Thomma Parvom അഥവാ The Songs of Thomas

Tradition in Malabar which is handed down to us from generation to generation in the form of the songs of the Nazranis as Margom Kali.Thomma Parvam written by Thomas Ramban in 1601 for use in the Niranam church. This Thomas Ramban is a descendant of one of the first Brahmin convert to Christianity christened as Ramban Thomas during St. Thomas’ visit. The story is handed down through generations until it was written down in 1601..

According to Thomma Parvom the visit of St. Thomas in Kerala lasted only eight days in the first instant. During this period the main converts were Jews who were settled in Malabar. (There was a large Jewish community in Cochin at that time) . During his second visit over three thousand became Christians.The first convert was a Brahmin from Maliyakal who became Thomas Maliyakal.Among them were 75 Brahmin families along with Jews, Kshatriyas, Nairs and Chettiars. One Jewish prince by name Kepha (Peter) was later ordained as bishop when St. Thomas left for the rest of Kerala and India..

Apostle Thomas landed in Cranganoor (Kodungallur, Muziris) and took part in the wedding of Perumal and proceeded to the courts of Gondophorus in North India. By the discovery of Trade winds, the sea route most favored from Yemen boarder to India was to Kerala. Trade winds were discovered in A.D. 45 by Hippalus and the merchant route to Kerala went directly to Yemeni Ports and then proceeded to the Spice route over Palestine.

A Severed Hand and a Heavenly Wedding.-

Andrapolis Or Cranganoor (Kodungallur, Muziris)

( From the The Acts of Apostle Thomas ).

According to the Acts of Judas Thomas, the apostle and his new master first touched land in a city called Andrapolis. There the local king was celebrating the marriage of his only daughter. A royal message commanded everyone in town, citizen and foreigner alike, high or low, to take part in the wedding feast and to show appropriate jubilation. Reluctantly, Thomas went to a banqueting hall, but he took no part in the festivities. He ate no food and drank no wine, reclined at table with his eyes cast down, and ignored an attentive Jewish flute-girl, who thought him the handsomest man in the hall.

A cupbearer, taking umbrage at Thomas's glum withdrawal, clouted him on the ear. Thomas responded with an odd prophecy. His God, he said, would forgive his assailant in the world to come, "but in this world He will show His wonder on the hand which smote me, and I shall see it dragged along by a dog."Thomas then sang a wedding hymn in Hebrew--not in celebration of the royal marriage. The song begins with praise of "the maiden" who is "the daughter of light." "Truth rests upon her head." Those who had received the light of the "Father of all" and had been enlightened by the vision of their Lord, "glorified and praised, with the Living Spirit, the Father of Truth and the Mother of Wisdom."

While Thomas was chanting, the cupbearer who had cuffed him went outside to draw water at a fountain. There a lion attacked him . A black dog snatched up his severed right hand and carried it through the banquet hall. In the festive company only the flute-girl had understood Thomas's words to the offending servitor, for he had spoken in Hebrew. And only she had understood the words of his Hebrew hymn. Now she threw herself at Thomas's feet, exclaiming that he was either God or the apostle of God. She told the assembled guests of his prophecy about the cupbearer's hand, which all had seen in the dog's mouth. Thomas, feeling pity, took the hand and restored it to the man's arm.

Word of this astonishing episode reached the king, who then had Thomas brought to his daughter's bridal chamber to pray for and bless the newlyweds.

There, after the demonstration of his prophetic powers in the incident of the cupbearer's hand, he was to bless the newlyweds . Thomas prayed to his Lord, invoking him as, among other things, "he that reveals hidden mysteries and makes manifest words that are secret." At the end of his prayer he blessed the young couple, and then he left the room.

Thomas blesses the newly-weds

The groom likewise renounced worldly marriage, and was thankful that Thomas had set him free from temporal things and held him worthy of those that are immortal and everlasting. He thanked the Lord also for showing him how "to seek myself and know who I was and who and in what manner I now am, that I can again become that which I was." Outraged, the king ordered that Thomas be brought before him. The apostle, however, had already left that royal city, one step ahead of the king's police, he went with Habban to the court of King Gundaphorus. Habban had brought the disciple, it will be recalled, to build a palace for the Indian king.

പാശ്ചാത്യ സുറിയാനി സഭയും(West Syriac) പൌരസ്ത്യ സുറിയാനി(East syriac) സഭയും

പാശ്ചാത്യ സുറിയാനി സഭ (Anthiochian Church)

The West Syrian Rite, also known as the Syrian Rite or the Syro-Antiochene Rite, is a Christian liturgical rite chiefly practiced in the Syriac Orthodox Church and churches related to or descended from it. It is part of the liturgical family known as the Antiochene Rite, which originated in the Patriarchate of Antioch. The rite was largely an adaptation of the old Greek liturgy of Antioch into Syriac, the language more common in the Syrian countryside. Into this framework a great number of other anaphoras have been adapted.

The rite is practiced in the Syriac Orthodox Church, an Oriental Orthodox body; the Syriac Catholic Church, an Eastern Catholic Church in full communion with the Holy See; and to a great extent in the Maronite Church, another Eastern Catholic body. A regional variant, the Malankara Rite, developed in the Malankara Church of India, and is still practiced in its descendant churches.

Versions of the West Syrian Rite are currently used by

§ Some Oriental Orthodox bodies including:

§ Syriac Orthodox Church

§ Jacobite Syrian Orthodox Church

§ Malankara Orthodox Syrian Church

§ Malabar Independent Syrian Church

§ Some Eastern Catholic bodies including:

§ Syriac Catholic Church

§ Maronite Church

§ Syro-Malankara Catholic Church

പൌരസ്ത്യ സുറിയാനി സഭ (Thomasine Church)

The East Syrian Rite is a Christian liturgy, also known as the Assyro-Chaldean Rite,Assyrian or Chaldean Rite, or Persian Rite although it originated in Edessa, Mesopotamia. It was used historically in the Church of the East, and remains in use in churches descended from it; namely the Assyrian Church of the East, the Ancient Church of the East, the Chaldean Catholic Church, and the Syro-Malabar Catholic Church. The latter two churches are Eastern Catholic Churches in full communion with the Holy See.

The catalogue of liturgies in the British Museum has adopted the usual Catholic nomenclature:

§ Chaldean Rite: That of the East Syrian Catholics and Assyrian christians

§ Syro Chaldean rite (Malabar Rite): South Indian Catholics(Syro malabar) andschismatics

The tradition — resting on the legend of Abgar and of his correspondence with Christ, which has been shown to be apocryphal — is to the effect that St. Thomas the Apostle, on his way to India, established Christianity in Mesopotamia, Assyria, and Persia, and left Adaeus (or Thaddeus), "one of the Seventy", and Maris in charge. To these the normal liturgy is attributed, but it is said to have been revised by the Patriarch Yeshuyab III in about 650.

After the First Council of Ephesus (431), the Church of Seleucia-Ctesiphon,refused to accept the condemnation of Nestorius. As part of the Nestorian Schism, the Church of Seleucia-Ctesiphon cut itself off from the Catholic Church. In 498 the Catholicos assumed the title of "Patriarch of the East", and for many centuries this most successful missionary church continued to spread throughout Persia, Tartary, Mongolia, China, and India, developing on lines of its own, very little influenced by the rest of Christendom.

At the end of the fourteenth century the conquests of Tamerlane all but destroyed this flourishing Church at one blow, reduced it to a few small communities in Persia, Turkey in Asia, Cyprus, South India, and the Island of Socotra. The Malabarese Church divided into Uniate Catholics and Schismatics in 1599; the former community deserted the pure East Syriac rite for a Latinized Roman Catholic version, while the latter deserted their ancient rite for Miaphysitism and adopting the West Syrian Rite about fifty years later.

The Eucharistic service

There are three Anaphorae; that of Apostles (Sts. Adaeus and Maris), that of Nestorius, and that of Theodore the Interpreter. The first is the normal form, and from it the Malabar revision was derived. The second is used by the Chaldeans and Nestorians on the Epiphany and the feasts of St. John the Baptist and of the Greek Doctors, both of which occur in Epiphany-tide on the Wednesday of the Fast of the Ninevites, and on Maundy Thursday. The third is used by the same (except when the second is ordered) from Advent Sunday to Palm Sunday. The same pro-anaphoral part serves for all three. Three other Anaphorae are mentioned by Ebedyeshu (metropolitan of Nisibis, 1298) in his catalogue, those of Barsuma, Narses, and Diodore of Tarsus; but they are not known now.

Ancient churches in Persia

The city of Urmia (Urmiyeh), in northwest of Iran, is considered one of the ancient cities of the country and a Cradle of christian civilization.

Mart Maryam Church - Urmia - 1st c.

Since establishing the Assyro-Chaldian Catholic patriarchy in Urmia and during the patriarchy of Mar Shimun 12th 1556-1662, faithful Assyrian Chaldian would worship together at the old St Mary Church, the only church in the city of Urmia at that time.

After Mar Shimun 12th death, Mar Shimun 13th separated from Eastern Assyro Chaldian (Catholic) church and returned to the old Eastern Church and moved his Patriarch seat to Ghochanos in the mountain of Hakkary. These changes in leadership and the increased number of parishioners in a small church belonging to Lazarian missionaries whom had arrived in Urmia 1841, urged the faithful parishioners to follow through their plans of building a new church.

This was the beginning of the history for the “St Mary the Mother of God” parish.

According to Fars Lazarian missionaries, chapter 3 Page. 429, written by Fr. Chautalier, the following is a brief history of the beginning of construction of the Catholic Church of Urmia. Highly ambitioned His Excellency Bishop Augustine Clozel, special ambassador of His Holiness Pope, started the prime construction of the Catholic Church of Urmia on (September 8th 1874- August 12th 1882).

After completion of the church, His Excellency’s next ambitious plan was to build grand Cathedral of Urmi. His objective was to build a structure as beautiful as grand Cathedral of St Givargis (St Georg) of Salamas known as pearl of Salamas Valley that was mesmerized by every visitor, even local Muslims.

The bloody civil war, which was in 1918 forced Christians to leave Urmia, many were hidden at the homes of their Muslim friends and neighbors and about 3000 Christians took refuge at St Mary Catholic Church of Urmia. Unfortunately, barbaric acts of rebels resulted in the massacre of women, children, young and old in the Church, including His Holiness Pope' representative Sontag on 31st of July,1918.

The Catholic Church of Urmia was consecrated on Jun 4th of 1954by His Excellency Mar Joseph Shaikhu, Tehran’s Archbishop Mar Zaia Dashtu, His Holiness Pope ambassador Forni and a huge enthusiastic Christian crowd from all over the city.

This church structure is considered to be the oldest existing church building in the world(with minor renovations).

The people of urmi is famous for their deep devotion to marth mariyam, Marthoma , St. Cyriacus (Mar Kuryakus).

List of other important churches

Holy Mary (Mart Maryam) Church - Urmia - 1st c.
St. Cyriacus (Mar Kuryakus) Church - Urmia - 18th c.
Holy Mary (Mart Maryam) Church - Urmia - CharBakhsh - 5th c.
St. Sarkis (Mar Sargiz) Church - 5 km SW of Urmia - Seir - 5th c.
Holy Mary (Mart Maryam) Church - 8 km E of Urmia - Golpashan.
Holy Mary (Mart Maryam) Church - 32 km E of Urmia - Mavana.
St. Daniel (Mar Danial) Church - 25 km N of Urmia - Nazlu River - 5th c. - destroyed in World War I, rebuilt
St. John (Mar Yokhnah) Church - 45 km N of Urmia - Jamalabad - 5th c.
St. John (Mar Yokhnah) Church - 40 km N of Urmia - Gavilan - 5th c.
St. Thomas (Mar Toma) Church - 30 km W of Urmia - Balulan - 7th c.
St. Cyriacus (Mar Kuryakus) Church - Salmas - Kohneshahr - 12th c.
Vank - 2 km S of Salmas - Khosrowabad - 5th c. - The Holy Cross of Jerusalem was kept here for a while.
St. George (Mar Gevargiz) Church - 2 km S of Salmas - Khosrowabad - 1845
Holy Mary (Mart Maryam) Church - Sehna
St. Thomas (Mar Toma) Church - Teheran (Amirabad) - 1967

സിറോ മലബാര്‍ സുറിയാനി സഭയുടെ(മാര്‍ത്തോമ നസ്രാണി സഭ ) മിഷന്‍ രൂപതകള്‍

A Rite which has no possibility for to evangelical work is not worth preserving.

The ever-vibrant Syro-Malabar Church.

It should not be forgotten that more than 70 per cent of the total missionaries, working m different parts of India, is from the Syro-Malabar Church..

ഭാരതത്തിലെ പ്രേഷിത പ്രവര്‍ത്തനം മാര്‍ത്തോമ നസ്രാണികളുടെ ജന്മാവകാശം ആണ് കാരണം കടല്‍ കടന്നു ഏറ്റവും വിദൂര ദേശത്ത് പോയി വിശ്വാസം പ്രക്യപിച്ച ക്രിസ്തു ശിഷ്യന്‍ ആയ മാര്‍ത്തോമ സ്ലീഹയില്‍ നിന്നും വിശ്വാസം സ്വീകരിച്ചവരാണ് നമ്മള്‍!!.10 നൂടാണ്ടോട് സത്യാ വേദപുസ്ഥകള്‍ ആയുധം ആക്കി ലോകത്തിന്റെ അതിര്‍ത്തികള്‍ വരെ പോയി വിശ്വാസം പ്രക്യപിച്ച പൌരസ്ത്യ സുറിയാനി സഭയുടെ ഭാഗം ആണ് നമ്മള്‍!!

മാര്‍ത്തോമ നസ്രാണി സഭയുടെ (സിറോ ചാല്‍ഡിയന്‍) ഭാരതത്തിലെ മിഷന്‍ രൂപതകളെ ഈ ഒരു ലേഖനത്തിലൂടെ പരിചയപ്പെടാം .

Eparchy of Jagadalpur

Bastar, was the southernmost district of Madhya Pradesh till 2000 which covered an area of about 39,171 sq. kms. Presently Bastar comes under Chattisgarh state. Bastar was made a separate ecclesiastical unit named Jagdalpur in 1972 and was entrusted to St. Joseph’s province, Kottayam. Mar. Paulinus Jeerakath CMl was appointed Exarch and later in 1977 he was ordained the first Bishop of the diocese. His excellency Mar. Simon Stock Palathara CMI, the present bishop, succeeded Bp. Jeerakath in 1993.

The CMI region of Jagdalpur was erected in 1976 and the XXX General Chapter in 1978 raised it to the status of a vice-province and the XXXV General Chapter in 2002 rasied it to the status of a Province which is called Nirmal Province, Jagdalpur. The inspiring and efficient leadership of the first fathers made the way clear to achieve remarkable progress in various activities in the Diocese.

Patron Saint :Mar Joseph

Eparchy of Kalyan

The history of the Diocese of Kalyan is very much intertwined with the history of the Syro - Malabar Church itself in India. Having it s roots in the Apostolic Ministry of St. Thomas the Apostle himself who established seven communities of the Christian Church in Kerala in the first century itself. These Christians migrated to different parts of India. They concentrated mainly in the big cities of India. In Bombay, Pune and Nasik regions, they are found in large numbers. The spiritual care of these regions are assisted by lay association like Kerala Catholic Association (Bombay). St. Thomas Christians of India (Pune), etc.

On September 8, 1978 Pope John Paul II appointed His Eminence Antony Cardinal Padiyara, the then Archbishop of Changanacherry as the Apostolic Visitor to study the situation. The visit of Pope John Paul II to India in 1986 gave him a first hand experience of the living faith of the Syro - Malabar Christians of India.

Syro-Malabar Catholics:100,000 C

Eparchy of Rajkot

The Diocese of Rajkot stretches over the northwestern part of India, which is the peninsula of Saurashtra and Kutch; it has an area of 1, 09,990 sq. kms. and a population of 16 million. By the Papal Bull “De Recta Fidelium” of Pope Paul VI the Catholic Diocese of Rajkot came into being on 25 Feb, 1977. It comprises the civil districts of Amreli, Bhavnagar, Jamnagar, Junagadh, Porbandar, Rajkot and Surendranagar, jointly known popularly as Saurashtra and the district of Kutch in Gujarat State.

Faced with the shortage of priests the Jesuits invited the Carmelites of Mary Immaculate (CMI), the first indigenous religious congregation for men in India, to work and develop this mission territory in Saurashtra and Kutch. In 1972 the then Superior General Rev. Fr Theobald Pothanikat CMI accepted the invitation and sent a few pioneering missionaries.

In 1977 Bishop Jonas Thaliath CMI was appointed the first Bishop of the newly created diocese of Rajkot. With a dream of integral development, he led the diocese for four years. He was called to his eternal rest on November 7, 1981. On April 24, 1983, Mar Gregory Karotemprel CMI was ordained Bishop to succeed Bishop Jonas and he has been guiding the destinies of the Diocese ever since.

Syro Malabar catholics:13,000

Eparchy of Sagar

The Catholic Exarchate of Sagar was created in 1968 bifurcating parts from the dioceses of Bhopal, Ajmer and Jaipur. It became a diocese in 1977. Msgr. Clemens Thottungal, cmi was its first bishop. Msgr. Joseph Pastor Neelankavil, cmi then succeeded him. Msgr. Anthony Chirayath is the present bishop, who is also the first diocesan priest of the diocese. He became bishop on 25th March 2006, Feast of the Annunciation. He is also the first Diocesan Bishop of North Indian Syro-Malabar Dioceses.

Syro Malabar catholics :7,000

Eparchy of Satna

The history of the diocese of Satna speaks volumes on the missionary enterprise of the Syro-Malabar Church in North India. It is the result of the stern and bold step taken by the Holy See to give the ever-vibrant Syro-Malabar Church an opportunity for mission work, as a Church. It should not be forgotten that more than 70 per cent of the total missionaries, working m different parts of India, is from the Syro-Malabar Church.

On 26 February, 1977 by the Papal Bull Ecclesiarum Orientalium of Pope Paul VI, the Exarchate was raised to the status of an Eparchy. Mar Abraham D. Mattam was appointed as the first Bishop of Satna. On 30 April, 1977, in the presence of bishops, priests, religious and a large number of faithful, Mar Abraham D. Mattam was consecrated bishop. His Grace Eugene D'Souza, Arch Bishop of Bhopal was the main celebrant, who was assisted by His Grace Leobard D'souza, Arch Bishop of Nagpur and Right Rev. Theophine, Bishop of Jabalpur. After the consecration and the concelebrated Qurbana, a small congregation of the faithful gathered to felicitate the newly consecrated bishop. Installation and /the erection of the Diocese of Satna took place on 31 July, 1977. At the beginning of the concelebrated Mass, Right Rev. Theophine read the Papal Bull, appointing Mar Abraham D. Mattam, V.C. the first bishop of the diocese of Satna.

Eparchy of Thuckalay

The Diocese of Thuckalay was erected by the papal Bull “Apud Indorum” on November 11, 1996. It was created separating the area of the Archdiocese of Changanacherry that extended over to the state of Tamilnadu. Fr. George Alencherry was appointed the first bishop of the new Eparchy. He was the Vicar General of the Archdiocese of Changanacherry at that time. The establishment of the diocese and the appointment of the first Bishop were promulgated on December 18, 1996. Very Rev. Fr. George Alencherry was ordained Bishop on February 2, 1997. The total number of the catholic faithful in the diocese is 30,000.

HISTORY OF KANYAKUMARI MISSION

On April 29, 1955 the Holy Father Pius XII by the Bull “Multorum Fidelium” extended the territory of the Diocese of Changanacherry beyond the river Pamba in Kerala up to Kanyakumari, the southernmost boundary of India. Then onwards the Bishop of Changanacherry sent priests to be pastors of the Syro-Malabar faithful who has settled in different parts of the extended area. Among the parishes and mission stations instituted by these priests, there were the five Catholic communities of Arukani, Pathukani, Netta, Penu and Anamukham in the district of Kanyakumari. The faithful of these communities were mainly Syro-Malabar Catholics who had migrated from Central Keralam. From 1960 onwards priests from the Archdiocese of Changanacherry started mission work in the area of the Kanyakumari District. As a result of this missionary work people by and large got converted to Catholic faith. The missionaries trained them in Syro-Malabar Liturgy and spirituality and by and by these developed into parishes and mission stations mainly in the Vilavancode and Kalkulam Taluks in Kanyakumari District. From 1967 onwards the priests from the Congregation of Mary Immaculate (C.M.I.) also joined the Syro-Malabar mission work in Kanyakumari District.

The Bishops who have contributed to the mission work in Kanyakumari District up to the formation of the diocese are Archbishop Mar Mathew Kavukatt, Archbishop Mar Antony Padiyara and Archbishop Mar Joseph Powathil.

Patroness: Holy Mary, Mother of Christ and Image of the Church Second Patron: St. Geevarghese Sahada

• Eparchy of Ujjain

• Eparchy of Adilabad
• Eparchy of Belthangady
• Eparchy of Bhadravathi
• Eparchy of Bijnor
• Eparchy of Chanda
• Eparchy of Chicago
• Eparchy of Gorakhpur
• Eparchy of Mandya
• Eparchy of Ramanathapuram

St Thoma Cross(മാര്‍ സ്ലീവ ) The symbol of the Nasranies

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God............ 1 Corinthians 1:18

The interpretation of the inscriptions in Pahalavi by Dr. Burnnel (former Archaeological Director of India)

"In punishment by the cross (was) the suffering on this one; He who is true Christ and God above, and Guide ever Pure."

As a Symbol of Nasranies

The symbol of the Nasranis is the St Thomas cross, also called the Nasrani Menorah (മാര്‍ത്തോമ സ്ലീവ). It is based on the Jewish menorah, the ancient symbol of the Hebrews, which consists of a branched candle stand for seven candlesticks. (Exodus 25). In the Nasrani Menorah the six branches, (three on either side of the cross) represents God as the burning bush, while the central branch holds the cross, the dove at the tip of the cross represents the Holy Spirit. (Exodus 25:31).

In Jewish tradition the central branch is the main branch, from which the other branches or other six candles are lit. Netzer is the Hebrew word for "branch" and is the root word of Nazareth and Nazarene. (Isaiah 11:1).

Note that the Christian cross was not adopted as a symbol by Mediterranean and European Christianity until several centuries had passed.

Symbolism of the St Thomas Cross

Unlike crosses in other traditions, the St. Thomas Cross does not carry the effigy of the Christ. This is one of its very unique qualities. More over, each of its elements carry symbolic meanings. The Cross generally symbolizes life rather than death and suffering.

1) Resurrection of our lord Jesus Christ.

The cross is the symbol of resurrection rather than death. It exalts the resurrection of Jesus. One of the Biblical proof for Jesus resurrection was the 'empty tomb.' The St. Thomas Cross that does not have the effigy of Jesus is equal to the empty tomb and therefor glorifies the resurrection of Christ.

2)Heavenly afterlife with our lord Jesus Christ

The four edges of the cross are in flower shape. This again symbolizes the fruition and thereby life.

He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away."Revelation 21:4

3) Sufferings of our lord Jesus Christ .

The three steps below symbolizes Golgotha where Jesus was crucified. Thus death of Jesus also is cleverly brought out symbolically.

“Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.Matt 5:10-12.

4) HolySpirit proceeds from the Father& Son

Finally, the shape of the Dove above the cross indicates the presence of the Holy Spirit- the third person in the Holy Trinity.

But when he, the Spirit of truth, comes, he will guide you into all truth.He will bring glory to me by taking from what is mine and making it known to you.All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you . John 16-13:15

Varying degree of Indian Symbolism can be find in St. Thomas Cross. The cross rises from a lotus blossom which forms its base. represents the ancient civilization symbolizing purity and spontaneous generation. It also symbolize divine birth.The cross itself represents God the Son, and a dove, representing the Holy Spirit, is at the top of the cross. Some critiques has pointed out a Buddhist influence, as lotus is a widely used symbol of divinity in Buddhism.This symbolism and tradition are not find in Persian or Middle East or even in Byzantine art.

The Empty Cross

As like any traditional reformation efforts certain mis guided people for undermining the reformation efforts tried linking this as Unchristian .

The interpretation of the inscriptions in Pahalavi by Dr. Burnnel (former Archaeological Director of India)

"In punishment by the cross (was) the suffering on this one He who is true christ and God above,and Guide ever Pure.".

These inscriptions are against the basic faith of Nestorians, who believed that the God was never crucified (punished) in the Cross and only the Jesus the man was crucified. There are nearly two dozen crosses as fossils of our antiquity. Its neither a symbol of any particular Nasrani Church, it’s a common heritage.

The empty cross should remind me of where I stand and Who I can be with,right here, right now! (By his power God raised the Lord from the dead, and he will raise us also.-1 Corinthians 6:14 )

Location of the Saint Thomas Crosses

The crosses are at the following locations,
•St. Thomas Mount, Tamil Nadu- The Cross is at Our Lady of Expectations Church under the Latin Catholic diocese of Chingelpet ( Madras-Mylapore). This Cross is considered as the oldest cross in India.
•Kadamattam, Kerala. This Cross is at St. George Syrian Church of the Malankara Jacobite Syrian Orthodox Church.
•Muttuchira, Kerala. This Cross is at Holy Ghost Church under the diocese of Palai of the Syro Malabar Church.
•Kottayam, Kerala. This Cross is at St. Mary’s Church under the Southist diocese of the Syriac Orthodox Church. One cross is considered of late origin ( Ca 10th century).

•Kothanalloor, Kerala. This Cross is at St.Gervasis and Prothasis church under the diocese of Palai of the Syro Malabar Church.

•Alangad, Kerala. This Cross is at St. Mary’s church under the diocese of Ernakulam- Angamaly of the Syro Malabar Church.

Locations [out side kerala ]

1) Agasaim, Goa. The Cross is now kept at Pilar Seminary Museum. This Cross is dated of 6th Century. The cross has been discovered by Fr. Cosme Costa S.F.X near River Zuari at Agasaim in 2001.
2) Anuradhapura, Sri Lanka. The cross is kept at Anuradhapura museum. It was found during excavations in 1912 Anuradhapura . Anuradhapura, was one-time capital of Sri Lanka. Based on the available studies on this cross, it seems to be identical to Indian crosses. There is also a baptismal fonts dating 5th century discovered from Anuradhapura.
3 )Taxila, Pakistan. The cross is kept at Anglican cathedral at Lahore. It was found in 1935 in a field near the site of the ancient city of Sirkap. The Taxila cross is similar in shape with a common characteristic that they are more or less equilateral. Some Pakistani scholars have pointed out similarity between Taxila cross which are dated ( ca 2-6 century) and St. Thomas cross.

മാര്‍ത്തോമാ സ്ലീവായും മറ്റു ചില സ്ലീവാകളും.

Khachkar next to the Prelacy of the Araratian Patriarchal Diocese.

Photo-A Armenian khachkar meaning cross-stone) is a carved, cross-bearing, memorial stele covered with rosettes and other botanical motifs.Most early khachkars were erected for the salvation of the soul of either a living or a deceased person. Otherwise they were intended to commemorate a military victory, the construction of a church, or as a form of protection from natural disasters.The most common location for early khachkars was in a graveyard.

fist one :

The sarcophagus of Archbishop Theodore,Ravenna, Italy.List of Roman Catholic bishops and archbishops of Ravenna

6th century(Latin Catholic),third one Armenian cross

Today is Good Friday, and they await there a dove, winging down from Heaven. It brings a small white wafer, and leaves it on the stone. Then, shining white, the dove soars up to Heaven again. Always on Good Friday it brings to the stone what I have just told you, and from that the stone derives whatever good fragrances of drink and food there are on earth, like to the Perfection of Paradise. I mean all things the earth may bear. And further the stone provides whatever game lives beneath the heavens whether it flies or runs or swims. Thus, to the knightly brotherhood, does the power of the Grail give sustenance."Wolfram von Eschenbach (c. 1170 – c. 1220).

[Photo:Traditional Armenian khachkar unveiled in 2009 as a sign of Polish-Armenian friendship, at the church of Sts. Peter and Paul, which serves as the parish church for the Roman catholics as well as Armenian catholics.]

Armenian khachkar unveiled in Rome[December 13, 2011 - 21:41 AMT]

On December 13, in the framework of a working visit to Italy, Armenian President Serzh Sargsyan met with Rome's Mayor Gianni Alemanno.During the meeting, President Sargsyan stressed friendly ties and current productive cooperation between the two states.Armenian President further noted that Rome will host an opening ceremony of 13-century khachkar exhibition as a symbol of Armenian-Italian long-term friendship and means to familiarize with Armenian culture.Later mayors of Yerevan and Rome unveiled the Armenian khachkar, with President Sargsyan present.
After meeting with President of the Italian Chamber of Deputies Gianfranco Fini, Serzh Sargsyan is due to meet with Head of the Italian delegation to OSCE PA, Mr. Riccardo Migliori, and Italy’s business representatives, presidential press service reported.

Khor Virap in Armenia