| на слово въ конопе (conopaeum) говорит, что и выше писал об этом. Но по всем этим цитатам ничего нельзя найти. Отсюда можно заключать, что или цитаты сии заимствованы, вместе с замечаниями, из какого-нибудь Лат. толкования, или в списках Библии помещены не все замечания, бывшие в оригинале. Состоит из 16 глав. Первые девять глав, известные и на Еврейском языке, переведены прямо с Еврейского 17 . а.) Перевод соответствует подлинному тексту, отступая от Греческого, равно как и от Латинского. Напр. 9:5. и долш всмъ врагомъ свои раною мечною и и и створиш вс враз свои волю свою Евр. – (На Греч., ни по Ват. ни по Алекс, спискам, сего стиха нет. Вулг. itaque percusserunt Judaei inimicos suos plaga magna, et occiderunt eos, reddentes eis quod sibi paraverant facerc); см. также 1:1. 5. 7. 8. 13. 17. 21. 2:13. 17. 21. 4:13. 5:1. 2. 7:3. 8:11. 13. 9:1. 2. – б.) Собственные имена передаются по Еврейскому чтению, а не так, как они читаются в переводах. Царь Артарксеркс постоянно называется Ахазъьеросъ 1:1. 2. 9. 2:1. и др. (Греч. ρταξρξης, Вулг. Assuerus), – удъ (Греч. νδικ, Вулг. India), Эфиопия – хсъ (Греч. Αθιοπα, Вулг. Aethiopia) 1:1. 8:9., сила Персская, с лёгким только изменением, – фарисейка 1:3. 14. – Такие особенности произношения Еврейского не удержаны даже и в списке Греч., ближайшем к Еврейскому, изданном при соч. Уссерия de Graeca LXX interpretum versione. Lond. 1655. – в.) Удержаны все обороты речи Еврейской и коренные значения слов, иногда вопреки связи речи 1:13. иже позиах годины ( здесь значит судьбы); 2:9 (по Евр. 10 ). и възнесе млть пре нею, (по Уссер. κα ερεν χριν νπιον ατο, 11 (по Евр. 12 ). и увдти миръ () есири (по Уссер. τ συμβσεται τ σθρ), 13. и в томъ ( значит тогда), 6:9. и сътвори поздичи ем (), 9:26–28. зане же вс рчь си книгамъ си– и ставиш– ко писм и, и ко година ихъ по вс лта и лта родъ и родъ, земл и земл. и вскъ градъ и градъ ( ....... ... – яснее: по словам послания того – уставили (праздновать) – по писму их и по времени их во все годы – во всяком роде, во всякой земле и во всяком граде; см. также 1:5. 16. 5:2. |
| М. Ц. поддерживает тесные контакты в сфере духовного образования с Православной Церковью в Америке (ПЦА), направляя буд. пастырей для обучения в Свято-Тихоновскую (Саут-Кейнан, шт. Пенсильвания) и Свято-Владимирскую (Крествуд, шт. Нью-Йорк) семинарии. Укреплению этих отношений способствовал визит главы ПЦА митр. Тихона (Молларда) в Индию в нояб. 2015 г., приуроченный к празднованию 200-летия Старой семинарии в Коттаяме. Лит.: Зёрнов Н. М. Поездка в Индию//ВРСХД. 1954. 34. С. 23-28; Андроник (Елпидинский), архим. 18 лет в Индии. Буэнос-Айрес, 1959; Atiya A. S. A History of Eastern Christianity. L., 1968. P. 357-375; Тампи Т., диак. Сирийская Церковь Индии//ЖМП. 1970. 12. С. 53-56; Вергезе П., свящ. Будущее отношений между Сирийской Ортодоксальной Церковью в Индии и РПЦ//Там же. 1972. 10. С. 58-61; Cyril (Malancharuvil), monk. The Introduction of the Antiochene Rite into the Malankara Church//The Malabar Church/Ed. J. Vellian. R., 1970. P. 137-164. (OCA; 186); Панкратова В. А. Христиане Кералы: Роль в соц.-полит. жизни штата. М., 1982; Thekkedath J. History of Christianity in India. Bangalore, 1982. Vol. 2: From the Middle of the XVIth to the End of the XVIIth Century (1542-1700); Ploeg J. P. M., van der. The Christians of St. Thomas in South India and their Christian Manuscripts. Bangalore, 1983; Mundadan A. M. History of Christianity in India. Bangalore, 1984. Vol. 1: From the Beginning up to the Middle of the XIVth Century (up to 1542); Neill S. A History of Christianity in India. Camb., 1984-1985. 2 vol.; Daniel D. The Orthodox Church of India. New Delhi, 19862. Vol. 1: History; Chaillot C. The Malankara Orthodox Church: Visit to the Oriental Malankara Orthodox Syrian Church of India. Gen., 1996; Pye-Smith Ch. Rebels and Outcasts: A Journey through Christian India. L. etc., 1997; Нелюбов Б. А. Древние Вост. Церкви. 4: Малабарская Церковь//АиО. 1999. 1(19). С. 319-356; Baum W. The Syrian Christian Community in India and its Contacts to Europe and the Mediterranean Area before the Arrival of the Portuguese//ХВ. Н. с. 2002. Т. 3(9). С. 344-353; Cheriyan M. A. Orthodox Christianity in India: A History of the Malankara Orthodox Church, AD 52-2002. Kottayam, 2003; Fernando L., Gispert-Sauch G. Christianity in India: Two Thousand Years of Faith. New Delhi, 2004. |
| ред.: А. Д. Литман. М., 1973. С. 23-55; Мунададан А. М. Святой апостол Фома в Индии//ЖМП. 1973. 7. С. 61-62; Мелхиседек (Лебедев), архиеп. Визит Предстоятеля Малабарской Церкви Индии//Там же. 1977. 2. С. 62-67; Отъезд Святейшего Патриарха Пимена в Индию//Там же. 3. С. 4; Thomas G. Christian Indians and Indian Nationalism: 1885-1950: An Interpretation in Hist. and Theol. Perspectives. Fr./M.; Bern, 1979; Панкратова В. А. Христиане Кералы: Роль в соц.-полит. жизни штата. М., 1982; History of Christianity of India. Bangalore, 1982-1992; Shiri G. Christian Social Thought in India, 1962-1977. Madras, 1982; Ploeg J. P. M., van der. The Christians of Saint Thomas in South India and their Christian Manuscripts. Bangalore, 1983; Neill S. A History of Christianity in India, 1707-1858. Camb., 1985; Daniel D. The Orthodox Church of India. New Delhi, 19862; Августин (Никитин), архим. Близкая далекая Индия//ЖМП. 1989. 11. С. 63-64; он же. Записки архим. Андроника (Елпидинского) - источник по религиозной жизни Индии (1930-1948)//Историография и источниковедение истории стран Азии и Африки. СПб., 1999. Вып. 18. С. 25-41; Мещерская Е. Н. Деяния Иуды Фомы: Культурно-ист. обусловленность раннесирийской легенды. М., 1990. С. 129-196; Chaillot C. The Malankara Orthodox Church: Visit to the Oriental Malankara Orthodox Syrian Church of India. Gen., 1996; Altérité et identité: Islam et christianisme en Inde/Comp. J. Assayag, G. Tarabout. P., 1997; Pye-Smith Ch. Rebels and Outcastes: A Journey through Christian India. Harmondsworth, 1997; Christianity in India: Search for Liberation and Identity/Ed. F. Hrangkhuma. Delhi, 1998; Нелюбов Б. А. Древние Восточные Церкви: Малабарская Церковь//АиО. 1999. 1(19). С. 319-356; Desreumaux A. Textes nouveaux extraits de manuscripts syriaques du Kérala (partie 1)//ХВ. Н. с. 1999. Т. 1(7). С. 26-37; Singh B. The First Protestant Missionary to India: Bartholomaeus Ziegenbalg (1683-1719). New Delhi, 1999; Visvanathan S. The Christians of Kerala: History, Belief and Ritual among the Yakoba. |
| According to Russian texts, the principal landmarks of Indian history were the travels of Alexander the Great and the mission in India of Apostle Thomas. The section purports to elucidate the cultural milieu and the common style of historico-cultural thinking as prerequisites for understanding the image of ancient India in the specific region of medieval Europe. This is followed by transgression into the history of the creation and genre specifics of the literary works which disseminated some or other information about ancient India in Russia; no differentiation between the realistic and mythological interpretation is made at this stage, the task being to reveal the principal nerve of Russian comprehension of India. The information that a Russian reader could obtain from these sources is systematized according to the principles of modern regional science, i. e. starting with geography and natural characteristics and ending with religious traditions. This done, the information is suject to historical criticism, followed by an evaluation of what a Russian could surmise from all those numerous facts. The dualistic image was the main element of this vision of India: unlike his modern counterpart, the medieval reader conceived India as two mutually complimenting yet opposed regions – one of the Brahmans (or Rahmans, as they were known in Russia) and the other of Indians. The sources of this differentiation are traced on the basis of certain elements in the antique characteristic of that country and its special structuralization in medieval consciousness. Thus, the conception in the Russian texts of the Rahmans as a freedom-loving group opposed to the Macedonians is related to the historical information concerning Alexander " s campaign and to the available knowledge of Indian republics. f A major place in the monograph is reserved for the material related to the identification of Indian hymnosophists (nagomud-retsy in Russian). Among the treatises dealing with this subject are the essay On the Races of India and the Brahmans by Palla-dius, the story Alexandria and The Chronicles by Georgi Amartolr whose account of the life of Indian ascetics was rewritten to become A Narrative of the Rahmans and Their Amazing Life, as well as apocryphal Visit of Zosima to the Rahmans. A comparative analysis of data on historical religions and ascetic orders of ancient India led to the conclusion that nucleus of the prototype of this image of the Rahman comprized some characteristics of ancient Indian mystics, the Axjivikas above all. |
| When these pittances did not induce enough subjects to meet the quotas, some states adopted additional “incentives”: Madhya Pradesh, for example, denied irrigation water to villages that failed to meet their quotas. Faced with starvation, millions of impoverished people had no alternative but to submit to sterilization. As the forms of coercion employed worked most effectively on the poorest, the system also provided the eugenic bonus of doing away preferentially with untouchables. The results were impressive. In 1961, the total number of sterilizations (vasectomies and tubectomies combined) performed in India was 105,000. In 1966-67, the yearly total shot up to 887,000, growing further to more than 1.8 million in 1967-68. No doubt LBJ was proud. But while ruining the lives of millions of people, the steep rise in sterilization figures had little impact on the overall trajectory of India’s population growth. In 1968, Paul Ehrlich wrote in The Population Bomb, “I have yet to meet anyone familiar with the situation who thinks India will be self sufficient in food by 1971, if ever,” thus justifying his explicitly antihuman call that “we must allow [India] to slip down the drain.” As in so many other things, Ehrlich was wrong; India did achieve self-sufficiency in food in 1971 — not through population control, but through the improved agricultural techniques of the Green Revolution. It did not matter. The holders of the purse-strings at USAID demanded even higher quotas. They got them. By 1972-73, the number of sterilizations in India reached three million per year. Then, in the fall of 1973, OPEC launched its oil embargo, quintupling petroleum prices virtually overnight. For rich nations like the United States, the resulting financial blow was severe. For poor countries like India, it was devastating. In 1975, conditions in India became so bad that Prime Minister Gandhi declared a state of national emergency and assumed dictatorial power. Driven once again to desperation, she found herself at the mercy of the World Bank, led by arch-Malthusian Robert S. McNamara. McNamara made it clear: if India wanted more loans, Gandhi needed to use her powers to deal more definitively with India’s supposed population problem. She agreed. Instead of incentives, force would now be used to obtain compliance. “Some personal rights have to be kept in abeyance,” she said, “for the human rights of the nation, the right to live, the right to progress.” |
| Today, the catholicos is the supreme head of the Orthodox Church in India, and he also holds the office of metropolitan of the Malankara Orthodox Syrian Church. The metropolitan is elected by the Malankara Association, a larger association representing clergy and laity, and this election is formally approved by the episcopal synod. The catholicos presides over the Holy Episcopal Synod, which is the supreme authority for the church in all matters concerning faith, order, and discipline. The church follows the West Syrian liturgical tradition, is part of the family of the other Oriental Orthodox Churches, and fosters ecumenical relationships with the Eastern Orthodox, Roman Catholic, and Protestant Churches. SEE ALSO: Antioch, Patriarchate of; Syrian Orthodox Churches REFERENCES AND SUGGESTED READINGS Brown, L. W. (1956) The Indian Christians of St. Thomas. Cambridge: Cambridge University Press. Cheriyan, C. V. (2003) Orthodox Christianity in India: A History of the Malankara Orthodox Church ad 52–2002. Kottayam: Academic Publishers. Firth, C. B. (1961) An Introduction to Indian Church History. Madras: Christian Literature Society. Gregorios, M. P. (1982) The Orthodox Church in India: An Overview. Kottayam: Sophia Publications. Jonas, T. (1958) The Synod of Diamper. Rome: Orientalia Christiana Analecta 152. Keay, F. E. (1951) A History of the Syrian Church in India, 2nd edn. Kanpur: SPCK. Mundalan, A. M. (1984) History of Christianity in India, Vol. 1: From the Beginning up to the Middle of the Sixteenth Century (to 1542). Bangalore: Church History Association of India. Neill, S. C. (1984) A History of Christianity in India, Vol. 1: The Beginning to ad 1707. Cambridge: Cambridge University Press. Podipara, P. J. (1970) The Thomas Christians. London: Darton, Longman and Todd. Pothan, S. G. (1968) The Syrian Christians inKerala, 4th edn. Madras: K. M. Cherian. Van der Ploeg, J. P. M. (1983) The Christians of St. Thomas in South India and Their Syriac Manuscripts. Bangalore: Dharmaram Publications. |
| 8. Cooperation in media sphere The aforementioned documentary about St. Thomas and his Indian heritage filmed in India in February 2023 and shown on “Spas” Orthodox TV channel was a success, as the Working Group members pointed out. The Moscow Patriarchate representatives conveyed gratitude to His Holiness Catholicos Baselios Marthoma Mathews III for his assistance and for the interview in which he had expressed his love for Russia and the Russian Orthodox Church. They also thanked Rev. Aswin Fernandis for all the work he had done to help organise the filming. Making documentaries, TV programmes and other media content on the Christian traditions of Russia and India and the history of the bilateral dialogue was regarded as an area of significance for further cooperation. 9. Promoting mutual pilgrimage visits The participants in the meeting deemed it important to support the growing interest of the Russian and Indian Christians in each other’s religious heritage and to provide assistance in organising pilgrimages to the Christian holy sites in Russia and India. 10. Cooperation in the sphere of church art The Malankara Church is interested in learning more about the Russian icon-painting traditions and promoting them in India. Hence, the Working Group will initiate and help carry out the appropriate projects. 11. Visit of His Holiness Catholicos Baselios Marthoma Mathews III to Russia During the aforementioned meeting between the Working Group members and the Primate of the Russian Orthodox Church, His Holiness Patriarch Kirill conveyed an official invitation to the Primate of the Malankara Orthodox Syrian Church to visit Russia. The Working Group felt it important to begin preparations for this visit as soon as possible. 12. Furthering veneration of the Blessed Matrona of Moscow in India The Working Group hails the growing interest towards and the veneration of the Blessed Matrona of Moscow in India. Prayers to this saint have already been translated into the Malayalam language. It was deemed helpful to translate a documentary about St. Matrona and show it later in India. |
| During the pogroms in 2008 in India, 500 Christians were killed. The opposition Hindu nationalist party ‘The Bharataya Janata Party’ (BJP), which actually controls several states, has waged an active war against Christianity. On February 20 and 21, 2011, a wave of clashes between extremists and the Christian minority swamped Batala in the state of Punjab. Members of Christian communities in India continue to be attacked by organized groups of radical Hindus. In 2011 in India, there were 2141 registered cases of violence against Christians. According to the report presented by the Catholic Secular Forum, attacks on Christian by extremist Hindu groups are taking place at present in almost all the states of India. The authors of the report assume that the real number of cases of anti-Christian violence in India which took place last years must be three times as many. The statistics they presented is based on the information publicized by the mass media. In 2012, new cases of discrimination against Christians and attacks on Christian educational institutions were registered in India. Early in February, about 100 Hindu radicals attacked the campus of the Jesuit University of St. Joseph in Anekal near Bangalore, Karnataka state. I should address the causes of the growing persecution of Christians in recent years. Since your schooldays you remember that the causes of the persecution of Christians in old times can be divided in the three groups: social, religious and political.To a considerable extent these causes have remained the same, with certain reservations. We understand by social causes the poorly motivated hatred of the crowd. Heathen writers and Christian apologists unanimously testify that the emergence and spreading of Christianity was met by the population of the Roman Empire with unanimous hatred on the part of both the lower strata of the society and the educated class. ‘What damage do we do to you, Hellenes? Why do you hate us like the most out-and-out scoundrels who follow the word of God?’ Tertullian questioned. ‘How many times the mob hostile to us has attacked us, thrown stones and burnt our houses. They do not spare Christians, even dead ones, pulling out dead bodies from coffins to abuse them, to tear them to pieces’, cried out this Christian writer of the 3d century. The hatred of the throng towards Christians grew especially at times of social troubles. In some sense, the events repeat themselves since the psychology of the crowd, if this crows is consumed with hysteria, does not change whatever the religion those who make up the crowd may be. The crowd needs an enemy to take it out on him; the otherness of Christians excited and excites the hatred of ‘this world’. |
| His Holiness also noted that people in Russia regarded India with special interest from of old. ‘There were reckless people who went to India by foot and then came back to Russia to tell their countrymen stories about the fairy-tale countries they had visited. Of course, for many it was a revelation that in India there was a very strong Christian community and that this community did not emerge as a result of some western mission but existed since the very beginning of Christianity, since the apostolic times. This community was founded by St. Thomas. So there have always been mutual interest and mutual desire to have closer relations’, he said. In 1851, he added, Indian Christians attempted to establish relations with the Russian Orthodox Church, but the wars waged at that time prevented this initiative from developing. In 1931, His Holiness said, our compatriot, Hieromonk Andronik (Yeldinsky) came to Kerala in India and stayed there for eighteen years. We know that his names has been preserved in the memory of your Church together with the chapel he built. He also noted that in the years of persecution endured by the Russian Orthodox Church in the 20 th century, much was done despite all the difficulties to develop relations between the Moscow Patriarchate and the Malankara Church. ‘In 1961 in New Delhi, there was the 3d General Assembly of the World Council of Churches, and a delegation of the Russian Orthodox Church – led by our outstanding hierarch and my spiritual father Metropolitan Nikodim of Leningrad and Novgorod – came to India and managed to establish very good relations with your Church. His Eminence Nikodim proposed that the Russian Orthodox Church’s educational institutions offer training to representatives of the Malankara Church. We know that this initiative was implemented, perhaps not on a big scale though’, His Holiness recalled. Patriarch Kirill also reminded his guests that in 1965, Patriarch Alexy II of eternal memory, who was the Archbishop of Tallinn and Estonia at that time, visited the Malankara Church for the Kottayam Seminary’s 150 th anniversary. |
| The coming of the Portuguese marked a distinct change in the history of Christianity in India. When the Portuguese penetrated into the interiors of Kerala and came across the churches of the St. Thomas Christians, they realized that these indigenous faithful did not recognize ecclesiastical allegiance to Rome, and were very different from them in terms of church traditions. After learning more about their theology they found that the Indian Christians were East Syrian in origin and thus “Nestorian,” according to their reckoning. The Portuguese missionaries were eager to bring the Indian Church into communion with Rome. In 1599 at the Synod of Diamper the assembly of representatives from the churches was compelled to give up its connection with the Oriental Orthodox Churches and brought under the authority of Rome. Until 1653 three Jesuit bishops effectively ruled over the church in India, executing the decrees of the Diamper Synod and thus forcing the church to become Eastern Rite Catholic. The majority of Thomas Christians soon reacted antagonistically to this situation, though a large minority remained in communion with Rome. They took a collective oath at the Coonen Cross in Mattancherry in 1653, resolving to preserve the faith and autonomy of their church and to elect its head themselves. The leaders of the Indian Church assembled at Edapally, where four councilors (Parambil Chandy, Kadavil Chandy, Vengoor Gheevarghese, and Anjilimoottil Itty Thoman) were appointed senior agents for church administration. This was followed by a general meeting at Allangad on May 22, 1653 where Archdeacon Thomas was elevated as a bishop with the title “Mar Thoma” by the laying on of hands by twelve senior priests of the Church of St. Thomas. After the Dutch captured Cochin, ending Portuguese rule in 1663, at the request of the Thomas Christians the Syrian Orthodox bishop, Mar Gregorios of Jerusalem, came to India in 1664 to confirm the episcopal consecration of Mar Thoma I as the head of the Orthodox Church in India. Thus began the formal relationship of the Malankara Church in India with the Syrian Orthodox Church which continues to the present. |
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