List of Religious Heads (mk. II)

Millions of years ago, I created a thread that was inspired by the list of monarchs. Well, after a flight of interest caused by me playing a ton of CK2, I decided to resurrect that concept.

Now, the way that this works is pretty similar to the other lists. Each poster gets one entry per list. Due to my concerns regarding how large these lists get, a maximum of three lists will be active at any time. Lists that do not get updated within three days will be considered "dead", and a new list can be suggested to take its place.

Religious leaders will be marked by two factors: where they are from (which determines the color), and what doctrines they hold.

Here's an example Of what I'm talking about:

Patriarch of Antioch (Example)
322 - 333: Calistus II (Syria - Chalcedonian)
333 - 346: Felix (Armenia - Miaphysite)
346 - 349: Timothy III (Egypt - Chalcedonian)
349 - 353: Felix (Armenia - Miaphysite) [1]

[1] Restored

The list goes on until the modern day, or when it "dies". Whichever comes first.

Claims are accepted, but they must be used within the next four hours to remain valid. One extension of thirty minutes can be requested, but it is the only one.

With that out of the way, let's give this a shot.

Patriarchs of Alexandria
43 - 68: Mark "The Evangelist" (Libya - Early Christian)

Bishops of Malabar
52 - 72: Thomas "The Apostle" (Palestine - Early Christian)
 
Patriarchs of Alexandria
43 - 68: Mark "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)

Bishops of Malabar
52 - 72: Thomas "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
 
Patriarchs of Alexandria
43 - 68: Mark "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

Bishops of Malabar
52 - 72: Thomas "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)
 
Patriarchs of Alexandria
43 - 68: Mark "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke (Syrian - Early Christian)

Bishops of Malabar
52 - 72: Thomas "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
 
Patriarchs of Alexandria
43 - 68: Mark "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)

Bishops of Malabar
52 - 72: Thomas "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke (Tamil Nadu - Early Christian)
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]


[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.

Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
Six Months: Luke II (Tamil Nadu - Early Christian)
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with ____________.

Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
Six Months: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]


[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
Six Months: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas II (Tami Nadu - Early Christian) [2]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas II was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]
221 - 238: Donatus (Egyptian - Early Christian/Novatian) [6]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.
[6] Donatus was a member of the Novatians, a branch of Christianity that was founded in the early 3rd Century by Novatus of Ravenna. Recognized to some degree by Bishop of Antioch and Jerusalem, it still is controversial in many communities. In particular, the Bishop of Rome was opposed to the group due to their opposition towards accepting Relapsi back into the fold. Donatus would introduce the concept of Iconoclasm to the church, destroying many of the more opulent pieces of art and donating the mineral wealth back into the community. This would in some way affect the future Arius' stance on religious artwork and wealth.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
Six Months: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas III (Tami Nadu - Early Christian) [2]
219 - 232: John II (Kerala - Early Christian) [3]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas III was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
[3] John II on the other hand was more opposed to Marcionism. He was tolerant of that doctrine, but disagreed with the dualistic concept that Marcion envisioned. It is of note that he was a Docetist, believing that Christ had no human nature.
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke I (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]
221 - 238: Donatus (Egyptian - Early Christian/Novatian) [6]
238 - 252: Luke II (Egyptian - Early Christian/Arian) [7]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.
[6] Donatus was a member of the Novatians, a branch of Christianity that was founded in the early 3rd Century by Novatus of Ravenna. Recognized to some degree by Bishop of Antioch and Jerusalem, it still is controversial in many communities. In particular, the Bishop of Rome was opposed to the group due to their opposition towards accepting Relapsi back into the fold. Donatus would introduce the concept of Iconoclasm to the church, destroying many of the more opulent pieces of art and donating the mineral wealth back into the community. This would in some way affect the future Arius' stance on religious artwork and wealth.
[7] Luke II continued the Iconoclasm of Donatus despite the condemnations from Rome, Luke and the Bishop of Rome exchanged a series of furious letters in which Luke accused the latter of being a secret Pagan. Even as the Roman Empire fell into the chaos that was the 'Crisis of the Third Century' Luke II kept his people (mostly) out of the fray. Late in his reign when local presbyter Arian published a number of texts that defined Jesus, the Son of God as subordinate and distinct from God the Father, Luke II refused to remove Arian from office. While accused of heresy, Luke supported Arian and in the last year of his life, Luke II and the Bishop of Rome excommunicated each other.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
Six Months: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas III (Tami Nadu - Early Christian) [2]
219 - 232: John II (Kerala - Early Christian) [3]
232 - 240:
Timothy I (Kerala - Early Christian) [4]


[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas III was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
[3] John II on the other hand was more opposed to Marcionism. He was tolerant of that doctrine, but disagreed with the dualistic concept that Marcion envisioned. It is of note that he was a Docetist, believing that Christ had no human nature.
[4] Timothy I was a student of John II and thus was an even more enthusiastic supporter of Docetism than his predecessor.
 
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Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke I (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]
221 - 238: Donatus (Egyptian - Early Christian/Novatian) [6]
238 - 252: Luke II (Egyptian - Early Christian/Arian) [7]
252 - 255: Philip (Greek - Early Christian/Arian)

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.
[6] Donatus was a member of the Novatians, a branch of Christianity that was founded in the early 3rd Century by Novatus of Ravenna. Recognized to some degree by Bishop of Antioch and Jerusalem, it still is controversial in many communities. In particular, the Bishop of Rome was opposed to the group due to their opposition towards accepting Relapsi back into the fold. Donatus would introduce the concept of Iconoclasm to the church, destroying many of the more opulent pieces of art and donating the mineral wealth back into the community. This would in some way affect the future Arius' stance on religious artwork and wealth.
[7] Luke II continued the Iconoclasm of Donatus despite the condemnations from Rome, Luke and the Bishop of Rome exchanged a series of furious letters in which Luke accused the latter of being a secret Pagan. Even as the Roman Empire fell into the chaos that was the 'Crisis of the Third Century' Luke II kept his people (mostly) out of the fray. Late in his reign when local presbyter Arian published a number of texts that defined Jesus, the Son of God as subordinate and distinct from God the Father, Luke II refused to remove Arian from office. While accused of heresy, Luke supported Arian and in the last year of his life, Luke II and the Bishop of Rome excommunicated each other.



Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
Six Months: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas III (Tami Nadu - Early Christian) [2]
219 - 232: John II (Kerala - Early Christian) [3]
232 - 240:
Timothy I (Kerala - Early Christian) [4]

240 - 247: Barnabas (Kerala - Early Christian) [5]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas III was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
[3] John II on the other hand was more opposed to Marcionism. He was tolerant of that doctrine, but disagreed with the dualistic concept that Marcion envisioned. It is of note that he was a Docetist, believing that Christ had no human nature.
[4] Timothy I was a student of John II and thus was an even more enthusiastic supporter of Docetism than his predecessor.
[5] Barnabas is also Docetist but is most interested in worldly political affairs; this gets him beheaded when interfering with a local succession crisis. The church now begins a period of subordination and its moral authority is diminished .
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke I (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]
221 - 238: Donatus (Egyptian - Early Christian/Novatian) [6]
238 - 252: Luke II (Egyptian - Early Christian/Arian) [7]
252 - 255: Philip (Greek - Early Christian/Arian)
255 - 263: Auxentius (Egyptian - Arian) [8]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.
[6] Donatus was a member of the Novatians, a branch of Christianity that was founded in the early 3rd Century by Novatus of Ravenna. Recognized to some degree by Bishop of Antioch and Jerusalem, it still is controversial in many communities. In particular, the Bishop of Rome was opposed to the group due to their opposition towards accepting Relapsi back into the fold. Donatus would introduce the concept of Iconoclasm to the church, destroying many of the more opulent pieces of art and donating the mineral wealth back into the community. This would in some way affect the future Arius' stance on religious artwork and wealth.
[7] Luke II continued the Iconoclasm of Donatus despite the condemnations from Rome, Luke and the Bishop of Rome exchanged a series of furious letters in which Luke accused the latter of being a secret Pagan. Even as the Roman Empire fell into the chaos that was the 'Crisis of the Third Century' Luke II kept his people (mostly) out of the fray. Late in his reign when local presbyter Arian published a number of texts that defined Jesus, the Son of God as subordinate and distinct from God the Father, Luke II refused to remove Arian from office. While accused of heresy, Luke supported Arian and in the last year of his life, Luke II and the Bishop of Rome excommunicated each other.
[8] Auxentius explicitly embraced Arian's doctrine and elevated him as a bishop and worked to bring the Christian churches in line. Arianism spread like wildfire through the African Christian community which began to see the Patriarchy of Alexandria as it's leader.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
Six Months: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas III (Tami Nadu - Early Christian) [2]
219 - 232: John II (Kerala - Early Christian) [3]
232 - 240:
Timothy I (Kerala - Early Christian) [4]

240 - 247: Barnabas (Kerala - Early Christian) [5]
247 - 249: Timothy II (Kerala - Early Christian) [6]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas III was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
[3] John II on the other hand was more opposed to Marcionism. He was tolerant of that doctrine, but disagreed with the dualistic concept that Marcion envisioned. It is of note that he was a Docetist, believing that Christ had no human nature.
[4] Timothy I was a student of John II and thus was an even more enthusiastic supporter of Docetism than his predecessor.
[5] Barnabas is also Docetist but is most interested in worldly political affairs; this gets him beheaded when interfering with a local succession crisis. The church now begins a period of subordination and its moral authority is diminished.
[6] The brief reign of Timothy II saw major instability and defection in the Kerala Christian community.
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke I (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]
221 - 238: Donatus (Egyptian - Early Christian/Novatian) [6]
238 - 252: Luke II (Egyptian - Early Christian/Arian) [7]
252 - 255: Philip (Greek - Early Christian/Arian)
255 - 263: Auxentius (Egyptian - Arian) [8]
263 - 279: Ananias (Libyan - Arian) [9]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.
[6] Donatus was a member of the Novatians, a branch of Christianity that was founded in the early 3rd Century by Novatus of Ravenna. Recognized to some degree by Bishop of Antioch and Jerusalem, it still is controversial in many communities. In particular, the Bishop of Rome was opposed to the group due to their opposition towards accepting Relapsi back into the fold. Donatus would introduce the concept of Iconoclasm to the church, destroying many of the more opulent pieces of art and donating the mineral wealth back into the community. This would in some way affect the future Arius' stance on religious artwork and wealth.
[7] Luke II continued the Iconoclasm of Donatus despite the condemnations from Rome, Luke and the Bishop of Rome exchanged a series of furious letters in which Luke accused the latter of being a secret Pagan. Even as the Roman Empire fell into the chaos that was the 'Crisis of the Third Century' Luke II kept his people (mostly) out of the fray. Late in his reign when local presbyter Arian published a number of texts that defined Jesus, the Son of God as subordinate and distinct from God the Father, Luke II refused to remove Arian from office. While accused of heresy, Luke supported Arian and in the last year of his life, Luke II and the Bishop of Rome excommunicated each other.
[8] Auxentius explicitly embraced Arian's doctrine and elevated him as a bishop and worked to bring the Christian churches in line. Arianism spread like wildfire through the African Christian community which began to see the Patriarchy of Alexandria as it's leader.
[9] Ananias, leading an energized and passionate church, encourages missionary activity through Africa and even the fringes of Europe, preaching Arianism.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
194 - 195: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas III (Tami Nadu - Early Christian/Marcionism) [2]
219 - 232: John II (Kerala - Early Christian
/Docetism) [3]
232 - 240:
Timothy I (Kerala - Early Christian
/Docetism) [4]
240 - 247: Barnabas (Kerala - Early Christian/Docetism) [5]
247 - 249: Timothy II (Kerala - Early Christian/Docetism) [6]
249 - 260: John III (Kerala - Early Christian/Docetism) [7]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas III was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
[3] John II on the other hand was more opposed to Marcionism. He was tolerant of that doctrine, but disagreed with the dualistic concept that Marcion envisioned. It is of note that he was a Docetist, believing that Christ had no human nature.
[4] Timothy I was a student of John II and thus was an even more enthusiastic supporter of Docetism than his predecessor.
[5] Barnabas is also Docetist but is most interested in worldly political affairs; this gets him beheaded when interfering with a local succession crisis. The church now begins a period of subordination and its moral authority is diminished.
[6] The brief reign of Timothy II saw major instability and defection in the Kerala Christian community.
[7] The flock continues to dwindle under John III, with many independent congregations and cults forming and Marcionists establish their own unofficial diocese in Madurai. However, he is able to keep the church's finances and properties well-managed.


Bishops of Madurai
258 - 262: Thomas IV (Tami Nadu - Marcionism) [1]

[1] The Tamil Christians had leaned more towards Marcionism for decades and make it official with their own church.
 
Last edited:
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke I (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]
221 - 238: Donatus (Egyptian - Early Christian/Novatian) [6]
238 - 252: Luke II (Egyptian - Early Christian/Arian) [7]
252 - 255: Philip (Greek - Early Christian/Arian)
255 - 263: Auxentius (Egyptian - Arian) [8]
263 - 279: Ananias (Libyan - Arian) [9]
279 - 293: Mark III (Libyan - Arian) [10]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.
[6] Donatus was a member of the Novatians, a branch of Christianity that was founded in the early 3rd Century by Novatus of Ravenna. Recognized to some degree by Bishop of Antioch and Jerusalem, it still is controversial in many communities. In particular, the Bishop of Rome was opposed to the group due to their opposition towards accepting Relapsi back into the fold. Donatus would introduce the concept of Iconoclasm to the church, destroying many of the more opulent pieces of art and donating the mineral wealth back into the community. This would in some way affect the future Arius' stance on religious artwork and wealth.
[7] Luke II continued the Iconoclasm of Donatus despite the condemnations from Rome, Luke and the Bishop of Rome exchanged a series of furious letters in which Luke accused the latter of being a secret Pagan. Even as the Roman Empire fell into the chaos that was the 'Crisis of the Third Century' Luke II kept his people (mostly) out of the fray. Late in his reign when local presbyter Arian published a number of texts that defined Jesus, the Son of God as subordinate and distinct from God the Father, Luke II refused to remove Arian from office. While accused of heresy, Luke supported Arian and in the last year of his life, Luke II and the Bishop of Rome excommunicated each other.
[8] Auxentius explicitly embraced Arian's doctrine and elevated him as a bishop and worked to bring the Christian churches in line. Arianism spread like wildfire through the African Christian community which began to see the Patriarchy of Alexandria as it's leader.
[9] Ananias, leading an energized and passionate church, encourages missionary activity through Africa and even the fringes of Europe, preaching Arianism.
[10] Mark III has also begun missionary efforts to as far as Britannia and Hispania, to even the Persians of the Sassanid Empire. Arianism proves to be a more palatable choice with the Gallic peoples and Germannic Foederati, and is a major competitor for the Bishop of Rome. The main fight in the west is between the Latin Rite and the Alexandrian Rite.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
194 - 195: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas III (Tami Nadu - Early Christian/Marcionism) [2]
219 - 232: John II (Kerala - Early Christian
/Docetism) [3]
232 - 240:
Timothy I (Kerala - Early Christian
/Docetism) [4]
240 - 247: Barnabas (Kerala - Early Christian/Docetism) [5]
247 - 249: Timothy II (Kerala - Early Christian/Docetism) [6]
249 - 260: John III (Kerala - Early Christian/Docetism) [7]
260 - 278: David III (Kerala - Docetism/Pre-Monophysite) [8]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas III was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
[3] John II on the other hand was more opposed to Marcionism. He was tolerant of that doctrine, but disagreed with the dualistic concept that Marcion envisioned. It is of note that he was a Docetist, believing that Christ had no human nature.
[4] Timothy I was a student of John II and thus was an even more enthusiastic supporter of Docetism than his predecessor.
[5] Barnabas is also Docetist but is most interested in worldly political affairs; this gets him beheaded when interfering with a local succession crisis. The church now begins a period of subordination and its moral authority is diminished.
[6] The brief reign of Timothy II saw major instability and defection in the Kerala Christian community.
[7] The flock continues to dwindle under John III, with many independent congregations and cults forming and Marcionists establish their own unofficial diocese in Madurai. However, he is able to keep the church's finances and properties well-managed.
[8] David, using the finances and stability secured by John III, begins to proselytize outside of the traditional borders of the See. in particular, he preached in Guajarat and on the Deccan plateau. These efforts would be of some success, particularly on the Deccan. The position of this church by now is firmly Docetist, and his writings begin to take on a monophysitic tone.


Bishops of Madurai
258 - 262: Thomas IV (Tami Nadu - Marcionism) [1]
262 - 283: Tobias II (Tamil Nadu - Marcionism) [2]

[1] The Tamil Christians had leaned more towards Marcionism for decades and make it official with their own church.
[2] Tobias II was quite successful in having the faithful on Sri Lanka, who tended to be split, join the unofficial Diocese of Madurai. He also sent expeditions to states as far as China.
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke I (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]
221 - 238: Donatus (Egyptian - Early Christian/Novatian) [6]
238 - 252: Luke II (Egyptian - Early Christian/Arian) [7]
252 - 255: Philip (Greek - Early Christian/Arian)
255 - 263: Auxentius (Egyptian - Arian) [8]
263 - 279: Ananias (Libyan - Arian) [9]
279 - 293: Mark III (Libyan - Arian) [10]
293 - 311: John I (Libyan - Arian) [11]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.
[6] Donatus was a member of the Novatians, a branch of Christianity that was founded in the early 3rd Century by Novatus of Ravenna. Recognized to some degree by Bishop of Antioch and Jerusalem, it still is controversial in many communities. In particular, the Bishop of Rome was opposed to the group due to their opposition towards accepting Relapsi back into the fold. Donatus would introduce the concept of Iconoclasm to the church, destroying many of the more opulent pieces of art and donating the mineral wealth back into the community. This would in some way affect the future Arius' stance on religious artwork and wealth.
[7] Luke II continued the Iconoclasm of Donatus despite the condemnations from Rome, Luke and the Bishop of Rome exchanged a series of furious letters in which Luke accused the latter of being a secret Pagan. Even as the Roman Empire fell into the chaos that was the 'Crisis of the Third Century' Luke II kept his people (mostly) out of the fray. Late in his reign when local presbyter Arian published a number of texts that defined Jesus, the Son of God as subordinate and distinct from God the Father, Luke II refused to remove Arian from office. While accused of heresy, Luke supported Arian and in the last year of his life, Luke II and the Bishop of Rome excommunicated each other.
[8] Auxentius explicitly embraced Arian's doctrine and elevated him as a bishop and worked to bring the Christian churches in line. Arianism spread like wildfire through the African Christian community which began to see the Patriarchy of Alexandria as it's leader.
[9] Ananias, leading an energized and passionate church, encourages missionary activity through Africa and even the fringes of Europe, preaching Arianism.
[10] Mark III has also begun missionary efforts to as far as Britannia and Hispania, to even the Persians of the Sassanid Empire. Arianism proves to be a more palatable choice with the Gallic peoples and Germannic Foederati, and is a major competitor for the Bishop of Rome. The main fight in the west is between the Latin Rite and the Alexandrian Rite.
[11] The reign of John I would witness the conversion of the Roman Emperor Diocletian to Arianism, he then proceeded to launch a campaign to promote his new faith among the people of the Empire. Working with the Emperor, John I organized the First Council of Alexandria in order to form a consensus that represented true Christendom. Needless to say that the Arian formula was adopted and those who rejected it would be considered heretics. It was also during John's reign that the first Arian Bishop of Rome was installed and paid homage to the Patriarch of Alexandria.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
194 - 195: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas III (Tami Nadu - Early Christian/Marcionism) [2]
219 - 232: John II (Kerala - Early Christian
/Docetism) [3]
232 - 240:
Timothy I (Kerala - Early Christian
/Docetism) [4]
240 - 247: Barnabas (Kerala - Early Christian/Docetism) [5]
247 - 249: Timothy II (Kerala - Early Christian/Docetism) [6]
249 - 260: John III (Kerala - Early Christian/Docetism) [7]
260 - 278: David III (Kerala - Docetism/Pre-Monophysite) [8]
278 - 283: John IV (Kerala - Docetism/Pre-Monophysite) [9]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas III was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
[3] John II on the other hand was more opposed to Marcionism. He was tolerant of that doctrine, but disagreed with the dualistic concept that Marcion envisioned. It is of note that he was a Docetist, believing that Christ had no human nature.
[4] Timothy I was a student of John II and thus was an even more enthusiastic supporter of Docetism than his predecessor.
[5] Barnabas is also Docetist but is most interested in worldly political affairs; this gets him beheaded when interfering with a local succession crisis. The church now begins a period of subordination and its moral authority is diminished.
[6] The brief reign of Timothy II saw major instability and defection in the Kerala Christian community.
[7] The flock continues to dwindle under John III, with many independent congregations and cults forming and Marcionists establish their own unofficial diocese in Madurai. However, he is able to keep the church's finances and properties well-managed.
[8] David, using the finances and stability secured by John III, begins to proselytize outside of the traditional borders of the See. in particular, he preached in Guajarat and on the Deccan plateau. These efforts would be of some success, particularly on the Deccan. The position of this church by now is firmly Docetist, and his writings begin to take on a monophysitic tone.

[9] The short reign of John IV would not have been noteworthy except for a number of books written by John that would serve as a blueprint for the theological evolution of the St. Thomas See.


Bishops of Madurai
258 - 262: Thomas IV (Tami Nadu - Marcionism) [1]
262 - 283: Tobias II (Tamil Nadu - Marcionism) [2]

283 - 301: Paul I (Tamil Nadu - Marcionism) [3]

[1] The Tamil Christians had leaned more towards Marcionism for decades and make it official with their own church.
[2] Tobias II was quite successful in having the faithful on Sri Lanka, who tended to be split, join the unofficial Diocese of Madurai. He also sent expeditions to states as far as China.
[3] It was in Paul's reign that the title 'Patriarch of Madurai' first emerged in writing, though it was not official at the time.
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke I (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]
221 - 238: Donatus I (Egyptian - Early Christian/Novatian) [6]
238 - 252: Luke II (Egyptian - Early Christian/Arian) [7]
252 - 255: Philip (Greek - Early Christian/Arian)
255 - 263: Auxentius (Egyptian - Arian) [8]
263 - 279: Ananias (Libyan - Arian) [9]
279 - 293: Mark III (Libyan - Arian) [10]
293 - 311: John (Libyan - Arian) [11]
311 - 322: Donatus II (Egyptian - Arian) [12]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.
[6] Donatus was a member of the Novatians, a branch of Christianity that was founded in the early 3rd Century by Novatus of Ravenna. Recognized to some degree by Bishop of Antioch and Jerusalem, it still is controversial in many communities. In particular, the Bishop of Rome was opposed to the group due to their opposition towards accepting Relapsi back into the fold. Donatus would introduce the concept of Iconoclasm to the church, destroying many of the more opulent pieces of art and donating the mineral wealth back into the community. This would in some way affect the future Arius' stance on religious artwork and wealth.
[7] Luke II continued the Iconoclasm of Donatus despite the condemnations from Rome, Luke and the Bishop of Rome exchanged a series of furious letters in which Luke accused the latter of being a secret Pagan. Even as the Roman Empire fell into the chaos that was the 'Crisis of the Third Century' Luke II kept his people (mostly) out of the fray. Late in his reign when local presbyter Arian published a number of texts that defined Jesus, the Son of God as subordinate and distinct from God the Father, Luke II refused to remove Arian from office. While accused of heresy, Luke supported Arian and in the last year of his life, Luke II and the Bishop of Rome excommunicated each other.
[8] Auxentius explicitly embraced Arian's doctrine and elevated him as a bishop and worked to bring the Christian churches in line. Arianism spread like wildfire through the African Christian community which began to see the Patriarchy of Alexandria as it's leader.
[9] Ananias, leading an energized and passionate church, encourages missionary activity through Africa and even the fringes of Europe, preaching Arianism.
[10] Mark III has also begun missionary efforts to as far as Britannia and Hispania, to even the Persians of the Sassanid Empire. Arianism proves to be a more palatable choice with the Gallic peoples and Germannic Foederati, and is a major competitor for the Bishop of Rome. The main fight in the west is between the Latin Rite and the Alexandrian Rite.
[11] The reign of John I would witness the conversion of the Roman Emperor Diocletian to Arianism, he then proceeded to launch a campaign to promote his new faith among the people of the Empire. Working with the Emperor, John I organized the First Council of Alexandria in order to form a consensus that represented true Christendom. Needless to say that the Arian formula was adopted and those who rejected it would be considered heretics. It was also during John's reign that the first Arian Bishop of Rome was installed and paid homage to the Patriarch of Alexandria.
[12] Donatus II's reign was spent communing with the Patriarch of Rome and the Bishop of Jerusalem over handling the Nicene Heresy. Nicenism, also known as Trinitarianism, were those who followed the Antipope of Rome, Paul of Thessaloniki's creed. It believed that the Father, the Son, and the Holy Ghost were of the same substance and formed together to form God. It remained fairly rampant throughout the Eastern reaches of the Empire, particularly Anatolia and Greece. It was around this time, the gospels and books of the new Testament were beginning to be codified.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
194 - 195: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas III (Tami Nadu - Early Christian/Marcionism) [2]
219 - 232: John II (Kerala - Early Christian
/Docetism) [3]
232 - 240:
Timothy I (Kerala - Early Christian
/Docetism) [4]
240 - 247: Barnabas (Kerala - Early Christian/Docetism) [5]
247 - 249: Timothy II (Kerala - Early Christian/Docetism) [6]
249 - 260: John III (Kerala - Early Christian/Docetism) [7]
260 - 278: David III (Kerala - Docetism/Pre-Monophysite) [8]
278 - 283: John IV (Kerala - Docetism/Pre-Monophysite) [9]
283 - 317: Samuel II (Kerala - Apollinarianism) [10]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas III was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
[3] John II on the other hand was more opposed to Marcionism. He was tolerant of that doctrine, but disagreed with the dualistic concept that Marcion envisioned. It is of note that he was a Docetist, believing that Christ had no human nature.
[4] Timothy I was a student of John II and thus was an even more enthusiastic supporter of Docetism than his predecessor.
[5] Barnabas is also Docetist but is most interested in worldly political affairs; this gets him beheaded when interfering with a local succession crisis. The church now begins a period of subordination and its moral authority is diminished.
[6] The brief reign of Timothy II saw major instability and defection in the Kerala Christian community.
[7] The flock continues to dwindle under John III, with many independent congregations and cults forming and Marcionists establish their own unofficial diocese in Madurai. However, he is able to keep the church's finances and properties well-managed.
[8] David, using the finances and stability secured by John III, begins to proselytize outside of the traditional borders of the See. in particular, he preached in Guajarat and on the Deccan plateau. These efforts would be of some success, particularly on the Deccan. The position of this church by now is firmly Docetist, and his writings begin to take on a monophysitic tone.

[9] The short reign of John IV would not have been noteworthy except for a number of books written by John that would serve as a blueprint for the theological evolution of the St. Thomas See.
[10] Samuel II would take the books written by John and expanded upon it. He finished the process as well, finally determining what Christ was. It was decided by the St. Thomas See that Christ was of divine stock; that was apparent. It was also apparent that he had elements of humanity, he being sent to "die" for humanity's sins. He codified the idea that Jesus was of a unique nature; he had the flesh and soul of a mortal man, but the mind of a divine. This explained how he lacked a human nature, but why his death "accounted" for humanity's sins. He would, along with his rival, the Bishop of Madurai, would also attend the Council of Ravenna, which would condemn Trinitarianism as a heresy. His decision to agree with the council was one of the few times he agreed with his rival in Madurai.

Bishops of Madurai
258 - 262: Thomas IV (Tami Nadu - Marcionism) [1]
262 - 283: Tobias II (Tamil Nadu - Marcionism) [2]

283 - 301: Paul I (Tamil Nadu - Marcionism) [3]
301 - 319: Ezekiel (Sri Lanka - Marcionism) [4]

[1] The Tamil Christians had leaned more towards Marcionism for decades and make it official with their own church.
[2] Tobias II was quite successful in having the faithful on Sri Lanka, who tended to be split, join the unofficial Diocese of Madurai. He also sent expeditions to states as far as China.
[3] It was in Paul's reign that the title 'Patriarch of Madurai' first emerged in writing, though it was not official at the time.
[4] Ezekiel, along with the Bishop of Malabar, went back west on a pilgrimage to Jerusalem. The two Bishops were terse for much of the time, and disagreed on doctrine often. The two members of the eastern most Churches in this time were brought in to the Council of Ravenna to help hammer out the final nature between Jesus and God. Despite the occasional whispers of "Gnostic" by several priests, and regular disagreements with the nature of how God works, Ezekiel found common ground with the rest and rejected the concept of Jesus being one with the True God.
 
Patriarchs of Alexandria
43 - 68: Mark I "The Evangelist" (Libya - Early Christian)
68 - 79: Cornelius (Egyptian - Early Christian)
79 - 94: Erastus (Palestine - Early Christian)

94 - 107: Luke I (Syrian - Early Christian)
107 - 122: Simon (Egyptian - Early Christian)
122 - 134: Mark II (Egyptian - Early Christian)

134 - 166: Solomon (Greek - Early Christian) [1]
166 - 189: Reuben (Egyptian - Early Christian) [2]
189 - 201: Prudentius (Egyptian - Early Christian) [3]
201 - 208: Severus (Syrian - Gnostic/Basilidean) [4]
208 - 221: Rhodo (Syrian - Early Christian/Pre-Arian) [5]
221 - 238: Donatus I (Egyptian - Early Christian/Novatian) [6]
238 - 252: Luke II (Egyptian - Early Christian/Arian) [7]
252 - 255: Philip (Greek - Early Christian/Arian)
255 - 263: Auxentius (Egyptian - Arian) [8]
263 - 279: Ananias (Libyan - Arian) [9]
279 - 293: Mark III (Libyan - Arian) [10]
293 - 311: John (Libyan - Arian) [11]
311 - 322: Donatus II (Egyptian - Arian) [12]
322 - 328: Terence (Egyptian - Arian) [13]

[1] It was in the reign of Solomon that several controversies regarding dogma and the nature of God and Jesus began to stir and divide the Christian community.
[2] Reuben's reign saw the beginnings of a controversy surrounding the nature of conversion. Several members of the community feel that a person who renounces Christ cannot be brought back into the flock. Others feel that they can be redeemed and repent of that lapse. The rifts in dogma continue to grow as well.

[3] Prudentius was accused of being a secret Gnostic, a label that he reject vigorously, however his writings were of such an esoteric nature that they were considered questionable by the Bishop of Rome. The divisions in Christendom in general continued to grow, even as Prudentius supported the elevation of several controversial bishops.
[4] Severus was one of the bishops promoted by Prudentius. Rather than his predecessor's leaning towards Gnostic elements, Severus was outed as a Gnostic three years into his reign. In particular, he was a Basilidean, a group who believed in the three sonships of creation (aether, material, and purification), and the concept of an inborn evil that is purged by punishment. While not as radical as Sethian and Messalian Gnosticism, it really rankled the Bishops of Rome and Antioch, who saw it as semi-pagan as it was. It also really bothered a lot of believers in the See, who eventually managed to replace him with Rhodo.

[5] Rhodo of Syria was elevated due to being one of the few bishops not selected by Prudentius and was viewed as acceptable. While his reign was quiet, his writings would inspire a number of priests to develop radical ideas, most notably the man history would know as Arius.
[6] Donatus was a member of the Novatians, a branch of Christianity that was founded in the early 3rd Century by Novatus of Ravenna. Recognized to some degree by Bishop of Antioch and Jerusalem, it still is controversial in many communities. In particular, the Bishop of Rome was opposed to the group due to their opposition towards accepting Relapsi back into the fold. Donatus would introduce the concept of Iconoclasm to the church, destroying many of the more opulent pieces of art and donating the mineral wealth back into the community. This would in some way affect the future Arius' stance on religious artwork and wealth.
[7] Luke II continued the Iconoclasm of Donatus despite the condemnations from Rome, Luke and the Bishop of Rome exchanged a series of furious letters in which Luke accused the latter of being a secret Pagan. Even as the Roman Empire fell into the chaos that was the 'Crisis of the Third Century' Luke II kept his people (mostly) out of the fray. Late in his reign when local presbyter Arian published a number of texts that defined Jesus, the Son of God as subordinate and distinct from God the Father, Luke II refused to remove Arian from office. While accused of heresy, Luke supported Arian and in the last year of his life, Luke II and the Bishop of Rome excommunicated each other.
[8] Auxentius explicitly embraced Arian's doctrine and elevated him as a bishop and worked to bring the Christian churches in line. Arianism spread like wildfire through the African Christian community which began to see the Patriarchy of Alexandria as it's leader.
[9] Ananias, leading an energized and passionate church, encourages missionary activity through Africa and even the fringes of Europe, preaching Arianism.
[10] Mark III has also begun missionary efforts to as far as Britannia and Hispania, to even the Persians of the Sassanid Empire. Arianism proves to be a more palatable choice with the Gallic peoples and Germannic Foederati, and is a major competitor for the Bishop of Rome. The main fight in the west is between the Latin Rite and the Alexandrian Rite.
[11] The reign of John I would witness the conversion of the Roman Emperor Diocletian to Arianism, he then proceeded to launch a campaign to promote his new faith among the people of the Empire. Working with the Emperor, John I organized the First Council of Alexandria in order to form a consensus that represented true Christendom. Needless to say that the Arian formula was adopted and those who rejected it would be considered heretics. It was also during John's reign that the first Arian Bishop of Rome was installed and paid homage to the Patriarch of Alexandria.
[12] Donatus II's reign was spent communing with the Patriarch of Rome and the Bishop of Jerusalem over handling the Nicene Heresy. Nicenism, also known as Trinitarianism, were those who followed the Antipope of Rome, Paul of Thessaloniki's creed. It believed that the Father, the Son, and the Holy Ghost were of the same substance and formed together to form God. It remained fairly rampant throughout the Eastern reaches of the Empire, particularly Anatolia and Greece. It was around this time, the gospels and books of the new Testament were beginning to be codified.
[13] Many great signs and healing miracles are attributed to Terence which is seen as confirmation of God's favor. The New Testament canon has not yet been fully established.


Bishops of Malabar
52 - 72: Thomas I "The Apostle" (Palestine - Early Christian)
72 - 100: John (Kerala - Early Christian)
100 - 111: Nathan (Kerala - Early Christian)

111 - 134: David (Kerala - Early Christian)
134 - 146: Tobias (Tamil Nadu - Early Christian)
146 - 170: Thomas II (Tamil Nadu - Early Christian)
170 - 185: Luke I (Tamil Nadu - Early Christian)
185 - 194: Samuel (Kerala - Early Christian)
194 - 195: Luke II (Tamil Nadu - Early Christian)
195 - 211: David II (Sri Lanka - Early Christian) [1]

211 - 219: Thomas III (Tami Nadu - Early Christian/Marcionism) [2]
219 - 232: John II (Kerala - Early Christian
/Docetism) [3]
232 - 240:
Timothy I (Kerala - Early Christian
/Docetism) [4]
240 - 247: Barnabas (Kerala - Early Christian/Docetism) [5]
247 - 249: Timothy II (Kerala - Early Christian/Docetism) [6]
249 - 260: John III (Kerala - Early Christian/Docetism) [7]
260 - 278: David III (Kerala - Docetism/Pre-Monophysite) [8]
278 - 283: John IV (Kerala - Docetism/Pre-Monophysite) [9]
283 - 317: Samuel II (Kerala - Apollinarianism) [10]
317 - 324: Issachar (Kerala - Apollinarianism/Arianism?) [11]

[1]
The first Bishop of Malabar to return west and see the Levant. He got dragged into several discussions by the Patriarch of Antioch and Bishop of Jerusalem over the Nasrani flock he presided over. He also gave the occasional opinion on some of the controversies of the time, particularly the Gnostic Controversy.
[2] Thomas III was a controversial figure, he promoted ideas that were influenced by Marcionism, and considered radical.
[3] John II on the other hand was more opposed to Marcionism. He was tolerant of that doctrine, but disagreed with the dualistic concept that Marcion envisioned. It is of note that he was a Docetist, believing that Christ had no human nature.
[4] Timothy I was a student of John II and thus was an even more enthusiastic supporter of Docetism than his predecessor.
[5] Barnabas is also Docetist but is most interested in worldly political affairs; this gets him beheaded when interfering with a local succession crisis. The church now begins a period of subordination and its moral authority is diminished.
[6] The brief reign of Timothy II saw major instability and defection in the Kerala Christian community.
[7] The flock continues to dwindle under John III, with many independent congregations and cults forming and Marcionists establish their own unofficial diocese in Madurai. However, he is able to keep the church's finances and properties well-managed.
[8] David, using the finances and stability secured by John III, begins to proselytize outside of the traditional borders of the See. in particular, he preached in Guajarat and on the Deccan plateau. These efforts would be of some success, particularly on the Deccan. The position of this church by now is firmly Docetist, and his writings begin to take on a monophysitic tone.

[9] The short reign of John IV would not have been noteworthy except for a number of books written by John that would serve as a blueprint for the theological evolution of the St. Thomas See.
[10] Samuel II would take the books written by John and expanded upon it. He finished the process as well, finally determining what Christ was. It was decided by the St. Thomas See that Christ was of divine stock; that was apparent. It was also apparent that he had elements of humanity, he being sent to "die" for humanity's sins. He codified the idea that Jesus was of a unique nature; he had the flesh and soul of a mortal man, but the mind of a divine. This explained how he lacked a human nature, but why his death "accounted" for humanity's sins. He would, along with his rival, the Bishop of Madurai, would also attend the Council of Ravenna, which would condemn Trinitarianism as a heresy. His decision to agree with the council was one of the few times he agreed with his rival in Madurai.
[11] Issachar visits the Holy Land, and aims to continue dialogue with the Arian churches. While he dies at sea on his way back, there are writings attributed to him that circulate through Palestine that seem to indicate full agreement with Arianism. These take several years to make it to India. Authenticity of these documents is never verified.

Bishops of Madurai
258 - 262: Thomas IV (Tami Nadu - Marcionism) [1]
262 - 283: Tobias II (Tamil Nadu - Marcionism) [2]

283 - 301: Paul I (Tamil Nadu - Marcionism) [3]
301 - 319: Ezekiel (Sri Lanka - Marcionism) [4]

319 - 334: Tobias III (Sri Lanka - Marcionism) [5]

[1] The Tamil Christians had leaned more towards Marcionism for decades and make it official with their own church.
[2] Tobias II was quite successful in having the faithful on Sri Lanka, who tended to be split, join the unofficial Diocese of Madurai. He also sent expeditions to states as far as China.
[3] It was in Paul's reign that the title 'Patriarch of Madurai' first emerged in writing, though it was not official at the time.
[4] Ezekiel, along with the Bishop of Malabar, went back west on a pilgrimage to Jerusalem. The two Bishops were terse for much of the time, and disagreed on doctrine often. The two members of the eastern most Churches in this time were brought in to the Council of Ravenna to help hammer out the final nature between Jesus and God. Despite the occasional whispers of "Gnostic" by several priests, and regular disagreements with the nature of how God works, Ezekiel found common ground with the rest and rejected the concept of Jesus being one with the True God.
[5] Tobias III oversaw the growth of the church in Sri Lanka, though its position among Tamils remains steady.
 
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