the Orthodox Church of the East until their encounter with the Portuguese Catholics in 1498. The Portuguese started settling in India with the arrival of Vasco Da Gama on Sunday, May 20, 1498. From that time the Portuguese were powerful in the western parts of India and had control over the sea routes. The Malankara Church had hardly any contact with the Christians of Europe. Many of them did not even know that there was a Pope in Rome. But the Portuguese used their power to bring the Malankara Church under the supremacy of Rome. A powerful Archbishop Aleixo de Menezes arrived in Goa in 1595. He then convened a Synod at Udayamperoor, south of Ernakulam, from 20–26 June, 1599. This is known as the Synod of Diamper. Here the Archbishop demanded obedience to the supreme Bishop of Rome. The representatives sent from various parishes in and around Cochin were forced to accept the decrees read out by the Archbishop. The Portuguese Padroadowas extended over them. Thus those parishes of the Malankara Church were made part of the Catholic Church under Pope of Rome. But the remaining churches continued their original Apostolic beliefs and practices. The language of liturgy of the Roman Church was Latin and that of Nazranis was Syrian (Aramiac). To distinguish these two groups, later the Roman Catholics called themselves Latin Christians and the other Malankara Nazranis were referred asSyrian Christians.

    Coonan Cross Oath (Crooked Cross Oath)

    The Portuguese refused to accept the legitimate authority of the Indian hierarchy and its relation with the Orthodox East Syrians. For almost half a centure after the Synod of Daimper these Christians were under the Latin Bishops who were appointed either by the Portuguese Padroado or by the Roman Congregation of Propaganda Fide. Every attempt to resist the latinization process was branded by them heretical. Under an indigenous archdeacon, the Thomas Christians resisted, but the result was disastrous.
    On Friday, January 24, 1653 (M.E. 828 Makaram 3), under the leadership of Malanakra Mooppen Thomas, Nazranis around Cochin gathered at Mattancherry church and made an oath that is known as Oath at the Crooked Cross. About 20,0000 people marched holding a rope tied to a Cross vowing that neither they or their descendants to come would have anything to do with the Roman Catholic Church or the Pope; and that they would stop obeying the missionaries.

    MarThoma Metropolitans

    After The Great Swearing at the Crooked Cross, the parish elders (Idavaka Mooppens) of the Church met together and elected Kuravilangad Parampil Thomas Kathanar as Malankara Elder (Malankara Mooppen). Following the ancient custom, twelve Idavaka Mooppens laid their hands on him and appointed him as Malankara Mooppen. However, the Portugese refused to accept his legitimate authority without an ordination by a bishop as was the practice in Portugese (Catholic) churches. Under impending annexation of their Church, the Marthoma Nazranis sent letters to various other eastern Churches asking to send a bishop. Mar Gregorios the Patriarch of Jerusalem, was the first to respond and arrived in India to regularise the ordination. Thus began the relation between the Malankara Church and the Antiochian Jacobite church.
    In 1653, Malankara Mooppen Thomas, was consecrated with the title Mar Thoma (Mar Thoma I) by Mar Gregorios. The throne used for this consecration in 1653 is still in the possession of the Mar Thoma Church and kept in the Poolatheen, the residence of the Malankara Marthoma Metropolitan at Tiruvalla, Kerala, India. It has been used in the installation of every Mar Thoma Metropolitan, to this day, so that the continuity of the throne of Mar Thoma is ensured.

    MarThoma Church Today!

    Our headquarters is located in the city of Thiruvalla in Kerala State, India. Our spiritual father is The Most Rev. Dr. Joseph Mar Thoma, Metropolitan of the Mar Thoma Church. Our Diocesan Bishop, the Rt. Rev. Dr. GeeVarghese Mar Theodosuis, provides spiritual and administrative oversight from the Sinai Mar Thoma Center in Merrick, NY, U.S.A. The church is a reformed Oriental Orthodox Church and has members throughout the world. Our reformed liturgies are based on the liturgies of the Antiochene Patriarchate that have been translated into Malayalam, English, and other regional languages of India.
    Our church is very proud of our ecumenical relations. We are one of the founding members of the World Council of Churches as well as the National Council of Churches in India. We are full-fledged members of the Canadian Council of Churches and other regional ecumenical bodies. Moreover, we are in full communion with the Anglican See of Canterbury and all her regional identities – including the Anglican Church of Canada, the Churches of South India and North India, and the Old Catholic Church of Utrecht.

Old Testament and Pattanam Archaeology Links Provided by church
Accession Date and Time-19-10-2011; 5.05PM
The Syrian Malabar Nasrani people, also known as Saint Thomas Christians and Nasranis are anethnoreligious group from KeralaIndia, adhering to the various churches of the Saint Thomas Christian tradition.During the time of Moses and King Solomon, the Malabar coast traded spices and luxury articles with Israel. ‘’Bible’’; I Kings. 9:26-28; 10:11,22; 2 Chronicles: 8:18; 9:21. Excavations carried out at Pattanam in 2008 provided evidence that the maritime trade between Kerala and the Mediterranean ports existed back in 500 BC or earlier KeralaCouncil for Historical Research findings in 2006-08.. It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala. Edna Fernadez. The last Jews of Kerala.- The two thousand year history of India’s forgotten Jewish community. Skyhorse Publishing. c.2008. p. 80

~ ~ ~ ~ ~ ~ ~ ~ ~ ~
While Augustus Caesar (31 BC- 14 AD) was the Emperor of Rome and Herod the Great (37-4 BC) was King of Judea, ambassadors from Malabar visited the Emperor AugustusNicolaus of DamascusMathew N.M. St. Thomas Christians of Malabar Through Ages, Tiruvalla, C.S.S. 2003. ISBN 81-7821-008-8. Nasranis believe that these ambassadors were The Wise Men From the East, of the Bible.Matthew 2:1Mathew, N.M. Malankara Marthoma Sabha Charitram, (History of the Marthoma Church), Volume 1.(2006). Page 68-69. Thus theMalabar Nasranis are some of the earliest people who joined Christianity in India

Balant Lies Given to Press on Pattanam By Excavators. No Such References in New Reports by KCHR

Wikipedia brings out Hidden Agenda Behind Pattanam Excavations
Accession date and Time19-10-2011; 3.45PMWikipedia Brings out Perspective of Dr. R.Nagaswamy, former director of Tamil Nadu state Archaeology that there is hidden agenda behind Pattanam excavations to identify it with landing spot of St’ Thomas

George Menachery, Secretary of Church History Association of India (CHAI) Highlights Pattanam Early in 2004
Accession Date and Time 18-10-2011;4.15PMGRANITE OBJECTS IN KERALA CHURCHES: An Investigation into their Distribution, Antiquity, and Significance.
Paper presented by Prof. George MENACHERY, LIRC, Mount St. Thomas, Kakkanad, October 19-21, 2004.

A recent instance is the discovery of a large selection of artefacts such as a Chera coin with elephant, ankusha, bow & arrow of the 1st. century CE, a portion of an amphora, shards of pottery, bricks used in construction, ringwells, beads, rouletted ware, b&w ware… all from the early historical layer during excavations conducted by Dr. Shajan and Dr. Selvakumar at Pattanam near Parur on the south bank of the present Periyar river, a few miles to the south of Kodungallur. Roberta Tomber of the University ofSouthamton, , Dr. P.J.Cherian and many others believe that this was the site of the ancient Muziris of the first century Greek and Roman writers. Cf. their papers presented at the seminar conducted by the Kerala Historical Research Society, Sahitya Academy, Trichur. Also see the Administration Reports of the Royal Cochin Archaeologists, Rama Pishariti and Anujan Achan for pre-independence years, reprinted in George Menachery, ed. The St. Thomas Christian Encyclopaedia of India, Trichur, 1973, left col.,p.53 to right col., p.159. Cf. “Numismatics at the Service of Historical Research,” papers presented by G. Menachery at the Madras and Karur congresses of the Numismatic Society of Tamilnadu and at the Thrissur, Kanyakumari, and Veliyanad conferences of the Numismatic Society of South India. Some of these papers may be read in the issues of the HARP, Kottayam (Ed. Dr. Jacob Thekkepparambil); The St. Thomas Christians Journal,Rajkot (Ed. Bp. Gregory Karotemprel); and the many issues of the electronic journal ‘Light of Life,’ 2003 – 2004, New York, N.Y. One such work is the ‘Anthropology of the Syrian Christians’, L. K. Anantha Krishna Ayyar, 1926, Ernakulam portions from which have been reprinted in ICHC I, pp. 485 et. sq. The excellent translations of the Tharisappalli Christian plates of 849 CE and the Jewish plates in Cultural Symbiosis, M. G. S. Narayanan, Kerala Society Papers, 1972 are essential tools for all students of Early medieval Kerala history and culture. See “Roads to India,” article by Maggie G. Menachery in the St. Thomas Christian Encyclopaedia ofIndia, II,Trichur, 1973, Ed. G. Menachery. This topic is elaborately treated in Chapter I of Kodungallur:.. G. Menachery and W. Chakkalakkal, 1987,(reprint 2000), Azhikode. A. C. Perumalil SJ, The Apostles in India, Fact or Fiction?, 1952, Patna elaborately deals with the first century Roman and Greek contacts with India and Kerala. K. S. Matthew and collaborators have much on early and middle second millennium ocean trade. The tectonic plate below the area from Palayoor to Parur is supposed to be the largest one in Kerala and as such earthquakes &c. were quite rare in this area, helping the development of a continuous civilization here, giving birth to the growth of Muziris and other famous international trade centres down the centuries. Cf. Menachery, notes to Chapter I of Kodungallur: above. The Malayalee ought to study the Sangham literature with some enthusiasm as it is the common heritage of all South Indians. The reluctance of certain historians and authors, especially of the secular historians and scholars of Kerala , to refer to the Sangham literature is somewhat beyond one’s comprehension. The neglect especially of the beautiful lines of the Aka-nanooru, the Pura-Nanooru and the Pathittuppathu has no justification except the prejudices of such persons. How come the avoidance of passages from the Sangham literature in the text books of Kerala? The mysterious loss of the first and tenth Pathu of the Pathittuppathu must be more vigorously investigated. Each of the place names in the Palayur area f.i., such as Chowghat (Shapakkadu), Orumanayoor, Puthumanassery, Arthat, Chemmanur carry some historical significance and as such ought to be scrutinized by the student of Kerala history. Cf. G. Menachery, Aashamsa, in Chemmannur Kudumba Charithram by Major Cherunny, Guruvayur, 1999. The many efforts to throw light on Kerala historical problems from an investigation of local history and folklore must be enthusiastically encouraged. See “Introduction,” G. Menachery, in George Emmatty, “Kuttikalkku Kerala Charithram,” 2003, H & C Publishing House, Thrissur.

Malankara Marthoma Syrian Church on Pattanam Excavations and St’ Thomas

Malankara Mar Thoma Syrian Church Date and Time 17-10-2011; 4.30PM

The Malankara Mar Thoma Syrian Church (official name Malankara Mar Thoma Suryani Sabha) also known as the Mar Thoma Church is aChristian denomination based in Kerala, the south-western state of India. One of the Saint Thomas Christian churches tracing its origins to the missionary activity of Thomas the Apostle, the Mar Thoma Church defines itself as “Apostolic in origin, Universal in nature, Biblical in faith, Evangelical in principle, Ecumenical in outlook, Oriental in worship, Democratic in function, and Episcopal in character.”[2]. It is independent and indigenous. Its regular work as well as special projects are almost entirely financed by contributions from its members at home and abroad. It is currently in communion with the Anglican Communion and the Malabar Independent Syrian Church.
The Malankara Mar Thoma Syrian Church sees itself as continuing the apostolic succession and traditions first introduced by Apostle Thomas. Its direct origins lie in the activities of Anglican missionaries in the 18th and 19th centuries among the Malankara Church, the Syriac Orthodox church that emerged out of the first split in the Saint Thomas community in the 17th century. Particularly influential was the introduction of the first Malayam-language version of the Bible. The Mar Thoma Church became officially independent of the Malankara Church and its hierarchy after a court case in the late 19th century (seminary case: 1879-1889)
Until the beginning of twentieth century Marthomites lived in a few districts of Central Travancore and Kunnamkulam of the southern Indian state ofKerala. But it has spread with the 20th-century Indian diaspora to North AmericaEurope, the Middle EastMalaysiaSingaporeSouth Africa,Australia and New Zealand, and currently has around one million members worldwide [1]. Their mother tongue is Malayalam the language of Kerala.


Mar Thoma Church. Malankara Mar Thoma Suryani Sabha (Malankara Mar Thoma Syrian Church) is the official name of the Church. Succinct name in Malayalam is Marthoma Sabha and in English, Mar Thoma Church.
Mar Thoma or Marthoma is Aramaic, means Saint Thomas. Members of this church are often referred to as Marthomites.
Malankara is cognate of this name Maliankara, a place near Muziris, where Thomas the Apostle first landed in Kerala. It was the headquarters of the Church from the first century.
Syrian Church. The original liturgical language used in Malankara Church was Aramaic and Hebrew. Later this was replaced by Syriac. In 1900 when the Church accepted a new name Malanakara Mar Thoma Suryani Sabha, it included the word Suryani also in it. This does not mean that the Mar Thoma Christians were Syrians (people who came from Syria) or the Church was under any Syrian Church. Malankara Mar Thoma Syrian Church was never ruled by any other Churches.


Malankara Mar Thoma Syrian Church has a well defined constitution and has a democratic pattern of administration. There is an ‘Episcopal Synod’, a Grand Assembly known as ‘Marthoma Suryani Sabha Prathinidhi Mandalam’ (House of Representatives), a council to aid the Metropolitan in administrative matters and a Vaideeka Selection Committee, to select candidates for the ministry of the Church.
Each diocese has its own council and an assembly. The assembly members are elected by the individual parishes, and the council members, by the Assembly.
All members of a parish are members of Edavaka Sangham (General Body) and they also have the right to elect their representatives to the Diocesan Assembly and Prathinidhi Mandalam, (Church Parliament).
The title of the head of the Church is “Marthoma” and is addressed as “Marthoma Metropolitan”. He is installed from among the duly consecrated bishops (episcopas) of the Church, the choice being ordinarily that of the senior most among them. The present “Marthoma Metropolitan” is the Most Reverend Dr. Joseph Mar Thoma who resides at Poolatheen at Church Headquarters in TiruvallaKerala.
If the Metropolitan is personally satisfied that he has difficulty to continue to perform the duties appertaining to his office, he may, relinquish the powers and responsibilities as the Metropolian. Then he becomes the Senior Mar Thoma Metropolitan and is addressed as “Mar Thoma Valiya Metropolitan”. The present “Marthoma Valiya Metropolitan” is the Most Reverend Dr. Philipose Mar ChrysostomValiya Metropolitan.
To assist the Metropolitan there are episcopas, the senior most among them is called Suffragan Metropolitan. The present members of the Episcopal Synod are:
§                     The Most Rev.Dr. Philipose Mar Chrysostom Valiya Metropolitan.
§                     The Most Rev. Dr. Joseph Mar Thoma Metropolitan
§                     The Rt. Rev. Dr. Zacharias Mar Theophilus Suffragan Metropolitan.
§                     The Rt. Rev. Geevarghese Mar Athanasius Episcopa.
§                     The Rt. Rev. Dr. Geevarhese Mar Theodosius Episcopa.
§                     The Rt. Rev. Dr. Euyakim Mar Coorilos Episcopa.
§                     The Rt. Rev. Joseph Mar Barnabas Episcopa.
§                     The Rt. Rev. Thomas Mar Timotheos Episcopa.
§                     The Rt. Rev. Dr. Isaac Mar Philoxenos Episcopa.
§                     The Rt. Rev. Dr. Abraham Mar Paulos Episcopa.

Clergy – ministers

‘’Semmasan’’ (Deacons): The Sabha Prathinidhi Mandalam elects a Vaideeka Selection board to select candidates for the ministry of the Church.
‘’Kassessa’’ (Clergy): Persons receiving ordination as ministers shall be duly ordained deacons. They all have had their theological training at the Mar Thoma Theological Seminary, KottayamKerala.
Vicars general: From among the clergy who have completed 25 years of service in the ordained ministry and not less than sixty years of age are selected and ordained as vicars general. In the absence of the diocesan bishop, they may be appointed as head of the diocese.

Administrative divisions

For administrative purpose, the Malankara Mar Thoma Syrian Church is divided into 12 dioceses w.e.f.January 1, 2010, headed by a Metropolitan or by an Episcopa. They are:
§                     Diocese of Adoor
§                     Diocese of MalaysiaAustraliaSingapore
§                     Diocese of ChengannurMavelikara
§                     Diocese of NiranamMaramon
§                     Diocese of Ranny-Nilackel.
§                     Diocese of ThiruvananthapuramKollam
§                     Diocese of Kottayam– Kochi
§                     Diocese of Chennai– Bangalore
§                     Diocese of Kunnamkulam– Malabar
§                     Diocese of Delhi
§                     Diocese of Mumbai
§                     Diocese of North America-Europe.


First century BC

Muziris, near the tip of India, in the Peutinger Table.
On the south western side of the Indian peninsula; between the mountains and the Erythraean Sea (now Arabian Sea); stretching from Kannoor to Kanyakumari was the land called Cherarajyam, which was ruled by local chieftains. Later this land came to be known as Malabar and (now Kerala). Muziris(now known as Pattanam near Cochin) was the important entry port. After the discovery of Hippalus, every year 100 ships arrived here from various parts of the then known world, including Red Sea ports [6].Kodungallur:Cradle of Christianity in India. By Prof. George Menachery Mar Thoma Shrine, Azhikode, 1987, 2000. passim. </ref>.
During the time of Moses and King Solomon, the Malabar coast traded spices and luxury articles with Israel.[7] Excavations carried out at Pattanam from 2005 provided evidence that the maritime trade between Kerala and the Mediterranean ports existed even before 500 BC or earlier [8]. It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala.[9]
While Augustus Caesar (31 BC- 14 AD) was the Emperor of Rome and Herod the Great (37-4 BC) was King of Judea, ambassadors from Malabar visited the Emperor Augustus.[10]. Nasranis believe that these ambassadors were The Wise Men From the East, of the Bible.[11] People who believe they are descendants of these Wise Men gather every year in Kerala.[12] In the first century map Tabula Peutingeriana (see the map) a temple of Augustus is clearly visible near Muziris showing the close relation between Rome and Malabar in the first century BC.

Arrival of Saint Thomas

Saint Thomas Christians believe that Thomas the Apostle arrived in Kerala around AD 52. He landed at Muziris (now known as Pattanam, near Cochin on the Malabar Coast). The Jews and a few of the Wise Men, who had been to Bethlehem to worship Jesus[13] listened to his preaching and became followers of Jesus of Nazareth.[14]. It is believed that after leaving Malankara, St. Thomas proceeded to the East coast of India and died a martyrs’ death at a place called Mylapore in Tamil Nadu.

In Track With Pattanam Excavations The Book Published by Syro-Malabar Church has Articles by Left Historians In Pattanam Excavavation Panel of Muziris Heritage Project
Accession Date and Time-15-10-2011; 12.15PMINTRODUCTION
The present volume is the result of a modest venture of the Liturgical Research Centre of the Syro-Malabar Church to study the history of St. Thomas Christians, especially against the background of the early history of the Nambudiri Brahmins and Jews in Kerala (Malabar) and the famous literary work, the Sangam Literature. The study is a sincere attempt to search the roots of this unique Christian community in order to better understand it’s identity and to situate it with more relevance in the present day world.
bosco puthoor St. Thomas Christians and Nambudiris, Jews and Sangam Literature – A Historical Appraisal’, Bosco Puthur (Editor)
The book contains the research papers, responses and observations presented in the three seminars on historical questions conducted by the Liturgical Research Centre and published in a very orderly manner which makes it one of the ideal books on many different subjects concerning Thomasine Christian history during various periods and that which can be easily understood by a lay person. Though there are many different topics by various renowned authors and experts, the main thrust of the book is to unravel the early history of the St. Thomas Christian community, by juxtaposing them all, which gives a clearer picture of the community’s early history.
The contents of the volume are interesting, thought-provoking and even challenging, with an unbiased approach towards history alongwith many reliable references provided, as one sees in the volume, hence, the reliability of the work is also assured.
St. Thomas Christians: A Historical Analysis of their Origin and Development up to 9th Century AD – Pius Malekandathil.

St. Thomas Christians: A Historical Analysis of their Origin and Development up to 9th Century AD – Dr. Pius Malekandathil : A Response – A. Mathias Mundadan CMI.
St. Thomas Christians in Malabar from the 9th to the 16th Centuries – K. S. Mathew.
Response to Dr. K. S. Mathew’s Paper : St. Thomas Christians in Malabar from the 9th to the 16th Centuries – Joseph Kolengadan (Nityasatyananda).
Nambudiris : Migrations and Early Settlements in Kerala – M. G. S. Narayanan.
History/Story : No Last Words : A Response – Scaria Zacharia
St. Thomas Christians and Nambudiri Brahmins : A Note – Rajan Gurukkal
The Nambudiri Community : A History – Kesavan Veluthat
The Jews in Kerala – P. M. Jussay
The Jews in Kerala : A Response – Samuel H. Hallegua
The Jews in Kerala : A Response – A. Mathias Mundadan CMI
Sangam Literature and its Relevance – SIRPI Balasubramaniam
Sangam Literature and Christian Elements – R. Balachandran
Sangam Literature and Christianity : A Response – P. K. George SJ
Early Tamil Oral, Literary and Architectural Traditions and St. Thomas Christians – K. Sadasivan
• St. Thomas Christians and Nambudiris in Kerala – Cherian Varicatt & James Puliurumpil
• Brahmins, Jews and Thomas Christians – Francis Kanichikattil CMI
• Tradition : Myth or Truth ? – John Kudiyiruppil MST
• Christianity is truly indigenous – John Palakunnel
• Validity of St. Thomas Tradition – K. A. Antony
• Historicity of St. Thomas Tradition – Sebastian Thayil
The contributors are some of the most renowned experts in history and literature and their professional profile is enlisted below as provided in the volume.
Pius MALEKANDATHIL is the reader in the Department of History of Goa University.
A. Mathias MUNDADAN CMI is professor emeritus of Church History of Dharmaram Vidya Kshetram, Bangalore.
K. S. MATHEW is former Head of the Department of History of Pondicherry University.
Joseph KOLENGADAN (Nityasatyananda) is former professor of English at St. Thomas College, Thrissur and the Head of the Department of English at St. Joseph’s College, Tiruchirapalli.
M. G. S. NARAYANAN is former Head of the Department of History at Calicut University and present Chairman of Indian Council of Historical Research (ICHR), New Delhi.
Scaria ZACHARIA is professor in the Department of Malayalam / School of Cultural Studies of Sree Sankaracharya University of Sanskrit, Kalady.
Rajan GURUKKAL is the head of the School of Social Sciences of Mahatma Gandhi University, Kottayam.
Kesavan VELUTHAT is reader in the Department of History of Mangalore University.
P. M. JUSSAY is former professor of St. Joseph’s college Tiruchirapalli and Annamalai University, Head of the Department of Humanities of the Regional Engineering College, Calicut and former Editor of ‘Kerala Times’, Ernakulam.
Samuel H. HALLEGUA is the most prominent member of the Jewish community of Mattancherry, Kochi.
SIRPI BALASUBRAMANIAM is former Head of the Department of Tamil of Bharathiar University, Coimbatore.
R. BALACHANDRAN is professor in the Department of English of Manonmaniam Sundaranar University, Tirunelveli.
P. K. GEORGE SJ holds Doctorate in Tamil for comparative study of Latin and Sangam Literature and was for sometime lecturer of Tamil in St. Xavier’s College, Palayamkottai.
K. SADASIVAN is Head of the Department of History of Manonmaniam Sundaranar University, Tirunelveli.

George Menacherry Secretary of Church History Association of India (CHAI) Confirms Pattanam as Muziris on Evidence Given By P.J.Cherian
Accession date and time 14-10-2011; 12.10 PM
Glimpses of Nazraney Heritage’ by Prof George MenacheryAuthored by  on Wednesday, February 21, 2007 20:48 – 27 Comments

Notes about the Author
nazraney heritage nsc Glimpses of Nazraney Heritage by Prof George Menachery
Prof. George Menachery is a freelance Indian Journalist and Editor of the St. Thomas Christian Encyclopedia of India and the Indian Church History Classics. Glimpses of Nazraney Heritage
This is a book on essays on Nazraney culture and heritage. Many of the Menachery’s articles which are quite very famous are part of this book. This well written essays covers the 2000 years old history, tradition and heritage makes an excellent reading. It is highly relevant in today’s nuclear family set up of Syrian Christians where many kids are not fortunate to learn about the tradition from Grand parents.

A recent instance is the discovery of a large selection of artefacts such as a Chera coin with elephant, ankusha, bow & arrow of the 1st. century CE, a portion of an amphora, shards of pottery, bricks used in construction, ringwells, beads, rouletted ware, b&w ware… all from the early historical layer during excavations conducted by Dr. Shajan and Dr. Selvakumar at Pattanam near Parur on the south bank of the present Periyar river, a few miles to the south of Kodungallur. Roberta Tomber of the University of Southamton,  Dr. P.J.Cherian and many others believe that this was the site of the ancient Muziris of the first century Greek and Roman writers. Cf. their papers presented at the seminar conducted by the Kerala Historical Research Society, Sahitya Academy, Trichur.

Church History Association of India Congratulates Pattanam Excavators
Accession date and time  14-10-2011; 11.45 AMProf. George Menachery  Secretary of Church History Association of India  (CHAI)Applauds Pattanam Excavators

Posted 15 July 2004 – 06:15 PM
Prof. George Menachery from India wrote on July 16. 2004, 00:00:

Glad to see that the digs made by Dr. Shajan and Selvakumar (CHS) at Pattanam or Pathanam or Pazhnam shedding evidence though tentatively on the ancient Muziris is being widely noticed by scholars all over the world. Here one might say that even in the 16th – 17th centuries Pattanam was considered to be the ancient Muziris. This is mentioned in George Menachery, Kodungallur City of St. Thomas, 1987, and in its reprint , 2000. For exhaustive details concerning the views of ancients and moderns – both Indians and non-Indians, including Greeks, Romans,….Sangham poets, modern historians… see Chapters I and II of the book mentioned. Earlier many had asked for excavations in and around Cranganore, Mahodayapuram, Kodungallur, Mahadevarpattanam, Thiruvanchikkulam, Cheraman Paraambu etc. Anujan Achan had many decades back made some enlightened guesses and insisted on excavations. But the governments and the universities and archaeology depts. were reluctant to go forward with scientific excavations for one reason or other. We are all glad that Shajan, Selvakumar, and Gopi & co have made a beginning – and what a beginning. Congratulations!
For those who want to learn more about the history of Muziris, Muchiri, Kodungallur, Paravur, and Pattanam given below are two website pages:

Why P.J.Cherian Chose Dr. Derek Kennet for Pattanam Excavations?–Derek Kennet and Biblical Archaeology

Accession  Date and  Time -13-10-2011; 3.05 PM

Biblical marshland breathes new life

Sep 18, 2008
A Marsh Arab paddles a boat loaded with reeds he gathered in the historic swamplands.

UNITED NATIONS // Despite links to the Bible, the Epic of Gilgamesh and Sir Wilfred Thesiger, the British explorer, years of damage and neglect reduced the once-verdant marshlands of southern Iraq to a crusty wasteland. A combination of Saddam Hussein’s punitive policies and dams upstream of the Tigris and Euphrates delta pushed the swampy home of the famed Marsh Arabs into rapid decline.
But this month, UN environment chiefs said conservation work was proving successful and announced plans to gain the rejuvenated wetlands an inscription on the famed World Heritage List of the UN Educational, Scientific and Cultural Organization (Unesco). Derek Kennet, an archaeologist from Durham University, said academics were attracted to the swamplands’ unusual ecosystems and societies as well as their associations with folklore, myth and literature.
“It’s an important area, but also a problematic area because of the flooding,” Mr Kennet said. “It offers such a unique environment in the Near East that I would think that Unesco is likely to approve it. “Because of the way the Bible was written, the area has been linked with the story of Gilgamesh, the flood myth and the story of the Garden of Eden. But, of course, that is just speculation.” Southern Mesopotamia’s interconnected marshlands and lakes are home to a predominantly Shiite population, the Ma’dan, whose way of life was preserved through relative isolation for 5,000 years.
The explorer Thesiger chronicled the lives of swamp-dwelling tribes in his 1964 classic The Marsh Arabs, having spent months living with remote communities during the 1950s. At that time, an estimated 400,000 people eked out subsistence livings among muddy waterways and islets, building delicately arched dwellings from marsh reeds and dining on fish and water buffalo. Archaeologists and literature buffs have theorised about references to the Marsh Arabs, heirs to the heritage of two great Fertile Crescent civilisations – the Babylonians and Sumerians – in ancient texts.

Some claim that the river basin was the Garden of Eden described in the Book of Genesis. Others argue that the area’s rising and falling water levels were translated into the deluge myth that appears in the Noah’s Ark story and the Epic of Gilgamesh. Until the 1970s, the marshlands at the foot of the Tigris and Euphrates covered an area of 20,000 sq km during heavy rains, but dam building in Syria and Turkey began to take their toll on river flows.
The process was accelerated under Saddam’s rule following the 1980-88 war with Iran, when his government built dams and canals to starve the wetlands of water during a spate of punitive policies against Shiites. By 2002, the permanent wetlands had dwindled to an area of only 760km, and as many as 300,000 Marsh Arabs were forced to leave their homes and head for camps in Iraq and abroad. “Because of what Saddam Hussein did, the marshlands were in danger of completely disappearing, as was the centuries-old culture of the Marsh Arabs,” said Narmin Othman, Iraq’s environment minister. “It had become an ecological but also a human tragedy.”After the toppling of Saddam in April 2003, surviving residents began breaking the embankments and opening the floodgates to allow water back into the marshlands. The following year, UN Environment Programme (Unep) workers began planting reed banks, installing solar panels and providing drinking water systems for 22,000 people as part of a wetland restoration plan. The most recent satellite images show that the four-year project, costing US$14 million (Dh51.4m), has restored about 58 per cent of the marshlands.
Thanks to a recent funding pledge from Italy, Unep officials announced this month that Iraqi conservationists will turn the wetlands into a national park and apply for a place on the list of World Heritage Sites. The application will boast of the marshlands’ cultural and natural importance, being home to a unique population as well as a spawning ground for Gulf fisheries and a variety of birds, including the ibis. Officials plan to apply in 2010 and hope the bid will be accepted the following year.
Iraq already has three sites on the heritage list following the inscription of Samarra – an important Islamic city from the Abbasid Empire that boasts distinctive spiralling minarets – in June last year. The country’s other sites are the cities of Ashur and

Why P.J.Cherian chose Dr. Derek Kennet for Pattanam ?

 Nabateans were occupants of territory east and southwest of the Dead Sea. They were important in the  inter testamental and New Testamental Periods. These  ethnic communities in Biblical literature have been linked  with Pattanam by P.J.Cherian. Now Cherian has picked up Dr. Derek Kennet for archaeological studies on Pattanam  Why?

 The British Museum conducted a seminar on NABATEANS on 28-30 July 2011 in which Dr. Derek Kennet  was in the steering Committee

The Nabataeans in focusOrganizer: Dr Lucy Wadeson (University of Oxford)
The last few years have seen a significant intensification of archaeological activity in the environs of Petra. New projects, such as in Wadi Farasa, the Outer Siq, Umm el Biyara, and the various necropoleis and cultic areas of the surrounding mountains are particularly important in enhancing knowledge of the social, religious and funerary activities of the Nabataeans and their relation to the topography of the city, its urban core and how it functioned. This session aims to bring together key projects in order to gain a new understanding of how different areas of the city functioned, how they relate to one another and what original ideas they reveal about Nabataean culture, society and the urban development of Petra. The key questions that the session will tackle include: How did Petra’s natural environment influence the Nabataean architectural and sculptural style, urban planning, carving and construction techniques, and more social factors such as religious rituals and burial practices? How should we define the Nabataean cultural identity, which is only now being appreciated as something distinct from better-known surrounding cultures in the region? How do aspects of Petra’s urban, religious and funerary landscape relate to other cities and settlements in the territory of the Nabataeans and wider region? The latter question will engage with the topic of the Special Lecture that is to be delivered by Dr Laila Nehmé at the conference. In addition, this session will act as a platform to promote discussion of the various methodological approaches taken in archaeological projects related to the Nabataeans in the face of limited literary sources and debates over chronology. This will raise important questions concerning the direction in which future archaeological activity at Petra should be going

MBI Al Jaber Foundation Public Lecture

‘From the capital of Petra to the provincial city of Hegra: new insights on the Nabataeans’

Steering & Editorial Committee of the Seminar for Arabian Studies

Dr Robert Carter (Chair), Dr Ardle Mac Mahon (Secretary), Andrew Thompson (Treasurer), Janet Starkey (Editor-in-Chief of the Proceedings of the Seminar for Arabian Studies), Professor Khaleel Al-Muaikel, Professor Alessandra Avanzini, Dr Mark Beech, Dr Nadia Durrani, Dr Ricardo Eichmann, Professor Clive Holes, Dr Robert G. Hoyland, Dr Derek Kennet, Michael C.A. Macdonald, Dr Venetia Porter, Professor Dan Potts, Professor Christian Robin, Dr St. John Simpson, Professor Janet Watson & Dr Lloyd Weeks.

Why P.J.Cherian Imports Experts From British Museum For Pattanam Excavations? Accession Date and Time-12-10-2011;12.05 PM

Biblical Archaeology in the British Museum

The British Museum has recently opened a permanent exhibition of Biblical archaeology where items from the Lebanon and Palestine are displayed. The new display forms an extension to the gallery where Hittite and Mesopotamian finds are on show.
Some of the items are new to the museum and most come from three sites in Jordan: Tel es-Sa’idiyeh andTiwal esh-Sharqi in the Jordan Valley and ‘Ain Ghazal near Amman. British Museum staff are actively excavating at all three sites.
Tel es-Sa’idiyeh is an Early Bronze Age farming settlement destroyed by fire. Archaeological evidence indicates that this happened in the summer time. The display shows the pottery, food in the storage jars and even the state of the washing-up being done for the eleven people who lived there at the time of the fire. Evidence indicates that the inhabitants were semi-nomadic.
Rome 57 contains eight glass cases and several free-standing exhibits, arranged in chronological order down to the Babylonian conquest. Among the objects are some of the Lachish letters, some of the Tel el-Amarna tablets and the Shebna inscription.
The Shebna inscription was taken from a tomb in the Kedron Valley in Jerusalem. Shebna was the scribe who negotiated with the Assyrians who were besieging Jerusalem (2 Kings 18:18). He prepared an elaborate tomb for himself, which prompted the prophet Isaiah to write,
“To Shebna, who is over the house, and say, ‘What have you here and whom have you here, as he who hews himself a sepulchre on high, who carves a tomb for himself in a rock’?” Isaiah 22:15-18
The inscription, in archaic Hebrew, cut into a sunken panel above the door into his tomb, identifies Shebna as the Royal Steward (“who is over the house”) and says, “There is no silver and no gold here but [his bones] and the bones of his slave-wife with him. Cursed will be the man who will open this [tomb].”
Room 58 contains the finds from Tel se-Sa’idiyeh and a reconstruction of tomb P19 from Jericho, discovered by Kathleen Kenyon. The many objects which filled the tomb are well displayed, including even a plastic spide crawling across one of the skeletons. (The plastic is not original, but the spider is!) Kenyon concluded that the objects in the tomb were so well preserved because the cave had filled with poisonous gases such as methane and carbon dioxide and killed living objects in the tomb, including white ants and bacteria.
Room 59 has two cases with objects related to the Levant: one shows Neolithic pottery while the oter shows the one-third life-size human figures discovered at ‘Ain Ghazal. They are the “straw men” previously reported in Diggings. They are made of straw covered with lime and clay plaster. Some of them have six fingers.
It must be remembered that the British Museum only holds items that have been gifted to it or from digs they have funded themselves. As such it can only portray a small part of the available evidence in the field of Biblical archaeology. However one might have hoped for a greater level of interpretation, cross-indexing and explanatory diagrams to better inform the less academic visitor of the importance of what is on view.
Available from the museum bookshop is a guide book called The Bible in the British Museum: Interpreting the Evidence (ISBN 0-7141-1698-X British Museum Press, first published 1988, reprinted with corrections 1996 and 1998) by T. C. Mitchell, former Keeper of the Western Asiatic Antiquities. This book covers 60 artifacts, of which 51 are in the British Museum and five in the British Library at King’s Cross, London. It contains photographs of each object, Biblical references, descriptions and translations where appropriate. At £10, it is an excellent guide for a visitor interested in the Biblical exhibits and a useful reference work for those who can’t visit in person

Excavating St’ Thomas at Pattanam and Recording St’ Thomas in Archives-Family Histories With St’ Thomas History Started Accumulating in KCHR Archives When Pattanam Excavations Was in its Primary Stage—-;10.45 AM

Name of Book
Author / Editor


1. Kanakkalil Kudumba Charithram Kudumbacharitra Committee 2000
2 Moolepattu Kolannoor Kudumbacharithram (5 copies) K.V.Tharu 1995
Vattakunnel Kudumbacharitram
Baselious MarThomas Mathews Prathaman Bava 1993
4 Malankara Sabhayum Vattakkattu Valanadiyil Kudumbavum Mathai Nediyanikuzhi 2001
5 Sankarapuri Tharavadu Adangapurathu Kudumbam
(6 copies)
K.J.Thomas 2001
6 Mateplackal Kudumbam George Mattaplackal 1999
7 Payyampilly Koluvan George Payyampilly 2000
8 Kerala Christyanikalude Charitravum Kurakaran Valiyaveetil Kudumbavum (2 copies) Prof. John Kurakar 1993
9 Sankaramangalam Kudumbacharitram
10 Periyappurathu Mathan Vaidyan Varghese Kanjirathunkal 1983
11 Chennakkat Kudumba Charitram Kudumbacharitra Committee 1984
12 Maramon Palakunnathu Kudumbacharitram Prof. Anian Alex Thomas 1996
13 Venmony Maruthummootil KudumbaCharitram & Quarterly Magazines Kudumba Committee 1998
14 Koyikkara Vadakkan Kudumba Charitram Mathew Koyikara 2002
15 Chollamadom KudumbaCharitram Kudumba Committee 1993
16 Kudumba Charitram- Pallivathukkal P.J. Ommen Pezhumkattil 2003
17 Puthuveedu KudumbaCharitram (unpublished) Robinson 1999


Thottumadathil Kudumba Charitram

(2 copies) Anubandham-2

T.N.Venkiteswara Pai,, 2001
20 Pulickal Kudumbam Utbhavavum Charitravum P.T. Poulose 2000
21 NedumthaliSwaroopam Athava Paravoor Rajakudumbam (6 copies) Prof. Varghese Nedumthallil 1949
22 Kuruvunakunnel Family Editorial Board 2000
23 Palakunnathu Family P.M.George
24 Pulickal(Pulickan) Family Directory Family Association 2001
Kollamparampil Kudumbayogam
K.S.Kuriakose 2001
26 Mallikudumba Charitram Kudumba Committee 1976
27 Oru Vamshavum Pala Nadukalum
Kurukkoor Palathunkal Kudumbacharitram
( 7 copies)
Rev Fr. Dr. George Kurakkar 2002
28 Madathunjalil Kudumbacharitram Fr.A.Adappen SJ 1992
29 Thattayil Idayirethu Kudumbayogam Smaranika Kudumba Committee 1996
30 Thuruthiyil Kudumbacharitram Prof T.M.Pailey 1997
31 Adukuzhiyil Kudumba Charitram
( 2 copies)
Thomas A.E 2002
32 Thumbamon Puthenpurackal Kudumbacharitram Mathai Kathaman Mathew
33 Kadackal Kudumbacharitram K.I.Abraham
34 Edooraya Marungodil Kudumbacharitram ( 2 copies) Marungodil Kudumba Committeee 1993
35 Edathumpadickal Family History Ittiyaveera Kurian 1985
36 History of the branch of the Adangapurathu Family A.M.Mathai & A.M. Eappen 1999
37 Plathottam Kudumbacharitram T.M.Mathew 1990
38 Maritickal Kudumbacharitram M.B.Ibrahim 1986
39 Ayiroor Pakalomattom Thazhamon Kudumbacharitram Kudumba Committee 1926
40 Pala Kattakkayam Kudumba Charitram (2 copies)
Mathew Kattakkayam
41 Kodukulanji Thazhamuttathu Kudumbacharitram Acamma Itty Ipe 1999
42 Ambat Tharawad & Allied Families A.S.R.Menon 2000
43 Pazhoor Karuthedathu
( 2 copies)
Kudumba Committee 2002
44 Kowngotethu Kudumbacharitram
( 2 copies)
C.K.Kochukoshy 1994
45 Tharishuthala Kudumba Diary K.Karunakaran Nair 2001
46 Kalangaraparambil Kudumbacharitram Kudumba Committee 2002
47 Theruvil Kudumbayogam Smaranika Binu K. John 1998
48 Poovarani Pazheparambil Kudumbacharitram P.J. Sebastian 2002


Meckamalil Kudumba Yogam
I Edition
II  ,,
Kudumba Committee
51 Angamali Charitravum Thachil Kudumbavum
( 9 copies)
Dr. J. Joseph 1996
52 Pullipadavil Kudumbam P.V.Kurian 1986
53 Chalumattu Kudumbacharitram C.J.Easow 1999
54 Mannekkattil Kudumbacharitram Kudumba Committee 1989
55 Chembadassery Kudumbacharitram Fr. Neeloos 1992
56 Thekkepevarathala Kudumbayogam Directory Kudumba Committee 2003
57 Vellamparambathu Panikkasseri Kudumbapuranam
( 5 copies)
V.P.Sugathan 2002
58 Kerala Nasrani Charitravum Parayathukkattil
P.G.George 1995
59 Pavamani- The Family Tree Souvenir Trust 2002
60 Pavamani Supplement Souvenir 1999
61 Pavamani Supplement Souvenir 2000
62 Pavamani Supplement Souvenir 2001
63 Mukkathu Kudumba Charitram Kudumba Committee 1955
64 Mukkathu II Edition 1972
65 Mukkattu Kudumba Charitram 2001
66 Kathedom Kudumba Samuchaya Charitram Kudumba Committee 2002
67 Kollamana, Kalloor Madhathil Pazhangeril Manethumali Kanekkadu Kudumbam Kudumba Committee 2001
68 Ponvanibham Kudumba Charitram Kudumba Committee 1999
69 Cholapallil Kudumba Charitram  & Directory Kudumba Committee 1986
70 Pulikunnel Kudumbam Joseph Pulikunnel 2000
71 Ala Velutheril Kudumba Charitram Kudumba Committee 2003
72 Kulathackal Kudumba Committee 1974
73 Muhamma Yogyaveedu Kudumbacharitram AD 52- 2002 Chacko Jose 2002
74 Biography of the Pananthanathu Family T C Mohanan Pillai (unpublished)
75 Thettayil Kadicheeni Kudumba Charitram Joseph K.C 1989
76 Olickal Kudumba Charitram T.K.Ramakrishnan 2001
77 Poovathoor Chenamkuzhiyil Kudumbayogam T.K.Ramakrishnan 2002


Kallada Malayil Kudumbam

The Palakunnathu Family

Kadhisha Suriyani Palli, Kollam
80 Maramon Kolathu Kudumba Charitram Kudumbayogam Committee 1992
81 Chenatt Kudumbam
( 2 copies)
Tharapparambil Narayana Pillai 2002
82 Palakunnel Kudumbavum Kerala Christavarum ( 2 copies) Kudumbayogam Committee 1983
83 Maliyekkalaya Kaithayil Padinjarekootu Kudumba Charitram Kudumba Committee 1986
84 The Baker Family in India Eira  Dalton 1963
85 Kandathil Kudumbam Kudumba Charitra Committee 1974
86 Vendarappillil Kudumbacharitram Kudumba Charitra Committee 1999
87 The Palakunnathu Family N.M.Mathew 2003
88 Kuravilangad Marthamariyam Palliyum Kurakkaran Valiyaveettil Kudumbavum Kudumba Charitra Committee 1998
89 Kottarakarayude Samskarika Parambaryavum Kurakkaran Valiyaveettil Kudumbavum
( 2 copies)
Kudumba Charitra Committee 1999
90 Kudumbadeepam Trimasika-Kurakaran Kudumba Charitra Committee 1997
91 Kudumbadeepam Trimasika- Kurakaran Kudumba Charitra Committee 1994
92 Kudumbadeepam Trimasika- Kurakaran- 13,14,15,16,17&18 Kudumba Charitra Committee 2000-2001
93 Arayamparambil Tharawad Charitram Kudumba Committee (unpublished)
94 Perunthitta Madom (unpublished) B.Madhava Menon 2003
95 Pavothikkunnel –Palackamannil Kudumbacharitram –I Part Mathew Varghese 1985
96 Pavothikkunnel –Palackamannil Kudumbacharitram –II Part Mathew Varghese 1999
97 Kerala Christava Sabhayum Palackal Kudumbavum Dr.Thomas Palackal (unpublished)
98 Maniyasseril Enna Tharawad R. Krishna Pillai       ,,
99 Othalakkuzhiyil Kudumbacharitram A.C. Jose       ,,
100 The Pallivathukkal Family of Kanjirapally Thomas Abraham      ,,
101 Shaikinte Veedu Family Tree Kunjamma Koya
102 Vechoorathu Kudumbacharitram Dr. K. Balakrishna Pillai        ,,
103 Ravuthurmarude 300 Varsham
( 2 copies)
Salim P. Thazhethil   2002
104 Cherukad Kudumba Charitram Kudumbayogam Committee   2003
105 Kandaththil Kudumbacharitram
( 2 copies)
            ,,   1989
106 Kuttippuzha Kudumba Charitram Kudumbayogam Committee 2003
107 Pandalaanickal Kudumba Charitram K.I.George Pandalaanickal 2002
108 Poozhikalayil Kudumba Charitram Kudumbayogam Committee 1977
109 Poozhikalayil Kudumba Charitram- I Edition Kudumbayogam Committee 2003
110 Poozhikalayil Kudumba Charitram- II Edition Kudumbayogam Committee 2003
111 Ayiroor Thazhillam Kudumba Charitram Kudumbayogam Committee 1957
112 Maramon Pakalomattom Chakkaalayil Cherian Cherian 1958
113 Thazhamon Kudumbam Kudumbayogam Committee 1926
114 The Heritage
( 2 copies)
Varghese Joseph & M.G.Paul 2002
115 Elanjickal Kudumbavum Kudumbangangalum Prof. E. J. John 2003
F116 Velloor Kudumbam Kurian C. Velloor 1985
117 Thamarakkattu Kudumba Charithram Kudumbayogam Committee 2001
118 Kuzhichchaal Ponnampathu Kudumba Souvenir Kudumba Committee 2002
119 Thechcheril, Poothethu, Pullampallil Kudumbacharithram Committee 1992
120 Maramon Kolathu Kudumbacharithram ( 2 copies) Jiju Mathew P 1992
121 Kurudamannil Family K.C.Punnose 1998
122 Naalakom Tharawad – Kuttichira- Kozhikode 2002
123 Kaviyoor Kochiyil Kudumbacharitram Kudumba Committee 1995
124 The History of the Kaviyoor Kochiyil Family Editorial Committtee 1997
125 Velloor Kudumbam & Anubandham Kurian C. Velloor 1985
126 Elanthoor Aypunnil Kudumbacharitram Kudumbayogam 1988
127 Kanianthara Kudumbam Dr. J. Alexander, K.J.Ninan, Prof. Joseph Alexander 1991
128 Kanianthara Kudumbam (Mal) Dr. J. Alexander, K.J.Ninan, Prof. Joseph Alexander 1991
129 Kanianthara Kudumbam Charitram J.Alexander 1111
130 Kanianthara Kudumbam Charitram K. J.Alexander, K.J.Ninan 1955
131 Neeliyathakathootu Kudumba Charitram Neeliyathakathootu Krishnan Nambiar 1998
132 Puthenparambil KudumbaCharitram Kudumba Committee 2000
133 Srambickal Kudumba Charitram Fr. George Srambickal 1998
134 Njarakula Thurackal Kallidukkil- Nidheeri T.B. John Thurackal 1996
135 Sankarapuri Kudumbam K.V.Chacko Kuzhikkattu 1982
136 Changanacherry Olassayil Kudumba Charitram Olasayil Kudumba Sanghadana 2003
137 Mayiladoor Kudumba Charithram Fr.Francis Mayiladoor 1999
138 Pythrikam Puthancode Kudumbayogam 2003
139 Smaranika C.R.C. Pothujanavayanasala Grandham, Kadanbasseri 2001
140 Kumpalanpoika muthal Kumpalanpoika vare The Kizhakethil Family 1995
141 Puravrithangalkidayil Oru Purushakesari Samuel Mana 1989
142 Avuthottu Kudumbham Shekharan Kutty 2004
143 Chayal Muthal Karakunnam Vare- Nedumchalil Chathankandam- Part I-(5 copies) Rev. Fr. Dr. George Kurukkur 2002
144 Chayal Muthal Karakunnam Vare- Nedumchalil Chathankandam- PartII-(5 copies) 2003
145 Nedumthallil Swaroopam Athava Paravur rajakudumbam Fr. James Varghese 2004
146 Kalluparapally Charithram Joseph Panikkar(Ed)-Alex Mathew 2004
147 Thottunkal Kudumba Charithram E.O. Abraham Elanjickal 2004
148 Chempakassary Kovilakathu
( 2 copies )
Baby Francis Chambakassary Unpublish-ed
149 Charithraveekshanavum Aarakkuzhayum George Mathew Kavalangad 2001
150 Paarathaazam Kudumbacharithram Kudumbayogam Committee 2003
151 Chiramel Kudumba Charithram Kudumbayogam Committee 1988
152 Family History of Kallath Kallath Kudumba Yogam 2004
153 Eluvathinkal Kaattokaran Tharavat Charitram Family Association 2002
154 Bhagavathivila N.Sasidharan Nair (Ed) 2002
155 Puthuchira Family History P.S Koshy (Sr) 2004
156 The Karakkal Kozhimannil Family Wing commander K. Varghese (Retd) 1994
157 Alappaat Palathinkal
Tharavat Charithram Part II
Committee 2003
158 Pakalomattom Thazhathedathu Mathayil Kudumbacharithram Kudumba Committee 2004
159 Kuruvikkattu Kudumba
V.S.Nair 1992
160 Thaadikkaran Kudumbam Edathiruthi
T.A.Jose 2002
161 Kunnathedathu Kudumbacharithram Kudumba Committee 1988
162 Manikkombel Kudumbacharithram M.V. John Unpublished
163 Vellareth Kudumba Charithram George Thomas Villoth 1987
164 Irumala Kudumbacharithram Eldhose K Paul 2001
165 Kottokapally Puthumana Kudumba Charithram Kudumba Committee 2005
166 Erakoni Nagannoolil
Mannoor Kudumbacharithram
Kudumba Committee 2003
167 Thengum Palli Kudumbam Kudumba Committee 1991
168 Venmany Maruthummoottil Kudumba Charithram Committee 1998
169 Ayiroorkuzhiyil Kudumba Charithram Committee 2005
170 Thadikaaran Kudumbam Committee 2005

2 Responses to Saint Thomas fraud continues

  1. Toms says:

    What is the fraud here? And why are you people worried??

  2. Toms says:

    Does the blog site owner know about the origin of Shapakkadu (now Chavakkadu) in Kerala ? Do you people know about the 8 churches founded by St Thomas?
    Don’t simply close the hole with darkness!!!

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