Synod of Diamper
[1][2] This synod also introduced forced Liturgical Latinisation and the eschewal of local practices and beliefs, leading to a significant ecclesial protest by Saint Thomas Christians known as Coonan Cross Oath and a subsequent schism in the mid-17th century.
[3] The Saint Thomas Christians, who trace their origin were in communion with the Church of the East of Persia and the Patriarch of the Seleucia-Ctesiphon, and relied on their bishops.
[6] The Portuguese fleet led by Pedro Alvarez Cabral, arrived in Malabar in 1500 with a missionary team of 19 members.
Initially, the Portuguese missionaries were on good terms with the Saint Thomas Christians, but between 1520 and 1530, relations between them began to fall apart.
The Portuguese managed to arrest him and sent him off to Lisbon, but on the way he escaped at Mozambique and left to Mesopotamia and presented himself to Abdiso, the Chaldean patriarch who had declared allegiance to the Pope of Rome.
[13] Instead of Angamaly, the headquarters of the diocese, a small place called Diamper (Udayamperur) near Kochi, the Portuguese stronghold, was chosen as the venue for the Synod.
The changes made by the synod consist of six in litanies, seven in hymns or anthems, four in formulae of the deacon, one in the response of the people, one in the text of the gospel lesson, and one affecting the whole creed.
Hindu ceremonies and customs related to matrimony, death, birth, and purification on touching lower castes, which were prevalent among the Christians of Saint Thomas, were abandoned altogether.
Polygamy and concubinage were forbidden, and clergymen were banned from marital relations, military services to Hindu princes, and other secular indulgences.
Previously, Hindu musicians had been used to conduct programs in Christian churches, but the synod banned the practice outright.
Dr. Istvan Perczel, a Hungarian scholar researching Syrian Christians in India, found that certain texts survived the destruction of Syriac religious writings by the Portuguese missionaries.
As the Catholic Encyclopedia (1913) says, "The only case in which an ancient Eastern rite has been wilfully romanized is that of the Uniat Malabar Christians, where it was not Roman authority but the misguided zeal of Alexius de Menezes, Archbishop of Goa, and his Portuguese advisers at the Synod of Diamper (1599) which spoiled the old Malabar Rite."
[28] The letter does not fully represent the genuine sentiments of Archdeacon, as by that time he was completely at the mercy of the Portuguese and the only thing left for him to do was to follow their directives.
[17] After the Synod of Diamper, Menezes stayed in Kerala until November 1599, visited the churches, examined the traditional books preserved there and those deemed heretical were burned.
[31] The oppressive rule of the Portuguese Padroado provoked a violent reaction by the Saint Thomas Christian community.
Francis Ros realised that there was resistance on the part of the Christians of St. Thomas, regarding the suppression of their ancient Metropolitan title.
[36] Later, Pope Alexander VII sent a Carmelite delegation under Joseph Sebastiani who succeeded in convincing the majority of Saint Thomas Christians, including Palliveettil Chandy Kathanar and Kadavil Chandy Kathanar that the consecration of the archdeacon as metropolitan was not legitimate.As the validity of Thoma I's consecration was questioned, he began to lose followers.
[37] Joseph Sebastiani returned to Kerala in 1661 and within a short time period he restored most of the churches that had been with Thoma I to Rome.
Before leaving Kerala, on 1 February 1663 Sebastiani consecrated Palliveettil Chandy as the Metran of the Thomas Christians who adhered to the Church of Rome.
In 1665, Gregorios Abdal Jaleel, a bishop from Syriac Orthodox Church, arrived in India and the faction under the leadership of Thoma I welcomed him.
[46][47] This visit of Gregorios Abdal Jaleel gradually introduced the West Syriac liturgy, customs and script in the Puthenkoor faction.
[48][49][50][51] The Pazhayakoor faction continued with the East Syriac traditions and Diophysite faith and stayed within the Catholic Church.
