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Latest republication of Varthamanapusthakam: Paremmakkal, Fr Thomas. 2022. Varthamanapusthakam. India: D C Books. (You can find an older republication with editorial notes here.)
Pius Malekandathil, “Nazrani History and Discourse on Early Nationalism in Varthamanapusthakam” in The Mughals, the Portuguese and the Indian Ocean: Changing Imaginaries of Maritime India (Primus Books, New Delhi, 2013), pp. 160-184.
The Varthamanapusthakam provides insights into the liturgical traditions of the Malabar Church and contrasts them with other practices, particularly those introduced by the Portuguese and Latin missionaries. Below is an analysis of the different liturgical traditions mentioned in the text and their distinctions:
1. East Syrian (Chaldean) Liturgy
Description:
This was the oldest liturgical tradition followed by the Malabar Church, also referred to as the Syro-Chaldean or East Syrian rite.Features:
Rooted in the traditions of the Church of the East.
Conducted in Syriac, a dialect of Aramaic, which was historically the liturgical and scholarly language of the Malabar Church.
Incorporates prayers, hymns, and rites that are distinctly Eastern in style, emphasizing continuity with early Christian communities.
Adapted to local Indian cultural practices, such as the Christianization of certain high-caste Hindu customs.
Timeline:
Early Beginnings: This liturgy likely arrived in Malabar around the 4th century CE, coinciding with early Christian communities established by migrations and connections with the Church of the East (Persia).
Formal Adoption: By the 9th century, the East Syrian liturgy was firmly established as the Malabar Church's tradition.
End of Independence: The tradition remained dominant until the 16th century, when Portuguese missionaries arrived.
Disruptions: The Synod of Diamper (1599), organized by the Portuguese Archbishop Dom Menezes, officially abolished the East Syrian liturgy in favor of the Latin rite.
Significance:
This liturgy symbolized the autonomy and apostolic identity of the Malabar Church, tracing its origins to St. Thomas the Apostle.
Maintained until the Portuguese interventions in the 16th century.
3. West Syrian Liturgy
Description:
Adopted by the Jacobite faction of the Malabar Church, particularly after the Coonan Cross Oath of 1653 and the subsequent influence of West Syrian bishops.Features:
Conducted in Syriac, but aligned with the liturgical and theological traditions of the West Syrian Church (associated with the Jacobite Church).
Included practices and theology distinct from the East Syrian tradition, such as elements of miaphysite Christology.
Timeline:
Coonan Cross Oath (1653): A watershed moment in Malabar Church history, when a large group of Malabar Christians swore to reject Portuguese authority after rumors of the drowning of a Chaldean bishop, Mar Ahattallah.
Introduction: In the aftermath, the Jacobite Church (West Syrian tradition) sent bishops to Malabar. By the late 17th century, the West Syrian liturgy was adopted by the Jacobite faction, later known as the Puthenkuttukar (New Party).
Spread: Over time, this tradition solidified among the Jacobites, distinguishing them from the Catholic faction (Pazhayakuttukar or Old Party).
Significance:
Marked the division within the Malabar Church, creating the Jacobite (West Syrian) and Pazhayakuttukar (East Syrian Catholic) factions.
2. Latin (Roman) Liturgy
Description:
Introduced by Portuguese missionaries and enforced under the Padroado system. This was part of the broader Latinization effort by the Portuguese to bring the Malabar Church under Roman Catholic norms.Features:
Conducted in Latin, reflecting Roman Catholic practices.
Imposed changes to liturgical practices, including altar settings, vestments, and prayers.
Insisted on Roman Catholic theology and sacramental practices, often at the expense of local traditions.
Timeline:
Portuguese Arrival: In 1498, Vasco da Gama’s arrival in Kerala marked the beginning of Portuguese influence on the Malabar coast.
Synod of Diamper (1599): This pivotal event enforced the Latinization of the Malabar Church, banning the East Syrian liturgy.
Resistance: After the Diamper Synod, Latin liturgical practices were imposed, but many Malabar Christians resisted the changes. Some continued secretly using the East Syrian rite, creating divisions in the community.
Continued Imposition: Latinization efforts persisted throughout the 17th and 18th centuries, often enforced by the Carmelites under the Padroado system.
Significance:
Seen by the Malabar Christians as foreign and disruptive to their traditions.
Caused significant resistance, leading to events like the Synod of Diamper (1599), which sought to standardize the Latin liturgy across the Malabar Church.
Key Dates in Liturgical Transformations
| Date | Event |
|---|---|
| 4th Century | East Syrian liturgy established in Malabar through Persian connections. |
| 1498 | Vasco da Gama arrives in Kerala, initiating Portuguese influence. |
| 1550s | Portuguese begin Latinization efforts, imposing the Latin rite in areas. |
| 1599 | Synod of Diamper abolishes the East Syrian liturgy, enforcing Latin rite. |
| 1653 | Coonan Cross Oath rejects Portuguese authority; Jacobite bishops invited. |
| 1670s-1700s | West Syrian liturgy spreads among Jacobites in Malabar. |
Key Differences Between Traditions
| Aspect | East Syrian Liturgy | Latin Liturgy | West Syrian Liturgy |
|---|---|---|---|
| Language | Syriac | Latin | Syriac |
| Origins | Church of the East (Persian) | Roman Catholic Church | West Syrian Church (Antiochene) |
| Cultural Influence | Adapted to Indian traditions | Imposed European practices | Introduced through Jacobite bishops |
| Key Theological Emphasis | Apostolic traditions, simplicity | Roman Catholic orthodoxy | Miaphysite Christology |
| Reaction | Seen as authentic and ancient | Resisted by Malabar Christians | Adopted by Jacobite faction |