Indian Christianity

There is yet another aspect of Kerala life and history worth mentioning. The cosmopolitan outlook and character of the Malayalee, which has attracted the attention of many visitors to this region, is because of historical reasons. Kerala appears to have had the largest and longest contacts with the rest of the world, dating back to the millennium preceding the Christian era. There were important trading centres along the Kerala coast viz., Kollam, Kochi, Kodungallor, Kadalundi, Kozhikkod, Dharmadom and Kannur. Egypt, Asia Minor, the Assyrian and Babylonian empires at the height of their power, the Greeks, the Romans, the Chinese-all maritime nations, had trade relations with Kerala long before the Christian era.

During the early centuries of the Anno Domine, trade relations existed with the Malayan Peninsula, the Philippines, Jawa and Sumatra. Ships from these countries of the East and the West, laden with cargo, sailed into the Kerala waters to return rich with the special produces of this land. Traders from Arabia and elsewhere also came in large numbers. The Kerala kings, the Perumals in particular, and later the Zamorins, gave them all help and facilities and even permitted them to settle down here. It is believed that the Apostle St.Thomas landed in Kerala during the early period of Christianity. The spread of Christianity in Kerala, more than in any other region in India, is attributed to the advent of St.Thomas. One of the earliest Muslim mosques in India is found near Kodungallor. The history of the advent of Jews to Kerala is also traced back to ancient times. The Jews later established their colony in Kochi and built their synagogue there. The tolerance and the cosmopolitan outlook which characterize the Malayalee is perhaps mainly due to the contacts which Kerala had with the outside world down the centuries.

Kerala Culture

Among the people who have enriched Indian Cultural Heritage and helped the cause of national integration, the people of the Kerala region of South India have a place of honor. Kerala culture is in fact, an integral part of Indian culture. Kerala like the Indian sub continent can claim to have a culture the history of which runs into the dim recesses of antiquity.

Kerala’s culture is also a composite and cosmopolitan culture to which several people and races have made their significant contributions. The gradual evolution of composite and cosmopolitans culture led to the emergence of a spirit of tolerance and catholicity of outlook, which still persist among the people of Kerala. Its history unfolds the romantic and fascinating story of a unique process of cultural synthesis and social assimilation. In response to every challenge Kerala has demonstrated through the ages its genius for adaptation and fusion of old traditions and new values in every sphere of human thought and endeavor.

The culture of Kerala has persisted through the ages precisely for the reasons of antiquity, unity, continuity and universality of its nature. In its widest sense it embraces the highest achievements of the human spirit in every sphere of life. Thus, in its totality, it represents the quintessence of the collective achievements of a people in the fields of religion and philosophy, language and literature, art and architecture, education and learning and economic and social organization. In fact, all through its history the genius of Kerala has blossomed forth in all its vigour and vitality and has helped its people to reach the peak of excellence in all their endeavor.

The population of ancient Kerala is an assortment of different groups of Dravidian stock. The dominant view is that the present day hill tribes, the Scheduled Castes/Scheduled Tribes, might have been the main groups of people who inhabited this region from times of yore. The ancient Dravidian kingdoms of South India (Chera, Chola and Pandya) as well as their people were held together by intimate bonds of blood, language and literature and that was the force, which promoted a sort of cultural homogeneity in South India inspite of occasional intrigues, feuds, and wars that caused not infrequent disharmony. The end of the Perumal Empire marks a turning point in the history of Kerala. From that period onwards, the people began to draw apart and those on this side of the Ghats began to build up their own customs and ways of life developing their own distinct culture in the long run. The next landmark was the Aryan invasion. The warp of the Dravidian social structure gradually began to mingle with the weft of the Aryan cultural pattern. The Aryan immigrants, known locally as Namboodiri Brahmins, might have come in successive waves. Against the backdrop of Aryan invasion, the Parasurama legend about Kerala's origin becomes meaningful.

Aryan influence

The new social evolution brought about by the influence of the oncoming Aryans was distinguished by three important features; private property in land, caste system and Aryan culture. The Aryan culture, which was first confined to the Namboodiris, began to percolate to those non-Aryans who had close contact with them in social life and slowly but steadily through them to those in the lower strata. Brahminical Hinduism, with its religious ritual and ceremony, its beliefs and practices, its traditions and mythology, its language and literature, began to have its impact on the society. Aryan systems of medicine, astrology, art and architecture also were introduced. The Vedas, Upanishads and Puranas became the scripture. Aryan heroes became popular, their idols began to be installed in temples side by side with the deities of the early settlers. Sanskrit became the court language and coming alive to its influence, the native tongue, which was of Dravidian origin, began gradually to form itself into Malayalam, the language of Kerala. Sanskrit has had a tremendous unifying influence in India, shaping and enriching almost all the languages in the country. Malayalam language has assimilated and appropriated Sanskrit sounds, words and idioms in a remarkably large measure. Since persuasive sociological trends do not follow the principle of one-way traffic, the Aryan immigrants who settled in Kerala had themselves to undergo radical changes in their ways of life, habits, customs and manners. This process of transformation paved the way for a desirable fusion of the two streams of culture; the Aryan and the Dravidian. Out of this synthesis evolved Kerala culture as it is today. Cut off, as it is from the rest of India, Kerala has a culture with certain distinct characteristics. Hinduism, Buddhism, Islam and Christianity have contributed their significant share in enriching the cultural wealth of Kerala.

The ancient history of Kerala is shrouded in the mists of tradition. The most popular legend would have it that the land crust that forms the State was raised from the depths of the ocean. Parasurama, the Brahmin avatar (incarnation) of Lord Vishnu, had waged an epic series of vengeful wars on the Kshatriyas. Came a moment when Parasurama was struck by remorse at the wanton annihilation he had wrought.

He offered severe penance atop the mountain heights. In a mood of profound atonement, the sage heaved his mighty axes into the midst of the distant ocean. The waves foamed and frothed as a prawn-shaped land extending from Gokarnam to Kanyakumari surfaced from the depths of the sea to form the state and hence the sobriquet - "Gods own Country".

Christmas celebrated to honor the glory of the nativity of Jesus on 25th December is the most significant and spectacular of Christian festivals. No other celebration is so enriched with so many customs and ceremonies. There is an array of spectacles like Christmas Star, Christmas tree, the Crib, Christmas cake, Christmas presents and the Christmas Father. The last named is quite a fascinating personage, who claims above all to be the very embodiment of the most vibrant and quintessence of the gayest of all the festivals. Children allowed to occupy the central stage, in the enchanted company of Christmas Father, Christmas takes on the look of a festival of children. The mood is set with the advent of the season by the twinkling of Christmas stars and there is no home or shop without the Christmas star, the beautiful pointer to the Babe of Bethlehem. The Christmas tree is a new feature in Kerala, perhaps less than sixty or seventy years old. The crib is a miniature production of the stable where Jesus was born. It developed from the old practice of giving dramatic expression to the events and the surroundings of the birth of Christ. Carols and songs developed from earlier nativity plays have become one of the most cheerful spectacles of the festivities. Priests hold mass in churches three times starting with the first at midnight. Just before the midnight mass, an image of the Child is brought by the priest, preceded by rows of Children holding lighted candles that are placed in the crib. The hymn 'Gloria in exelcis Deo' is intoned amidst the explosion of crackers. A sumptuous lunch with rate delicacies is a significant feature of the celebration. Meat forms part of the feast even in rural homes where meat is rarely eaten. Cake has also become common in the villages where women have learnt to make it. In Kerala, Xmas retains its homeliness and expresses itself in the cultural forms of the country without losing what is native to itself

Easter
Easter is the oldest Christian festival, as old as Christianity itself. The Central tenet of Christianity is not the birth of Jesus, but his resurrection. Easter derived from this paschal mystery and from the events of Good Friday. The content of Easter was gradually analyzed into historical events and each began to be celebrated on a different day. As a result, Easter grew into a Holy Week and came to have a preparatory season to proceed and a festive season to follow. Thus we have four distinct periods in connection with the observance of Easter –

On Holy Thursday the Lord's Supper is held in the evening. The washing of feet is a remarkable trait, emphasizing the love for one another. At home there will be the rite of the paschal bread. After supper, the 'cross cake' is brought out and cut into pieces. A piece is broken, dipped into sauce and handed over to each member of the family in due order. Good Friday is a day of grief when churches are empty and dark. Services are held in the afternoon. In most churches one finds a bitter drink prepared from leaves, vinegar, etc for everyone to taste after the service. Holy Saturday is a day of mourning and wailing. A total silence reigns the church from morning to dusk. But by ten at night the church is full to observe the Easter Vigil. In the gloom, which envelops the church, new fire is struck from flint and blessed. A big candle is then consecrated and from it is lighted many candled indicating the resurrection. Bells peal, music fills the air and light floods the hall. Hallelujah is the joyous word of Easter wish. Easter Sunday is a quiet day and the celebrations rather spiritual and inward rather than social and showy. There will be grand dinner at homes and visit of relatives.

The most important of the spiritual centers of the Malankara is the Tomb of His Holiness the "Parumala Thirumeni". The 30 cents of land that Arikupuram Koruthu Mathen donated to Pulikottil Joseph Mar Dionysios in July 1872 became in later years Parumala Seminary. The Arikupuram family also gave land for building a church adjacent to the Seminary. The Church was constructed as a result of the efforts of Parumala Geevarghese Mar Gregorios. On 27 January 1825 a provisional consecration of the Church was conducted. Later, on 19 August 1912 His Holiness Abdheth Misheha, the Patriarch consecrated the Parumala Church. The Church is built and named after the Apostle St. Peter and St. Paul. The burial place of Yuyakim Mar Ivanios can also be seen here. On 8 September 1912 Kallasseril Geevarghese Mar Gregorios and on 3 November 1930 Puthencavu Geevarghese Mar Philexinos were consecrated in Parumala. On 29 April 1991 at the seminary the installation of His Holiness Baselios mar Thoma Mathews II Catholicos took place. Here 5 Episcopas were consecrated on 30 April 1991 and on 16 August 1993 2 more Episcopas were consecrated. Here the Malankara Association met in 1873 and on 18 February 1878 with Pulikkotil Joseph Dionysius in the chair and again on 10 September 1992 and on 26 May 1994. The Church is situated 1/2 a K.m away to the east from the Mannar Junction and is 10 Kms towards the south from Tiruvalla on Thiruvalla- Mavelikara Road and 9 K.ms towards the north from Mavelikara. Here on Fridays the Holy Qurbana with three celebrants (Munninmel) is conducted and meditative discourse is given. During the day of 'Pentecost' the 'tarrying Meet' and during the '3 day Fast' and the 'Lenten season', 'Meditation Meets' are conducted. November 1 and 2 are the main feast days. In connection with this feast a whole week is being observed as 'Pilgrimage Week'. Various Seminars are conducted and lectures given. Medical camps are also held under the auspices of the Mar Gregorios Hospital in Parumala. The New Church in Parumala is being constructed at the cost of Rupees Three Crores.

Arathunkal Perunnal

St. Andrew's Forance Church at Arthunkal, one of the sacred churches in Kerala, attracts lakhs of devotees both Christians and non-Christians every year from all parts of the State. The feast of St. Sebastian is celebrated on a grand scale for eleven days in a year. Owing to the unmanageable crowding of pilgrims and the resultant confusion on January 20 the final day of the feast, the church authorities have instituted another minor feast on the 8th day after the principal feast. This is known as Ettamperunnal. Of late this feast also has attained as much importance as the principal feast.

Bharanamganam, a small village town in Meenachal Taluk of Kottayam District, has been famous for long as one of the hallowed places in Kerala. It is about 14 miles from the Ettumannoor railway station. Bharabangaban has always been a refuge of the afflicted and the miserable as well as of the faithful. It is here that the famous St. Mary's Forance Church, one of the oldest churches in Kerala dedicated to the Holy Mother, stands, attracting thousands of pilgrims from all over the country. The important annual festivals of this church are the Feast of Our Lady of Mount Carmel, celebrated on the 9th of November, and the Feast of St. Sebastian on the 20th of January.

Every year 'Forty hour devotion' marks the commencement of the festival. The festival begins on the 23rd of April with solemn High Mass and Litany. On the 25th flag is hoisted solemnly and ceremoniously.

The St. George's church at Edathua stands on the bank of the river Pampa, sixteen miles southeast Alappuzha. This church is famous for the feast of St. George celebrated every year in the month of Medom (April-May). It takes place from 27th April till 7th of May. Though the festival lasts for 11 days, only last couple of days carry all the aspects of a major festival. Hence calendars reckon the 6th of May as the feast day.

Mainly two feasts are celebrated in this church, one on the 24th and 25th of Makaram (January-February) and the other on 23rd of Medam (April-May). The former is the most important.

St.Mary's Church at Kallooppara stands in close proximity to the Kallooppara Bhagavathy temple. Inside the church, on its eastern and western wings, there are two granite slabs with some inscriptions in the Pali language. The Palli perunal and the foundation day of the Church are the two celebrations held on January 15 and July 5 respectively.

About seven kilometers to the south of Chalakudy, there is an ancient and beautiful village called Koratty. There is an old catholic church there built in honor of St. Mary which is locally known as "Koratty Muthy's Church".
The most important festival in this church is the 'Koratty Muthy's festival celebrated during the second week of October every year.

St. Thomas shrine at Malayattur a village about six miles to the north of Kaladi Ernakulam District is believed to be one of the ancient catholic shrines in the northern part of the state. The chief festival at the shrine is second Sunday, since the first moon, after the Vernal Equinox (March 21). The Feast, therefore, falls generally in the month of April or at times in the last week of March. The Octave is celebrated on the following Sunday. The pilgrims have to climb a hill nearly 2000 feet high and on top of it is the church.

The church and Dayara at Manjinikkara derives its importance from the holy tomb there. The sacred body of the late lgnatius Elise III, the holy patriarch of Antioch and all the East was interned there. Members of the Jacobite Syrian Church believe that the Holy Father was a Saint. The Church has now become one of the foremost places of pilgrimage.

Maramon and Kozhencherry , on the banks of the river Pampa, 16 kilometers east of Tiruvalla, have for centuries been recognized as centres of Christian culture and influence. Maramon is also famous as the birth place of Palakkunnathu Abraham Maplah, leader of the reformation in the Syrian Church of Malabar in the 19th century. This village which developed into a town has the added distinction of being the venue of a religious gathering known as Maramon convention, said to be the largest Christian gathering in Asia. It is during the month of February on the vast sand-bed of the river Pampa below the Kozhencherry bridge that the Maramon Convention is held every year. The Maramon Convention displays co-operation and union between different sections of Church in Kerala. It fosters ecumenical outlook. It is also a source of spiritual inspiration and enlightenment for thousands.

Of all the places hallowed in the annals of Christianity in India, Niranam holds pride of place. In social, cultural, literary and political matters, this small village has kept up its own distinctive, pristine traditions. The fame of Niranam must have reached Syria and weighed most with St. Thomas. He is believed to have visited Niranam in 53AD, erected a crucifix founded and built a church on the site. The main religious festival is in honor of the Holy Mother on August 15. Special mass is held on that day. The birthday of St. Mary is celebrated on a grand scale on 8th September. The feast of St. Thomas is celebrated on 3rd July.

Rakkuli Thirunal is the terminology of Common parlance to denote the feast of Epiphany celebrated every year on the 6th January in the St. Thomas Cathedral Church at Pala. It has been the occasion of a vast fair where articles of every necessity are exhibited for sale.

The feast of St . Dominic church at Aluwa falls on the third Sunday after the Easter. The statue of the Saint is taken out in procession on that day. The feast of "Our Lady of the Holy Rosary" also consists of a spectacular procession on the Sunday after 8th of December.

The annual feast at the shrine of St. Joseph is celebrated on the last Sunday of January.

The parish of Thumpoly is renowned for its beautifully constructed church, called after St. Thomas and also dedicated to the Blessed Virgin Mary. The feast of our lady which lasts for 11 days ending on December 8th.

The most important feast celebrated in this church situated on the outskirts of Thiruvananthapuram is of Christ, the King. This feast is observed for eleven days ending with the last Sunday of October. On the tenth day, after the vespers in the church, there is a procession which goes round the parish lasting for about 1 ½ hours. On the final day there will be a solemn high mass, sermon, eucharistic procession and benediction. The attendance for this feast is well over 50,000.

Among the Jewish festivals, the Sabbath (Saturday) occupies the pride of place. The Sabbath gives the labourer every week a day of rest and leisure. Passover or the feast of unleavened bread is one commemorating the birth of Israel as a nation and deliverance of the Jews from the Egyptian slavery. It falls in April or May. Pentecost is another Jewish festival held in May-June. It has an agricultural and historical significance. The feast of Tabernacle is another pilgrim festival falling in either September or October. During this feast, Jews set temporary booths covered with palm leaves and decorated with citrus and other fruits. The Jewish New Year falls in September or October. It is not a time for revelry, but a solemn season for self-assessment and judgment in the life of the Jew. The Day of Atonement following the New Year is the most solemn day in the Jewish calendar. Not a morsel of food or a drop of water will pass the lips of the observant Jews from subset of the previous day till after the nightfall of the next day. The Jews will be in the synagogue of devoting themselves to fervent prayers. The Hannukka or the festival of lights is another popular celebration of the Jews.

Christian Festivals in Kerala

Kerala Culture

Aryan influence

Arathunkal Perunnal