Syriac Christian Influence (AD 300 – AD 650)

The period between AD 300 and AD 650 marked a transformative era in the history of the St. Thomas Christians, as the community strengthened its ties with the Church of the East based in Mesopotamia. This era witnessed significant developments, including the arrival of Thomas of Cana, the formalization of ecclesiastical connections with the East Syriac Patriarchate, and the establishment of the Metropolitan-Bishop of India. The integration of Syriac Christianity into the Indian context brought liturgical, theological, and cultural influences, while also reinforcing the distinct identity of the St. Thomas Christian community.

One of the most significant events of this period was the arrival of Thomas of Cana (Knāi Thoma), a merchant and Christian leader who came to Kerala with a group of Jewish-Christian migrants.

• According to tradition, Thomas of Cana arrived in the 4th century (or possibly the 8th century, based on alternative accounts) during a period when the St. Thomas Christians faced challenges in maintaining ecclesiastical leadership and organizational stability.¹
• The new group, often described as Jewish-Christian settlers from Mesopotamia or Persia, played a pivotal role in revitalizing the existing community.

• Ecclesiastical Leadership: The settlers, led by Thomas of Cana, strengthened the Syriac Christian tradition within the St. Thomas Christian community by introducing East Syriac liturgical practices and theology.
• Socio-Political Support: Thomas of Cana is traditionally credited with securing copper plate charters from local rulers, granting the community religious freedom, trade privileges, and socio-political protection.²
• Community Division: Over time, the descendants of Thomas of Cana’s group were identified as the Knanaya (Southist Christians), distinct from the original St. Thomas Christians, known as Northists. This division, based on endogamous practices and lineage, persisted for centuries.³

From the 4th century onward, the Church of the East, centered in Seleucia-Ctesiphon (modern-day Iraq), became the primary source of spiritual authority and ecclesiastical organization for the St. Thomas Christians.

• The Patriarch of the Church of the East assumed responsibility for appointing bishops and providing spiritual oversight to the Indian Church.
• By the mid-4th century, the Church of the East had established formal jurisdiction over the St. Thomas Christians, ensuring doctrinal unity and liturgical standardization.⁴

• Clergy, including bishops and metropolitans, were sent from Mesopotamia to serve the Indian Christian community.
• The community received Syriac liturgical texts, theological writings, and other ecclesiastical resources, which were adapted to the local context.

• In the mid-7th century, Patriarch Ishoyahb III officially recognized the Indian Church as the Ecclesiastical Province of India, appointing a Metropolitan of India to oversee its administration. This marked the formal integration of the St. Thomas Christians into the wider network of the Church of the East.⁵

The establishment of the Metropolitan-Bishop of India brought hierarchical stability and reinforced the Indian Church's connection to the broader East Syriac tradition.

• The Metropolitan of the Seat of St. Thomas and the Whole Christian Church of India held significant ecclesiastical authority, serving as the head of the Indian Church. His responsibilities included:
  • Ordaining priests and deacons.
  • Supervising the local clergy and congregations.
  • Ensuring doctrinal and liturgical conformity with the Church of the East.
• The Metropolitan’s see was likely located in Kodungallur (Cranganore), the spiritual and administrative center of the St. Thomas Christians.⁶

• Alongside the Metropolitan, the Archdeacon of All India, a local leader chosen from within the St. Thomas Christian community, managed administrative and secular affairs. This partnership ensured that native traditions and autonomy were preserved while maintaining ecclesiastical ties with Mesopotamia.

The integration of Syriac Christianity into the St. Thomas Christian community was accompanied by significant socio-political developments, including the issuance of copper plate charters that formalized the community's privileges.

• These plates, granted by the Chera dynasty, outlined a series of privileges for Thomas of Cana, his followers, and the St. Thomas Christians. These privileges included:
  • Rights to trade and collect taxes.
  • Authority to oversee local markets and weights and measures.
  • Freedom to practice their religion without interference.⁷
• The plates also secured royal protection for the Christian community, helping them thrive economically and socially.

• By leveraging their economic and political influence, the St. Thomas Christians established a cooperative relationship with local rulers, ensuring their survival and prominence in Kerala’s multicultural society.

The Syriac Christian influence enriched the St. Thomas Christian community, introducing new liturgical practices and theological perspectives.

• The East Syriac liturgy, commonly known as the Liturgy of Addai and Mari, became the standard form of worship for the St. Thomas Christians.
• Syriac hymns, prayers, and chants were integrated into local worship practices, blending with native cultural elements.

• The arrival of Syriac clergy and texts contributed to the development of Christian education and the transcription of religious manuscripts.
• The use of Syriac as a liturgical language connected the St. Thomas Christians to the broader Syriac Christian world, even as they adapted to the linguistic and cultural environment of Kerala.

The period between AD 300 and AD 650 was crucial in shaping the identity and organization of the St. Thomas Christians. Their association with the Church of the East provided them with a stable ecclesiastical structure, while the privileges granted by local rulers ensured their socio-economic integration. The arrival of Thomas of Cana and the introduction of Syriac Christian practices reinforced their connection to the global Christian community, laying the foundation for their distinctive heritage.

1. Medlycott, A.E., India and the Apostle Thomas: An Inquiry with a Critical Analysis of the Acta Thomae, 1912.
2. Frykenberg, Robert Eric, Christianity in India: From Beginnings to the Present, Oxford University Press, 2008.
3. Vadakkekara, Benedict, Origin of India's St. Thomas Christians: A Historiographical Critique, 2007.
4. Baum, Wilhelm, and Dietmar W. Winkler, The Church of the East: A Concise History, Routledge, 2003.
5. Wilmshurst, David, The Ecclesiastical Organisation of the Church of the East, 1318–1913, Peeters Publishers, 2000.
6. Brock, Sebastian P., The Syriac World, Routledge, 2018.
7. Menachery, George, ed., The St. Thomas Christian Encyclopaedia of India, Vol. II, 1973.