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.Narayan M.G.S.,writes in Cultural Symbiosis that “ By the time of the Tarissa Christian Copper Plates of the 9th century, the Christians of Kerala who were just Nampoothiri Vaishnavites and Nairs were part and parcel of the local village community.” This means that they did not remain as a separate group but rather they intermarried with the Hindus of Kerala, and accepted the local cultural idioms. “The deity of the Tarsa Church was referred to the tevar. An important offering to the tevar was the sacred oil lamp as in the case of contemporary Brahmanical temples, is an indication to the fact that their conception of religion was shaped by local culture.
Historically the Saint Thomas Christians were part of the Vaishnavite Vedic Hinduism of chera kingdom an early offshoot of ancient Judaism with Namphtali Jews called Namputhiri in Sanskrit as the main pillars of the Tradition,but the collapse of the Namputhiri Christian hierarchy throughout chera kingdom following the shivite revival by Adi shankara in the early 9th century opened the door for the introduction of Syrian liturgy by vaishnavite saint and chera king Rajashekara varma, also called as Ayyandikal Thiruvadikal by the Tarissapalli copper plates given to Mar Abo in 825 AD, Beginning the Malayalam Calender. The text of the Torah argues that the name of Namphtali refers to the struggle between Rachel and Leah for the favours of Jacob; Bezhah was the handmaid of Rachel, who had thought herself to be infertile, and had persuaded Jacob to have a child with Bezhah (Ezhava) as a proxy for having one with herself.
Coexistence of Creeds and Communities
in Kunavayir Kottam and
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