When one reads modern books on Christianity in India or speaks with Indian clergy, the appalling ignorance of its long and eventful history of Sabbath-keeping is at once evident. How and why has this dereliction come about?

As will be shown shortly, the main reason for this omission is the deliberate and wanton destruction of Syriac literature by the Roman Catholic church. This is understandable, as in doing so Rome is instinctively following her well-established habit of covering her tracks. For instance, Mathew and Thomas in their book, "The Indian Churches of St Thomas", have a note on page 121 regarding the behaviour of the Romans in ancient Persia (now Iraq):

"The extensive library of Mosul, 'consisting of many thousands of volumes' was carried in baskets to the Tigris and thrown into the river." (Badger Vol.11, p.1).

For Rome to allow the history of Christian Sabbath-keeping to be known is to admit that the Syrian Christians and the apostle Thomas were not part of the Roman Catholic tradition. Another reason is less understandable, yet just as effective. The Protestant world in general will not recognise that the Sabbath, as part of the Decalogue, is binding upon Christians, nor do they wish to acknowledge Rome's boast to have changed the sanctity of the Sabbath to Sunday lest they be seen to admit that they are not fully protesting against the power which "think[s] to change times and laws" (Daniel 7:25). The Syrian Churches which are presently independent of Rome are no exception.

The Roman Catholics recognize such an inconsistency and throw it back in the face of Protestantism:

"It was the Catholic Church which by the authority of Jesus Christ ' has transferred this rest day to Sunday in remembrance of the resurrection of our Lord. Thus the observance of Sunday by the Protestants is an homage they pay, in spite of themselves, to the authority of the [Catholic] church." ("Plain Talk About the Protestantism of Today" Mgr. Segur, p.213, (1868). Imprimatur, Johannes Josephus).

It is this great weakness in the armour of, Protestantism which exposes these would-be Reformers to such cutting thrusts by Rome. They had claimed to have gone forth to do battle with the antichrist in the armour of "the Bible and the Bible only" with "Sword of the Spirit", but nowhere in the Bible could they find authority for Sunday observance. In refusing to abandon the pagan day of the sun in favour of God's memorial day of creation they had acknowledged that Roman Catholic tradition had more authority than scripture. The Council of Trent had triumphed over Protestantism.

Wilkinson drives the point home in his classic, "Truth Triumphant" p.318. He quotes Pallavicini:

"According to Pallavicini, papal champion of the Council, [of Trent] the archbishop said, 'It is then evident that the church [papacy] has power to change the commandments,' because by its power alone and not by the preaching of Jesus it had transferred the Sabbath from Saturday to Sunday." (Pallavicini, "Historic du Concile de Trente" Vol.2, pp.1031,1032).

It is not surprising then that many Protestant clergy have spoken in perplexity about the acceptance of a pagan holiday as the Sabbath day; yet most, like the concerned Dr Hiscox, seem to suppress their conscience in the interest of conformity and unity:

"Of course, I quite well know that Sunday did come into use in early Christian history as a religious day, as we learn from the Christian Fathers [Roman Catholic clergy?] and other sources. But what a pity that it comes branded with the mark of paganism, and christened with the name of the sun god, when adopted and sanctioned by the papal apostasy, and bequeathed as a sacred legacy to Protestantism." (Dr Edward L. Hiscox, author of "The Baptist Manual" in a paper read before a New York Minister's Conference, held Nov. 13, 1893 - as quoted in "Source Book for Bible Students" pp.473,474, 1919 Edition).

It is encouraging to note that not all Baptists denied their conscience by taking the easy road to conformity. In the early nineteenth century, a small group pressed forward along the path of reformation and formed a Sabbath-keeping church known as Seventh-day Baptists.

One of their early members, Rachel D. Preston of the state of New York, came into contact with a group of people in Washington, N.H. USA, whose study of Bible prophecies had convinced them of the impending second advent of Christ. She accepted their interpretation of the signs of Christ's return and she in turn "instructed them in the commandments of God, and as early as 1844 nearly the entire church in that place, consisting of about forty persons, became observers of the Sabbath of the Lord." (J.N. Andrews, "History of the Sabbath and the First Day of the Week" pp. 505, 506, 1887).

From such a beginning eventually came the Seventh-day Adventist denomination, the name being expressive of the two aforementioned tenets of their belief. It was formerly adopted at a conference in Battle Creek, Mich. USA in 1860.

We shall now concern ourselves with further events which led up to the Romanizing of the Syrian Christian churches in India and eventually placed them "legally" under the jurisdiction of the "Holy Inquisition".

As mentioned earlier, the original charter of this ingenious device for the salvation of souls was to be applied only to those who had been baptized into the Roman Catholic faith. Although in practice this did not preclude the Portuguese priests from interfering in the lives of Hindus around Goa and Moslems in general, yet it was still illegal according to Portuguese law. With so much "Judaizing" (Sabbath-keeping) and opposition to the non-scriptural practices of Romanism, it became apparent that the only way to control these "heretical Nestorians" would be to bring them under the jurisdiction of Portuguese Romanism. They would then be automatically subject to the rules and regulations of the Holy Office in the Inquisition.

As has often been the case throughout history where direct opposition to a cause has been unsuccessful, Rome decided to revert to Trojan Horse tactics by attacking the Syrian Church from within. Accordingly, the Vatican selected a wily papal prelate as archbishop of Goa. His name, Alexes de Menezes is remembered in India as the man who changed the course of Christianity in that country.

He is described by historians as "a man of indomi table courage and strength of will and great zeal for his church," (Mathew and Thomas) and "A man of invincible tenacity and consummate craft.'t (Wilkinson).

Shortly after the arrival of Menezes in Goa, (1595) the Syrian Archbishop Abraham passed away. His archdeacon Mar George, had been appointed to act in his place until a replacement should be sent from Baghdad. History has shown this to be a most unfortunate choice for the Syrian church, in that he lacked the "indomitable courage", "tenacity" and "craft" of Menezes.

But no replacement was forthcoming for the simple reason that the Portuguese controlled the shipping in and out of Malabar. This left Menezes free to work on the beleaguered archdeacon and his clergy who were now virtually isolated from Persia and Syria. According to the Rev. E Philipos, this was a very difficult time for it appears that Syrian bishops endeavouring to run the gauntlet were mysteriously eliminated:

"The Portuguese not only persecuted and killed all the bishops as they came from Antioch but their metran (Alexis de Menezes) residing at Goa came to Malayalum country [Malabar] in 1598 and ... bribed the petty princes ruling the country, and some Syrians, in order to gain them over to his interest. And those Syrians who opposed his designs were persecuted and put to death." ("The Syrian Christians of Malabar" p.23).

We are not given details of the way in which these unfortunate Christians were tortured and murdered, but we do know that at that time the frightful papal engine of persuasion, the Inquisition at Goa, had been operating for 39 years. During this time public ceremonies known as "Acts of Faith" had been taking place at which punishments, including burning at the stake, had been administered.

Kaye sheds further light on the fate of clergymen who failed to co-operate.

"But like a wolf on the fold, down came the delegates of the Pontifical tyrants upon those doomed Indian churches. Their own shepherds, unworthy of such a charge, deserted their flock in the hour of need, scrambled for power, and played a game of dissimulation, that was not even justified by temporary success." ("Christianity in India" p.24).

"The first Syrian prelate who was brought into antagonism with Rome, expiated his want of courage in the dungeons of the Inquisition. The second shared the same fate. A third whose sufferings are more worthy of consideration, died after much trial and tribulation in his diocese, denying the Pope's supremacy till the last." (Ibid, p.24).

Apparently, one of the "petty princes" bribed by Menezes was none other than the Raja of Cochin. It will be recalled that only a few decades previously, a Raja of Cochin had enjoyed the services of 50,000 Syrian Christian "gunsmen". But by this time, the Hindu Raja had fallen into the debt of the Portuguese by allowing their fleet to wipe out a nest of troublesome pirates.

In January 1599, Menezes decided to pay a visit to Cochin where he was accorded a lavish state reception. D'Orsey describes the grandeur of the scene:

"The grandest preparation had been made for his reception, [and] richly carpeted stairs had been expressly constructed; the governor and a brilliant staff were at the landing place, and the prince of the church, disembarked amid the waving of flags, the clang of martial music, the shouts of the people and the thunder of artillery." (Portuguese Discoveries Dependencies, and Missions in Asia and Africa" p.193).

Amidst the excitement of this splendid display;: of civic support, Archbishop Menezes singled out one man for special attention - Archdeacon George who was summoned to appear before him. There in the harbour lay the Portuguese war galleys from Goa. Being confronted with the united power of ecclesiastical and civil authority, he could expect' no help from the Raja. No doubt the fate of his compatriots who had experienced the terrors of the Inquisition weighed heavily on his mind, yet he, dare not refuse. Accordingly he took the precaution of assembling three thousand armed men who escorted him to the interview. ("The Indian Churches of St Thomas" p.29).

Under these circumstances it is not too surprising that George's courage failed. "He kisses, his [Menezes] hand and gave him permission to preach and sing mass in the Syrian churches.'. ("Truth Triumphant" p.322).

Having thus got his foot in the door, so to speak, Menezes wasted no time in letting it be known that he considered the Syrian churches now under his jurisdiction. Upon hearing that these churches were still praying for the Patriarch of Babylon as the universal church pastor, he became enraged. With consummate insolence "He summoned their professors, students, archdeacons, and clergy to appear before him, asserting with rage that the pope alone was supreme .... He produced a written document, excommunicating any person who should in the future pray for the Patriarch of Babylon or Baghdad .... Quailing before the Jesuit archbishop, Archdeacon George signed." (Ibid. p.322,323).

Having thus cowed the heads of this ancient church who were custodians of a faith "vouchsafed to them when Rome owned a heathen Emperor and knew not the sterner, more capacious tyranny of a sovereign Pontiff." (Kaye), the elated Menezes now went about openly preaching against the practices and beliefs of the Malabar Christians. The haughty Menezes now sought to effect a legalisation of his actions by planning a Synod whereby the Syrian Church would be seen to be responsible for renouncing their allegiance to the Eastern Patriarch and adopting the rites of the Roman Catholic church. Wilkinson reveals his snide tactics:

"He even ordained young men to the ministry who promised to renounce the Patriarch of Babylon and to recognize the pope. These youth gave up the distinctive teachings of the Church of the East for papal doctrines and rites. This he continued to do until he was assured of enough votes in the approaching Synod." ("Truth Triumphant" p.323).

Mathew and Thomas tell us that he ordained about ninety priests, and they quote the Roman Catholic historian Gouvea:

"It was thus that Menezes began to secure in this country a number of persons who remained faithful to him and never abandoned his interests." (Hough - "History of Christianity" p.392).

All that remained now to complete this gigantic farce was to obtain Archdeacon George's submission to the pope by ratifying the papal decrees authorizing the proposed Synod. Imagine the anguish of this poor man whose vacillation had led to his present dilemma! The Synod would now be stacked with Menezes' lackeys while preserving the appearance of a deliberative delegation. Wilkinson describes the parlous position of a hesitant George:

"Then Menezes brought out the most terrible weapon of all which he had kept in reserve. He threatened the tormented leader of the helpless people with excommunication and the Inquisition at Goa. Visions of the gibbet, the rack, and the faggot rose up before the lonely official. Overcome with terror, he signed the ten articles laid before him, which paved the way for the Synod of Diamper." ("Truth Triumphant" p.323).

Archbishop Menezes now prepared a circular to be read in all Syrian churches commanding the Archdeacon and all the clergy and four lay representatives from each of the parish churches to attend the coming Synod on the 20th - 26th June, 1599. The meeting-place was to be in the Church of All Saints in the village of Udayamperur situated about fourteen miles east of Cochin. For obvious reasons this Synod has since come to be known in the English speaking world as the Synod of Diamper.

In the following chapter we shall highlight the events of those momentous seven days, when with the assistance of the armed garrison of Cochin, Missionary Menezes superintended what must surely come to be seen as the greatest mass "conversion" in the history of Christendom.

The 20th June, 1599 was the day which signalled the commencement of the Synod of Diamper. C.B. Firth describes it as "those momentous seven days" while the Roman Catholic, Cardinal Tisserant, is constrained to call it "a fateful date and one of the darkest in the history of the relations between Latins and Orientals...." ("Christianity in India" p.166).

Archbishop Menezes was certainly aware of the import of this occasion. He made sure that it would be so regarded and long remembered by the Christians of Cochin. The Synod consisted of 133 priests (most of whom had been ordained by Menezes), 20 deacons and 660 lay representatives. Mathew and Thomas tell us that many of these were "far from feeling happy, and in fact there were many who murmured even openly, but none dare oppose outright". Their apprehension was quite understandable, for Menezes had seen fit to impress all concerned with the seriousness of his intent by bringing along the Portuguese garrison from Cochin.

To witness the success of this, Menezes' crowning achievement, there were invited influential government administration officers "richly costumed in silk, velvet and lace, blending in dazzling colours with polished mail and plumed helmets." (D'Orsey, Portuguese Discoveries, Dependencies, and Missions in Asia and Africa, PP.215,216).

Wilkinson tells us that they were accompanied by merchants and captains of ships and that the local dean and pastor had provided dignity to the occasion with the presence of a church choir.

As for the beleaguered Archdeacon George, he` could at least try to minimize the extent of his, coming humiliation. He arrived robed in splendid vestments of dark red silk, a large golden cross hanging from his neck, and his beard reaching below his girdle." ("Truth Triumphant" p.324).

Archbishop Menezes opened the proceedings with a pious address, followed by the celebration of a solemn Roman Catholic mass for the removal of the "schism". The Archdeacon's wish to participate in the proceedings was completely ignored.

Then followed a sermon upholding the supremacy of the Roman Pontiff to whom, as Vicar of Christ, complete obedience was due. Now came the recitation of the elaborate decrees of the Synod and a demand that the delegates pass by and accept them Wilkinson gives us an interesting insight to this, humiliating scene as he quotes the historian, Geddes:

"The most reverend metropolitan after having made this protestation and confession of faith, rose up, and seating himself in his chair, with a mitre on his head, and the holy Gospels, with a cross upon them in his hands; the Reverend George, archdeacon of the said bishopric of the Serra, kneeling down before him, made the same profession of faith, with a loud and intelligible voice, in the Malabar tongue, taking an oath in the hands of the lord metropolitan, and after him all the priests, deacons, subdeacons, and other ecclesiastics that were present, being upon their knees, Jacob, curate of Pallarty, and interpreter to the synod, read the said profession in Malabar, all of them saying it along with him; which being ended, they all took the oath in the hands of the lord metropolitan, who asked them one by one in particular, whether they did firmly believe all that was contained in the profession." (Geddes, "The Church History of Malabar" pp.116,117).

Thanks to the Portuguese historian Gouvea, who was in India at this time, we have recorded for us the decrees agreed to by the Synod albeit, of course, from the Roman Catholic viewpoint. They have been translated into English by Geddes whose work has been drawn upon freely by modern historians.

One of the first decrees involved the acceptance of the wide-ranging provisions of the Council of Trent. This Council was convened during the years 1545 - 1563 as a defence against Protestantism, and one of its first concerns was to establish the authority of the Roman Catholic Vulgate Bible. It was no coincidence then that at Diamper, priority was given to ensuring that the Syrian Bible, which we have seen to be of the Byzantine, or Received Text line, be replaced by the Latin Vulgate.

Other decrees set forth for the Syrian churches to submit to or accept were the supremacy of the bishop of Rome (the Pope), the doctrines and dogmas relating to transubstantiation of the mass, auricular confessions, adoration of images and saints and reverence for relics, extreme unction, penance, Purgatory, indulgences and very importantly, the worship of the Virgin Mary.

Another of the decrees, which receives little or no mention by modern historians, is remarked on at length by Wilkinson. His following quotation is based on Rae, The Syrian Church in India, p.201:

"Another of the cruel regulations was to single out for burning at the stake those Christians whom the Roman Catholic Church chose to designate as apostate." ("Truth Triumphant" p.326).

He then observes:

"The Christians whom they designated as apostate were generally called Judaizers, or those who observed the seventh day as the Sabbath." (Ibid.).

Wilkinson then quotes Decree 159 of Action VIII as recorded by Geddes:

"The Synod doth command all the members thereof upon pain of mortal sin, not to eat flesh upon Saturdays." ("The Church History of Malabar", p.357).

These quotations are very important to our discussion. They reveal that in accepting the decrees of the Synod, the Syrian Church in India was really voting itself out of existence! All were now members of the Portuguese/Roman Catholic Church. As such, according to Portuguese law, they were now legally under the jurisdiction of the Inquisition. All those who Judaized, even to the ; extent of treating Saturday as a feast day, let alone treating it as a day of worship, were guilty of mortal sin, and therefore as apostates from Catholicism would automatically incur punishment at the stake.

Although we have previously reached the conclusion that many of the Syrian Christians had long since grown careless about the Sabbath, yet it is quite obvious that the Synod was aware that there were still significant numbers who came under the category of Judaizers. Why else would they have found it expedient to pass a decree concerning Saturday?:

"Archbishop Menezes, therefore, in harmony with the usual practice of imperial Christianity forced the decree which turned Saturday in to a fast day through the Synod of Diamper. This put those Syrian Christians who in the future would observe the Sabbath as a festival, into the category of apostate Christians, and destined them for the stake at Goa." ("Truth Triumphant" p.326,327).

So this decree of Diamper confirms the truth of the statement by Thomas Yeates regarding St Thomas and other Eastern Christians, that Saturday "amongst them is a festival day agreeable to the ancient practice of the Church." ("East Indian Church History" p.72).

At last the long cherished papal desire to stamp out Sabbath observance in India now seemed capable of "legal" fulfilment. The Indian Christians, through their leaders, had themselves accepted the jurisdiction of the Inquisition! They had not only promised to obey the "holy, upright, just, and necessary court of the holy office", (Decree XXII) but had agreed to act as informers against any of their brethren who disregarded the laws of the Inquisition." (Decree XXIII) (See Hough, "History of Christianity" Vol. 11, pp.556,557). How many Sabbath-keeping Christians today would be prepared to face the terrors of the Inquisition, let alone go through with that terrible "Act of Faith" known in Portuguese as the Auto De Fe!

Owing to one of the criminally-inspired demands of Diamper, not only was the Syrian Bible to be eliminated ("corrected" was the term used), but all Syrian literature was to be delivered up for destruction. Buchanan reveals the Portuguese motive behind the destruction of ecclesiastical literature. It was to destroy evidence of the Syrian Church's Apostolic heritage - a claim which Rome wishes to preserve for itself and itself alone. Yet not a scintilla of historical evidence can be produced in support of Rome's claim. Buchanan confirms that the reason given by the Inquisitors for the burning of literature was "in order that no pretended Apostolic monument may remain." ("Christian Researches in Asia" p.60).

Undoubtedly it was the Syrian Bible to which they referred when speaking of "pretended Apostolic monuments" but in truth it was an Apostolic monument. To the pretenders of the Apostolic succession of the imaginary Petrine keys their Bible was anathema.

A measure of the gratification gained from this wanton act of vandalism can be gauged from Menezes' immediate response:

"The Syrians report that while the flames ascended, he went around the Church in procession chanting a song of triumph." (Ibid., p.133).

How much of the record of the struggles of God's commandment-keeping churches throughout the ages has been lost to posterity through Rome's wanton behaviour, God alone knows!

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