Christianity and rising intolerance
Before delving into the specifics of indigenous Christianity, I will provide a brief overview of the hardships faced by Christians globally and in India. Christianity is the most persecuted religion globally. According to the 2024 World Watch List (WWL), Sub-Saharan Africa is a hub of global Christianity and the contradicting factor is that it remains the epicenter of violence against Christians.
The plea to halt the genocide of Christians often falls on deaf ears. While Christians are being massacred in various parts of the world by, extremist Islamist fundamentalist groups, others, neither world leaders, politicians, nor mainstream media seem to care deeply about it. While the world grapples with the problems and war in Palestine and migrant crises, the United Nations has declared March 15th of every year as the International Day to Combat Islamophobia in 140 countries worldwide. Why not designate a day to combat the genocide and killing of Christians and other religious groups including minorities? [1]
It is undeniable that attacks of various forms against Christians have been increasing in India as well. CJP reported that a shocking total of 687 incidents of violence were reported against Christians within the span of 334 days in 2023. A Wire report from September 2023 indicated a substantial rise in these attacks, quadrupling from 2012 to 2022. In 2023 alone, over 500 such incidents were reported. The United Christian Forum (UCF), a New Delhi-based civil society organisation, recorded 161 violence cases against Christians between January and March 15, 2024, alone through its helpline. Christianity Today reported that India ranks eleventh among the fifty countries where it is difficult to be a Christian in 2024.
‘Rice Bag’ Christians
I have been seeing a significant increase in hateful comments targeting Christians in India, particularly on social media platforms, perpetrated by right-wing supporters, especially from the right-wing RSS family. Sanghs (Sanghis). In recent years, this has escalated to the point where Christians are routinely labelled as ‘rice bags,’ a derogatory and dangerous stereotype.
“Rice bag Christians” is a derogatory term used to describe individuals who convert to Christianity primarily for material benefits, rather than out of genuine religious conviction. In the Indian context, it specifically refers to those alleged to have converted in exchange for resources like food supplies, often symbolized by rice.
Some Sangh supporters or right-wing fundamentalists due to their misunderstanding of Christianity in India use such remarks against Christians. Nevertheless, they fail to comprehend the context of Christianity in India or its historical origins and development. The primary issue is that critics of Christianity in India often generalize all Christians as being ‘rice bags.’ They fail to acknowledge the existence of indigenous Christian communities who are integral to the nation’s fabric and that not all Indian Christians fit this stereotype.
Given the socio-political and religious polarisation of the past 15 years, it is unsurprising that many religions in India seem locked in competition or a quest for supremacy. Social media has significantly exacerbated caste and religious divisions in the country. More specifically, extremists exploit these platforms to disseminate hate and manipulate discussions by deliberately invoking caste and religious issues.
It is important to note that the views on Christians in India vary among Sangh supporters. For instance, the late Dr Sudarshan, in a meeting with a Malankara Church delegation during a larger NCCI-RSS dialogue in Nagpur[2], acknowledged the Malankara Church (Indian Orthodox Church) as the “official National Church of India.” This stance diverges from the commonly perceived views of the organisation. However, on the other side, many members of the Sangh Parivar, RSS, and affiliated organizations hold a generalized view of Christians, often perceiving them as a homogenous group who have converted due to missionary tactics and material incentives. This perspective overlooks the diverse experiences and motivations within the Christian community.
Conversion and Misuse of Funds
Before exploring indigenous Christianity, I want to be clear that I do not accept or endorse conversions based on material incentives, spiritual coercion, or claims of religious superiority, especially in the context of Christianity. Conversion should indeed be a deeply personal decision based on genuine belief and understanding, free from external pressures or inducements. I also acknowledge that some Christian groups have misused funds collected domestically and internationally under the guise of charity. However, it is essential to avoid generalizations.
Malankara Nasranis – Indigenous ‘Christians’ of India
Still determining how many people in India have ever heard of the Malankara Nasranis, the indigenous ‘Christian’ community in India. Originating in Kerala (outside the Roman Empire as a result of the socio-economic trade network), Malankara Nasranis are Pre-Proto-Orthodox (the community that originated before the evolution of Orthodox Catholic Christianity or Roman Christianity) followers of Jesus of Nazareth who belong to the Malankara Church.
They are a caste-based community with rich indigenous cultural practices similar to those of their Hindu counterparts.
Malankara comprises a geographical location mainly stretching from the present-day Konkan region to Kanyakumari. It was earlier perceived as ‘Malai Nattukara’. Malai Nattu-Tamil (which was spoken in the Malabar region) indicates that ‘Maale’ of Cosmos in Tamil is Malainadu which means the first word ‘Malai ‘refers to ‘Hill’ and the ‘Nadu’ refers to land. Malai Nattu-Tamil (which was spoken in the Malabar region) indicates that ‘Maale’ of Cosmas Indicopleustes (as mentioned in his work Christian Topography) in Tamil is Malainadu which means the first word ‘Malai ‘refers to ‘Hill’ and the ‘Nadu’ refers to land. Malankara became Malankara, the Church that existed on the shore of ‘Malaikara’ became Malankara Church, and the followers of Jesus of Nazareth who were members of the Malankara Church became ‘Malankara Nasranis’. The term ‘Nasrani’ means followers of Jesus of Nazareth.
Due to the soft and hard power imperial invasion by foreign Churches, the Malankara Nasranis currently remain divided. Speaking of hard power invasion, the arrival of the Portuguese in South India during the 16th century marked a pivotal moment for the ancient Malankara Nasrani community. The subsequent Portuguese colonial era, coupled with the imposition of Roman Catholicism, exerted a profound influence on the Malankara Church. Ultimately, under Portuguese pressure, the church was compelled to submit to Rome’s authority.
On the other hand, both East Syriac and West Syriac Churches gradually exerted influence on the Malankara Church through their diplomacy, worship, and liturgical practices. This increased contact culminated in a form of cultural and religious dominance over the Malankara Nasranis, as West Syriac Patriarchs began interfering in the church’s internal affairs. This interference triggered a major schism, rivaling that caused by Portuguese Catholic influence. The ensuing conflict between the two Malankara factions has persisted. Moreover, over centuries, the Syriac Churches have been highly effective in imposing their identity (Syrian Christian) on the Malankara Nasranis, who are, in fact, indigenous Indian Christians.
Malankara Nasranis are found among various Christian jurisdictions (Malanakra Orthodox, Syriac Orthodox Jacobites, Marthoma, Syro-Malabar, Syro-Malankara, Church of South India, and other denominations). The majority belong to Malankara Orthodox, Syriac Orthodox, and Marthoma Churches.
Incorrectly labelled as ‘Syrian’ Christians due to their historical interactions with East and West Syriac Churches, in actual capacity they are Syriacised Malankara Nasranis with a Judeo-Dravidian heritage. They are also called St. Thomas Christians or Syrian Christians of Kerala. Such names used to address them have been criticized as modern scholars have definitively proven that Syriac Christianity or Syriac churches were absent in Kerala before 1490. While it is widely believed that St. Thomas, a disciple of Jesus Christ, established Christianity in India around AD 52-54, even this theory has been subjected to critical scrutiny and debate. The Malankara Nasrani community originally shared a unified religious structure and practices with the Hindu population with which they coexisted. However, over time, the community fragmented into various Christian denominations due to external influences and conflicts.
The interesting part is that the Judeo-Dravidian heritage would be hard for mainstream Church historians to accept since nothing beyond St. Thomas or Syrian heritage seems relevant to them. For Sanghi groups, Dravidian Christian heritage is considered an invention.
Parallel to the horrific violence inflicted upon Hindus in Goa by Portuguese Catholics during the Inquisition, a dark chapter in history, the Malankara Nasranis endured a similar fate. Subjected to cultural genocide (as previously mentioned in this article), they were forcibly converted to Roman Catholicism and subjected to ecclesiastical rule. Their defiance culminated in the Oath of the Leaning Cross (1653), a pivotal moment marking the first organized resistance against imperial domination and colonization.
They are the same community lauded by His Highness Visakham Thirunal Rama Varma, the Maharaja of Travancore, who described them as a people with an ancient history and literature, exemplifying contentment, peace, and loyalty.
The Malankara Church is also the community to which Alvares Julius, a former Latin Catholic from Goa, belonged. A renowned Swadeshi and resistance fighter against the Portuguese, Julius united with the Malankara Church recognising its indigenous roots deeply embedded in this land.
The Malankara Nasranis share over a hundred indigenous cultural practices with their Hindu brethren, demonstrating a shared heritage. Tying the knot, using traditional lamps inside the Church, Panam Vekkal burial practices, observing Rahukalam, and the wearing of sindoor by married Nasrani women are just a few examples of these hundred indigenous cultural practices.
Many of their older church buildings exhibit architectural similarities to temples, and their religious practices share certain elements with Hindu culture. They are the community from which the King of Pandalm selected the late Kochumman Muthalli to rebuild the Sabarimala temple, which had been destroyed by fire. This community also gave rise to Dionysius Joseph, who established over 250 schools in the Cochin-Travancore region, both with and without government support. It is also the home of Gregorios Geevarghese of Parumala and Pathros Osthathios, both of whom actively opposed the caste system and championed education for Dalits. The Malankara Nasrani community has produced eminent figures such as Dr Paulose Gregorious, considered one of the greatest philosophers of modern times, Dr. Verghese Kurien, the architect of India’s White Revolution, and Dr. P.C. Alexander.
Malankara Nasranis were once revered as ‘Royal Christians’ due to their intimate ties with the Cochin and Travancore States. These Hindu kingdoms provided substantial support to the Malankara Church and its leadership. The head of the Malankara Church bore the title of Malankara Metropolitan, a designation bestowed by the Kings of Travancore and Cochin, whose confirmation was essential for the Metropolitan’s authority. Moreover, the Travancore Royals donated the land to construct the Orthodox Theological Seminary (the first School of Theology in Asia). We may not ignore the fact that the Royals supported the Nasranis extensively during the reign of Marthanda Varma.
This is the same community that produced Bishops like Paret Ivanios and Augen Dynosious, who were dedicated yoga practitioners. Whereas, the Mar Thoma Church (separated from the Malankara Church in 1888) even observes Yoga Day annually.
Malankara Nasrani is the same community that received generous land grants from Hindu rulers of Kerala to construct parish churches. Notable examples include St. George Church, Kanakapalam in Erumely, Thumpamon Church, and Kallooppara Church. This community shares unique cultural bonds with the local Hindu population, as exemplified by the annual donation of oil from Thirunakkara Temple office-bearers to Kottayam Kurishupally during the temple festival. Additionally, the Kathanar (priest) of Nadamel Church carries the ‘Kuthu Vilakku’ to the Cochin Raja’s palace for the Ezhunnallathu ceremony, symbolizing a longstanding and harmonious relationship. These aspects serve as prominent examples of the cooperation and brotherhood between Hindus and Malankara Nasranis. Mutual welcome provided to processions from Churches and temples also remains a common gesture of religious co-existence.
Since it is not a by-product of missionary or evangelical activities, and has a natural evolution, the Malankara Church is deeply intertwined with the cultural fabric of Malabar, incorporating local customs and traditions that set it apart from other Christian denominations. The tumultuous journey of this relatively small church echoes the broader struggles and challenges that India has encountered throughout its history.
Despite significant Syriac, Latin, Anglican, and Protestant dogmatic and theological influences, coupled with India’s ever-changing socio-political and religious landscape, Malankara Nasranis continue to demonstrate genuine patriotism, a Swadeshi outlook, and adherence to many of their indigenous cultural practices. Their respect for other religious institutions is also noteworthy.
Proud to be a Hindu Malankara Nasrani
My late paternal grandmother used to recite stories from Ramayana and Mahabharata alongside stories from the Bible and other Christian texts. I grew up hearing stories of Jesus of Nazareth, Lord Rama, Lord Krishna, Pandavas, and Kauravas alike. I was taught to respect other religions and cherish their stories as well. I wholeheartedly enjoyed stories from Hindu scriptures.
I proudly consider myself as the Hindu Malankara Nasiari of this land, yes I am culturally a proud Hindu and religiously a follower of Jesus of Nazareth. Despite a history of peaceful coexistence, the harmony between Malankara Nasranis and other communities appears to be diminishing. Today, Malankara Nasranis, along with other minority groups, particularly Christians, face growing threats to their existence from various extremist religious and political organizations.
Speaking of conversions by Pentecostal and various Protestant groups, it is not just Hindus who have been targeted. Many Malankara Nasranis have also fallen prey to these groups.
Lamentably, whatever I have mentioned in this article may not resonate with fundamentalist Hindu nationalists, as they often disregard the historical importance of ancient communities like the Malankara Nasranis. This denial is frequently driven by a desire to propagate a specific interpretation of India’s history that excludes or downplays the contributions of certain groups.
I am also aware that regardless of what I write about indigenous Christianity, the attitudes and approaches of fundamentalists towards Indian Christians are unlikely to change. To them, all Christians are merely targets for conversion, just ‘rice bags’.
During an Instagram conversation with me, one of my friends who is a supporter of the Sangh Parivar claimed, ‘RSS hasn’t done half the damage to the secular setup of this country as opposed to what a Christian church has done on one Sunday!’ It is challenging to comprehend such a statement. As long as such perspectives persist, achieving peace will remain difficult, even if the Sangh leadership or think tanks hold different views. It would be good if supporters, sympathizers, and followers of the Sangh Parivar did their homework correctly and developed a basic understanding of Christianity in India, recognizing that not all Christians are rice bags, and did not come into existence as a result of missionaries, or proselyting activities.
Recommended Reading
- A Hindu Church and An Indian Christ
- Unmasking the Syriacs
- The Evolution of the Christian Church in India
- Jesus as Guru: The Image of Christ among Hindus and Christians in India
[1] Kerala with a significant Muslim and Christian population has seen conflicting forces emerge. An incident that sharply etched in public memorty is the July 2010 assault on T,J. Josephy by radical Islamists. However sections of a very conservative Christian leadership, spearheaded ny the leadership of the UDF opposition including a much loved former CM Oomen Chandy on the much exaggerated issued of ‘love jihad’ ‘conversions of young women/girls to Christianity (25.6.2012) –a controversial, unsubstantiated assertion that has furthered the misconceptions and prejudices against one minority.
[2] Geevarghese Coorilose, Metropolitan of Mumbai explaining the incident: specific date- https://www.youtube.com/watch?v=a8b-VPlZcn0
Disclaimer: The views expressed here are the author’s personal views, and do not necessarily represent the views of Sabrangindia.
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