The Cathedral of the Resurrection of Lahore proudly exhibits a small cross in a glass case. It is known as the dubious “Taxila Cross”. When the cross was discovered in 1935, Cuthbert King, the British deputy commissioner of Rawalpindi, knew of The Acts of St Thomas and seized upon this find as ‘proof’ of the existence of Christianity in northwest India as early as the 1st century CE. His claims were vindicated by the fact that newly-excavated Sirkap did indeed date back to the 1st century. This cross was later presented to the Anglican Bishop of Lahore.

The “Taxila Cross” with four distinctive equal-length arms, was adopted as the symbol of the Church of Pakistan – a denomination resulting from a 1970 union of Anglicans, Lutherans, United Methodists and Presbyterians. The May 1988 symposium jointly sponsored by the Pakistan Christian History Project, the Rawalpindi Diocesan Pastoral Center and the Christian Study Center at Rawalpindi, showed much interest in  the famed Taxila Buddhist site,  to associate and transform it  as the  shrine of St. Thomas visit and sacred to Christianity in Asia. Father Rahmat Hakim of the Diocesan Pastoral Center proposed to raise a suitable monument to St. Thomas near the archaeological site of Sirkap. 

Renowned writer and Fellow, Royal Geographical Society, Salman Rashid, wrote that when a cross was reported outside the ruins of Sirkap, the second city of Taxila, at Pakistan  in 1935, poor and not-so-educated local Christians went wild with the joy of discovering how long fellow believers had lived in this land; there was also no dearth of Raj officers who also foolishly fell into this trap. No notice was paid to the fact that the cross was not found in any datable stratum of the ruins, but by a farmer tilling a field outside the ruins of Sirkap, the second city of Taxila. (Taxila Cross, The Express Tribune, Dec. 16, 2011)

But India’s left academicians accept the apocryphal Acts of Judas Thomas the Apostle, and propagate it in universities and major research centres. Three major Marxist historians –D.N. Jha, Romila Thapar and R.S. Sharma – have vehemently argued in their published works, the arrival of Apostle Thomas into India from Parthia (corresponding roughly to present-day northeastern Iran). The Apostle entered Indo-Parthian regions of present Afghanistan and Pakistan, as argued by these left historians.

The left historians have vindicated the claims by Pope Benedict XVI, addressing a vast crowd at St Peter’s Square, that Thomas first evangelized Syria and Persia and then penetrated as far as western India from where Christianity also reached south India. (Controversy over Pope’s remarks among Kerala Christians, Outlook, Nov. 22, 2006) It was with this objective that the left historians launched the Spice Route–Pattanam project in Kerala. For vindicating the Vatican historiography, the Indian disciples of Marx do not require archaeological evidence, historical documents or honesty.

D.N. Jha, in his two works, Ancient India: In historical Outline and Early India: A Concise History, contends the historicity of Apostle Thomas at the end of first century BC. Jha argues that the Apostle’s presence at the court of Indo-Parthian ruler Gondopharnes, who controlled north western India, is historically documented and also Christianity in India. Jha debates that, according to later sources, the Apostle achieved martyrdom at Mylapore, where he was assassinated. Romila Thapar in her work, The Penguin History of Early India, From the Origins to AD 1300, provides two missions for Apostle Thomas in India. Thapar attributes the first mission of the Apostle through northwest India, associating the Indo-Parthian ruler Gondopharnes. She provides the second occasion in AD 52 at Malabar in Kerala. Unlike the polemic of many Ramayanas which the left historians often raise, Thapar has no doubt that there was only one Apostle Thomas. Both Jha and Thapar uphold the legend regarding the martyrdom of Apostle Thomas at Mylapore near Chennai in Tamil Nadu. Thapar is also a supervisor of the Spice Route-Pattanam project for establishing the historicity of the Apostle in India. Noted left historian R.S. Sharma in his work, India’s Ancient Past, gives credence to the arrival of Apostle Thomas in the Indo-Parthian region to propagate Christianity in India.

Marxist historians in India frequently quote A.K. Ramanujan’s essay ‘Three Hundred Ramayanas’ to raise the issue of many Ramayanas, disparaging the original text. They dispute the historicity of Ayodhya and question its archaeology and tradition, but corroborate and confirm the legend of Apostle Thomas and Christianity in India in 52AD. Depending on Indo-Parthian tradition and the dubious ‘Taxila Cross’, they articulate for the apotheosis of Apostle Thomas in India. Some of the self-styled independent and secular historians also appeared on behalf of the Babri Masjid Action Committee and Sunni Central Waqf Board as experts on the Ayodhya issue.

D.N. Jha was part of the four member team of left historians, which included M. Athar Ali, Suraj Bhan and R.S. Sharma, who submitted a report in 1991 titled, Ramjanmabhoomi–Babri Masjid: A Historians Report to the Nation. The report concluded that no textual and archaeological evidence existed for any veneration being attached to any spot in Ayodhya. It argued that that the controversy was created by the Sangh Parivar for political gains.

The Allahabad High Court’s voluminous judgment on Ayodhya in September 2010 raised strong objections from left historians. The court questioned the competence of various ‘expert’ witnesses and cast doubts on their intellectual integrity, which provoked the left.  Thereafter, 61 ‘intellectuals’ led by Romila Thapar, from the left-liberal establishment, attacked the judgment as ‘another blow to India’s secular fabric’. Eminent historian Meenakshi Jain’s recent work, Rama and Ayodhya exposes the left agenda and duplicity.

In 2009, D.N. Jha argued that archaeological evidence becomes important in their context of physical relationship to the surroundings in a certain material culture and intellectuals should come out in the open and say that there was no Ram temple in Ayodhya (Frontline, Vol.  26, Issue 25, Dec. 05-18, 2009)

Later in an interview, Jha vehemently argued that faith should never be allowed to supersede historical evidence as it negates history (Frontline, Vol. 27, Issue 21, Oct. 09-22, 2010). On the Ayodhya issue, Jha has emphasized that if it is a case of ‘belief,’ then it becomes an issue of theology, not archaeology. (Historical evidence ignored, say historians, The Hindu, Oct. 01, 2010) Does this observation apply to the apotheosis given to Apostle Thomas by the left trinity, Jha-Thapar-Sharma, without a single historical evidence in their published works? Is it Marxist theology as argued by Anglican clergymen, Robert Cummings, Conrad Noel, Hewlett Johnson and Alan Ecclestone? Does it vindicate Raphael Samuel who describes the commitment of Communists to ‘missionary’ work and narrates how Communism is a ‘crusading order’ and a complete scheme of social salvation?

Dr. Abraham Mar Paulos who is the Diocesan Bishop of Delhi for the Mar Thoma Syrian Church of Malabar, observed that St. Thomas came to India to spread the gospel  in A.D. 52. (The government’s intention is suspicious, Frontline, Jan. 9, 2015) The same year, CPI (M) politburo member M.A. Baby said it is widely believed that Apostle Thomas came to Kodungalloor (near Pattanam) and through him Christianity reached Kerala even before it reached Europe. (Doubting Thomases suspend Saint project, The Telegraph, Oct. 1, 2015) The CPI (M) which vehemently questions the historicity of Ramayana and Ayodhya, openly marshals the case of Apostle Thomas.

The British Museum launches and coordinates many Biblical archaeology projects across the world. It has many publications on Biblical archaeology. ‘Illustrations of Old Testament History’ by R.D. Barnnett, ‘The Bible in the British Museum: Interpreting the Evidence’ by T.C. Mitchell, and ‘Dual heritage: The Bible and the British Museum’ by Norman S. Prescott, are only some examples. Hence, the British Museum’s interest is inherent in the Pattanam-Spice Route project associated with the Apostle and sponsored by left historians.

The British Museum has been involved from the beginning with establishing the historicity of Apostle Thomas in India. The British Museum supports KCHR sponsored Spice Route-Pattanam project via Roberta Tomber. Tomber and P.J. Cherian, former director of the left controlled KCHR, jointly presented in March 2011 a paper titled ‘Ports of the Periplus  and the search for Muziris’, at a seminar organized by British Museum on the theme, Afghanistan: Crossroads of the Ancient World.

The museum also sponsored a three-day workshop in August 15-19, 2013 hosted by Prof. K. Rajan of Pondicherry University, who is also the administrator of the left controlled KCHR. Rajan has raised much controversy as a major champion of Keezhadi archaeological site in Tamil Nadu (Digging up Madurai’s Sangam past, Frontline, Feb. 19, 2016). Keezhadi is dubiously linked with Pattanam. Keezhadi raised much controversy because of its excavator, Amarnath Ramakrishna’s, association with the Federation of Tamil Sangams in North America (FeTNA). FeTNA publicly supported the cause of ethnic Sri Lankan Tamils in the Sri Lankan civil war and the Catholic Church is accused of heavily associating with LTTE.

Read at: http://www.vijayvaani.com/ArticleDisplay.aspx?aid=4857

Administrator-historian C. Achyuta Menon, who wrote the Cochin State Manual in 1911, makes an interesting observation on the church of Apostle Thomas at the Malayattur forest region in Ernakulam district. Menon observes that this Christian pilgrimage centre was once a Hindu temple, which was handed over to the Christian community of the region because a granite cross made an appearance “spontaneously” by the side of the idol. Interestingly, this church has direct access from the dubious Pattanam archaeological site excavated by left historians. 

With the launching of Spice Route-Pattanam project by left historians, the move to declare Malayattur church a global pilgrim centre was swift and rapid. The Roman Catholic Church declared the St. Thomas church at Malayattur an international pilgrim centre (International pilgrim centre status for Malayattoor church, The Hindu, April 25, 2004). The same year, the Catholics of the East and the Malankara Metropolitan, Baselius Mar Thoma Mathews II, installed the holy relics of St. Thomas at the St. Mary’s Orthodox Church at Niranom near Thiruvalla in Pathanamthitta district of Kerala (Holy relics of St. Thomas installed, The Hindu, Dec. 22, 2004). The Malayattoor shrine was inaugurated by Pedro Lopez Quintana, the Apostolic Nuncio in India (Malayattoor Kurisumudi inauguration tomorrow, The Hindu, Feb. 12, 2005).

Rev. Father P.J. Lawrence Raj, an assistant priest in Chennai, communicates with the bishops of the Catholic world seeking brand recognition for St. Thomas, one of the 12 apostles of Jesus and the man largely credited with bringing Christianity to India through the Malabar coast in 52 AD. He says it is believed that the apostle Thomas was murdered by a group of Hindus who did not fancy his proselytizing. (An apostle returns: Bringing St. Thomas back to Chennai, The Hindu, Oct. 27, 2018) Jha and Thapar vindicate this church myth regarding the martyrdom of Apostle Thomas at Mylapore, for which they require hardly any proof. The left historians breed intolerance and religious chauvinism in India by incriminating Hindu society for the alleged martyrdom of Apostle Thomas.