| VARIOUS SACRED ORDERS IN THE CHURCH |
According to the Antiochean tradition Maudyono, M’samrono, Korooyo, Heupadyakno and M’Samsono are different orders given for the service. Kasīso and Episcopacy are the orders of shepherding the people of God. Episcopacy is the fullness of priesthood. Chor-episcopus, Remban, Catholicos, Patriarch are not sacred orders but ecclesiastical titles and offices confirmed on those who have received priesthood. These titles signify special responsibilities and duties in the Church.
1. Maudyono (One who pledges)
Maudyono is an order conferred on one who submits himself for the service of the Church. The Bishop (Episcopo) confirms the aspirant’s decision to serve the Church and appoints him for it and entrusted to a priest to serve at the altar. One who submits himself for the service of God must be humble and exemplary in Christian life. The Maudyono is given the clerical attire at the liturgy of the conferring the order.
Now in the Malankara Catholic Church this minor order is given to the students who complete their philosophy course.
2. M’Samrono (Singer)
M’Samrono is the one who officially sings liturgical songs in the liturgical celebrations and guides the choir in the church. For the liturgical ceremonies they wear an alb over the cassock.
The students who begin their theological formation, after an year of regency are conferred this order.
3. Korooyo (Reader)
‘Korooyo’ is the one who officially recites Psalms and reads the Holy Scriptures in the liturgical celebrations. For the liturgical ceremonies they wear white alb with Urara (stole) in the form of a cross.
This order is conferred on the students, who complete their first year theological training.
4. Heupadyakno (Door Keepers)
Heupadyakno, literally, means door keepers. Keeping the doors of the church, carrying candles in processions, Holy Qurbono and other liturgical ceremonies are the main functions of this order. They wear white alb with urara (stole) in the form of a triangle.
This order is given to the students who completer their second year of theological formation.
5. M’Samsono (Servant)
M’Samsono is the one who officially serves in the liturgical ceremonies of the church. They wear white alb with urara (stole) on the left shoulder. It is our custom to give the order of m’samsono in preparation to receive the order of priesthood. According to the Antiochean tradition there is also a custom of permanent diaconate. It can be conferred to a layman who is dedicated and who has sufficient theological training.
Now this order is given to the students, who complete three years of theological training.
6. Archdeacon (Reesh Samsono)
This is not an order but a little. Archdeacon is the one who officially serves the Episcopo in liturgical celebrations in the cathedral. Giving guidelines to other deacons, holding the staff of the Bishop during the liturgical ceremonies, reciting ‘Sthoumenkalos’ and intercessory prayers are the main duties of the Archdeacon. (This title of Archdeacon is different from the title of the Archdeacon of St. Thomas Christians of Kerala.)
7. Kasēso (Priest)
In the Malankara Catholic Church Priesthood is conferred only on those who have received the minor orders. According to the theological understanding of the Malankara Catholic Church, Christ is the Eternal Priest and all the priests of the New Testament participate in the eternal priesthood of Christ. The Old Testament priesthood was only a shadow of the priesthood of Christ. The priesthood is fully manifested in and through the Eucharistic celebration. Priest administers all the sacraments except sacred ordination. A priest participates in the threefold duties of Christ, viz. teaching, sanctifying and servicing. The priest wear white cassock (alb), urara or hymnia (stole), girdle, sleeves and cope for the liturgical celebrations.
8. Chor-Episcopo (Chor Bishop)
The word ‘Chor’ comes from the Syriac word ‘Curiyo’ which means village. Episcopus was known as the Bishop of the city. So chor-episcopus is the one who helps the Bishop for shepherding the people of God in the village. So he is called Chor-episcopus. The authority of Episcopacy is traditionally believed to be as equal to the authority of Apostles but the authority of Chor-Episcopus can be considered as equal to the status of 72 sent by Jesus Christ. Chor-bishop as a representative of the Bishop, can be given special responsibilities and duties in the eparchy. A Chor-bishop has the authority to give minor orders like M’Samrono, Korooyo etc. with the delegation from the Episcopo.
Now in the church, Chor-Bishop is not understood as an authority but a honorary title. In the Jacobite and Orthodox churches this is only an honorary title given to the dedicated priests. Priest who is dedicated, zealous in missionary works, who secured reputation in the society and model for others can be given this honorary title. For the liturgical functions Chor-bishop wears a small Cope imprinted with cross or dove in addition to the official garments of priest. He also wears chain and cross.
9. Remban
Remban is a title given to the priests who are Holy and dedicated. The word Remban comes from the word ‘Raban’ and it means ‘teacher’ (Guru). Remban means sanyasi (one who leads an ascetic life). In the early periods ‘sanyasis were elected for episcopacy. If a diocesan priest is elected for episcopacy he has to become a Remban because he has not taken the vows of sanyasa.
A priest who leads a Holy and ascetical life can be honoured by giving the title Remban. Remban wears ‘Kubūno’ (black veil imprinted with cross) which signifies the ascetical life.10. Episcopo (Bishop)
Episcopo is the one who is elected for teaching, ruling and serving the people of God. Episcopo has to lead the people in good faith and morals. Episcopacy is the fullness of priesthood and Bishops are the successors of Apostles. In order to ordain a Bishop there should be three Bishops. In addition to the official garments of priesthood they wear Kubūno, (black veil with 13 imprint of cross), the chain and cross, The sleebo (Cross) to bless the people, staff, etc. are the symbols of episcopacy.
11. Metropolitan (Archbishop) (Reesh Episcopo)
Metropolitan is the one who has authority over all the Bishops of a particular province. If there is no Patriarch or Catholicos for a particular church, then the metropolitan has certain rights and duties that a patriarch or Catholicos has. When the Malankara Catholic Church was a metropolitan church there was only one Archbishop. But when the Malankara Church is elevated to the status of a major Archiepiscopal church, we have the right to establish metropolitan provinces under the president of the Synod (Catholicos). Now in the Malankara Catholic Church there are two provinces viz. Trivandrum and Tiruvalla.
12. Catholicos
The Head of a Particular Church outside the Roman Empire was known as Catholicos. The term Catholicos means ‘head of the Church’. The authority of Catholicos is below to that of Patriarch.
In the Roman Empire, there were government employees, named Catholicos. In this sense Catholicos was the one who has authority over a particular geographical area. It is from the beginning of the 5th Century onwards that the term Catholicos is used to signify the head of the Church. In the Persian church the term Catholicos was used from 410 AD on wards.
Catholicos has all the privileges and authorities over his Catholicate in the same way that a Patriarch has over his Patriarchate. In the Arabic Canon the following are said about the authority of a Catholicos
- Catholicos is the supreme authority in his church and all has to obey him.
- He has authority over all metropolitans and episcopoi.
- He is a shepherd who teaches the people of God with authority.
- He is the one who takes the final decision about the things related to faith and liturgy.
- He has authority to add more feast days and also to dispose.
- The name of the Catholicos should be remembered in the liturgical ceremonies.
- His decisions are final.
- He has the authority to convoke the synod, to appoint new bishops, to erect new eparchies, to change the boundaries of the eparchies and also to transfer the episcopoi. He has full authority over monasteries. He is the defender of faith.
On 10 February 2005, Malankara Catholic Church is elevated into the status of Major Archiepiscopal Church and established Catholicate. Moran Mor Cyril Baselios was the first Catholicos. Moran Mor Baselios Cleemis is the present Catholicos of the Church.
13. Patriarch
The term Patriarch means common father. Originally it was used to signify the father of a family or tribe. Abraham, Sons of Jacob and David, were known as Patriarchs. Till the 5th Century, the high prefect in the synagogue of the Jews was known as patriarch. It is from the 5th Century onwards that the Bishop who has full authority over a Particular Church and also over al the bishops of that church was known as a Patriarch. In the 5th Century there were five patriarchates and consequently five Patriarchs in the Church. Among them the Patriarch of Rome has a precedence over other Patriarch and is known as Reesh Patriarch.
| THE CANONICAL STATUS OF THE SYRO-MALANKRA CATHOLIC CHURCH |
Introduction
On 10 February 2005 the Syro-Malankara Catholic Church was raised to the status of a Major Archiepiscopal Church and its hierarchical head was elevated and appointed as the Major Archbishop by Pope John Paul II of venerable memory, the Supreme head of the Universal Church. Till then the SMCC was a Metropolitan Church headed by a Metropolitan. What did the Church gain with the proclamation of the Pope on 10 February 2005?
The two bulls, Ab ipso sancto Thoma and Cunctis ecclesialibus communitatibus, by which the Church was raised to the status of a Major Archiepiscopal Church and its head was elevated and appointed as the Major Archbishop respectively, states clearly that the Church and the Major Archbishop have all the rights and obligations as stated in the Code of Canons of the Eastern Churches (CCEO). The Code stipulates that each Eastern Church shall be governed by the Code, the Common Law for all the Eastern Churches and by its own Particular Law and legitimate customs. Canons 151 to 154 of the CCEO stipulates that the Major Archbishop does not have the title “Patriarch” but “what is stated in common law concerning patriarchal Churches and patriarchs is understood to be applicable to major archiepiscopal Churches or major archbishops, …” (c 152). According to the Particular Law and customs of the Malankara Church, the proclamation of 10 February 2005 was received with the understanding and acceptance that the head and the father of the Church is Catholicos.
With the canonical empowerment of the Church, the SMCC became a fully autonomous (sui iuris) Church, a Church of its own right and self-governing, in the communion of the Universal Church headed by the Supreme Authority of the Church.
The mission of the Church is the mission of Jesus Christ himself. Jesus Christ established, through his mission of salvation, the Kingdom of God on earth, the Church. The rights and obligations entrusted to the Church is to continue the economy of salvation and to make present the Kingdom of God established by Jesus Christ and to make its fruits available to the People of God. When the ways and means for this is fully present in a Church, a Church becomes autonomous. This is the “power”, the divine power, the Church is empowered with through its present canonical status. It is the action of the Holy Spirit.
The Universal Catholic Church, through the teachings of Vatican II, teaches and sees that the economy of salvation and its fruits are exercised through the three services or offices in the Church – “The Christian faithful are those who incorporated in Christ through baptism, have been constituted as the people of God; for this reason, since they have become sharers in Christ’s priestly, prophetic and royal function in their own manner: they are called, in accordance with the condition proper to each, to exercise the mission God has entrusted to the Church to fulfill in the world” (CCEO c 7). When a Church is empowered fully to exercise the priestly, prophetic and kingly functions of Christ in the Church, it is a Church of its right and self-governing. This is the divine empowerment that is bequeathed in the Church through its new canonical status.
The functional gains of the SMCC
According to the teaching of the Second Vatican Council, the Church makes available the priestly, prophetic and kingly functions (dharmangal) to the People of God through the functions or offices of sanctifying, teaching and governing. When viewed from this angle, the SMCC attained perfection in all these three functions of the Church with its elevation to the new status.
The Sanctifying Office
Jesus Christ sanctifies the Church redeemed by him through his priestly ministry. For this, he entrusted his priestly functions to his disciples and it is handed down to their successors through the laying on of hands. The fullness of priesthood is in the Bishop. According to the tradition of the Eastern Church the Synod which is the communion of Bishops united with its Head, by the laying on of hands on the candidates to Episcopacy consecrates Bishops and thus priesthood is perpetuated in the Church. Our Church which is in communion with the Universal Church expresses it in hierarchical communion with the Pope, the Supreme Head of the Universal Church. In communion with the Universal Church, the Holy Synod of our Church elects its Head according to the norms of canons 63-71 and enthrones him in his office. Similarly, the Synod in union with the Major Archbishop-Catholicos, the father and head of the Church, elects the Bishops, the members of the Synod according to the norms of cc 180-189. Thus the office of sanctifying is fully vested in the Church. When our Church was a Metropolitan Church, the powers of the father and head of Church was not vested in the Metropolitan who was the head of the Church. The Church did not have a Synod to exercise the Synodal powers over the Church. The Metropolitan and the Bishops were directly appointed by the Roman Pontiff. The Metropolitan exercised his powers as a representative of the Pope of Rome.
The Teaching Office
From the prophetic function of Christ arises the teaching office of the Church, that is the power to teach the People of God. As Jesus Christ came to preach the Kingdom of God, the Church, exercises the power to teach the People of God and continues the teaching or prophetic function of Christ.
Strengthening the teaching office of the Bishop in his Eparchy, the Head of a sui iuris Church in communion with the entire Universal Church exercises the teaching authority or office on matters of faith and morals. Thus in the father and head of the Malankara Catholic Church, in the Major Archbishop-Catholicos, is vested the authority to teach the entire SMCC through common pastoral letters and encyclicals.
The governing office
The mission to lead the People of God in their pilgrimage towards heaven is fulfilled by the Church sharing the kingly function of the Jesus Christ. This is the source of the power of governance in the Church. Power or function of governance is obtained through Sacred Orders given through the laying on of hands.
The power of governance is distinguished as legislative, executive and judicial. In accordance with the present canonical status of the Church, she has obtained in full all these three dimensions of the power of governance.
- Legislative power. The legislative power, the power to make laws is vested in the Holy Episcopal Synod of the Church (c 110). Laws are for the order of life of the Church. They are codified in accordance with the sources of canonical discipline of the Church to assist its daily life. Therefore, we are now engaged in the codification of a Code of Particular Law of the SMCC. The codified law will be promulgated by the Major Archbishop-Catholicos.
- Executive power. The daily life and activities of a Church goes forward through the exercise of executive power. Ordinarily this power is vested in the Major Archbishop-Catholicos. It is exercised by him personally or through persons he delegates.
- Judicial power. Through the exercise of judicial power, the Church administers justice to the People of God. It is done through the judiciary of the Church. According to CCEO c 1062, within the territorial boundaries of the SMCC, without prejudice to the Apostolic See, the Synod of Bishops exercises the highest judicial authority in the Church. For this the Synod establishes a panel of Bishops as judges of whom one is the President. The contentious cases between Eparchies, Bishops, etc. are reserved to this tribuna.
Besides this, the Major Archbishop-Catholicos establishes the Ordinary Tribunal for the entire Church. This tribunal handles cases in the second and ulterior instances (It can called the Supreme Court of the Church). In a Metropolitan Church this power is vested in the Apostolic See and the Roman Rota is the third and ultimate instance).
The Rights and obligations of the Major Archbishop-Catholicos
The above mentioned rights and obligations are vested in the Major Archbishop-Catholicos. These functions of sanctifying, teaching and governing, as seen in the Code of Canons of the Eastern Churches, can be summarized (though not exhaustively) as follows.
- The power which the Major Archbishop-Catholicos (MA-C for short) exercises over the Christian Faithful of the SMCC is ordinary and proper, but personal (c 78 § 1).
- The MA-C represents the Church in all its juridical affairs (c 79).
- In places where provinces have not been erected, the MA-C exercises metropolitan powers (c 80.1o)
- The MA-C can supply for the negligence of the Metropolitan according to the norm of law (c 80.2o)
- When a Metropolitan See is vacant, the MA-C exercises the rights and obligations of a Metropolitan in the entire province (c 80.3o).
- The MA-C is to warn a Metropolitan who has not appointed a Finance Officer (c 80.3o).
- The MA-C communicates the acts of the Roman Pontiff to Bishops in case the Apostolic See has not taken measures directly (c 81).
- The MA-C can issue decrees within the scope of his competence, to determine more precisely the methods to be observed in applying the law or to urge the observance of laws (c 82 § 1.1o).
- The MA-C can issue instructions and letters to promote the faith and moral teachings of the Church, on the observance of the Rite of the SMCC, etc. (c 82 § 1.2o, 3o).
- The MA-C can issue orders to Bishops, Clerics and the Religious to have the above read in their Churches and houses (c 82 § 3).
- The MA-C will not fail to hear the Permanent Synod and the Synod of Bishops, or even the Major Archiepiscopal Assembly on more serious matters (c 82 § 2).
- The MA-C has the right and obligation to visit canonically an Eparchy without prejudice to the obligations of the Eparchial Bishop at times established by the Particular Law (c 83 § 1).
- In serious matters, with the consent of the Permanent Synod, the MA-C can visit a church, city or Eparchy either personally or through another Bishop (c 83 § 3).
- The MA-C is to foster consultations to enhance unity with the Hierarchs of other Churches sui iuris and of the entire Church and also on matters that concern a province or region (c 84).
- For a serious reason, with the consent of the Synod and after having consulted the Apostolic See, the MA-C can erect Provinces and Eparchies and modify their boundaries and transfer an Eparchial See (c 85 § 1).
- The MA-C can provide a Co-adjutor Bishop or Auxiliary Bishop to an Eparchial Bishop according to the norms of canons 181 § 1, 182-187, 212 (c 85 § 2)
- For a serious reason, with the consent of the Synod, the MA-C can transfer a Metropolitan or an Eparchial Bishop or an Auxiliary Bishop to another Metropolitan, Eparchial or Titular See (c 85 § 2.2 o).
- The MA-C, with the consent of the Permanent Synod can erect, modify and suppress Exarchies (c 85 § 3).
- The MA-C is competent to give to a Metropolitan or Bishop a Major Archiepiscopal letter of canonical provision (c 86 § 1.1o).
- The MA-C ordains Metropolitans either personally or, if impeded, through other Bishops, and if Particular Law so provides, also to ordain all Bishops (c 86 § 2.2o).
- The MA-C enthrones a Metropolitan after Episcopal Ordination (c 86 § 2.3o).
- By the law itself, the faculty is given to the MA-C to ordain and enthrone Metropolitans and Bishops who have been appointed by the Roman Pontiff outside the territorial boundaries of his Church (c 86 § 2).
- Episcopal ordination and enthronement should take place within the time limits determined by law; the letter of canonical provision should be issued within ten days of the proclamation of the election. The Apostolic See is to be informed of these as soon as possible (c 86 § 3).
- The MA-C can appoint Bishops to the curia according to the norms of c 87.
- The Metropolitans and Bishops of the SMCC must show honour and respect to the MA-C and must render due obedience to him (c 88 § 1).
- The MA-C is to seek to resolve controversies that perhaps might arise among the Bishops with due regard for the right of deferring them to the Roman Pontiff at any time (c 88 § 2).
- The MA-C exercises vigilance, according to the norm of law, on all clerics; … (c 89 § 1).
- According to the norm of c 89 § 2, the MA-C can commit a function that regard the entire SMCC to a cleric.
- The MA-C can confer titles of his Church to any Cleric according to the norm of c 89 § 3.
- The MA-C can exempt places from the power of the Eparchial Bishops according to the norm of c 90.
- The MA-C must be commemorated in Divine Liturgy and in the divine praises after the Roman Pontiff by all Bishops and other clerics according to the norm of the liturgical books (c 91)
- The MA-C is to manifest hierarchical communion with the Roman Pontiff, commemorate him in the Divine Liturgy and visit him according to the norm of c 92.
- The MA-C is to reside in his see (c 93)
- The MA-C is to celebrate the Divine Liturgy for the people of the entire SMCC (c 94)
- The MA-C is to fulfill the obligations of the Eparchial Bishops as stipulated in c 196 (c 95)
- The MA-C shall have vigilance over the pastoral functions of the Eparchial Bishop according to the norm of c (c 95 § 2).
- The MA-C is to protect and foster the rite of the SMCC according to the norm of c 96
- The MA-C exercises vigilance over the administration of the temporal good of the SMCC (c 97)
Conclusion
The Church grew up as individual Churches – the Roman, Antiochene, Alexandrian, Constantinopolitan, Persian, etc. The Church of St. Thomas Christians in India grew and developed and existed in the Universal Church through its relation with the Persian Church. Our forefathers wanted to continue this position of the Church. In the year 1653, the year of the Koonan Cross Oath, this canonical status was lost. In 1932 we attained communion with the Universal Church under the leadership of Archbishop Mar Ivanios. In 1932 a hierarchy headed by a Metropolitan- Archbishop was installed in the Church by the Holy See. On 10 February 2005, the Church attained this status in its fullness. It became an autonomous Church, a Church of its own right and self-governing, in the communion of the Universal Catholic Church.
While we underline the position of our Church as an autonomous or self-governing Church, we assert at the same time, that our Church is in communion with the Universal Church accepting the supreme authority of the Roman Pontiff, as the successor of Peter, the chief of the Apostles. We foster unity of faith, communion in sacraments and live in harmony with the same form of ecclesiastical government.
Ecumenism then and now: Ecumenical Relationship of
the Malankara Catholic Church with the Malankara Orthodox Churches |
The Malankara Apostolic Church of the Thomas Christians passed through several vicissitudes down through the centuries. Ever since the Coonan Cross Oath in 1653, there were serious attempts to reunite the two factions, the Puthenkur and the Pazhayakur. Special mention should be made of the reunion attempts of Marthoma I, Marthoma IV, Marthoma VI, and Pulikkottil Mar Dionysius VI. The earnest desire of the Thomas Christians to get reunited was crowned with success, at least partially, on the 20th September 1930, when Mar Ivanios with four others entered into full, visible and canonical communion with the Pope, the successor of St. Peter in the ancient See of Rome. The communion established in1930 was based on the ecclesiology of those days. With the Second Vatican Council there is a change and development in the Catholic ecclesiology.
The pre-Vatican mentality
The Christian Church in the Western Patriarchate considered itself as
the Catholic Church, and all the rest as non-Catholic. That is, the Catholic Church identified itself with the Church of Christ. - This was, in fact, the claim of all the Churches. There was one-sided growth in ecclesiology in every Church. - Owing to a one-sided growth in ecclesiology a very centralised administrative system developed in the West. As a result of the formation of the Papal States, the Bishop of Rome had absolute authority in all the affairs of the Papal States. As the Patriarch of the West and as the ruler of the Papal States during the middle Ages, he had a very prestigious position among the European rulers and the faithful. With the colonialism of the 16th century, the Western missionaries went to the Asian, African, and American countries where the Latin Church established its own dioceses. Thus geographically the Latin Church became a global entity. But still it was a Church, following one ecclesial tradition, namely Roman or Latin.
The Western missionaries carried on vigorous missionary activity among the Orientals, “in order to convert them to the
true Church for the salvation of their souls”. The missionaries of those days believed in uniformity and tried to merge the non-Latin Churches into the Latin Church, keeping the bare minimum of external liturgical diversities. They appeared to be Orientals, but their priestly formation was in the hands of these missionaries who introduced the Western pious practices and created a mentality among the Oriental Catholics, which upheld everything Western. In general latinization was the general policy in those days. The Church was viewed in a monolithic pattern in which Eastern mentality was not at all taken into consideration nor given its due honour and status.
These Eastern Churches were dubbed as
Rites, which were part of one monolithic Church, having slight liturgical diversities. The autonomy and individuality of these Particular Churches was not at all given credit. This lopsided thinking prevailed till the Second Vatican Council. Many of the theologians, since the General Synod of Lyons held in 1274 were uniformists. They believed that unity is uniformity and plurality or diversity is the root cause of all evils in the Church. One typical example is the expression, “Varietas mater est et initium discordiae” (Variety is the mother and beginning of disunity) coined by the Dominican Master General Cardinal Humbert, who dominated the General Synod of 1274. The autonomy of the Eastern Churches was foreign to the Western thinking at that time.
The post-Vatican Catholic Ecclesiology
There is a marked difference in the outlook of the Catholic Church towards the other Christian Churches in its ecumenical relationship in the post-Vatican period. The Catholic Church does no more identify itself with
the Church of Christ. On the contrary, it claims that the Church of Christ
subsists in the Catholic Church. It avoids any exclusive claim that it alone is the Church of Christ. The other Churches which were called heretical or schismatic are now called Sister Churches. Latin theology is no longer the norm and criterion to judge other theologies. Instead of demanding uniformity, it accepts legitimate diversity and plurality in the forms of expression in Liturgy, Catechesis, Church life, Church administration, Spirituality and Canonical discipline. It makes a distinction between the content of faith and the formulation of faith. It acknowledges that there is a Hierarchy of Truths. It publicly confesses its mistakes in its treatment of the other Churches and asks pardon for its faults. It assured that the mistakes of the past
would not be repeated in the future. It clarified that unity consists not in the merging of any Church in the communion of Churches.
It believes firmly that division in the body of Christ is a grave sin, whence unity is the gift of God for His Church. We prepare ourselves through
dialogue of love and theological dialogue, change of attitudes and conversion of hearts and through personal and common prayer. The Catholic Church believes that for the full, visible and canonical communion, the ecumenical relationship which existed at the time of separation should be taken into account. Even thought the Churches can no longer go back fully to that state because of changed circumstances, that goal cannot be discarded. All the Churches should have a will to pardon others and to re-evaluate their ecclesiologies, which they had developed in isolation.
Moreover, the Catholic Church firmly believes that on basic tenets of faith, the Eastern Churches uphold the Orthodox faith. Even those remaining apparent differences could be considered as diverse formulations of the one faith and could be solved under divine providence. They are no more sound reasons for remaining isolated and separated. The Catholic Church is in almost full communion with the Eastern Apostolic Churches. The Catholic Church does not persuade anybody from the Eastern Church to join it for the sake of salvation. The Orthodox Churches are not mission fields of the Catholic Church. At the same time, Catholic Church, respecting the freedom of conscience of the individuals does not hinder anybody who wants to join it. But the Churches are invited to become united because it is the will of Christ whereas division is sinful and counter witnessing.
The Catholic Church makes a distinction between full communion and partial communion. With the Eastern Apostolic Churches, it is in almost full communion; i.e., it recognizes the basic faith, Holy Orders and other Sacraments and the apostolic succession of these Churches. The Western protestant Churches are also related to the Catholic Church in varying degrees. There are more uniting elements among the Churches than separating ones. But at the same time, it realizes that there are weighty differences in doctrine still existing between the Catholic Church and the Western Protestant Churches. The Catholic Church is today even prepared to discuss the ministry of unity of the bishop of Rome. It is trying to solve all the remaining problems through fraternal discussions and dialogue. It upholds that unity is necessary only in the essential things. It is trying to understand the varying formulations and terminologies of the other Churches and is examining whether they are complementary.
Relation with the Malankara Jacobite Syrian Church
Between the Catholic Church and the Malankara Syrian Orthodox (Jacobite) Church there is very good ecumenical relationship. Since this group accepts fully the Syrian Orthodox Patriarch of Antioch, there is dogmatic agreement in Christology, and agreement for Inter-Church marriage and co-operation in other matters such as confession, communion and anointing of the sick and sharing of Seminaries, theological faculties, churches and cemeteries. There is a common declaration between the pope and the Patriarch in 1984 and another one in 1994. Both the Churches encourage common witnessing in common ecumenical undertakings. There are often common Christmas celebrations.
Relation with the Malankara Orthodox Syrian Church
The relationship between the Catholic Church and the Malankara Orthodox Church has yet to be further developed and improved. There are ample occasions and opportunities for further co-operation and common witnessing. There is a joint international theological commission among these Churches since 1988, just as there is a similar one with the Jacobite group also. In 1990 a Christological agreement was signed by the heads of these two Churches. Since 1990 every year there is a theological meeting and some tangible results must yet to be emerged. However there is occasional common witnessing and co-operation during Christmas celebrations and regional meetings.
Evaluation
Even before the Second Vatican Council, the Malankara Catholic bishops were ecumenically oriented. Archbishop Benedict Mar Gregorios maintained a very broad ecumenical attitude towards the other Churches. Mar Gregorios took the initiative to settle the dispute and unresolved problems with the Orthodox regarding some schools. Throughout his life he maintained an open mind towards all people, especially towards the Orthodox. He was a friend of everybody.
With the Second Vatican Council, the Malankara Catholic Church follows the new ecumenical attitude and outlook of the Catholic Church. We give priority to the communion of Churches. We stand for communion, but with the post-Vatican attitude. We stand for unity and peaceful co-existence. More than that, as Christians we believe, that we must go forward to co-operate in every possible endeavour, we must be committed to the cause of Christian unity and we must enter into visible unity. We must prepare ourselves to the visible communion, as God wills in His time and in the manner He determines.
As members of the Malankara Catholic Church, we realizes that division is a grave sin against the body of Christ. In the vast Indian sub-continent, the Christians must be united to bear witness to Christ in one voice and concertedly to preach the Gospel. We no longer are in the apologetical period. We believe in the already existing communion of the various Churches. We work for the perfecting of this communion. The Nilackal Trust and the Nilackal Church are symbols of this new attitude. It is the earnest desire of the Malankara Catholic Church that all the St. Thomas Christians should be reunited in the Lord .The leadership of the Malankara Catholic Church is constantly exhorting its members to pray for the same and prepare themselves through the renewal of their personal life. Mar Gregorios could effect a change from the pre-Vatican apologetical attitude to the post Vatican ecumenical attitude. He encouraged the faithful for intense cooperation among the members of the Episcopal Churches.
In the light of the new ecclesiological vision of the Catholic Church, the leaders of the Orthodox Churches, who are still not in full, visible communion with the Catholic Church, can enter into new dialogue with the Roman Catholic Church for a new way of Communion. We hope that at the time prepared by the Lord, it will take place, so that all the children of St. Thomas could glorify
the Lord and proclaim his message in one voice for the witnessing in the sub-continent.
| The Common Christological Declaration |
The Patriarch Ignatius Zakka I Iwas met Pope John Paul II in Rome on June 20-23, 1984. The aim of the meeting was to seek co-operation between the Catholic Church and the Syrian Orthodox Church in the pastoral field. They have reached a Common Christological Declaration on June 23, 1984.
This declaration made the following points:-
i) Their Holiness confess the faith of their two Churches, formulated by the Nicene Council of 325 A.D. and generally known as “ the Nicene Creed”. The confusions and schisms that occurred between their Churches in the later centuries, they realize today, in no way affect or touch the substance of their faith, since these arose only because of differences in terminology and culture and in the various formulae adopted by different theological schools to express the same matter. Accordingly, we find today no real basis for the sad divisions and schisms that subsequently arose between us concerning the doctrine of Incarnation. In words and life we confess the true doctrine concerning Christ our Lord, notwithstanding the differences in interpretation of such a doctrine which arose at the time of the Council of Chalcedon.
ii) Hence we wish to reaffirm solemnly, our profession of common faith in the Incarnation of our Lord Jesus Christ, as Pope Paul VI and Patriarch Moran Mar Ignatius Yacoub III did in 1971. They denied that there was any difference in the faith. They confessed in the mystery of the Word of God made flesh and become truly man. In our turn we confess that, He became incarnate for us, taking to himself a real body with a rational soul, He shared our humanity in all things except sin. We confess that our Lord and our God, our Saviour, and the King of all, Jesus Christ is perfect God as to His divinity and perfect man as to His humanity. In Him His divinity is united to His humanity. This union is real, perfect, without blending or mingling, without confusion, without alteration, without division, without the least separation. He who is God eternal and indivisible, became visible in the flesh and took the form of a servant, in Him are united, in a real, perfect indivisible and inseparable way, divinity and humanity and in Him all their properties are present and active.
iii) Having the same conception of Christ, we confess also the same conception of His mystery.
iv) Since it is the chief expression of Christian unity between the faithful and between bishops and priests, the Holy Eucharist cannot be celebrated by us. Such celebration supposes a complete identity of faith such as does not yet exist between us.
v) Our identity in faith, though not yet complete, entitles us to envisage collaboration between our Churches in pastoral care, in situations which now a days, are frequent both because of the dispersion of our faithful throughout the world and because of the precarious conditions of these difficult times. It is not rare, in fact, for our faithful to find access to a priest of their own Church materially or morally impossible. Anxious to meet their needs and with their spiritual benefit in mind, we authorise them in such cases to ask for the sacraments of Penance, Eucharist, and the Anointing of the sick from lawful priests of either of our two sister Churches, when they need them. It would be logical corollary of collaboration in pastoral care to co-operate in priestly formation and theological education. Bishops are encouraged to promote sharing of facilities for theological education where they judge it to be advisable. While doing this we do not forget that, we must still do all in our power to achieve the full visible communion between the Catholic Church and the Syrian Orthodox Church of Antioch and ceaselessly implore our Lord to grant us the unity which alone will enable us to give the world a fully unanimous gospel witness. Certain questions, in fact, still need to be resolved touching the Lord’s will for his Church, as also the doctrinal implications and canonical details of the traditions proper to our communities which have been too long separated.
Mutual Recognition of the Sacraments
Basing on the teaching of Vatican II (OE 27,28) and the directives of SPCU, Pope John Paul II and Mar Ignatius Zakka I Iwas, signed a joint settlement authorising members of their Churches to ask in precarious and difficult conditions three sacraments – Penance, Eucharist, and Anointing of the sick from “lawful priests of their of our two sister Churches”.
This joint declaration made on June 23, 1984 was a great step forward in the direction of total communion between these two Churches. It is the first time in the contemporary history of ecumenism that the Catholic Church and another Church have mutually accepted and authorised such a possibility. In 1989 a joint official commission was appointed by Pope John Paul II and Patriarch Ignatius Zakka I Iwas of Antioch. There are ten members each from the two Churches.
Pastoral Guidelines on Marriages between Members of the Catholic Church and of
the Malankara Syrian Orthodox Church
Pastoral Guidelines are framed on the basis of the Common Declaration of His Holiness Pope John Paul II and His Holiness Patriarch Ignatius Zakka I Iwas. Today we have in our hands the pastoral guidelines on marriage between the members of the Catholic Church and of the Malankara Syrian Orthodox Church with the following 25 norms.
1. These guidelines are framed on the basis of the common declaration of His Holiness Pope John Paul II and His Holiness Patriarch Ignatius Zakka I Iwas.
2. Commissions were appointed by both Churches to explore ways and means to foster the existing common affirmation of the faith and sacramental unity between the Churches.
3. Having considered the above mentioned declaration and the unity that exists between the two Churches in faith and sacraments, both Churches have agreed to accept the reality of inter-church marriages taking place between their members.
4. The two Churches desire to foster marriages within the same ecclesial communion and consider this the norm. However, accepting the reality that inter-church marriages do take place at times, the two Churches have decided to facilitate the celebration of the sacrament of matrimony in either Church, allowing the bride/ bridegroom the right and freedom to retain his/her own ecclesial communion, by providing necessary information and documents.
Preparation for Inter-church Marriages
5. When the parties apply for an inter-church marriage, they should be told that marriage within the same faith is better for the harmony of the harmony of the family and the upbringing of the children.
6. If they insist on conducting the inter-church marriage, they should be instructed properly about the Agreement reached between the Syrian Orthodox Church and the Catholic Church on inter-church marriages.
7. It should be stressed that, while each partner holds his/her ecclesial faith as supreme or paramount, he/she should respect the ecclesial faith of his/her partner.
8. A pre-marriage preparatory course and a pre-marital counselling session are highly recommended.
9. The bride/bridegroom shall produce his/her baptismal certificate.
10. The priest must ensure that the bride/ bridegroom is eligible for marriage.
11. The should ensure that the bride/bridegroom has paid the church donations in connection with marriages according to the practice of the Churches.
12. The bride and bridegroom, after mutual consultation, may select the church in which the marriage is to be celebrated.
13. Written permission for inter-church marriage from the respective bishops should be obtained by the bride/bridegroom.
14. Banns should be published in the respective churches, which also announce that it is an inter-church marriage.
15. Once the permission is obtained from the bishops, the respective parish priests are expected to issue the necessary documents for the conduct of marriage.
16. Marriage in the Lent or Advent seasons is only to be conducted with the permission of the bishops.
Celebration of Inter-church Marriages
17. The liturgical minister should be the parish priest of the church where the marriage is celebrated, or his delegate from the same ecclesial communion.
18. There is to be no joint celebration of marriage by the ministers of both Churches. The marriage is to be blessed either by the Catholic or by the Syrian Orthodox minister. However, there could be some kind of participation at the liturgical service by the other minister, who could read a Scriptural passage or give a sermon.
19. On the occasion of these celebrations, the couple any members of their families who belong to these Churches are allowed to participate in the Holy Eucharist in the church where the sacrament of matrimony is being celebrated.
20. Proper entries must be made in the church registers, and marriage certificates should be issued for a record to be made in the register of the other church.
Pastoral Care of Catholic-Syrian Orthodox Inter-church Families
21. The catholic partner is to be reminded that he/she has to commit him/herself to imparting to their children proper Catholic formation, to the extent possible and in agreement with his/her partner (cf. Directory for the Application for principles and Norms on Ecumenism, nos.150-151). Such formation should be fully in harmony with the Catholic tradition to which he/she belongs.
22. The pastors of both partners are bound in conscience to provide continued pastoral care to the inter-church families in such a way as to contribute to their sanctity, unity and harmony.
23. Each partner is to be advised to attend the liturgical celebrations of his/her respective church, but the couple may be allowed to participate jointly in the Eucharistic celebration on special occasions when this joint participation is socially required.
24. Any declaration of the nullity of such marriages is only to be considered with the consent of the bishops concerned from both Churches.
25. The funeral service should as far as possible be conducted according to the right of the dead person’s church, even though he/she may be buried in either of the cemeteries, especially if the other partner is already buried there in a family tomb.
