The Coonan Cross Oath (alternatively spelled Koonan Cross Oath), also known as the Great Oath of Bent Cross or Leaning Cross Oath, was taken on 3 January 1653 in Mattancherry by a significant portion of the Saint Thomas Christian community in the Malabar region of India. This public declaration marked their refusal to submit to the authority of the Jesuits and the Latin Catholic hierarchy, as well as their rejection of Portuguese dominance in both ecclesiastical and secular matters.
The Portuguese had established political and religious control over parts of India, seeking to enforce Latin Catholic practices upon the local Christian community, which followed its own traditions. At the Synod of Diamper in 1599, led by Archbishop Aleixo de Menezes, the Western Church imposed several changes, including the use of Portuguese archbishops, the Latin liturgy, Roman vestments, clerical celibacy, and the establishment of the Portuguese Inquisition in Goa, which also extended its jurisdiction to Cochin. The Saint Thomas Christians, whom the Portuguese derisively referred to as "Nestorians," largely resisted these latinizations, as they were seen as an infringement on their longstanding religious customs.
A key figure in this resistance was Ahatallah, a Syrian Orthodox archbishop who arrived in India and was regarded by many Saint Thomas Christians as a potential leader capable of restoring their traditional practices. His capture by Portuguese authorities, who feared his influence, and his subsequent mysterious disappearance only fueled further resistance among the Saint Thomas Christians. By 1653, dissatisfaction with the Latin Church's increasing control had grown significantly. The disappearance of Ahatallah played a direct role in prompting the Coonan Cross Oath, Which was performed under the leadership of Anjilimoottil Itty Thommen Kathanar as the community feared the complete erosion of their identity under Portuguese rule.
After the oath, Thoma I sought canonical consecration as metropolitan bishop of the Saint Thomas Christians, leading to Gregorios Abdal Jaleel's arrival in India in 1665, who regularized Thoma I's episcopal succession. This established a formal split among the Saint Thomas Christians into two factions: the Pazhayakuttukar, or "Old Allegiance," loyal to the Catholic Church under Bishop Palliveettil Chandy, and the Puthankuttukar, or "New Allegiance," led by Thoma I. The Pazhayakuttukar branched into the modern Syro-Malabar Church and Chaldean Syrian Church, while the Puthankuttukar branched into the Malankara Mar Thoma Syrian Church, Jacobite Syrian Christian Church, the Malankara Orthodox Syrian Church, and the Syro-Malankara Catholic Church.
Background
Saint Thomas Christians of Malabar was in communion with the Church of the East from 300 to 1599 by Portuguese. Saint Thomas Christians looked to Catholicos-Patriarch of the Church of the East for ecclesiastical authority. Although the bishops from the Middle East were the spiritual rulers of the Church, the general administration of the Church of Kerala was governed by the indigenous Archdeacon. The Archdeacon was the head of Saint Thomas Christians. Even when there were more than one foreign bishop, there was only one Archdeacon for the entire Saint Thomas Christian community. However, with the establishment of Portuguese power in parts of India, the clergy of that empire, in particular members of the Society of Jesus (Jesuits), attempted to Latinise the Indian Christians.
The Portuguese started a Latin Church diocese in Goa (1534) and another at Cochin (1558), and sought to bring the Saint Thomas Christians under the jurisdiction of the Portuguese padroado and into the Latin Church of the Catholic Church. A series of synods, including the 1585 Synod of Goa, were held, which introduced Latinized elements to the local liturgy. In 1599 Aleixo de Menezes, Archbishop of Goa, led the Synod of Diamper, which finally brought the Saint Thomas Christians formally under the authority of the Latin Archdiocese of Goa.
The independence of the ancient Church of Saint Thomas Christians was rescinded. The padroado rule of the Portuguese was only momentary, for the resentment and desire to regain independence were very real among the Thomas Christians. Their leader Archdeacon Thomas had come to the conclusion that there was no remedy for their sufferings other than the introduction of an Eastern bishop according to their tradition. He wrote letters to the Coptic patriarch in Alexandria, the Jacobite patriarch of Antioch asking them to provide the necessary help. None of the letters was answered.
In 1652, the Syrian prelate Ahatallah visited India. He is said to have landed at Surat and thence came to Mylapore, where he was arrested by the Jesuits on 3 August 1652. While at Mylapore, Ahatalla met two Syrian Christian deacons, viz: Chengannur ltty and Kuravilangad Kizhakkedath Kurien from Malankara, who were on a pilgrimage to the tomb of St. Thomas and sent a letter through them to the Church of Malankara saying:
Behold, I Ignatius, Patriarch of All India and China, send to you a letter through the clerics who came here from your place. When you have read this letter diligently send me two priests and forty men. If however, you wish to send them from your place, send them cautiously, quickly and soon, so that seeing your people they would release me without hindrance. I came to the city of Mylapore thinking that many people come here, and that priests would get me to your place of the Indias. In the year 1652 of our Lord, in the month of August, on Monday, I arrived in Mylapore in the monastery of the Jesuits. In the same monastery I stay, and they help me very much; may their reward increase here and there. Peace be with them, with you, and with us now and always. Amen. I, Ignatius, Patriarch of All India and China.
He was taken on board a Portuguese ship at Madras bound for Goa. En route, it landed at Cochin. Thomas Christians heard of the arrival of the ship at Cochin. The Archdeacon with a large number of Priests and several thousands of Saint Thomas Christians assembled at Mattancherry Cochin; their efforts to visit Ahatallah when the fleet arrived in Cochin intensified but ultimately, they were not fruitful. Several letters were sent to all the civil and religious authorities in Cochin, for at least an opportunity to visit Ahatallah, to examine his credentials and to verify his identity, promising that if he was found an imposter, they would be the first to press for his punishment. Due to the staunch and intransigent opposition of Archbishop Garcia and the Jesuit priests it did not happen. They informed him that the ship had already sailed for Goa. It was claimed that a rumor was also spread at this time that Ahatallah was drowned by the Portuguese. What happened to Ahatallah in the midst of the Arabian Sea is still a mystery. The earlier historians have mentioned that Ahatallah was drowned by the Portuguese. Some other writers state that Ahatallah was not killed in 1653 and he was sent as a prisoner to Lisbon where he died a natural death in the prison. Jacob Kollamparambil, a Church historian says that when the ship carrying Ahatallah reached Goa, he was handed over to the inquisition, and he was kept in close custody in the Jesuit house there. He was sent to Portugal on the ship "Nosa Senhora da Graca" from Goa and reached Lisbon on 14 July 1653. The king of Portugal decided to send him to Rome. Joseph Thekkedath, another Church historian narrates that Vincent De Paul, who met Ahatallah at Paris, mentions him in the following words "There remains in this city a good old man of eighty years, a foreigner, who was lodging with the late monsignor Archbishop of Myra. They say he is the Patriarch of Antioch. Be that it may, he is alone and has no mark of prelacy". Thekkedath also adds that most probably, Ahatalla died in Paris.
Oath
The treatment of Ahatalla, shocked the Thomas Christian community, and their wounded feelings effervesced into a mass upsurge that heralded the breaking off from the Padroado of the Portuguese Crown and the Jesuits.
"In case the patriarch cannot be produced, he having been killed by the Paulists [Jesuits], let any other person of the four religious orders come here by order of the supreme pontiff, a man who knows Syriac, and can teach us in our offices, except the Paulists, whom we do not at all desire, because they are enemies of us and of the church; with that exception let anybody come, and we are ready to obey without hesitation."
The Thomas Christians made one more attempt to reach some kind of compromise before proceeding to extreme measures. They wrote to Archbishop Garcia, requesting him to come and meet them but Garcia refused to accept the invitation. Seeing that the Archbishop thus turned a deaf ear to their insistent pleas, the Thomas Christians became extremely exasperated. On 3 January 1653, Archdeacon Thomas and representatives from the community assembled at Our Lady of Life Church, (Nossa Senhora da Vida) at Mattancherry to swear "never to submit to the Portuguese". Standing in front of a granite cross, the oath was read aloud with lighted candles, with the Archdeacon and the leading priests touching the Bible. The number of people who took part in the oath was so significant that all of them could not touch the cross at the same time. Therefore, they held on to ropes tied to the Cross in all directions. Because of the weight, it is said that the cross bent a little and so it is known as Oath of the bent cross (Coonen Kurisu Sathyam).
After this historic oath, out of a population of 200,000 St. Thomas Christians, only 400 remained loyal to Archbishop Garcia.
The event broke the 54-year-old Padroado supremacy of the Portuguese Crown over the Thomas Christians which was imposed at the Synod of Diamper in 1599.
Various interpretations of the events
The exact wordings of the Coonan Cross Oath is disputed. There are various versions on the wording of swearing.
Aftermath
After the Coonan Cross Oath, three letters were circulated, purportedly sent by Ahathalla. One of these letters, read at a meeting in Edappally on 5 February 1653, granted the Archdeacon certain powers of the archbishop. Following this, a large group recognized Archdeacon Thomas as the leader of their church. Four senior priests—Anjilimoottil Itty Thommen Kathanar of Kallisseri, Parambil Palliveettil Chandy Kathanar of Kuravilangad, Kadavil Chandy Kathanar of Kaduthuruthi, and Vengur Giwargis Kathanar of Angamali—were appointed as his advisors.
At a subsequent meeting in Alangad on May 23, 1653, another letter, also attributed to Ahathalla, was read. This letter advised that in the absence of a bishop, twelve priests could lay hands on Archdeacon Thomas, which would suffice for episcopal consecration. The authenticity of these letters remains debated. Some believe the letters may have been forged by Anjilimoottil Itty Thommen Kathanar, a skilled Syriac writer. Others suggest that the letters may reflect an ancient Alexandrian Church tradition of elevating a presbyter to patriarch through the laying on of hands by fellow presbyters. Archdeacon Parambil Thomas was ultimately consecrated as Metropolitan by twelve priests, taking the title Thoma I.
Copies of three letters which are said to be written by Ahathalla to Saint Thomas Christians are preserved in the archives of the Propaganda Fide and were published in facsimile by Jacob Kollaparambil, a Church historian. In the first letter, Ahathalla informs Saint Thomas Christians of his coming to India and his detention by the Jesuits; in the second letter, he gives the order for Deacon George (George Parampil, one of his visitors at Mylapore) to be ordained Archdeacon and for the Saint Thomas Christians to establish a body consisting of 12 presbyters, one of whom should be elected as bishop; and in the third letter he legislates that Metropolitan Thoma I should be nominated as Patriarch of all India. István Perczel, observes that the Syriac of these letters is very strange. The first two letters are written in a similar style, with poor Syriac, but the third one is written in a different style. Some of the historians in Kerala think that second and third letters are forgeries and some consider all three are genuine. Perczel says that it is difficult to conclude the authenticity of these letters; the first and second letters are in poor Syriac, with possible Malayalam influences and moreover the first letter contains many absurd errors; these may be simply due to a copyist. On the other hand, the poor Syriac of the letters and the content style may indicate that they were forged in order to prepare and/or to justify the Coonan Cross revolt, by Saint Thomas Christian priests, having learned Syriac from Francisco Ros. He further highlights that the second letter, which served as basis for the enthronement of the Archdeacon Thomas, does not mention him by name, but on the contrary instructs the Saint Thomas Christians to appoint Deacon George Parambil as the Archdeacon and to establish a body consisting of 12 presbyters in order to elect the Metropolitan after the death of Francis Garcia. Perczel comments that this contradicts the hypothesis of a forgery by the authors of the Coonan Cross revolt. In fact, those who conducted the revolt and ordained Archdeacon Thomas to the bishopric had to distort the contents of this letter to justify what they did when they attributed to Archdeacon Thomas the rights given by the letter to George Parambil.