Is Christ Divided?

A Humble Petition to the Holy Father from Concerned Catholics of Delhi, India Is Christ Divided? A Humble Petition to the Holy Father from Concerned Catholics of Delhi, India Contents Petition Main 1 Discussion 1: Preposterous Claims 6 Discussion 2: Misuse of Rites and Sacraments 12 Discussion 3: Destruction of St John Pauls’s Kalyan Indult 17

introduction to Annexures A 21 A 1 Kalyan Indult and Clarification 22 A 2 Profiles of Petitioners 24 A 3 Events following Joint Pastoral Letter 26 A 4 Population Data Analyses 30 A 5 The Intrusion of the Syro-Malabar Eparchy 36 A 6 Eparchy in Delhi - Financial Aspects 40 A 7 Scandalising our Youth 42 A 8 Damage to Spiritual and Community Life 44

Introduction to Annexures H 46 H01 KCU Bombay Letter 1 May 74 1974 05 01 47 H02 Padiyara Visit to Delhi: Augustine Mathew 1976 10 50 H02 Padiyara Report 1980 53 H04 Latin Bishops against Multiple Jurisdiction 1984 02 07 77 H05 KCA Mds to Archbishop of Madras 1984 10 30 78 H06 KCA Mds to Bishop Pazhyathil of Irinjalakuda 1984 12 10 80 H07 KCA Mds to Bishop Pazhyathil of Irinjalakuda 1984 12 23 82 H08 Forty-four Priests Madras to Bishop Pazhyathil 1984 12 23 85 H09 One Priest Md to Bishop Pazhyathil 1985 01 05 86 H10 KCA Mds to CBCI Secretary General 1985 01 10 87 H11 KCA Mds to Bishop Pazhyathil of Irinjalakuda 1985 01 10 91 H12 Administrator Archdiocese of Bangalore 1985 02 12 93 H13 Archbishop Henry D’Souza 1985 03 06 95 H14 Bombay Resolution 6 Sep 87 1987 09 06 97 H15 Bombay Announcement of Eparchy Aug 88 1988 08 13 98 H16 Goregaon Resolution 1989 04 16 100 H17 ULF Bombay Background Note 5 October 1990 1990 10 05 101 H18 Cardinal Sodano’s letter and Pro-Nunco Cover 1993 10 25 105 H19 Delhi Synod findings No date 108 H20 Archbishop Vincent’s Decree 2005 06 15 111 H21 Eparch’s appeal for funds 2013 09 113 H22 Joint Pastoral Letter 2013 11 01 115 H23 Dr Joan Antony’s speech (abridged) 2013 11 24 119 H24 Memorandum to Archbishop Anil 2013 11 25 122 H25 Archbishop Anil’s Abeyance Order 2013 11 27 124 H26 SM Synod minutes 2013 12 01 125 H27 Note of Interpretation 2014 01 17 129 H28 Letter to Abp Anil about deadline 2014 01 23 131 H29 Response to Note of Interpretation 2014 01 23 133 H30 JPL Abeyance Order by Archbishop Anil of Delhi 2014 01 31 140 H31 Letter to CBCI 2014 02 02 141 H32 Opinion Poll at Public Meeting of 23 February 2014 2014 02 23 149 H33 Notice of Intention to Appeal to Rome 2014 03 27 151 H34 Post-Indult position in Mumbai - Josantony Joseph 2014 153

The cover picture is based on a painting by Nizin Lopez (Oil on canvas) done in Miami Gardens, Florida, US in 2011 Syro Malabar faithful of Delhi Catholic Archdiocese Coordinating Group: C/o - K-5(Basement) Lajpat Nagar 3, New Delhi 110024, India Email: [email protected]

24 May 2014 His Holiness Pope Francis, Vatican City ITALY Sub: Petition to the Holy Father for intervention in India Laity Suffering due to Syro Malabar Eparchy in Delhi region

Most Holy Father,

We humbly seek your sacred and urgent intervention in preventing what we perceive to be a serious imminent danger to the unity of the Church in India and outside. Your Holiness has been universally lauded for your passionate appeal for unity to the world’s Catholics. We recall your public remarks during Church Unity Week 2013 on the theme “Is Christ divided?” Your exact words were, “The divisions among us Christians are a scandal. There is no other word: a scandal.” It is this scandal we seek to prevent.

B. Some recent developments in the Catholic Church of India seem defiantly to fly in the face of Your Holiness’s appeal. We humbly submit that the Syro- Malabar (SM) church, one of the sui iuris churches in India, is deliberately, insensitively and irrevocably damaging the “unity” and “communion” of the Church in Delhi and, by extension, of the Church in India and outside.

C. This is not the first but the latest in a series of similar nefarious attempts by the SM Church over the years to expand its authority. There have been serious problems in Bengaluru (earlier Bangalore), Chennai (earlier Madras) and Mumbai (earlier Bombay). In each case, as we will document in these pages, the SM Church, at first cunningly (Bangalore, Chennai) and then blatantly (Bombay) entered these cities on the pretext of providing pastoral services to migrants who were well assimilated into the local Church but whose ancestors happened to be from Kerala. In all cases, the laity objected to the wanton destruction of communities. The clergy objected too - from parish priests right up to archbishops (and future cardinals) and the Catholic Bishops Conference of India itself. Yet the SM Church was indulged, for reasons that have never been clear.

Page 1 of 6

D. Finally, the laity of Bombay referred the matter to Rome. At the end of five whole years of unabated struggle by the laity, and an investigation by Rome, Your Holiness’ saintly predecessor John Paul II issued an IndultA1, which put an end to these unholy efforts. The universal feeling of relief then was summed up as: Roma locuta, causa finita. “Rome has spoken; the cause has come to an end.” That indeed is where it should have ended.

E. But not for a defiant SM Church! Now, 20 years later, that Church, rejecting the past, is making strenuous efforts, this time in Delhi (and again in Chennai, Bangalore and other cities) to circumvent the letter and destroy the spirit of St John Paul’s Kalyan Indult. Your Holiness, it would be dangerous for the entire Church in India now to indulge the ambitions -territorial, financial and political - of this sui iuris Church, on the specious grounds of “autonomy” and “diversity”.

F. We the signatories of this Petition are professionals and academics from diverse fieldsA2, actively involved in the Delhi Catholic Archdiocese (DCA), and making voluntary, professional and financial contributions at both archdiocesan and parish levels over several decades. We represent more than 6,000 lay people, first, second and third generation migrants in Delhi, the capital of India, about 3,000 kilometres north of the Indian state of Kerala, from where our ancestors had emigrated decades agoA5. Most of our ancestors followed the Syro Malabar Church, while others followed the Latin Church.

G. But this is not essentially about numbers. Our situation is mirrored in North India; all the major cities and urban centres in the rest of India – Chennai, Kolkata, Bengaluru, Hyderabad and others; and in Europe, the USA, Canada, Australia, New Zealand and other countries; in fact wherever migrants from Kerala live. These migrants have been settled, some over seven decades ago, with children and grand-children being born in these places and receiving all the sacraments from the local Catholic church, most, if not all, of the Latin rite.

H. Canon 15§3 of the Code of Canons of Eastern Churches (CCEC) stipulates that “in accord with the knowledge, competence and position which they possess,” the faithful “have the right and even at times a duty to manifest to the pastors of the Church their opinion on matters which pertain to the good of the Church.” It is in this spirit that we come to Your Holiness – we believe these developments hold potential for scandal and schism in the Church in India.

Page 2 of 6

I. We come to you in humility after having exhausted all avenues of appeal within India.A3 We have appealed to the Archbishop of the (Latin) Archdiocese of Delhi and to the Eparch of the (Syro-Malabar) Eparchy of Faridabad. We have tried on more than one occasion but have not obtained a hearing from the Apostolic Nuncio in Delhi. We have brought the matter to the notice of the Bishops of India individually and through the Catholic Bishops Conference of India (CBCI)H31, which had earlier officially refutedH13 the claims of the SM Church, but have received no response. Several of our priests and Bishops (both Latin and SM) have privately empathised with us but, in spite of St John Paul’s Kalyan Indult, issued – and clarifiedA1 - over 20 years ago, we find ourselves facing the same crisis all over again, this time in Delhi, because of the SM Church’s intransigence.

J. The urgency and immediacy of the matter arises from the issue on 1 November 2013 of a Joint Pastoral Letter (JPL)H22 by The Latin Archbishop of Delhi and the SM Eparch of Faridabad. The JPL declared that, retroactively from March 2012, “all the Syro-Malabar faithful [in] the Archdiocese of Delhi have automatically become part of the Eparchy” of Faridabad”; consequent to which “the faithful of the Syro-Malabar Church cease to be members of the parishes of the Archdiocese of Delhi” to which they belonged for periods ranging from birth to several decades. It also emphasised, in direct contravention of the principle of faith and the letter of the law, that “basically there is no choice”. In this case, quite unmindful of the “scandal” Your Holiness had pointed out, the JPL actually set out to create division, where for decades there had been unity.

K. The event is an eerie echo of a similar announcementH15 in Mumbai on 13 August 1988, issued jointly by the Archbishop of Bombay and the Eparch of Kalyan. That announcement stated that “from now onwards, the Catholics of the Syro-Malabar Rite residing in the Archdiocese of Bombay will come directly and fully under the jurisdiction of Bishop Paul Chittilapilly… Hereafter these Catholics will have normally to receive the Sacraments [Baptism, Confirmation and Matrimony] from priests of their own rite.” It was this announcement that created such outrage among the faithful and that finally resulted in the issue of the Indult in 1993 by St John Paul II. It is the spirit of this very Indult that the SM Church now seeks to destroy.

Page 3 of 6

L. But even the JPL was only an end result. Well before its issue, the SM Synod had issued formal instructionsH26 to its clergy not to administer the sacraments of Baptism and Matrimony to the faithful of SM origin unless the required (status liber) certificates were issued by SM clergy. Indeed, for years before even these published instructions, the SM Church had already begun resolutely separating itself from the Latin Church. This caused untold hardship to migrants of SM origin who had lived for decades (and scandalised their youthA7, who had been born) outside Kerala and had assimilated fully into the Universal Catholic Church, wherever they lived, ignoring divisive factors like rite and language.

M. Even in 1993, after St John Paul II issued the Kalyan Indult in clearly identical circumstances, the SM Eparchy of Kalyan initiated a misinformation campaign; which compelled the faithful to go back to the Holy Father, who had then to issue a clarificationA1 to settle the matter once and for all. Thereafter, unable to defy the Holy Father directly, the SM Church bided its time. Now, the strategic move described in the preceding paragraph is one of several concerted efforts it is making to destroy the spirit of St John Paul’s Indult in Delhi and other cities in India, the US, Australia and Europe.

N. In the following pages (Section 2) we present for the understanding of Your Holiness detailed documentation to evidence that: (1) The SM Church made preposterous claims in 1980, which were later refuted by the Latin Church, to justify eparchies outside Kerala (Discussion 1); (2) The SM Church, wilfully distorting the history and rationale of the existence of Rites and sui iuris Churches, has been systematically erecting un-pastoral barriers between itself and the Latin Church; while misusing Sacraments as coercive weapons against migrants from Kerala, especially against our vulnerable youth (Discussion 2); and (3) The SM Church has been marching resolutely forward to destroy the spirit of St John Paul’s Kalyan Indult. It is trying to thrust on the faithful an absolutely unjustified financial burdenA6 for its self-aggrandisement, while deprecating the pastoral care given by the Archdiocese of Delhi over a century, just as it did in 1980H03 in the case of the Archdiocese of Bombay and no doubt will do in the cases of other dioceses in India and abroad (Discussion 3).

O. We also present: in Section 3 our own analyses and reporting of recent events; and, in Section 4, various historical documents on this issue since 1974.

Page 4 of 6

Discussion 1 A. Preposterous Claims. “The SM Church made preposterous claims in 1980, which were later refuted by the Latin Church, to justify setting up eparchies outside Kerala.”

In this entire document Bombay (old name) and Mumbai (present name) are used interchangeably; so are Madras (old name) and Chennai (present name). Also, as the Eparchy of Kalyan was set up in the same geographical areas as the Latin Archdiocese of Bombay and some adjoining dioceses, the Indult is called both the Kalyan Indult and the Bombay Indult. Finally, Syro-Malabar is often abbreviated to “SM”. 1. Initial foray into Mumbai (Bombay) 1974: “No Eparchy please”. In the 1970s, the faithful of Kerala origin (also called Malayalees) in Bombay, numbering about 40,000 across all Rites, were represented by a strong and very active association called the Kerala Catholic Union (KCU). On 1 March 1974, hearing rumours that the SM Church intended to establish an Eparchy in Bombay, the KCU wroteH01 to the CBCI that it was satisfied with the spiritual services received from the 60 parish churches of the Latin Archdiocese of Bombay; and that the “spiritual needs of the Malayalee Catholics in Bombay are and can be best met with the present form”. They cautioned the ecclesiastical authorities in Kerala against “dividing the Kerala Catholic Community in Bombay”; pointing out that each of the KCU’s “29 units located and spread over… Bombay… [works] at parish level and… has a parish church as its base”. The KCU also pointed out that “we have not been consulted at any stage in spite of the fact that we are the people who are directly concerned”. It appealed to the authorities to “take due note of our oppositions and protest”.

2. Report of SM’s own representative 1975: “No Eparchy needed”. a) Fr J Maliparampil, appointed by SM Archbishop (later Cardinal) Padiyara to visit Bombay for a period of three months and enquire into the temporal and spiritual condition of SM Catholics there, published his report on 31 August 1975. He reported that “even when Malayalam Masses are told [sic!] in Malabar Rite, the Syro-Malabar people are not keen about attending the same except a minority of them. Of the 188 persons I had interviewed in Bombay, only ten were particular about the rite… Another fifteen persons… got some idea about the rite, said they would like to have Syro Malabar mass ... The remaining 75 said that as long as they are in Bombay they would be satisfied with mass in English” as “their children … are to be brought up, educated and settled down in Bombay and are to mingle with the Bombay people throughout life. They say they are happy with the present set up i.e. with mass in English and Latin rite”.

Page 6 of 155

b) In response to an apprehension he conveyed to His Eminence Valerian Cardinal Gracias (the first Asian Cardinal and) Archbishop of Bombay, that the two Capuchin chaplains in Bombay might not be able to look after such a large number of Malayalee Catholics, he reported His Eminence’s suggestion that the Kerala Bishops [send] priests to Bombay as chaplains. These priests “may be of the three rites of Kerala … and they will be appointed by the Archbishop of Bombay to work under his jurisdiction in separate zones. They must in addition to administering the liturgy in their own rite for their people, be prepared to administer the ceremonies to the people of other rites too”.

3. Archbishop Padiyara’s visit to Delhi: Poor response. In 1976 Archbishop Padiyara, in his capacity of Apostolic Visitator, visited Delhi to find out what problems the local Catholics of Kerala ancestry were facing with their Archdiocese. To his utter consternation, he was bluntly toldH02 at a public meeting that they had no problems and that they were being well cared for.

4. Archbishop Padiyara’s report 1980: “Decline of spirituality!” Barely five years later, Archbishop Padiyara presented a formal Visitator’s reportH03 to His Holiness John Paul II, which astonishingly contradicted his own emissary’s Report and the widespread opinion of the laity in Delhi and other cities he had visited.H01 Drawing an alarmist picture of the Kerala Catholics outside Kerala, he claimed “there are many cases of people who feel uprooted and keep themselves aloof from the Latin parishioners”.

5. CBCI’s official response (Abp Henry D’Souza): “Not warranted.” In 1983, the CBCI comprehensively refuted Archbishop Padiyara’s Report. Its representative Archbishop Henry D’Souza of Kolkata, who wrote the official refutalH13, expressed astonishment that the Report, presented to the Holy Father in 1980, was “communicated to the Latin Bishops only two years later, in spite of frequent requests put forward that the Report be made available for study and answer”. It pointed out that, while Archbishop Padiyara “had expressed to the Latin Bishops concerned his satisfaction regarding the pastoral care of Syro Malabar Catholics in Latin Dioceses”, the one section of his Report that was shown relatively early was in complete contrast to the above. Bishop (later Archbishop) Henry D’Souza reported that “the Latin Metropolitans and other Bishops with them sent a letter to His Holiness on 13th August 1980”, pointing out that “its contents belied the favourable reactions that he had

Page 7 of 155 previously given us”. Finally, “the sweeping generalizations contained in the Observations of Archbishop Padiyara are not warranted by the facts as we know them”. The Report also noted that “the evaluation of the situation in Madras by a representative body of Oriental Catholics living there …openly and explicitly contradicts the Padiyara Report and “corroborates our own reflections and assessment of the situation in general”.

6. Bishops’ official Warning. “No multiple jurisdiction.” On 7 February 1984, sensing the unholy determination of the SM church to expand territorially irrespective of damage to the Church in India, as many as 86 Bishops (including one Cardinal) formally resolvedH04 “that multiple jurisdiction should not be extended beyond the present areas in and around Kerala where it already exists”.

7. Chennai laity on Padiyara Report. “Totally baseless.” a) In Chennai (Madras) the Kerala Catholic Association, representing the community, in their letter of 23 December 1984H07 summarily dismissed the Padiyara Report as “totally baseless”. Pointing out several lacunae in the Report, they wondered how “in one part of his report he states that the Malayalees he met in the north were those who could not understand a bit of English; and yet, the memorandum they gave him was in beautiful English”! b) They regretted that “the Laity in India are being treated as mere pawns in chess game in the hands of two warring groups of Bishops—the aggressive Syro-Malabar side wanting to expand their Empire and the defensive Latins wanting to retain theirs. They warned, “You cannot use the Laity as Pawns.”

8. SM tactics in Madras. A Chaplain to divide. a) But the Padayara Report was only the first step in what emerged as a cunningly planned strategy. Taking due permission from a concerned Archbishop of Madras, the SM Church sent a Chaplain in December 1984, ostensibly to minister to the community in that city. b) Sounding an early warning, on 23 December 1984, a group of 44 priests of the Archdiocese wroteH08 to the visiting SM Bishop of Irinjalakuda that “the FAITH of our people is at its best ... We should not shake it by placing RITE before or above it.” Another priest wroteH09 that “all the priests without exception are frightened at the thought of parallel jurisdiction and parallel churches … What will happen to our cherished work of evangelisation if the Catholics are divided?” The same day the KCA met the Bishop; who, as the KCA

Page 8 of 155 reportedH10 to the CBCI, could not “convince us of the necessity of a Syro- Malabar Hierarchy in Madras”. On the other hand, to their astonishment, “the plank of his argument in favour of establishment of Hierarchy in Madras and other towns/cities in India, was that ‘we produce 70% of the clergy in India whereas the territory under us is only 0.04%. Therefore, we have a RIGHT to claim for more territories’. A fantastic argument indeed!” c) The real intentions of the new Chaplain soon became obvious. On 10 January 1985 the KCA complainedH10 to the CBCI that this Chaplain “remained with us for 10 months and on the quiet, SPLIT the Syro-Malabar Rite population into two on the issue of RITES… His next step could very well be to … demand a Division… Such a division will naturally be detrimental to us … and our children who have made Madras their permanent abode.” They pointed out the unhappy events that had taken place over language divisions in the Church in Bangalore as a warning about what could well begin to happen in Madras. d) The KCA also drew attention to the plight of their children as a result of this naked power politics. “Latin Rite students and our children study together,” they pointed out. “They have their religious studies together. They sit in the same pew to hear Mass. If we were now to separate them saying that they are two different Rites and therefore the Syro-Malabar Rites children should go to Syro-Malabar Rite Church, what an injury will we be inflicting in their young minds! ... It will definitely shake their FAITH in the Church itself.”

9. SM Church in Bangalore. “Quite Illegal.” a) On 12 February 1985 the Vicar General and Administer of Bangalore Archdiocese reportedH12 that the SM Bishop of Mananthavady had just told him that in the HMT area of the city “Mass was being said on Sundays in the Syrian rite from the last six months. They [now] wanted to erect a new Syrian Rite parish there… [but] the Archdiocese has a Parish Church for the people of that locality”. No permission had been sought or obtained from the Archbishop but they “asked me if they could maintain their own registers of Baptisms, marriages and funerals at HMT.” The Archbishop confirmed that he had “not granted them any permission and what they had done was quite illegal”. b) Yet, without displaying the basic courtesies or fulfilling the ecclesiastical requirements, “encouraged by the Bishop of Mahanthavady, some religious Sisters of the Syrian rite from Kerala have established their ‘convents’ in Bangalore without the knowledge and permission of the Archbishop. They call these institutes ‘study houses’. Not only Masses are celebrated in these so-

Page 9 of 155 called study houses but the Blessed Sacrament is also reserved… The Bishop of Mananthavady has himself started a minor seminary in Bangalore… Their ‘modus operandi’ seems to be to start new parishes, convents etc. ‘suo motu’ and then try to secure the seal of approval on the ‘fait accompli’ from the authorities concerned”. c) The report warned: “In certain other parts of Bangalore … Syrian rite priests are trying to wean the Syrian Catholics away, from the Latin rite Catholic community … You are aware of the language controversy raging in Bangalore and the havoc it has wrought… The Kerala Catholics whether Latin or Syrian... have hitherto been living in harmony and cordial relationship with the local Catholic (as well as non-Catholic) community… But the trends and developments which are showing their ugly head now will definitely… make serious dents and inroads in the fabric of the Church in Bangalore.”

10. Imposition of Kalyan Eparchy in Bombay, 1988. Laity’s Rejection In spite of their clear rejection of the idea, an Eparchy (called the Kalyan Eparchy was established in Bombay (now Mumbai) on 13 August 1988. The laity reacted swiftly, forming the United Laity Front (ULF) to fight this imposition. On 16 April 1989, more than 320 delegates and representatives of the community passed the Goregaon ResolutionH16, asserting that they would “continue to owe allegiance and be subjected to the jurisdiction of the Archdiocese of Bombay” and that they would “not submit to the jurisdiction” of the new Eparchy.

11. United Laity Front, Bombay, on Padiyara Report. “False report.” In its formal public statement of 5 October 1990 the ULF summarily rejectedH17 the Padiyara Report. “Archbishop Padiyara”, it declared without euphemism, “made false report against the above true position and the Rite division came in.” It concluded that “the imposition of the Kalyan Diocese is to extend supremacy and control of the Syrian rite to other places”. It warned that “the Bombay Syrian Catholic community opposes this”.

10. Laity Synod, Delhi 2002: “No Eparchy, please!” a) In 2002 Archbishop Vincent Concessao convened an Archdiocesan Synod in Delhi. Delegates were chosen from all parishes, associations and groups, with proportional representation to all the sections. This included a large number of the SM faithful, many very active in the Archdiocese.

Page 10 of 155

b) Inter-ritual relations were among the important agenda of the Synod. In order to gauge the opinions of the delegates, the Archbishop took a referendum by secret ballot of the delegates of SM origin. The results, published officially,H19 showed that the faithful had no objection to the setting up of Oriental parishes under the Delhi Catholic Archdiocese , as long as freedom of choice between Oriental and Latin parishes for all pastoral purposes was assured to everyone. Interestingly, only 10.16% of the Orientals present wanted a separate Eparchy. c) While the survey was not scientific, it was openly published and clearly indicated that the majority did not want a separate Eparchy, but were prepared to tolerate one that would serve those who wished to be so served. d) Even so, to cater to the wishes of a vociferous and aggressive minority (who later reportedly conducted black flag demonstrations and even manhandled the clergy in Delhi and) who did not yet feel assimilated into their new home in Delhi, in 2003 the Archbishop announced the creation of Oriental “personal” parishes for the Syro Malabar faithful, with the option for Orientals to remain in their Latin parishes if they so desiredH20, in keeping with the sensus fidelium at the Synod. [It must be clarified that the signatories of this Petition are fully aware that any sensus fidelium is only indicative and not binding on Church teaching in any way.] It was explicitly made clear by the Archbishop that each member of the faithful had a clear choice in the matter. Accordingly hundreds declared in writing that they did not want to join these personal parishes; and as many indicated by refusing to join the personal parishes that they wished to continue the status quo ante. These were mainly those who had been part of Latin parishes for periods ranging from a few years to up to six decades. e) Yet the JPL H22 of 1 November 2013 had the temerity to describe the above view of people being “prepared to tolerate” an SM Eparchy as the culmination of a “cherished dream”! Whose dream remains a mystery. f) The fact is that never in living memory has the SM church made (or even claimed to have made) a scientific survey of whether the migrants in Delhi want or need a separate rite. The SM church feebly claims to have “consulted” unnamed people (just as the Padiyara ReportH03 had claimed in Mumbai in 1980) but has never been able to provide evidence of this. ***

Page 11 of 155

Discussion 2 B. Misuse of Rites and Sacraments “The SM Church, wilfully distorting the history and rationale of the existence of Rites and sui iuris Churches, has been systematically erecting un-pastoral barriers between itself and the Latin Church; in particular misusing some Sacraments as coercive weapons against the migrants from Kerala, especially against our vulnerable youth.”

In this entire document Bombay (old name) and Mumbai (present name) are used interchangeably; so are Madras (old name) and Chennai (present name). Also, as the Eparchy of Kalyan was set up in the same geographical areas as the Latin Archdiocese of Bombay and some adjoining dioceses, the Indult is called both the Kalyan Indult and the Bombay Indult. Finally, Syro-Malabar is often abbreviated to “SM”.

1. The meaning of a Rite and its application to Emigrants. a) Canon 28 §1 of the Code of Canons of Eastern Churches (CCEC) defines a Rite as “the liturgical, theological, spiritual and disciplinary patrimony, culture and circumstances of history of a distinct people, by which its own manner of living the faith is manifested in each Church sui iuris”. Clearly there is a need for the Church to delve deeply into, rather than glance superficially at, the sociological meanings and implications of “culture”, “patrimony” and the “circumstances of history” of migrants within India and around the world. b) The discredited Padiyara ReportH03 contained several statements of very doubtful value, which the CBCI and the laity in three cities have highlighted. It also arbitrarily rules that an Oriental Catholic “is not free to give up ecclesial traditions in which he was born and brought up”. While this dogmatic stance on “freedom” is fundamentally unsound - morally, canonically and legally - it inadvertently supports our own understanding of Canon 28 §1: after all, if complete precedence is indeed to be given to the tradition in which one is “born and brought up”, all migrants of SM origin outside Kerala would by definition have been brought up for decades, and many indeed born and baptised, in the Latin tradition! How then can the SM church claim authority over them?

2. The Sociological and Religious aspects of Emigration. a) The issues of world migration are well known to Your Holiness. India’s diaspora of 25 million (2009 estimate) outside the country is far surpassed by the diaspora within India of those who live and work outside their “original” home states. The ancestors of many (not all) Catholics of Kerala earlier (not

Page 12 of 155 originally) followed the sui iuris Syro Malabar church. Like millions from India and the rest of the world, hundreds of thousands of these people emigrated from Kerala over the years for economic, professional or academic reasons.A5 Many of them have never returned to Kerala, except to visit every few years, to meet their extended families still living there. b) As is the universal nature of migration, these emigrants assimilated into the cultures of their adopted homes; and subsequent generations have had very little or no cultural affinity with the land from which their forefathers had emigrated. As they integrated into their new urban and parish environments, these Catholic emigrants and their children outgrew narrow identities based on rite or original language. They invariably integrated into the universal Catholic Church, and, in the absence of any SM church, overwhelmingly through the Latin parishes existing in their adopted homes. They contributed financially and otherwise to their Latin parishes, helping to build new churches wherever needed. This pro-active process of integration has been uninterrupted over several decades. [In fact, the SM church is now entering the Latin Archdiocese of Delhi after more than a centuryA5 of the latter’s existence!] c) For these emigrants and their children the SM Church is culturally and socially alien. To them it is characterised by: inordinately long rituals; separate (and to them socially conservative) seating for men and women; tacit but strong encouragement of the illegal practice of dowry; an absurdly supercilious disdain of Latin Catholics and other Christians in India on an imaginary and in any case illegal basis of “caste”; and an unabashedly authoritarian clergy obsessed with raising funds, creating financial assets and seeking worldly importance. d) Indeed, rightly or wrongly, emigrant perceptions of the SM Church in Kerala are not positive. As the KCA of Madras pointedly wroteH11 to one of its visiting Bishops trying to set up a separate church in that city, “Does not much of the credit for turning Kerala into a communist fort go to Catholics there?” e) In spite of these perceptions, however, when these emigrants visit Kerala on holiday, they attend the services of the nearest SM parish churches with respect and even make financial contributions. Thus there has always been a seamless movement between one rite and another. f) These migrants, who have settled down in the Latin Archdiocese of Delhi (as well as in the Latin dioceses of Mumbai and other cities in India and abroad) have never asked for, or even approved the establishment of, an SM Eparchy in Delhi. To claim they yearn for this is fanciful. At best they may have no objection if some other migrants wish to obtain its pastoral services.H19

Page 13 of 155

3. Misuse of the Sacraments in Delhi. a) In a relatively conservative country, where courtship among young people (both SM and Latin origins) before marriage is frowned upon, even today marriages are often “arranged” between those living outside and those within Kerala. [It is another matter that, more often than not, the newly married couple itself emigrates from Kerala in view of the limited economic options!] b) The SM-origin laity in Delhi, well integrated into the local Archdiocese and its parishes, are therefore outraged by the misuse of two sacraments (Baptism and Matrimony) as instruments of bureaucratic coercion in matters of personal faith and choice, as clearly stated in the JPL. An official CircularH26 issued after the Syro-Malabar XXI Synod 2013 directs the “Migrant faithful … to present the necessary documents at the time of marriages and such other occasions. Where there are eparchies and parishes of our Church, the documents to be presented have to be issued by our [not Latin] parish priests”. c) This has given official sanction to what was seen as unofficial practice long before this: for years SM Catholic clergy have flatly refused to accept ‘No Objection’ (status liber) certificates for marriage from priests of Latin parishes to which such faithful have belonged for decades. The SM Synod has insensitively institutionalised this practice - striking a body blow to “unity” and “communion” – by erecting a formal bureaucratic barrier between “our” (SM) priests and “their” (Latin) priests. Even if the technical requirement of “delegation” is to be maintained, the simplest solution (as we suggested to the Eparch of Faridabad and as the Bombay laity had suggested in the 1980s to the Eparch of Kalyan) is to grant a general dispensation or delegation to the priests of the entire Latin Archdiocese. However, neither of the two Eparchs has agreed to do so. d) This official approval of the use of the Sacrament of Matrimony as a weapon against the faithful has generated revulsion. It has also had two dangerous effects. On the one hand, the fear of being refused certificates for sacramental marriage has coerced several families into joining the SM Eparchy, even though it is alien to them. On the other hand, many young people (and their families) who refuse to bow to these bureaucratic threats are now seriously considering foregoing sacramental marriage and replacing it with civil marriage. Altogether this brazen misuse of sacraments, meant to diffuse grace, by the SM Church has poisoned the minds of our youth, who see it as crass “Church politics”, and has repulsed the laity in general by casting doubts about the real intentions of the institutional SM Church.

Page 14 of 155

4. Using “diversity” to create “division” a) To the laity, such retrograde steps are in clear and direct contravention of the Church’s official pursuit of – and your passionate appeals for - “Unity”. b) While Your Holiness himself publicly denounces the “scandal” of Christian disunity, the SM Church sings paeans about “diversity” to camouflage its concerted attempts to destroy unity. In almost every city or country where the SM Church has sent its priests ostensibly to “minister” to immigrant families from Kerala, exactly as in the case of Chennai, it has consistently attempted to divide the local community H07, H10 – separating those who have integrated into their new home and contributed actively for decades with their local parishes from those still nostalgic about the homes they left behind. In so doing, the SM church has instigated dissension, quarrels and enmity within and between families, besides being thorns in the flesh to local pastors. c) Arguably, Indians know more about “diversity” than perhaps any other race. The richness of India’s diversity is probably unparalleled in any other nation, including the US. Yet, while India might have become a very strong country because of its diversity, our people know all too well that vested interests down the ages have callously pitted one language, one caste or one sub-community against another, debilitating the country and stifling its growth. The Church in India now appears to be following such dubious examples. d) As a general principle, Your Holiness, we believe it would be fair to hold that any diversity that destroys unity and sows division, hatred and enmity, is undesirable. India cannot afford this but is compelled to tolerate it; the universal Church certainly cannot afford it and must not tolerate it. Your Holiness, this is why we have submit for your consideration that “unity” must precede “diversity; diversity is relevant only if it promotes unity.

5. The question of “choice” a) The JPLH22 feigns concern for the problems of the faithful by suggesting that those who wish to change their Rite may apply for this. In fact the suggestion, “If you don’t like it, why don’t you change your Rite?” has been explicitly and implicitly suggested to us several times; even though this seems to be in direct contravention of Canon 31 (“No one can presume in any way to induce the Christian faithful to transfer to another Church sui iuris”). b) The JPL has the kindly-sounding provision: “Any exception to this norm will have to be addressed to the bishop of the Eparchy of Faridabad who in turn will apprise the Archbishop of Delhi on the appropriate course of action

Page 15 of 155 according to pastoral exigencies.” This, however, seems to fly in the face of the letter and spirit of Canon 36 (“The transfer to another Church sui iuris takes effect at the moment a declaration is made before the local hierarch or the proper pastor of the same Church or a priest delegated by either of them and two witnesses, unless the rescript of the Apostolic See provides otherwise.”) What “pastoral exigencies” does the Eparchy foresee will bear on an adult’s decision on his personal faith within the universal Church? And what exactly is envisaged as “appropriate course of action”? Are these not quite plainly examples of bureaucratic hurdles being erected by the SM Church? c) Experience shows they indeed are. First, the handful of people who have so applied in Delhi to the Eparch of Faridabad for such ‘exception’ to continue to remain with the Archdiocese of Delhi, report that they have been ordered to attend services in the SM church for six months and then apply again. This appears to be a creative marketing-style variant (“Taste our product first”) of the brusque tactics that were used in Bombay in the 1980s before the Kalyan Indult, where, as the Eparch himself grandly announced in the press, he refused permission to almost everyone who applied because he was “not convinced”. d) As a matter of fact, the real issue is entirely different. The vast majority of Catholics whose ancestors happened (one or several generations ago) to belong to the SM Church simply refuse to change their rite – for good reasons. e) First, it is not given to anyone else to order one to change one’s social heritage. As the Padiyara Report inadvertently concedes (albeit to draw a different conclusion), “an Oriental Catholic remains an authentic member of his particular Church wherever he goes”. f) Second, as the SM church knows full well, there is a huge, ugly social price that has to be paid for such a decision. Any Catholic in Delhi (or elsewhere) declaring that he or she is prepared to forego an SM birthright (even if he or she does not personally care one way or another) runs the risk of inviting social rejection and ostracism of, and in extreme cases even violence to, his or her brothers, sisters, cousins, parents and grand-parents living in the conservative state of Kerala, religiously and politically dominated by the SM Church. g) In short, this “choice” is no choice; it is again intended by the SM Church as a pressure tactic or as a diversionary ploy to coerce the faithful. Indeed the previous sentence of the JPL is a more candid statement of the SM Church’s position, “Basically there is no choice”, echoing the Padiyara Report, but unequivocally and universally rejected by the intelligent faithful. ***

Page 16 of 155

Discussion 3 C. Destruction of St John Paul’s Kalyan Indult “The SM Church has been marching resolutely forward to destroy the spirit of St John Paul’s Kalyan Indult. It is trying to thrust on the faithful an absolutely unjustified financial burden for its self-aggrandisement, while deprecating the pastoral care given by the Archdiocese of Delhi over a century, just as it did in the case of the Archdiocese of Bombay and no doubt will do in the cases of other dioceses in India and abroad.”

In this entire document Bombay (old name) and Mumbai (present name) are used interchangeably; so are Madras (old name) and Chennai (present name). Also, as the Eparchy of Kalyan was set up in the same geographical areas as the Latin Archdiocese of Bombay and some adjoining dioceses, the Indult is called both the Kalyan Indult and the Bombay Indult. Finally, Syro-Malabar is often abbreviated to “SM”. 1. SM Church and Bombay and Delhi Archdioceses. While the Padiyara Report deprecated the Bombay Archdiocese in 1980, today the SM Eparchy of Faridabad refers to the Archdiocese of Delhi as having been “once entrusted” with the pastoral care of the SM immigrants. The plain factA5 is that at no stage in the 104-year-old history of the Delhi church did any “entrustment” take place. In fact, it would appear that, having been “inactive for a hundred years”, the SM Church “ceases to exist” as a “juridical person” (Canon 927) in Delhi. Yet it has unilaterally determined to establish itself in Delhi (as in Bombay earlier) even if the migrants long settled here have made it clear that they do not prefer its care to that of the Archdiocese of Delhi.

2. SM Eparchy: no justification on population basis. a) The Padiyara Report in 1980 produced “facts” that have never been proved and, on the contrary, were refuted by the CBCI and debunked by laity associations of Chennai and Mumbai. Today – again without credible evidence - the SM Eparchy of Faridabad claims that it consulted the people of Delhi. b) Unlike the Latin Archdiocese of Delhi, which openly published its survey findingsH19, however limited in scope, the SM Church has never published any figures at any time. The former indicated that barely over 10% of the community wanted a separate Eparchy; and that the rest were ready to tolerate one if it helped others. The latter has nothing to show at all! c) Your Holiness, on page 2, we stated that this Petition is “not essentially about numbers”; and over the subsequent pages we have argued about far more important issues like Church unity, the danger to our vulnerable youth, the scandal to the whole community and the issue of choice of worship.

Page 17 of 155

d) Having stated that, we now state unequivocallyA4 that the SM Church simply does not have the numbers to justify the existence of an Eparchy in Northern India. To support our statement we draw upon authentic statistics of India, Delhi and the Archdiocese. We believe the numbers can be extrapolated for virtually any city or country in which it is trying to set up bases. It is not at all surprising that the SM Church has never publicly produced figures.

3. SM Eparchy: no justification on financial or infrastructural basis. a) In Bombay in the 1980s, the SM Church complained to Rome that the Latin Archbishop Simon Pimenta of Bombay was not giving it facilities to conduct services. The truth that emerged was that the latter had never been consulted or financial or other kinds of feasibility examined before the Eparchy was established there. Limitations in facilities created unholy clashes within parish churches, between priests and between groups of laity. In Delhi, the Archbishop is said to have been “consulted” (although “informed” is more accurate), but the financial feasibility is highly suspect.A6 Thus, as in Bombay, we have seen serious clashes in Delhi between priests and between groups of the faithful, all divided by the SM Eparchy, in sharing the limited facilities that do exist. b) But it’s not just churches. The Eparchy has made an appealH21 for funds for capital and administrative expenditure. It seems to be trying to match the size and strength of the Delhi Archdiocese. Is it its strategic intention, at some point of time in the near future, to claim and take over the entire Archdiocese of Delhi? Or even all the Dioceses of North India?

4. Laity protests against change of jurisdiction from Latin to SM. a) As in Bangalore and Madras, in Bombay the laity on 6 Sep 1987 passed a unanimous ResolutionH14 refusing to be “subjected to any jurisdiction other than the existing jurisdiction under the Archbishop of Bombay”. In Delhi, the laity sought a public meetingA3 with the Archbishop, in which many expressed their anguish and outrage. Their sentiments can be typified in a speechH23 delivered by Prof. Joan Antony, one of the writers of this Petition. They submitted a Memorandum,H24 signed on behalf of 6,000 people explicitly seeking to continue within the Latin Archdiocese. Their misgivings about the SM Church in Kerala were so deep that they showed the Archbishop the signatures but did not physically hand them over to him, explaining respectfully that they knew he would be required to share the information with the new Eparchy.

Page 18 of 155

b) The significant difference with Bombay was that the Archbishop of Delhi, sensitive to the gravity of the situation and holding paramount the sacramental and spiritual life of the people, first held the JPL in abeyance for 60 days.H25 After more discussions with him, including one to which he invited the SM Eparch, he orderedH30 the status quo ante be maintained until an ecclesial solution was found. So far, therefore, we remain in the Latin Archdiocese, unwilling to move to the new Eparchy. But this cannot continue indefinitely.

5. Practical problems in the daily lives of the laity. a) In Bombay in the 1980s, those who applied to change the Rite were refused because the Eparch was “not convinced”! In Delhi applicants are first ordered to attend SM services for six months and come again.[B 5(c) p.16] As for marriages, even in cases where both parties live in Delhi, certificates (status liber) from Latin priests are now required to be rejectedH26. b) In Bombay, even after the arrival of St John Paul’s indult, the Eparch of Kalyan conducted a deliberate misinformation campaign, with a host of implied threats. He first tried to suppress the Indult, until it was leaked to the secular press. He then gave it a self-serving interpretation. But the determined faithful went back to the Holy Father, who issued a clarificationA1, which explicitly rejected the Eparch’s interpretation. Even today, however, some of the laity in Bombay are often confused (as are their Latin priests) and find themselves at the mercy of dubious tactics, incorrect interpretations or lack of information.H34 c) In Delhi the Eparch has been more diplomatic. The “threats” have been more guarded and subtle; and the Eparchy issued a “Note of Interpretation”H27 of the JPL. A study and analysis of this Note, however, only confirmed our initial apprehensions, about which we submitted a detailed response.H29

6. Vatican’s Rebuke to the SM Church in 1992 In Bombay, as early as 1992, in the events leading up to the Kalyan Indult, Cardinal SodanoH18 on behalf of the Holy Father, had advised the SM Bishops that “the liturgy of the Church, which is the source of true communion, cannot be a motive for opposition”. The SM church seems to have rejected that advice.

7. Why should this unfortunate history be permitted to repeat itself? a) Your Holiness, this unfortunate history is now repeating itself - almost step by step. After the crisis in the Bombay Church, ending with the issue of St John Paul’s Kalyan IndultA1, there seems no reason why those very painful steps

Page 19 of 155 should be retraced all over again 20 years later in Delhi; and from now on in Chennai, Hyderabad, Bangalore and Kolkata. It defies reason why the same steps should be retraced in Australia, the US and Europe. Given that emigrants from Kerala are present all over India and all over the world, is this not a repudiation by the SM Church of the letter and spirit of St John Paul’s Kalyan Indult? Instead, Should not this historic Indult be enlarged as a Church policy document? b) Why should the SM faithful in India – and the rest of the world – suffer the same agonies over and over again? At the end of the struggle in Bombay, with the issue of St John Paul’s Kalyan Indult, the feeling was: Roma locuta, causa finita. Rome has spoken; the cause has come to an end. That indeed is where it should have ended. That indeed should have been the spirit and the pattern for all SM migrants everywhere. c) Instead, the SM church is determined to press on ahead – to destroy the spirit and letter of that Indult by expanding territorial jurisdiction without pastoral logic or financial justification. We humbly urge you to enforce the spirit and expand the scope of the Kalyan Indult in perpetuity to all migrants of SM origin not only in India but everywhere else in the world.

8. Conclusion Your Holiness, the JPL of Delhi, serious as its implications are for SM origin Catholics living in this region, is actually only a symptom of far deeper malaises affecting the Catholic Church in India. It reflects: a) How the SM Church is assailing the “communion” of the “one, holy, Catholic and apostolic church”. Its vision has candidly been enunciated by Bishop Mar James PazhyathilH10: “We produce 70% of the clergy in India whereas the territory under us is only 0.04%. Therefore, we have a RIGHT to claim for more territories.” Can colonialism be the vision of any Church? b) How the Church in India almost never considers it appropriate to consult, or even to keep informed, the laity on matters that affect it so deeply.

Now, as SM initiatives are threatened to be introduced again in Chennai, members of the laity there have signalled their intention to pursue the matter in civil courts. The laities in the cities of Kolkata, Bengaluru, Hyderabad and others are also seriously aggrieved and scandalised. The Lord forbid that the hierarchy and the laity begin to confront each other in the Indian courts of law. That would be a disaster for the Church, not only in India but in the world. ***

Page 20 of 155

Introduction to Annexures A

After three major “Discussions” about the points raised in the Petitions, we now attach eight annexures in further support. These contain facts and statistics compiled by the Petitioners.

A 1. Kalyan Indult and Clarification 22

A 2. Profiles of Petitioners 24

A 3. Events following Joint Pastoral Letter 26

A 4. Population Data Analyses 30

A 5. The Intrusion of the Syro-Malabar Eparchy 36

A 6. Eparchy in Delhi - Financial Aspects 40

A 7. Scandalising our Youth 42

A 8. Damage to Spiritual and Community Life 44

The next set of Annexures will start on page 46

Page 21 of 155

Annexure A 1 Indult of Kalyan (Bombay)

VATICAN SECRETARIAT OF STATE RESCRIPTUM EX AUDIENTIA

Given to the Syro-Malabar rite faithful of the Eparchy of Kalyan to receive, if they so wish, the Sacraments in the Latin rite.

The Holy Father has kindly acceded to the repeated requests made to him by the faithful of the Syro-Malabar Eparchy of Kalyan, who in consequence of the establishment of the said Eparchy, find it very difficult to give up the Latin rite in which they have been brought up and have been practicing their faith.

Therefore, in order to promote peace in the community, the Holy Father grants an Indult to the above mentioned faithful, to receive the Sacraments in parishes of the Latin rite. This concession does not imply that they lose their Syro-Malabar rite and it does not apply to Canon 747 of the Code of Canons of the eastern Churches (which refers to ordination to the diaconate and the priesthood). The adscription to the Syro-Malabar rite of these faithful must be clearly mentioned in the Registers of Baptisms, Confirmations and Marriages of the Latin rite parish in which they receive these Sacraments.

This Indult includes the licit and valid reception of the Sacrament of Marriage in a Latin rite parish and provided the norms of the Code of the Eastern Churches are observed in this regard. The legitimate Latin rite Parish Priest must observe the requirements of the law to establish the free state of the parties.

This Indult applies to those faithful who actually belonged to the Latin rite parishes till the under mentioned date. Given from the Vatican Palace on September 18, 1993.

Sd/-

Angelo Cardinal Sodano Secretary of State ______

See next page for Clarifications approved by the Holy Father >>>

Page 22 of 155

<<< See previous page for Indult 18 September 1993 ------

CLARIFICATIONS APPROVED BY THE HOLY FATHER

1. The beneficiaries of the Indult are the Syro-Malabar faithful who were parisioners of the Latin parish before the establishment of the Eparchy of Kalyan and who have continued to reside there and to receive there the Sacraments.

2. Beneficiaries of the Indult are not only the said Syro-Malabar faithful in the Archdiocese of Bombay but also those in the Dioceses of Pune and Nashik.

3. The Latin “parochus legitimus” competent for preparing the marriage papers (“status liber”) is the “parochus proprius’’ of the faithful, taking the term in its obvious meaning.

4. The respective Latin rite bishop has the faculty, if the need arises, to grant the dispensation of impediments of the Syro-Malabar faithful who ask to be married in the Latin parish.

The clarifications have been seen and approved by the Holy Father (no. 4 specifically).

The Indult is already in effect.

Sd/- Sd/- Sd/- Sd/- Simon Cardinal Bishop Paul Valerian Thomas Pimenta Chittilapilly D’Souza Bhalerao Archbishop of Bombay Eparch of Kalyan Bishop of Bishop of Pune Nashik

,

February 16,1994

Page 23 of 155

Annexure A 2 Profiles of Petitioners Mr AJIT PUDUSSERY: After obtaining his Postgraduate degree in Humanities and a degree in Law, Ajit has been practicing law at the Supreme Court of India, New Delhi, since 1984. Now a senior lawyer, he specialises in the fields of constitutional, commercial and environmental laws. He has been closely associated with several human rights organisations and has taken up a number of pro bono cases involving violation of human rights and constitutional rights. He has been very actively involved for a long time in different ways with the work of the Delhi Archdiocese and several Christian organisations.

Dr ANTONY JACOB PYNGOTTU: After obtaining his M A, M Phil and Ph D in International Relations from Delhi’s Jawaharlal Nehru University, Antony has been working with the Parliament of India in different capacities since 1988. Before taking up his current assignment as Secretary (Head of Personnel) in the Office of the Deputy Chairman of the Upper House of Parliament in February 2013, he was Officer on Special Duty to the Speaker of the Lower House and Additional Director in the Parliament’s Secretariat. He was also part of the official Five-member Indian Delegation to the inaugural Pontifical Mass of the Holy Father, Pope Francis, in Rome on 19 March 2013.

Ms CATHERINE MATHAI: Born and brought up in Delhi, she is a graduate of the University of Delhi. She was an active member of the Delhi Youth Movement from the early 1980s at the parish, Archdiocesan and regional levels, having represented Delhi in the Northern Region. Thereafter she continued to serve the Archdiocese as a Youth Animator and has conducted several training programmes for young people at all levels. She joined the Delhi Government in 1990 and belongs to the Delhi and Andaman & Nicobar Islands Administrative Service (DANICS). She is currently in the Training Department of the Delhi Government, in charge of Personality Development and General Awareness training for Government employees.

Mr DAVY KURIAN MANAVALAN: He retired from the prestigious Indian Administrative Service (IAS) and served in senior administrative positions under the Provincial Governments of West Bengal and Sikkim before moving to the Federal Government in New Delhi to function as Joint Secretary, Additional Secretary and later as the Administrative Head (Secretary) of the Ministries of Social Justice and Empowerment and Youth Affairs and Sports, Government of India. For more than five decades, he has been very actively associated with the Latin Archdioceses of Kolkata, Delhi and several others. He was one of the senior officers in the Government of India entrusted with coordinating with Church authorities during the visits of Pope John Paul II (St John Paul) to India. Currently he heads a national level Christian NGO, AFPRO, facilitating food security, livelihood support and socio-technical services to the poor. Very active in the social sector, Manavalan, is closely associated with the management of several Catholic and charitable organisations and institutions of national importance.

Mr FRANCIS KURUVILLA: Born and brought up in Northern India, mostly under the pastoral care of the Archdiocese of Delhi, Francis is a graduate of Kurukshetra University, Haryana, and holds an Advanced Diploma in Fashion Technology. He was an active member of the Delhi Youth Movement in the 1980s at both Parish and Archdiocesan levels. A member of various social and business organizations, like the Indian Export Promotion Council for Handicrafts, he started his own export house in 2003, after 23 years in the fashion industry, promoting and producing 100% hand-crafted leather products for export to Europe and the USA.

Page 24 of 155

Mr JENIS FRANCIS: After completing his graduations in Commerce and Law, he has been practising Law at the High Court and at the Supreme Court in Delhi since 1998. Heading his own reputed law firm, he specialises in Corporate and Intellectual Property laws. He is actively associated with a number of Church institutions and has held several positions of responsibility in different Church Associations and Commissions within the Archdiocese of Delhi. He is on the Boards of the Diocesan Schools and its social work wing, Chetanalaya. He has passionately championed various church causes, including that of unity within the Church, Dalit Christian Rights, Christian persecution issues like the Orissa Christians’ case, and other important laity empowerment and human rights matters at the church and civic and governmental levels. Although a Latin Catholic of Kerala origin, he is proactively associated with the efforts to resolve the current crisis over ‘Rite’, perceiving it as ultimately weakening the Church in India through laity disempowerment and the attempt to withdraw the fundamental right of choice in worship.

Dr Ms JOAN ANTONY: An Associate Professor in Psychology in the University of Delhi since 1991, she holds M Phil and PhD degrees in the subject. For more than a decade, she has been the Convenor of the Jesus and Mary College unit of the All India Catholic University Federation (AICUF), which is mandated to provide the students with socially relevant, spiritually enriching and personality development-oriented experiences. Since her school years, she has been very actively associated with the Archdiocese of Delhi in different capacities. She has been engaging the Religious and the Youth of the Diocese through discourses on subjects of contemporary interest to society and the Church. She is also an International Alumna of the Haggai Institute, Maui, Hawaii.

Mr KURIEN JOSEPH: is a former Associate Fellow of the Australian Institute of Management, with decades of experience in management and teaching in international business and communication, in the public and the private Sectors, in India and overseas. Schooled in Jesuit institutions, he graduated in Architecture from the Indian Institute of Technology, Kharagpur, and obtained post-graduate Degrees in Mass Communication and in Marketing Management from reputed Institutions. He has lived and worked in Delhi, Mumbai, Bangalore and Sydney and has travelled extensively around the world. In 1995, after 23 years as a professional manager, he set up his own consultancy, in the fields of Communication Skills Training, Public Speaking and Business and Academic Writing. He also represents the University of St Andrews, Scotland, UK, as its official Representative in India. From 2003 to 2008 he was the first lay Editor of The Voice of Delhi, the official newsmagazine of the Archdiocese of Delhi.

Mr RAJAN GEORGE: A graduate from Loyola College, Chennai, he is a Chartered Accountant with over 30 years of experience in the beverage, mining, housing finance and auto industries and is now the group CFO of a large Indian corporate group manufacturing leading international brands of soft drinks. His expertise includes fund arrangement, audit, accounting, direct and indirect taxes, taxation of NGOs and not-for-profit organizations, revenue and risk management and theatre. He has been actively involved in church-related activities and has held several important positions at both parish and Archdiocesan levels.

Mr SABU THOMAS: A graduate of the University of Delhi and a postgraduate in Human Resources from a premier Institution in India, he has been a resident of Delhi for the past 45 years. He has worked with well-known corporates of the country in different capacities and currently is the Group HR Head of a leading corporate entity. He is also on the Board of Directors of 10 companies in India. He has all along been very actively involved in the work of the Archdiocese of Delhi, both at the Parish and at the Archdiocesan levels.

Page 25 of 155

Annexure A 3 Events following the Joint Pastoral Letter

1. On Sunday 10 November 2013, without any previous warning, several Parish priests dispensed with the homily to read out a Pastoral Letter, jointly issued by the (Latin) Archdiocese of Delhi and the Bishop of the recently set up Syro-Malabar (SM) Eparchy of Faridabad. The Joint Pastoral Letter (JPL) announced that all Catholics of SM ancestry “cease[d] to be members of the parishes of the Archdiocese of Delhi” and “have automatically become part of the Eparchy which has been exclusively created for them”.

2. The announcement came as a bombshell to the SM faithful. Many of them were among the most dedicated contributors to parish activities and even to parish finances. Many of them had been parishioners in the Archdiocese for decades; and their grand-children and even children may have been born, baptised and received first Communion and Confirmation in the Archdiocese. A5 Some have been married and their relatives even buried in the Latin Archdiocese. Suddenly, however, in the middle of Holy Mass they had become the outcasts of the Archdiocese.

3. The news took some time to spread, partly because, for one reason or another, all parish priests did not read out the JPL. But, as more and more affected people came to hear about it through word of mouth, the first reaction was usually utter shock; followed by a deep sense of injustice, disappointment and disillusionment with the Church as a whole; indignation and anger; and finally a steely resolve to resist and protest against what everyone saw as “church politics”, instigated by the SM Church, with the Latin Church unwilling to defend what had been its own flock.

4. As the laity began to exchange information and ideas on the next course of action, a group of about 10 people, most deeply involved at Archdiocesan or Parish levels, got together and decided to appeal to the Church against the injustice of the decision. While all these people were of Kerala ancestry, not all were of SM ancestry; but all believed that the Church was on a self-destructive path and all were determined to protect the universal Church from its own misguided elements. Nor were they the only people concerned or set on taking steps. Many others were also wondering what steps to take and one or two wrote strong letters of protest to the Archbishop.

5. The first steps that the group of 10 people took were to set up a social networking site and an email ID, through both of which they started reaching out to others in the same predicament. Among the factors that accelerated the process were some reportedly intemperate speeches in the guise of homilies by SM clergy, that sought to intimidate the laity, but to a great extent had just the opposite effect.

6. On Saturday 24 November, mainly through email, mobile text messages and word of mouth a number of people filled the Archdiocese’s Yusuf Sadan hall, which we had booked with the approval of the Archbishop of Delhi. His Grace Archbishop Anil Couto had also considerately agreed to be present, along with the Vicar General, Fr Susai Sebastian, and the Chancellor, Fr Mathew Koyickal.

Page 26 of 155

7. Many people spoke at the public meetings, expressing their dismay, shock, disappointment and anger. Their sentiments were typified in a speech H23 by Dr Joan Antony, an Associate Professor of Psychology, who had been a member of the Archdiocese since childhood. [See also A 10 p.10 -Bombay’s Goregaon Declaration.H16]

8. The Archbishop listened patiently and empathised with the gathering. He promised to take cognizance of the sentiments expressed and go more deeply into the whole matter. In the meanwhile he promised to advise all Parish Priests to consider the JPL as held in abeyance.

9. Within three days, the Core Group presented the Archbishop with a formal Memorandum H24 recapitulating the expressed feelings of the people (who had authorised the Core Group to do so) and requesting him to find a viable and amicable solution. The Memorandum was signed by or on behalf of as many as 6,000 people. Keeping in mind the utter distrust of the people in the SM Church, the Core Group showed the Archbishop the original signatures, which ran into several pages, and then with his permission took back the list. They wanted the names to be kept confidential as they apprehended that the SM church might use them to create problems for our extended families back in Kerala. [See B(5)f p.16.]

10. The Archbishop was as good as his word: on 1 December he wrote H25 to the Parish Priests to hold the JPL in abeyance until 30 January (a period of 60 days).

11. Several rounds of discussion followed between the Core Group members on the one hand and with the (Latin) Archbishop of Delhi on the other. At one of these rounds, on 17 January 2014, where we pointed out that the abeyance period was going to run out in less than a fortnight the Archbishop communicated the explanations and ostensible justifications presented by the Eparchy, as well as a “Note of Interpretation” H29 on behalf of the SM Eparch.

12. Far from allaying our apprehensions, however, these only seemed to confirm them. On 23 January 2014, we met the Archbishop again and handed him a formal letter H28 expressing our concern about the shortly expiring abeyance period and requesting for a further extension. At the same meeting we handed over a note detailing point-wise our objections and rebuttals H29 to the several statements, “explanations” and justifications trotted out on behalf of the SM church in the “Note of Interpretation”.

13. One of the rounds of discussion included the new Eparch of Faridabad, invited by the Archbishop of Delhi on his own initiative. The meeting was cordial but inconclusive. Towards the end the Eparch stipulated that the affected faithful should register themselves on a one-time basis with the SM parishes being set up parallel to the Latin parishes; and thereafter could continue with their spiritual lives unhindered in any way. However, for the issue of Baptism and Marriage status liber certificates we would necessarily have to approach the parallel SM parish. Thus the Latin priest of our existing parishes will still have no locus standi in the milestones of our lives.

14. While we were ready to accept the good intentions of the Eparch (who was also candid enough to express that he could “protect” us in Delhi but could not take any responsibility for the SM Church in Kerala), we still could not understand why it was

Page 27 of 155

necessary for us to have to present ourselves to the new SM parishes, which he agreed we would not need to attend after the registration. We pointed out that, if it were a matter of statistical records, this could be just as easily done by asking our Latin parish priests to forward copies of our records in our Latin parishes to the SM parishes. The Eparch, however, insisted on our registering directly with the SM parishes. A little perplexed at this insistence on continuing in our present Latin parishes but registering with the parallel SM parishes, we decided to refer the issue back for much wider consultation with the faithful.

15. When we referred this proposal to the larger community, however, there was almost unanimous rejection of the idea. It was pointed out that: this understanding could at any time be easily reversed by a successor Eparch or be overruled by the Syro-Malabar Synod. If that happened, we could be compelled to join a Syro-Malabar parish and even pay fees or financial contributions from time to time; failing which we would not receive the necessary certificates. Such certificates could even include documents required to get our children admitted to Catholic or Christian educational institutions or to avail of any Government benefits for minorities. Other problems brought to our notice was that, in many parishes, thanks to the aggressive approach of the SM Church, Latins and Syrians, both clergy and laity, were not on good terms with the other sides; and hence no one from the Latin parish would be prepared to go and submit to the SM priest, whom they saw as a bureaucratic imposition.

16. Seeing no practical solution in the near future and being utterly dismayed at these petty and regressive developments, we formally wroteH31 to the Catholic Bishops Conference of India (CBCI) on 2 February 2014 (as well as to each Bishop individually wherever we had email IDs), conveying our apprehensions and appealing to them to intervene collectively in reviewing the matter. We urged them to look at this development not as a “micro” issue related to “diversity” or “autonomy”, but as a much larger and far more serious “macro” issue matter affecting the Church in India as a whole. We drew attention to the political trends in the country inexorably changing to the extreme right. We also pointed out the lethal potential the JPL held for enmity and schism within the church. Though it is understood that several well-meaning Bishops wanted this matter to be taken up for discussion, the CBCI did not take it up, apparently on procedural grounds. This was most disappointing, particularly since the CBCI itself had several years earlier strongly rejected H13 the Padiyara Report H03, which had started the whole saga. In fact we received no reply from the CBCI, not even a formal acknowledgement.

17. All this while we had been trying to obtain an appointment with the Apostolic Nuncio in Delhi. We made at least one informal request through a lay person and one through Archbishop Anil Couto himself but were not successful.

18. As discussions with the Archdiocese and among ourselves continued, the Archbishop advised H30 the Parish Priests to “maintain the status quo ante” until an ecclesial solution was found. There the matter precariously rests as of today.

19. On Sunday 23 February, we convened a second public meeting, attended by more than 300 people representing various sections of the affected 6,000 people. We updated them on the developments; discussed all issues threadbare; sought their advice and suggestions; and obtained their unanimous resolution authorising us to represent them.

Page 28 of 155

The entire meeting of nearly four hours was videotaped and we attach an unedited copy along with this document.

20. During the meeting we took a referendum on which of three possible options they would like to make. We also asked for suggestions over and beyond these three options. H32 More than 97% of those present decided to appeal to the Holy Father and authorised us to do so on their behalf.

21. On 27 March 2014, we wrote H33 to the Archbishop of Delhi on behalf of the 6,000 people, formally rejecting the JPL and giving notice of our intention to appeal to the Holy Father and seek an Ecclesial solution, as understood in the terms of the Archbishop’s instructions to the Parish Priests (Para 18 above).

22. Since then, we continue to consult and update those who have authorised us, through email and social networking. We have studied the Code of Canons for Eastern Churches and have met several priests and experts on the subject. We have used our influence to prevent people from rushing to Indian civil courts, at least in Delhi, believing that it would be best to solve this crisis within the Church. We now appeal direct to the Holy Father and hope that his paternal intervention will help to diffuse this crisis with the urgency and sensitivity that it requires.

[Compiled by the Petitioners]

Page 29 of 155

Annexure A 4 Population Data Analysis

Background 1. Delhi together with New Delhi is by far the largest city in North India. After over 300 years of British rule, it can be appreciated why the Christians in Delhi are predominantly Protestant. Catholics have mostly migrated later, from Goa (in West India ruled by the Portuguese), Tamil Nadu, Kerala (South India, partly ruled by the French), and more recently from Bengal, Bihar, Orissa and Madhya Pradesh.

2. In 1911, Delhi was made the capital of India under the British rule and the seat of the British Government was shifted from Calcutta to the new city of New Delhi. With the shifting of the government to Delhi, migrants from Kerala working in the Government also moved to Delhi. The earliest migrants from Kerala were such government employees and persons working typically in the fields of education and health. The influx of migrants increased after independence in 1947 as Delhi continued to be the capital of independent India. Migrations increased in the 1960s and the 1970s. These included SM origin migrants working as teachers, nurses and government servants.

Official Population figures 2001: 3. According to the National Census of India (2001), the total population of Christians was 130,319 in Delhi out of a total population of 13,850,507; or about 0.94% of the total population. The following table shows the population of Delhi by Religion in 2001:

Population of Delhi by Religion - 2001 Source: Census of India (2001) TOTAL MALE FEMALE All Religions 13,850,507 7,607,234 6,243,273 Hindus 11,358,049 6,249,351 5,108,698 Muslims 1,623,520 911,006 712,514 Christians 130,319 62,763 67,556 Sikhs 555,602 288,675 266,927 Buddhists 23,705 12,958 10,747 Jains 155,122 80,150 74,972 Others 2,174 1,162 1,012 Religion not stated 2,016 1,169 847 It is pertinent to mention here that the figure of 130,319 Christians includes a sizeable non- Catholic population including Protestants, belonging to the Church of North India, Methodists and others.

4. The Delhi Catholic Archdiocese Directory of the year 2000 estimates that there were about 85,000 Catholics in the Archdiocese of Delhi (including some districts of neighbouring states of North India) out of an estimated population of 19,500,000. Thus, by the Church’s own assessment, Catholics formed only about 0.43% of the total population and therefore less than half of the Christian population (0.94%).

Page 30 of 155

5. Another section of the Census of India (2001) shows the distribution of population in Delhi by scheduled languages. The data on the Malayalam-speaking population in Delhi become pertinent here, as Malayalam is the stated mother-tongue of the people of SM origin; and is a major foundation upon which the SM Church has built its demand for a separate Eparchy in North India (even though it is highly debatable if the majority, especially of the youth) want to worship in the Malayalam language. The table is given below:

Distribution of Population by Scheduled Languages in Delhi Source: Census of India 2001 Percentage of LANGUAGE Male Female Total all Languages Assamese 3,873 2,456 6329 0.05 Bengali 115,111 93,303 208,414 1.51 Bodo 154 68 222 0.00 Dogri 4,192 2,782 6,974 0.05 Gujarati 23,324 21,821 45,145 0.33 Hindi 6,186,251 5,024,592 11,210,843 81.13 Kannada 5,554 4,971 10,525 0.08 Kashmiri 11,204 10,121 21,325 0.15 Konkani 847 920 1,767 0.01 Maithili 54,589 30,742 85,331 0.62 Malayalam 45,954 46,035 92,009 0.67 Manipur 1,210 810 2020 0.01 Marathi 14,416 12,056 26472 0.19 Nepali 27,997 16,370 44367 0.32 Oriya 18,349 10829 29178 0.21 Punjabi 509,052 479,928 988,980 7.16 Sanskrit 193 95 288 0.00 Santali 225 139 364 0.00 Sindhi 225 139 364 0.31 Tamil 47,939 44,487 92,426 0.67 Telegu 14,902 13,165 28,067 0.20 Urdu 483,117 391,216 874,333 6.33 Total 7,590,029 6,228,191 13,818220 100.00

6. As the above data show, in 2001 there were 92,009 Malayalam-speaking persons in Delhi. These included Hindus, Muslims and Christians. The major religions followed in Kerala are Hinduism (54%), Islam (22.7%) and Christianity (22.9%). Hence, out of these 92,009 Malayalam speaking migrants in Delhi, even if it is generously presumed that there are 30% (rather than 22.9%) Christians, the number of such Christians is only 27,000 approximately. This figure would include non-Catholic and Catholic Christians. A generous estimate would place the number of Catholics of Kerala origin below 20,000 in Delhi in 2001. This figure would also include Kerala Catholics of the Latin rite.

Page 31 of 155

Official Population figures 2011: 7. The provisional figures released by the Census of 2011 show the population of Delhi as 16,753,235. The proportionate figure of Christians in Delhi calculated at the rate of 0.94%, which would work out to a total Christian population of 157,480 in 2011. Extrapolated further on the same basis of 0/94%, it would be same to assume that the actual figure of Christians in 2014 would be about 167,685.

Total Christians Census of India - Delhi Population Number % 2001 (Census India) 13,850,507 130,319 0.94 2011 (Census India) 16,753,235 157,480 0.94 2013 (Est.) 17,115,104 160,882 0.94 2014 (Est.) 17,838,842 167,685 0.94

8. The Delhi Catholic Archdiocese Directory of 2010 estimates that there were over 100,000 Catholics in the Archdiocese of Delhi (an area that includes districts of neighbouring states of North India apart from Delhi). It gives the population of Catholics as under:

Catholics Archdiocese Estimates Actual % Latin rite 75,920 74.8 Syro Malabar (SM) rite 23,850 23.5 Syro Malankara Rite 1,675 1.7 Total Population 101,445 100

9. By the earlier assessment of the Church itself, Catholics form only about 0.43% of the total population, and the SM rite would be only about 0.14% of the total population.

10. Going by this percentage, at a generous proportion of 0.50% (instead of 0.43%) of the populations, the current Catholic population would be 89,194 and that of the SM rite should be 24,974 (0.14% of 17,838,842). This figure of 25,000 approximately, includes those represented in this Petition, even though we are not a part of the Faridabad Eparchy and have chosen to continue with Delhi Catholic Archdiocese. Given that this Petition represents at least 6,000 people (with many more too afraid to challenge the might of the SM Church, mainly on account of the withholding of marriage or status liber certificates), that would leave about 19,000 persons in the Eparchy.

11. The SM Faridabad Eparchy website states that it covers six dioceses of the Latin Rite - Delhi, Agra, Meerut, Jalandhar, Shimla-Chandigarh and Jammu-Kashmir. The Syro-Malabar

Page 32 of 155 population of this Eparchy is given as 120,000. Delhi being the capital of the country and the largest city with the highest population of the six dioceses mentioned, it may safely be concluded that the population of Catholics in the remaining dioceses will be lower in comparison with Delhi’s 19,000. It is difficult to understand the demographic logic of setting up a new Numbers in the Indian Context Eparchy here because, in the Indian context, these Population of Delhi: 17 million (2014 est.) numbers are insignificant (Box). For every 1 person of the 19,000 that the Eparchy may claim to have, Delhi has:

Churches  more than 2,040 mobile phones There already exist around 65 churches in the Latin (38,821,604), Archdiocese of Delhi to cater to the 101,445 Catholics  nearly 365 registered motor vehicles (6,932,706), in Delhi – one church for every 1,560 Catholics. Now  more than 228 scooters/motorcycles the SM Church wants to set up 40 more churches to (4,342,403), cater to 19,000 people, or one church for every 425  more than 114cars (2,173,323),  more than 3 buses (61,471), people. For such a small number, the extent of  more than 3 taxis (57,958) and expenditure to be incurred in infrastructural costs,  nearly 15 students (281,987) registered with Delhi University (one of five capital expenditure, running costs etc. is just not universities here) justifiable, especially in a poor country like India where mission stations are working in remote and Each person of SM origin is served by more than 6 employees (117,054) of the Delhi inaccessible places, given that large numbers of Govt alone (not the Govt of India); Catholics are very happily integrated into the Latin and one in every 7 can utilise more than one (2,608) bank office. Archdiocese of Delhi for over 6 decades.

[Compiled by the Petitioners]

Page 33 of 155

Extracts from Archdiocese of Delhi Directory 2010

02. A SHORT HISTORY OF THE ARCHDIOCESE

The Archdiocese of Delhi was once part of the Archdiocese of Agra. It was in the year 1910, by a Decree of the Sacred Congregation of Faith, that Simla Archdiocese was erected. The Holy See entrusted this Archdiocese to the English Capuchins and chose Fr. Anselm Kenealy, a member of the English Capuchin Province, to be the first Archbishop. He was consecrated on December 21, 1910. Archbishop Sylvester Patrick Mulligan succeeded him in 1937 and in that year, the city of Delhi and those portions of the Punjab which were under the Archdiocese of Agra were added to the Archdiocese of Delhi-Simla and Archbishop Mulligan became the first Archbishop of the Archdiocese of Delhi-Simla. On 8th December 1945, Sacred Heart Church in New Delhi was consecrated by Archbishop Mulligan and declared his Cathedral.

Archbishop Mulligan passed away in 1950. In the following year, Rt. Rev. Joseph Fernandes, the then Auxiliary Bishop of Calcutta, took over as the first Indian Archbishop of Delhi-Simla.

The history proper of the Archdiocese of Delhi begins on June 4, 1959 when the Archdiocese of Delhi-Simla was bifurcated into two separate ecclesiastical units, viz., Diocese of Simla- Chandigarh and Archdiocese of Delhi and both were handed over to the Diocesan clergy. While Archbishop Joseph Fernandes was re-named the Archbishop of Delhi, Msgr. John Burke, the then Vicar General of Delhi, was consecrated on November 1, 1959, as the first Bishop of the newly carved out Diocese of Simla-Chandigarh. On the same day, Fr. Angelo Fernandes, the then Administrator of Holy Name Cathedral, Bombay, was consecrated as the Co-adjutor Archbishop of Delhi.

At the time of the bifurcation, in 1959, the Archdiocese of Delhi had only 10 churches. In spite of these limitations, a planned growth for the Archdiocese was envisaged by the then Archbishop Joseph Fernandes and his Co-adjutor Archbishop Angelo Fernandes who succeeded him in 1967. Most Rev. Angelo Fernandes retired as Archbishop of Delhi in 1990 and Most Rev. Alan Basil de Lastic took over as the new Archbishop on January 27, 1991. To assist the new Archbishop, Rt Rev. Vincent M Concessao was consecrated as the Auxiliary Bishop on April 1, 1995, who later was appointed as the Archbishop of Agra. Archbishop Angelo Fernandes passed away on January 30th 2000 and in the same year Archbishop Alan de Lastic too died in a tragic accident at Poland on 21st June. After the death of Archbishop Alan, Archbishop Vincent Concessao was installed as the fourth Archbishop of the Archdiocese of Delhi on 19th November 2000. On 11 Marth, 2001, Rt. Rev. Anil J.T. Couto was consecrated as the Auxiliary Bishop of Delhi. In March 2007 Bishop Anil was appointed as the Bishop of Jalandhar. On 21st February, 2009 Rt. Rev. Franco Mulakkal, a priest from the diocese of Jalandhar was consecrated as the Auxiliary Bishop of Delhi. In April 2009 another priest of the Archdiocese Rt. Rev. Ignatius Mascarenhas was consecrated the Bishop of Simla-Chandigarh Diocese.

Page 34 of 155

The Holy Father, Pope John Paul II, visited the Archdiocese in January 1986 and he re- dedicated it to the Sacred Heart of Jesus and commended to the Lord all the people entrusted to the care of Archdiocese. In November 1999 Holy Father, Pope John Paul II visited Delhi again to release his Encyclical Ecclesia in Asia (Church in Asia). He did so in the Sacred Heart Cathedral in the presence of many bishops of Asia and various other priests and lay people.

At present the Archdiocese of Delhi comprises the Union Territory of Delhi and the districts of Gurgaon, Rohtak, Mahendragarh, Sonepat, Faridabad, Mewat, Jhajjar and Rewari of Haryana. Following is a summary of the Diocese.

Parishes & Missions: 83 Catholic Population: 1,01,445 Latin Rite: 55 Latin Rite: 75,920 Syro Malabar Rite: 23 Syro Malabar Rite: 23,850 Syro Malankara Rite: 5 Syro Malankara Rite: 1,675

Incardinated Archdiocesan priests: 110 Priests from other dioceses: 24 Religious Congregations of Brothers: 5 Brothers: 35 Religious Congregations of Priests: 19 Priests: 145 Religious Congregations of Sisters: 71 Sisters: 767 Secular Institutes: 02 Members: 08 Pious Associations: 04 Members : 09 Prelature of Holy Cross and Opus Dei: 01 Priests: 03

Educational Institutions: 78 Hospital & Dispensaries: 16 Social Welfare Centres: 92 Retreat Houses: 03 Formation Houses: 12 Cemeteries/Burial Grounds: 14

(Source: Delhi Catholic Directory 2010; pp.7-8)

Page 35 of 155

Annexure A 5 The intrusion of the Syro-Malabar Eparchy

1. India is a vast country covering over 3 million sq. km, half the size of the whole of Western Europe. It has 28 States and 7 Union Territories and several languages and dialects. Of its population of 1.2 billion, 80.50% follow Hinduism, 13.4% Islam, 2.3 % Christianity and 1.9% Sikhism. The rest follow a variety of other faiths or do not follow any faith at all. But, besides this religious diversity, Republic of India is characterized by great diversities of language, customs and traditions, arguably more than any other country of the world.

2. India’s democratic Constitution guarantees certain fundamental rights to all its citizens, one of which is the freedom to practise and profess any religion of one’s choice (without coercion). Within the democratic framework that we have, laws and rules are made after due consultation with the people and after proper deliberation within the Legislative and other representative bodies of the people.

3. More than two thirds of the Christians of the country are Catholics, located predominantly in the South and South-west of the country. There are small pockets of Catholics in the mission territories of the North, including the state of Delhi.A4

4. India has three Catholic Rites - Latin, Syro Malabar (Oriental) and Syro Malankara (Oriental). While the Syro Malabar and Syro Malankara faithful are mostly concentrated in the southern State of Kerala, the Latin Church is spread all across the country. The vast majority of the Syro Malabar and Syro Malankara faithful who have migrated to other parts of the country attend Latin church services and receive sacraments from Latin clergy.

5. As the official website [http://www.archdiocesedelhi.com/ARCHDIOCESE_history.asp] of the Archdiocese of Delhi shows, this Archdiocese was once part of the Archdiocese of Agra. In 1910 the Simla Archdiocese was erected. In 1937 the city of Delhi and those portions of the Punjab which were under the Archdiocese of Agra were added to the Archdiocese of Simla and renamed the Archdiocese of Delhi-Simla. In 1959, the Archdiocese of Delhi-Simla was bifurcated into the Diocese of Simla-Chandigarh and the Archdiocese of Delhi. Thus, the Archdiocese of Delhi traces an unbroken line of succession from 1910 (104 years with Simla) and even earlier (with Agra).

6. When India achieved independence in 1947, the 2,000-strong Catholics in its capital city, New Delhi, were pastorally cared for by the then Delhi-Simla Archdiocese. This continued till 1959, when the Diocese was split into the Delhi Archdiocese and the Simla-Chandigarh Diocese. By then the Delhi Archdiocese had a total Catholic population of about 6,000 with 10 parishes and a few priests.

Page 36 of 155

7. After Independence significant numbers of the Catholic faithful began migrating to Delhi from different parts of the country. The single largest group belonged to the Oriental Syro Malabar Catholic Rite of Kerala, where tradition has it that St Thomas the Apostle created the first converts to Christianity. To begin with, migrant Catholics from Kerala spoke their native Malayalam language, whereas the main language in Delhi is Hindi.

8. Right from 1910 (and earlier when the Archdiocese was part of Agra), there is no Canon 921 §1. Juridic persons are constituted for a purpose in evidence of arrangements ever having been keeping with the Church's mission either by actual made – or proposed – by the Syro-Malabar prescription of the law or by a special concession of the competent authority granted by decree. Church for imparting pastoral care to the Syro- §2. By the law itself Churches sui iuris, provinces, Malabar Catholics in Delhi in their traditional eparchies, exarchies as well as other institutes expressly established as such in common law are Syrian Rite. On this count alone, under Canon juridic persons. 927 §1, the SM Church would seem to forfeit any rights it claims over these generations of Canon 924 With regard to collegial acts, unless other Catholics in Delhi. After all, the latter routinely provisions have been expressly made in law: attended Latin liturgies in English and Hindi 1° that has force of law which, when the majority of those who must be summoned are present, is (English being the official language and Hindi decided by an absolute majority of those who are being the local and national language of the present; when the votes are equal, the person presiding can break the tie with his or her vote; country) in the Archdiocese of Delhi for over 2° however, if acquired rights of individuals are 100 years. affected, the consent of each of these is required; 3° concerning elections, can.956 is to be observed.

9. Again, under Canon 924 §2, which is a Canon 927 fundamental principle of Roman Law, on which §1. By its nature a juridic person is perpetual; nevertheless, it ceases to exist if it is suppressed by Canon Law is based, the SM Church seems to the competent authority, or if in fact it has been have ignored the “acquired rights” of those SM inactive for a hundred years. generations that have been availing of full pastoral care and contributing to the building of the Archdiocese for more than 100 years. Occasionally, a touring or transiting SM priest might offer Mass in the SM Rite on the specific request of sections of the people, but these were rare and incidental events and as much social as religious occasions. Meanwhile, the Latin Archdiocese of Delhi continued to give full pastoral care to all sections of Catholic migrants without any discrimination, under Archbishops Joseph Fernandes, Angelo Fernandes, Alan de Lastic, Vincent M. Concessao and now Anil J.T. Couto.

10. Over the years, all these different Catholics who constituted the Archdiocese of Delhi, and the SM Catholics in particular, completely assimilated into the Latin Rite liturgy. Generations have lived within that environment. Many of the immigrants had children born here, who were baptised and received the other sacraments in the Latin Rite. As time passed, both older and younger generations grew attached to their adopted home and had very little connection with the native land of their forefathers. So also, they had become comfortable in

Page 37 of 155

English and local languages, mainly Hindi, and the Latin rite of worship. They no longer missed the Malayalam language (indeed very, very few of the second generation onwards can today speak Malayalam with any competence, let alone read or write it) or the SM liturgy, even after it adopted the Malayalam language (post Vatican II). The older generations cherished the ties with their extended families back in Kerala but often struggled to encourage the younger generations to maintain those ties through holidays in Kerala and through the occasional marriage “arranged” to a partner living in Kerala.

11. The community in Delhi thus grew up totally oblivious of distinctions based on Rite and are an integral part of the universal Catholic Church. The Latin Archdiocese of Delhi has never shown the slightest discrimination in extending pastoral care to the SM faithful; and the community has always identified with the kind of pastoral care they have been receiving and perceiving no deficiencies in this regard.

12. The Archdiocese of Delhi thus became a living example of Catholic unity, as visualized by the Holy Father today. In cosmopolitan Delhi, all the Catholics are either migrants from different parts of the country, or descendants of such migrants, originally belonging to different rites, languages and cultures. The laity of this Delhi are a microcosm of the wide diversity of Indian society and have been living united under the Archdiocese.

13. The SM faithful gradually emerged as the single largest group of immigrant Catholics in the Archdiocese. As an educated, relatively prosperous community, they were soon at the forefront of Archdiocesan activities, rendering substantial voluntary service on Parish Councils, Finance Committees, Youth Groups, the Diocesan Pastoral Council and various Commissions. Over several decades they have also been making significant financial contributions for church support, for building parish churches and infrastructure, for feasts and events, for church-related charities and for various archdiocesan events, besides liberally contributing to the regular Sunday collections. Arguably the Delhi Archdiocese and its parishes would not have been developed to today’s levels, but for the contributions of the SM immigrant Catholics.

14. There is usually a major difference in perception between the “fresh” and the “assimilated” immigrants. Typically, those who arrive in this (or any other) vast metropolis, larger than any conglomeration they have ever seen or experienced in their more protected lives, initially miss Kerala, from which they have only recently emigrated, their language, their friends and relatives and their style and forms of worship, including the SM Church. As time goes on, however, as in the case of immigrants universally, they invariably tend to assimilate. They pick up local languages, make new friends from other communities, become familiar with the scale and geography of their now home and also find jobs, the paucity of which in their home State was the primary reason for emigration anyway. As the years go by, their children grow up here, mingle with the local children, go to local schools, worship in Latin

Page 38 of 155 churches and soon become, in a true and desirable sense, “local citizens”. At this stage, it is not uncommon to have cultural differences of opinion within the family between the immigrant and the next generation. With time the entire family strikes roots here and find academic and economic opportunities, along with a new and welcome freedom of expression. Having integrated completely, they no longer accept the cultural traditions of their forbears.

15. It would be safe to state, therefore, that it is mainly the relatively new immigrants who perhaps share what the JPL calls a “cherished dream” to worship in the Syro-Malabar Church or in the Malayalam language. But even they find themselves having to use a certain amount of compulsion to get their children to attend services, while being cut off from their friends, in the SM Church. While the latter does have translations of its services in English and Hindi, it also attempts to force the children to use Malayalam in worship, giving them prayers in the Malayalam language but in the English script. This is partly because the SM clergy are still not comfortable in English or the local languages; and partly because some of the more influential members of the community insist on the use of Malayalam. All their protestations to the contrary, there is no doubt that the SM Church subtly enforces to a substantial degree a kind of Malayalam hegemony.

16. Be that as it may, the present Petitioners represent those who have been settled here for decades. As we have shown, we never asked for a Syro Malabar Eparchy and would not want one here. However, since the Eparchy has in fact been set up, and since we empathise with the new immigrants, who may find its presence comforting, we have no objection to its existence and indeed wish it well.

17. It is true that some of the long settled immigrants have also joined the new Eparchy. But many of them have confided to us that they have done so under coercion. Some of them are newly married or recently married couples, who face the threat that their children yet to be born will not receive Baptism. Others are those with children who, in the short or medium term, will need to get married; and they have been told in no uncertain terms that the Syro- Malabar Church will refuse to accept status liber certificates from priests of other Rites. [There are of course others who have refused to join, stating that they would prefer civil marriage to clerical intimidation.]

18. Where the current Petitioners draw the line, therefore, is at any attempt to compel or coerce us into joining that Eparchy. Some of us are born and bred here. Some of us came years ago, not necessarily direct from Kerala either. To all of us, this Eparchy – and indeed the Syro-Malabar Church - is alien to us ritually and culturally. Our joining it will not help us in our faith or in our spirituality; and in both cases the Syro-Malabar church contention that “basically there is no choice” is absurd and wrong.

[Compiled by the Petitioners]

Page 39 of 155

Annexure A 6 The Eparchy in Delhi - Financial Aspects

1. The Bishop of Faridabad admits in the Joint Pastoral Letter (JPL) itself that his new Eparchy does not have human or financial resources or infrastructural facilities. That brings up the obvious question as to why it was created in the first place, especially when successive Archbishops of Delhi and the clergy, both Latin and Syrian, have been giving excellent pastoral care to the Syro Malabar faithful for more than a century.

2. In the now congested state of Delhi, where there is acute shortage of land, where will the Eparchy legally build its new churches? The SM Church seems to have already constructed around 10 churches, several not according to local govt norms (obviously it does not believe in “rendering unto Caesar what is Caesar’s). Who now will bear the financial and other burdens for building and maintaining them?

3. Clearly, financially unacceptable demands will be made on the resources of the migrants. The Eparch claims to have several supporters, who are most likely the relatively recent migrants who still nostalgically attached to Kerala. However, it is determined to collect funds from the others, those who have been settled here for decades and have made it clear that they do not want it at all. This is clearly the reason for its crude attempts to coerce the others to submit to its authority.

Capital Costs 4. If we assume that it will indeed build the rest of the churches in accordance with local Government norms, our analysis shows it will have to invest about Rs 3,435 billion ($ 57 million) in the next few years.

Cost per Total Cost Particulars Area Unit (Rs) (Rs) Land 300 Sq yd 350,000 105,000,000 Building 2,500 sq ft 3,000 7,500,000 Furniture, sound and lighting systems,other 1,500,000 infrastructure Statues, Tabernacles, 500,000 other religious articles Total cost per church 114,500,000 Cost of 30 churches 3,435,000,000

Maintenance Costs 5. Besides the one time expenditure of Rs. 3.435 billion, the SM church will have to spend another Rs. 48.5 million annually on running the 40 churches. The existing Latin churches are already incurring similar levels of expenses and so this will be a wasteful duplication of scarce resources.

Page 40 of 155

Per Month Annual Priests expenses: Food expenses for two priests 20,000 240,000 House electricity & water costs 5,000 60,000 House rent 15,000 180,000 Part time cook 5,000 60,000 Conveyance 5,000 60,000 Cable TV 350 4,200 Annual holiday 5,000 Cell Phone 1,000 12,000 Medical insurance 30,000 Medical expenses 250 3,000 654,200 Church maintenance expenses: Church electricity cost 10,000 120,000 Church maintenance 10,000 120,000 Sacristy salary 10,000 120,000 Religious articles 3,000 36,000 Telephone 1,000 12,000 Internet charges 500 6,000 Books & periodicals 500 6,000 Security charges 10,000 120,000 Vehicle maintenance 500 6,000 Accountant 1,000 12,000 558,000 Total costs 1,212,200 Expenses for 40 churches 48,488,000

Is this wanton building activity justified? 6. In a poor country like India, the Catholic Church should be using its resources, not to build more and more stately rite-based churches where they already exist, but to reach out to the needy, particularly in the vast tribal regions, where several hundred priests work under extremely hostile and trying conditions. The SM people long settled in Delhi, who have over the years contributed significantly towards the building of several Churches under the DCA across the city, are now finding themselves under pressure to contribute towards the building of new Parish Churches for the SM Eparchy as well, if they have to continue to stay within the ambit of a Catholic Church, as the JPL makes it mandatory for them to sever their connections with the Churches they built over the years. This has not only caused great revulsion, but has led to a great sense of alienation among the faithful, not only in Delhi, but in other urban centres as well.

[Analysis prepared by the Petitioners]

Page 41 of 155

Annexure A 7 Scandalising our Youth: Negative effects of the Joint Pastoral Letter

1. One of the most serious and damaging ill effects of the Joint Pastoral Letter is that it has scandalised the Catholic youth (of all Rites) in Delhi.

2. In today’s fast and unabashedly consumerist environment, where all religion is widely seen as irrelevant, obsolete and even regressive, parents struggle to make the Church meaningful to Gen-next. On the one hand they try to inculcate in children the idea of one God, one Church. In public we proclaim one nation, one people. As a Church, we pray that “all may be one”, fervently asking the Lord to bring all churches of all denominations together, notwithstanding centuries of serious differences.

3. On the other hand, within our own Church we have sections assiduously working to divide the faithful and to create communal ghettoes. The Youth Groups engaged in a variety of pastoral and community services draw their memberships from all the Rites – Syro- Malabar, Syro-Malankara and Latin - and bond very well. Though their parents or grand- parents originally came from different parts of the country, spoke different languages and followed different customs and traditions, these young people (born and bought up in Delhi or elsewhere outside Kerala) see no such diversities or differences and are united under the parish umbrella, speaking common languages, Hindi (the local tongue) and English.

4. But these are the relatively few who actually go regularly to church. The official Indian Catholic Youth Movement (ICYM) or Yuvodaya (in Delhi) has just over 1,000 members, a minuscule fraction of the number of young Catholics in Delhi. Obviously the Church’s appeal to our youth is already limited. Now even that small number is sought to be divided into those whose ancestors came from Kerala and those whose ancestors did not! Already, within what should be a relatively untainted body, remarks like “You are Syrian, so you have to resign” have begun to be flung around. How do we explain this dichotomy to our young?

5. What credibility can a Church that itself keeps dividing the “mystical Body of Christ” possibly have with its own young people? Delhi youth of Kerala ancestry overwhelmingly have been baptised, received Communion and Confirmation and, as they grew older, have even been married in the Latin Rite. Many are well educated and well employed. They openly profess their belief in Jesus, the Gospels and the Universal Church under the Holy Father. They have a great love and admiration for Pope Francis.

6. However, there are also those youth who go to Church because of pressure from their parents and they have been conditioned to obey and follow the “tradition”. The JPL has given these young people a convenient stick to beat the entire Church with. “Why must we got to your Church,” they challenge their parents, “when your priests are busy fighting over turf and

Page 42 of 155

us as if we are objects. After all God is in the heart.” While coercing our youth is self- defeating, persuasion in such circumstances becomes far more difficult for parents.

7. Sadly even for those young people who are at present enrolled in the Eparchy of Faridabad but who were born and/or been brought up in Delhi, the Malayalam language and the SM liturgy are both alien to their “circumstances of history” (Canon 31). For the record, the Syro Malabar Rite does have the liturgy in English and Hindi (the latter being used in other pockets of India), but these are seldom or never used as there is strong opposition from traditionalists. So the Holy Mass and other liturgies in Malayalam are transliterated into the English script to make it possible for the youngsters to “read”. They clearly miss the common worship with their erstwhile friends now forcibly separated from them as “Latins”. However, they submit to pressure from parents, priests and bishops.

8. These young Catholics sought to be forced into the Syro-Malabar Eparchy are the relatively few active members of the official Youth Groups of every parish of the Delhi. Now the JPL intends to force all these youth (merely on account of their ancestry) to join the new Syro-Malabar Eparchy of Faridabad against their will and consent. Many of them, aware now that the Church recognises 14 as the age for decision in matters of faith, have flatly told their parents that they refuse to leave under any circumstances.

9. All these youth, “Latin” and “Syro-Malabar” alike, are quite agitated over what they see as unnecessary and distasteful politicization of the Church, wrought by the JPL. Some have threatened to join churches of other denominations, like the Anglican Church (Church of North India), which is well entrenched in the local milieu and to which these youth can easily assimilate due to shared languages and local customs; while others are thinking of joining one of the numerous Pentecostal and Evangelical denominations, which come across as more “open” and interactive than the Catholic Church and offer entirely youth-oriented worship with male and female pastors.

10. With Catholics being a tiny minority in Delhi, the reality is that more and more of our young people are marrying outside the Kerala community and even outside the Catholic faith. More and more are taking the position that they will have civil marriages rather than succumb to such “political” pressures. There is immense turmoil, turbulence and ill-feeling in their minds against the hierarchy. The future of the church in Delhi is in the hands of our youth. And alienating them at this point of history by forcing them to regress culturally from a cosmopolitan urban environment to a slowly urbanising distant home of their forefathers is clearly inadvisable. Their parents too are deeply hurt by the turn of events, caused by the politics of the Joint Pastoral Letter in the Church in Delhi. The scandalising of the Catholic youth of Delhi is a colossal loss to the Universal Church.

[Compiled by the Petitioners]

Page 43 of 155

Annexure A 8 Damage to Spiritual and Community Life of the Syro Malabar Faithful

1. The Joint Pastoral Letter (JPL) compelled all the faithful of Syro-Malabar (SM) ancestry, insisting that “basically there is no choice”, to join a parish and an Eparchy they do not know; to adopt rituals and a liturgical language they are not comfortable with and never asked for; and obtain pastoral care from priests and a bishop they have never met; while dissociating themselves from their current parishes.

2. With the JPL, the SM faithful ceased to be members of Parish Councils and of all Parish and Archdiocesan commissions and bodies, where they have been rendering substantial service for decades. Recently fresh elections were conducted for some of these Councils and bodies in the parishes of the Delhi Catholic Archdiocese; but the SM faithful were simply excluded. Young people who were part of parish youth groups are suddenly excluded. Church “unity” was clearly the prime target.

3. Getting sacraments has become a major problem, particularly the sacraments of Baptism and Matrimony. Faith formation and catechism are affected, as these children of SM parents may not attend classes together with their peers in their erstwhile parish but have to register in a new parish, with priests they do not know, and with whose language and liturgy they are not familiar. It is reported that several children, youth and adults have stopped going to church and receiving sacraments altogether. Some have threatened to approach Indian Parliament for special legislation on Catholic marriages independent of Church sacraments, as they do not wish to submit to what they consider blackmail by the SM hierarchy using the sacrament of matrimony. Others find the Protestant denominations and evangelical groups ready to welcome them with open hands.

4. Small Christian Community (SCC) life has come to a standstill. Prior to the JPL, the SM faithful of the Archdiocese were active members of the SCCs and Neighbourhood communities in harmony and fellowship with the Latin faithful of the DCA. They have now been abruptly excluded.

5. With vocations already shrinking among young people from Kerala, many potential priests and religious may well start re-thinking the possibility of joining a Church so blatantly political. On the other hand, that kind of notoriety may attract precisely the wrong kinds of youngsters, who are unlikely to be prepared primarily “to serve”.

6. Enmity and antagonism between Latin and Syro Malabar clergy and faithful is clearly visible. As far back as the 1980s, as can be seen in the historical documents enclosed as part of this Petition, relations between the Latin clergy and the SM clergy have been deteriorating, not just in Delhi but in Bangalore, Madras and Bombay. Certainly, this is not in any way conducive to evangelisation. In many places, clergies and laities on either side of the artificial dividing line of Rite are not even on talking terms. Christ remains sadly and scandalously divided.

Page 44 of 155

7. Total demoralisation among the SM faithful: For all these reasons, today there is total demoralisation, dissatisfaction, turbulence and trouble in the spiritual, sacramental and community life of the SM faithful in the Delhi Catholic Archdiocese – all because of the Joint Pastoral Letter.

8. What has perhaps not been appreciated is the colossal waste of time and money. While SM families (often both spouses) work hard to sustain their families, often 10 hours a day and six days a week, they have been compelled to hold several meetings among themselves and with the Bishops and clergy, prepare and to exchange detailed communications (of which this Petition is only the latest example – many of the earlier ones can be seen in the Annexures appended). All of this is taking a huge toll on their family and workplace commitments. They are also compelled to spend substantial time and money on conducting meetings and booking halls; on arranging refreshments, documentation and postage; on creating and maintaining social networking media, and so on. This colossal waste of time and money is entirely due to the politics of an insensitive JPL and the divisive factor of Rite.

[Compiled by the Petitioners]

Page 45 of 155

Introduction to Annexures H

For 40 years at least, the Syro Malabar Church has been relentlessly working towards expanding its territorial control beyond Kerala. Their belief was best voiced (H10 p.88) way back in December 1984. “We produce 70% of the clergy in India,” explained the Bishop of Irinjalakuda, candidly, if somewhat imprudently, “whereas the territory under us in only 0.04%. Therefore, we have a RIGHT to claim for more territories.” The 34 annexures here are historical documents and are arranged in chronological order for a better appreciation of the strategy behind understanding. We acknowledge with deep gratitude our debt to the dedicated and intrepid laity team in Mumbai, which pursued this matter with faith and diligence for five whole years. Significantly, even today, more than 20 years after the issue by St John Paul II of what came to be known as the Kalyan Indult, the Syro Malabar Church continues to mislead the laity (H34 p. 153). For them, it appears, Church unity is a non-issue.

H 01. KCU Bombay Letter 1 May 74 1974 05 01 47 H 02. Padiyara Visit to Delhi: Augustine Mathew 1976 10 50 H 03. Padiyara Report 1980 53 H 04. Latin Bishops against Multiple Jurisdiction 1984 02 07 77 H 05. KCA Mds to Archbishop of Madras 1984 10 30 78 H 06. KCA Mds to Bishop Pazhyathil of Irinjalakuda 1984 12 10 80 H 07. KCA Mds to Bishop Pazhyathil of Irinjalakuda 1984 12 23 82 H 08. Forty-four Priests Madras to Bishop Pazhyathil 1984 12 23 85 H 09. One Priest Md to Bishop Pazhyathil 1985 01 05 86 H 10. KCA Mds to CBCI Secretary General 1985 01 10 87 H 11. KCA Mds to Bishop Pazhyathil of Irinjalakuda 1985 01 10 91 H 12. Administrator Archdiocese of Bangalore 1985 02 12 93 H 13. Archbishop Henry D'Souza 1985 03 06 95 H 14. Bombay Resolution 6 Sep 87 1987 09 06 97 H 15. Bombay Announcement of Eparchy Aug 88 1988 08 13 98 H 16. Goregaon Resolution 1989 04 16 100 H 17. ULF Bombay Background Note 5 October 1990 1990 10 05 101 H 18. Cardinal Sodano’s letter and Pro-Nunco Cover 1993 10 25 105 H 19. Delhi Synod findings No date 108 H 20. Archbishop Vincent's Decree 2005 06 15 111 H 21. Eparch’s appeal for funds 2013 09 113 H 22. Joint Pastoral Letter 2013 11 01 115 H 23. Dr Joan Antony’s speech (abridged) 2013 11 24 119 H 24. Memorandum to Archbishop Anil 2013 11 25 122 H 25. Archbishop Anil's Abeyance Order 2013 11 27 124 H 26. SM Synod minutes 2013 12 01 125 H 27. Note of Interpretation 2014 01 17 129 H 28. Letter to Abp Anil about deadline 2014 01 23 131 H 29. Response to Note of Interpretation 2014 01 23 133 H 30. JPL Abeyance Order by Archbishop Anil of Delhi 2014 01 31 140 H 31. Letter to CBCI 2014 02 02 141 H 32. Opinion Poll at Public Meeting of 23 February 2014 2014 02 23 149 H 33. Notice of Intention to Appeal to Rome 2014 03 27 151 H 34. Post-Indult position in Mumbai - Josantony Joseph 2014 153

Page 46 of 155

Annexure H-01 No Eparchy please. We are united, don’t divide us.

The Kerala Catholic Union Bombay (Regd)

33, Jaya Terrace. Dr. Ambedkar Road Opp. Hind Mata. Dadar Bombay 400014

To The President Catholic Bishop’s Conference of India.

Your Eminence,

Sub: Proposal for appointment of Priests of different rites for the Malayalee Catholics in Bombay We have come to know from reliable sources about the move or decision regarding appointment of priests belonging to the different rites of Kerala for the Malayalee Catholics residing in Bombay. Although we have not been consulted at any stage in spite of the fact that we are the people who are directly concerned with it, the news has been reaching us for quite some time now may be through feelers or otherwise. The matter has therefore been receiving our attention and has been discussed at various stages in our organisation. It is our considered opinion that it is not in the interest of the Malayalee Catholics residing in Bombay that the decision is put into practice. In coming to this conclusion, we are not carried by emotions. Our objections are mainly on the following amongst other grounds:

1. The total Malayalee Catholic population residing in the city of Bombay numbering roughly between 30 to 40 thousand is spread over in small groups at different places from one end of Bombay to the other, i.e. from Colaba to Ambernath and Bassein Road, a distance of 40 miles in length and 10 to 15 miles in width. They reside in areas covered by about 60 parish churches in the city of Bombay. The spiritual needs of this population is met through almost all the said 60 parish churches. They are first parishioners of these churches within the jurisdiction of the Arch-diocese of Bombay. It is therefore practically almost impossible for them to collect at one or two such places rite wise for the purpose of their spiritual needs if at all the move to appoint priests belonging to the different rites ever materialise, which w pray not to happen.

2. Prior to the formation of this organisation, the Malayalee Catholics in Bombay had no communication between themselves and they were almost isolated individuals. One of the greatest achievement of this organisation is that we have been able to establish a communication link between the people. The chaplain to the Malayalee Catholics in Bombay who has been appointed by the Arch-Bishop of Bombay and who is also the spiritual and General Director of this Organisation with the help of his assistant and that of other Malaylee priests in Arch-Diocese of Bombay posted in different churches, have been conducting masses in Malayalam at 33 different churches every month. In spite of such a

Page 47 of 155

vast facility being made available, it has still been not possible for all the Malayalee Catholics to avail of the opportunity for part taking in the Malayalam services, but because it is inconvenient for them for various genuine reasons. The result being that the average number of Malayalee Catholics who in turn attend a Malayalam mass at a particular place is roughly between 100 to 200 only. The said 100 to 200 Malayalee Catholics belong to the 3 rites from Kerala it is therefore most unwise to segregate and subdivide such a small group according to the rite they belong in Kerala by appointing priests belonging to the different rites. No viable group of any section can be had at any place.

3. The Unity of the Malayalee Catholics in Bombay which we have achieved and maintained all these years will be shattered by the said move and there will definitely be dis-unity and friction between them such dis-unity and ill feeling under the circumstances prevailing in Bombay will cause great harm to the Malayalee Catholics in Bombay it is difficult to explain each of the problem in this small memorandum for different reasons as the same will run into pages, the same can only be explained orally at a meeting if at all the same is considered necessary

4. By appointing priests of different rites, the ecclesiastical authority in Kerala will be dividing the Kerala Catholic community in Bombay into 3 or more different sections. Naturally people of one rite will not co-operate or function with people of another rite. In spite of our unity and the showing that we are one with the Catholics of Bombay, we are not getting enough co-operation from the local Catholic Population. Under the circumstances this sectarian move of segregation of this population into 3 different sections will bring in greater wrath of the local parish priests as well as the local Catholic community which is not at all advisable in the interest of the Kerala Catholics in Bombay.

5. As already mentioned when the spiritual needs of the Malayalee Catholics in Bombay are and can be best met with the present form, what is needed really is the appointment of a few more priests to assist the chaplain to the Malaylee Catholics and not otherwise. Appointment of priests belonging to different rites and which will naturally be carried down to the people also , assessing the feeling of the people, it is our considered opinion that such a dis-unity or segregation will keep away most of the Malayalee Catholics from attending to any of the functions conducted in any of the 3 different rites. The reason being that in order to avoid the rift, they will completely keep away from the Malayalam services and will be joining the English congregation which forms the vast majority in the city. i.e. the local catholic population therefore, instead of meeting the spiritual needs of this population, this move will only achieve the opposite result.

SANCTION BEHIND THE ABOVE OPINION This organisation, we hope, needs no introduction particularly to the ecclesiastical authorities In Kerala as well as in Bombay and we represent the Malayalee Catholics residing in the city of Bombay. During the past one decade of our functioning as a representative organisation of the Malayalee Catholics of all the different rites from Kerala (the Syro-Malabar rite, the Latin rite, the Malankara rite etc.) we are proud to say that we have built up and maintained the

Page 48 of 155 unity of Catholics residing in Bombay. We function through our 29 units located and spread over throughout the city of Bombay from one end to other. Our units are formed and are functioning at parish level and each unit has a parish church as its base. The Malayalee Catholics residing in each of the parish or nearby parishes are members of Catholic organisations through our units and our activity and membership covering almost all the Malayalee Catholics residing in Bombay. The Question of different rites that has been prevailing in Kerala and which has perhaps polluted the church in Kerala, we are happy to say that the same has not affected this community in Bombay. Since the time this move has come to be known, it was discussed at various stages in organisation and we have placed the opinion of the Malayalee Catholic population of Bombay as above.

We hope the ecclesiastical authorities in Kerala who have initiated such a move please take due note of our opposition and protest to the said move. We hereby appeal to them on behalf of the community to refrain from appointing priests belonging to the different rites in Bombay for the Malayalee Catholics. With all respects and due regards to their professed concern about us, we are quite sure that the appointment of priest belonging to the different rites in Bombay will not be acceptable to the Malayalee Catholic community in Bombay.

Bombay Yours in Christ.

Sd/- Dated 1st March, 1974 for K.C.U., Bombay (Regd.)

Page 49 of 155

Annexure H 02 Archbishop Padiyara’s Visit to Delhi 1976 A letter to the Editor of the ULF Bulletin from an ex-Bombay resident living in Kerala at the time of writing. Touches on many aspects of the Eparchy in Bombay. The specific interest here is the writer’s description (Para 5) of Archbishop Padiyara’s interaction with the Delhi Catholics of Kerala origin. Very simply, they did not want the Eparchy.

MY HEART BEATS FOR THE KERALA CATHOLICS OF BOMBAY (Augustine Mathew, Trivandrum)

1. I have seen the hitherto issues of the Bulletin of the United Laity Front. I have gone through them very carefully and am very glad to note that some of the Kerala Catholics residing in Bombay have gathered together and formed the United Laity Front primarily for the purpose of maintaining unity among the Catholics of Bombay.

2. I thought of writing about my reactions on the formation of the new Kalyan Diocese for the Syro-Malabar Catholics of Bombay, Pune and Nasik. As a Kerala Catholic who had been resident in Bombay for over 25 years, I could very well understand the feelings of fear and anxiety every sensible Kerala Catholic of Bombay may be having now about the consequences which will affect them and their children's spiritual and temporal future on account of the formation of the new Diocese of Kalyan, while there is great jubilation among the Syro- Malabar Bishops and the clergy of Kerala over the establishment of a new Bishopric outside Kerala. I really appreciate the work of the Laity Front, formed with a view to standing up and opposing the Syro-Malabar Eparchy who with their huge money power are forcing a Syrian rite on the Kerala Catholics of Bombay, who hitherto had a peaceful life.

3. The creation of the new diocese for Syro-Malabar Catholics of Bombay has not come as a bolt from the blue. As far as I could recollect the Syro-Malabar archbishops and bishops of Kerala have been scheming this from the time as early as the year 1974. It is stated that the formation of the diocese of Kalyan is in accordance with the recommendations contained in the Report submitted to the present Pope in 1980 by the Archbishop (now Cardinal) Padiyara. In the report, although His Grace has stated that the formation of a new diocese is necessary to protect the spiritual life of Syro-Malabar emigrants who are facing serious dangers to their faith and morals, we all know that the real purpose is to expand the Syro-Malabar bishops' dominion to other parts of India and in due course to foreign countries where there are Syrian Catholics. The bishops have been successful to some extent in executing their designs of getting some Syro-Malabar clergy elevated as bishops. Knowing fully well the designs of the bishops, their initial move of posting clergy of different rites apparently to look after the spiritual needs of Kerala Catholics was vehemently opposed by the Kerala Catholic Union as far back as March 1974. The Kerala Catholic Union, the only Catholic organization, at that time, which had achieved and maintained the unity of over 50 thousand Catholics of three different rites spread over 60 parish churches of Bombay, could not allow the move of the Syrian Catholic hierarchy to go unchallenged.

Page 50 of 155

4. In this connection, I recall vividly the incident which happened in April 1974, while bishop Powathil after his ordination as auxiliary bishop of Changanacherry, was returning home from Rome via Bombay. I was at that time Vice-President of Kerala Catholic Union. The Union arranged a Public reception for the new bishop at the St. Paul's Church ground, Parel. In the course of his reply to our felicitations, the bishop raised the point of posting priests from different Syrian dioceses of Kerala to Bombay with the ultimate intention of building churches and in due course to establish a diocese in Bombay. Although the active members of the Union were brimming with anger, ideas and arguments to oppose the bishop's proposals, we desisted from doing so, during the course of the public meeting. After the meeting, we the executive committee members and a few prominent Catholics of Bombay met the new bishop over a cup of tea. This gave us an occasion to initiate a discussion on the points raised by the bishop. We tried to impress on him that one of the greatest activities of the K C U was that we have been able to establish a good communication link between the people. The Chaplain for the Malayalee Catholics in Bombay who was appointed by the archbishop of Bombay and functioning as the spiritual director of KCU, assisted by two or three priests and various other floating population of Malayalee priests who come to Bombay for higher studies are conducting masses in Malayalam and hearing confessions for those who want to have them in Malayalam due to language problem. To cater to the spiritual needs of the growing Malayalee Catholic population of Bombay, what we required was more Catholic priests and not priests belonging to a particular rite. We also impressed the point that the unity of Malayalee Catholics which we had built up and maintained over a period of 20 years will be shattered by the proposed move of the bishop and it would sow the seeds of disunity. We further pointed out to the bishop that among us in KCU we have no discussion as to who is a Syrian, Malankara or Latin Catholic and we all function as a union of Kerala Catholics working for the unity and spiritual and temporal welfare of the entire Malayalee Catholics of Bombay. The bishop who had preconceived ideas in the implementation of his project had to show a conciliatory attitude to us, thanks perhaps to the respect we showed to him during the reception. He hurriedly wound up the meeting by saying that he would place the matter before the Holy See. However subsequent developments immediately after he took over as the auxiliary bishop of Changanacherry showed that he went to the extent of writing derogatory articles about the active members of the KCU, in the Catholic weeklies of Bombay and Calcutta. The President of KCU refuted them with equal vehemence. I do not intend to go into those details here, which have now become a part of history.

5. I would also mention another incident which happened in Delhi in 1976: Bishop Padiyara was transferred from Ooty to Changanacherry as Archbishop and bishop Powathil was posted as bishop of Kanjirapally. Archbishop Padiyara was appointed by the Holy See as Apostolic Visitator to visit various places in India where Syrian Catholics are residing, with a view to study and report about the conditions, needs and desires of the Syro-Malabar Catholics residing in those places. He visited Delhi in October 1976. At that time I had left Bombay after 25 years' stay and was in Delhi as my employers had transferred me there. The archbishop of Delhi and his Vicar General extended all due curtsies to Archbishop Padiyara. A meeting in the Community Hall adjacent to the Cathedral Church was arranged to provide an occasion for

Page 51 of 155

Archbishop Padiyara to meet the Syrian Catholics resident in Delhi, after giving due publicity to it in various churches of Delhi. Although the Kerala Catholics of Delhi have no well-knit organization for them, unlike KCU of Bombay, there was a fairly large gathering of Kerala Catholics to attend the meeting and to hear the Archbishop Padiyara. During the course of his talk, he step by step unfolded his ideas of posting Syrian Catholic priests, establishing churches and a diocese for Syrian Catholics in Delhi. After the archbishop explained his programmes, he asked for comments from the audience as upto that time there was no apparent reaction from them. After a few minutes of silence he asked whether we have any problems in the discharge of our religious duties or to maintain the Syrian Catholic culture. At this stage one gentleman stood up and said "We have no problems." The archbishop them remarked "Although you have no problems, it is the duty of the shepherd to enquire about the welfare of his sheep and I have been accordingly appointed by the Holy See to enquire into your welfare." At this remark another gentleman stood up and said "We have a shepherd in the Archbishop of Delhi and we do not require any other shepherd." Seeing the atmosphere becoming a little surcharged, the Archbishop of Delhi, a very shrewd and able man left the stage excusing himself of having some other urgent work, since he did not want to involve himself in sectarian controversies. The speaker from the audience explained briefly that Delhi Kerala Catholics are happy under the Delhi Archbishop and they did not require a separate Syrian Catholic bishop. Seeing the soil infertile to sow his seeds the archbishop Padiyara left the matter and I presume he had never again visited Delhi for this purpose. In addition to the proposal of the Syrian bishops to extend their jurisdiction to Bombay, Bangalore and Delhi, they have future plans to appoint bishops in Europe and America. I am saying this from my personal contacts. Frankfurt in Germany and New York and Chicago in U.S.A. are big cities with large concentration of Syrian Catholics. During my official visit abroad a few years ago I happened to visit some personal friends in those three cities. While talking about their spiritual life they told me that whenever a Syrian Catholic bishop passed through their city he arranged a reception for him, which platform he used to instill his idea that his sheep in those cities would not for long be left unprotected to the atrocities of the world and material wolves of western countries and they would send initially Syrian Catholic priests to them and in due course bishops. As we all know, they have been exporting priests in plenty to these western countries under the guise of 'students' to overcome the strict visa restrictions of these countries.

6. I do not intend to lengthen my letter further although I have a few more things to say especially about the 'rite' problems we the returned 'NRI' Syrian Catholics face in Kerala. I really congratulate every member of the United Laity Front in its endeavour to fight the onslaught of the Syrian bishops. My further suggestions and comments, may I intend to give in my next letter. ***

Mr. Augustine Mathew, a resident of Trivandrum was formerly an active Member of the K.C.U. (now known as Kerala Catholic Association) and had served the Association in various capacities such as Treasurer, Vice President and President. He is a Life Member and Patron of K.C.A.

Page 52 of 155

Annexure H 03 Archbishop Padiyara’s Report

REPORT OF THE APOSTOLIC VISITATION OF THE SYRO-MALABAR RITE EMIGRANTS LIVING IN THE LATIN DIOCESES OF INDIA OUTSIDE KERALA

By The Apostolic Visitator Archbishop Mar Antony Padiyara presented to His Holiness Pope John Paul II Rome 1980 ABSTRACT OF THE REPORT

His Holiness Pope John Paul I of saintly memory, through the letter Prot. No. 287/73 dated 8.9.1978 of the Sacred Congregation for the Oriental Churches “Sedula Semper Sollicitadine”, appointed me Apostolic Visitator of the Syro-Malabar Rite emigrants living in the Latin dioceses of India outside Kerala, in order to find out the steps taken or to be taken for the spiritual welfare of these emigrant Catholics and to submit a report of the same.

1. The Apostolic Origin and Development of Syro-Malabar Church (Cf. pp. 6-12 in the Report)

St. Thomas one or the Apostles of Jesus Christ, founded the Syro-Malabar Church in A.D. 52. The members of this Church are called “St. Thomas Christians”. Since its Apostolic origin, this Church flourished centuries through its institutions and form of government, having jurisdiction all over India, up to the 16th century, when it was brought under the direct rule of Latin Prelates from the West.

In 1896, through the re-establishment of the indigenous Hierarchy. Pope Leo XIII put an end to this Latin administration over the Syro-Malabar Church. Thereupon the Syro-Malabar Church did steadily progress and reached the present prestigious state, having eleven Dioceses in Kerala and seven mission dioceses outside Kerala. The population of the Syro-Malabar Church has grown to 23.10.052.

This Oriental Church plays also an important role in the missionary activities of India. This Church has at present eleven Bishops. 1954 priests (diocesan and religious), 975 major seminarians, 615 minor seminarians, 705 religious brothers and 8035 religious sisters, who are actively engaged in the evangelization work in the Latin dioceses of India, outside Kerala.

II. Immigration of Catholics of the Syro-Malabar Church (Cf. p. 12-13 in the Report) 1. Over population 2. Job opportunities outside Kerala 3. Search for better living conditions 4. Close family relationship, etc., were strong incentives to the Syro-Malabarians at home to emigrate to different parts of India and abroad to join with their family members.

Page 53 of 155

III. My Apostolic Visitation (Cf. pp. 19-24 in the Report)

After having conducted a rather comprehensive survey of the Syro-Malabar emigrants, I met about 45,900 of them in groups or individually during my visits through the important centres of various States of India.

IV. My Observations (Cf. pp. 25-28 in the Report)

In my visits and interviews I could clearly observe that:

1. Only in three places, once in a while arrangements for the Liturgy in Vernacular and Syro-Malabar Rite are made. I understand that good number of Syro-Malabar emigrants are remaining away from the reception of the holy Sacraments of Confession and Communion.

2. The spiritual life of the Syro-Malabar Rite emigrants has declined considerably, in spite of the helps which they get now in the Latin parishes. They are facing serious dangers for their Faith and Morals from: 1. Loss of the sense of oneness with the Church 2. Lack of Liturgical life 3. Lack of religious instruction 4. Marriages outside the Church 5. Steep decline of priestly and religious Vocations from among the emigrants 6. Decline of traditional family life

V. My Recommendation (Cf. pp. 28-29 in the Report)

To save the Syro-Malabar Rite emigrants from their present erosion of Faith and decline of spiritual life, as well as for the growth and development of the Syro-Malabar Church, it is very necessary that these Oriental Catholics get pastoral care.

As an urgent and immediate step I strongly recommend that at least one Bishop from the Syro- Malabar Rite should be appointed with necessary jurisdiction for the pastoral care of these emigrants of the Syro-Malabar Rite, living in large numbers in the various Latin Dioceses of India outside Kerala.

Mar Antony Padiyara Apostolic Visitator for the Syro-Malabar Rite Emigrants in the Latin Dioceses Outside Kerala

Page 54 of 155

Preface

With profound sentiments of love and obedience to the Holy Father, may I submit this report of my observations and study as the Apostolic Visitator, regarding the Spiritual and Pastoral situations and needs of the Catholic emigrants of the Latin Dioceses of India outside Kerala.

This Report Includes

1. A Brief note on the historical background of the Syro-Malabar Church.

2. Emigration of the Syro-Malabar Catholics.

3. Guidelines for my visitation : teachings of the Ecumenical Councils and the directives of the Holy See regarding the Oriental Emigrants.

4. Preparations for the Visitation.

5. The Visitation itself.

6. Some important observations regarding the pastoral and spiritual situations of the Syro- Malabar Rite emigrants.

7. An urgent and necessary step to be taken to provide adequate pastoral care for emigrants of the Syro-Malabar Church.

I avail myself of this opportunity to express my sincerest thanks to the Holy Father for appointing me Apostolic Visitator for the Catholics of the Syro-Malabar Rite living in the Latin Dioceses of India outside Kerala. It was the fulfillment of a long cherished desire of the Syro- Malabar Church. I owe a deep debt of gratitude to all the venerable Latin Hierarchs of India outside Kerala, who have cooperated well with my visitation and the venerable Syro-Malabar Hierarchs who have helped me much in planning the Visitation.

I. Historical background of the Syro-Malabar Church

St. Thomas the Apostle is the founder of the Syro-Malabar Church. Its members therefore are called “St. Thomas Christians”. The relationship among the Churches of India, Mesopotamia and Persia which trace their origin to St. Thomas the Apostle, paved the way for the common adoption of the same liturgy. St. Thomas Christians of India welcomed the East Syrian Liturgy which was in Aramaic, the language spoken by our Lord and His apostles. This liturgical relationship with the Persian Church led them to Hierarchical communion as well.

1. Hierarchical Jurisdiction of the Bishops of St. Thomas Christians

The title of the chief Bishop of St. Thomas Christians was “THE METROPOLITAN AND THE GATE OF ALL INDIA’’ (Paulinas a S. Bartholomaeo OCD, India Orientalis Christiana, Roma, 1974, p. 88). He enjoyed jurisdiction all over India and this title was

Page 55 of 155

always quite familiar and dear to the Syro-Malabar Catholics. In a liturgical document (Vatican Syriac Codex 22) written in Cranganore, Kerala, in 1301, their Prelate is called METROPOLITAN BISHOP OF THE SEE OF ST. THOMAS AND OF THE WHOLE CHURCH OF THE CHRISTIANS OF INDIA”. Even the first Latin Rite Bishop to govern the Syro-Malabar Church, (1599-1624) Msgr. Francis Roz, sj., testified “on the authority of an author who lived centuries before him that the ALL INDIA jurisdiction of the Metropolitan of the Syro-Malabar Church extended ‘from river Indus till the Cape of Comorin’ (Jesuit Archives, Rome, Goo. 65, f. 45). Fr. Campori sj., a contemporary of Roz, sj. confirms the traditional understanding of the jurisdiction of the Prelate of the Syro-Malabar Church by stating that it meant that their Metropolitan was for the whole of India and its confines. (Ibidem. f. 45).

2. The Beginning of the Latin Rite Jurisdiction in India

In the 6th century, the Portuguese missionaries reached India. Their initial relations with the Syro-Malabar Catholics (Christians of St. Thomas) were very cordial. But after the starting of the Latin dioceses of Goa (1554) and Cochin (1558) their policy was to bring the Syro-Malabar Church under the Latin Jurisdiction. The representatives of the Syro-Malabar Church appealed to Pope Pius IV and the Pope wrote to the Chaldean Partriarch on 23rd February 1565 and to the Archbishop of Goa on the 28th February of the same year confirming and defending the jurisdiction of the Prelates of the Syro-Malabar Church. There are also similar instances during the Pontificatc of Pope Gregory XIII.

3. The Syro-Malabar Church under the Latin Rite Bishops

The political power of the Portuguese was on the increase and finally when the Metropolitan of the Syro-Malabar Church died in 1597, the Archbishop Dom Alexis de Menezes of Goa, came to Malabar and convoked a ‘Synod’ at Diamper in Kerala. This ‘Synod’ introduced radical changes, which affected substantially the nature of its Rite. But subsequent studies have proved that this ‘Synod’ itself was invalid, because of the lack of authority on the part of the person who convoked it and the lack of form in which it was conducted and also because substantial changes were introduced when the See was vacant. Yet this ‘Synod’ marks the beginning of almost three centuries (1599-1896) of Latin Rite domination over the Syro-Malabar Church and its Rite.

On November 5, 1599, a Portuguese Jesuit, Fr. Francis Roz, sj, was appointed to govern the Syro-Malabar Church On December 20th 1599, their ancient Metropolitan (Prima-tial) See of Angamaly was suppressed and it was made a suffragan Diocese to Goa. On August 4, 1600, the Padroady of the King of Portugal was extended over the Syro-Malabar Church. It was indeed a great humiliation for the ancient Oriental Church of India. It caused much unrest and the clamoured for the restoration of the lost status. Consequently on December 22, 1608, the archiepiscopal title was restored to Angamaly. On December 3, 1609, the title of Sea of Angamaly was transferred to Cranganore. The Latin Rite missionary Bishops from abroad, who were governing the Syro-Malabar Church, were evidently not used to the customs, culture, traditions, forms of worship, theological reflection and the Rite as a whole of the Syro-Malabar Christian. Some of them at least seem to have confounded the

Page 56 of 155

European genius of Christian Spirit with the purest form of Christian Faith. Hence their sincere attempts at improving or reforming the conditions of the Syro-Malabar Church turned out to be, in an irony of things, factors undermining the time-honoured ecclesial traditions of the Oriental Church in India. The improvement process turned out to be rather a latinization process of the liturgy, discipline and traditions of the Syro-Malabar Church. This resulted in a series of conflicts between the foreign Bishops of the Latin Rite and the local clergy and laity of the Oriental Syro-Malabar Rite. The conflict reached its climax in 1653, when a terribly disappointed faction of the Syro-Malabar Rite Church gathered at Cochin and took a solemn oath that they would never again obey the Jesuits of the monastery of St. Paul. Unfortunately this was the beginning of a disastrous division in the Oriental Church in India which continues even today.

4. The First Schism of the Syro-Malabar Church

A section of those who declared their independence from the Padroado Bishops welcomed, in 1665, a Syrian Jacobite Bishop, Mar Gregorios Abdul Jaleel, sent by the Antiochian Patriarch Abdul Massiah I. But the majority of the St. Thomas Christians of the Syro-Malabar Rite continued to be under the Latin Bishops.

5. The First Apostolic Visitator for the Syro-Malabar Christians

Responding to the ardent appeals of the Syro-Malabar Church, Pope Leo XIII of happy memory appointed in 1876 Msgr. Leo Meurin, sj. Apostolic Visitator for the Syro-Malabar Church. In the light of his report, the same Supreme Pontif re-established in 1896 an indigenous Hierarchy for the Syro-Malabar Church, consecrating Bishops from her own sons. It was the beginning of rejuvenation and great progress for the Syro-Malabar Church.

6. Hierarchical Growth

The three Vicariates of 1896 (Changanacherry, Ernakulam and Trichur) have grown into eleven dioceses in Kerala and seven mission dioceses outside Kerala. The population of the Syro-Malabar Catholics has grown to 23.10.052.

The Hierarchical development is as follows: 1911 August : : Vicariate Apostolic of Kottayam 1923 December 31 : The ecclesiastical province of the Syro-Malabar Church was constituted. New Dioceses 1950 July 25 : Diocese of Palai from the Diocese of Changanacherry. 1953 December 31 : Diocese of Tellicherry was established for the emigrants to North Malabar. 1955 April 28 : The territories of the Diocese of Changanacherry, Trichur and Tellicherry were extended. 1956 July 29 : Changanacherry Diocese is made an Archdiocese. 1956 July 29 : Diocese of Kothamangalam from the Archdiocese of Ernakulam.

Page 57 of 155

1973 March 1 : Diocese of Mananthavady from the Diocese of Tellicherry. 1974 June 27 : Diocese of Palghat from the Diocese of Trichur. 1977 February 26 : Diocese of Kanjirapally from the Archdiocese of Changanacherry. 1978 July 12 : Diocese of Irinjalakuda from the Diocese of Trichur.

Erection of Eparchates outside Kerala 1. Chanda March 31, 1962 2. Ujjain July 29, 1968 3. Sagar July 29, 1968 4. Satna July 29, 1968 5. Bijnor March 23, 1972 6. Jagdalpur March 23, 1972 7. Rajkot Feb. 25, 1977

7. Missionary Growth

The Syro-Malabar Church plays a very important role in the missionary activity of India. The Bishops, priests and religious have been very earnest in promoting vocations. At present eleven Bishops, thousands of priests, brothers and sisters of the Syro-Malabar Church are engaged in apostolic work in the Latin dioceses of India. In 1953, Pope Pius XII of happy memory extended the territory of the Syro-Malabar Church further to the North. In this newly extended territory, was established the Diocese of Tellicherry for the Syro- Malabar emigrant- settlers there. The growth of this new Diocese has gone beyond the best expectations of all. It was bifurcated in 1973 and the new Dioceses together have at present 386,245 faithful. In 1956, the same Supreme Pontiff extended again the territory of the Syro-Malabar Church southwards upto Cape Comerin and attached it to the Archdiocese of Changanacherry. Here again there is visible revitalization of the faith and Christian life of the Syro-Malabar settlers. The following is the statistics of the missionaries from the Syro-Malabar Church actually engaged in, or preparing for, missionary work in the Dioceses of the Latin Rite in India:

Bishops 11 Priests (Diocesan and Religious) 1954 Major Seminarians and Scholastics 975 Minor Seminarians and aspirants 615 Religious Brothers 705 Religious Sisters and Novices 8035

The Syro-Malabar Church admits every year nearly 1800 candidates for priesthood or religious life, of whom about 700 join the missions of the Latin Rite, outside Kerala.

Page 58 of 155

8. Ecumenical Prospects

The public protest in 1653 by a section of the St. Thomas Christians was a favourable atmosphere for Antioch to sow the first seeds of Jacobitism in Kerala. The Jacobite Patriarch Abdul Massiah I sent Mar Gregorios Abdel Jaleel, in 1665, to Kerala. He was accepted by some of those who took part in the public protest against the foreign Latin Bishops. So began Jacobitism in India. In 1975 the Jacobite Church of Kerala was divided into two groups. On the whole they have now 21 Bishops, hundreds of priests and about one hundred and fifty thousand members.

The Anglican influence on the Jacobites of Kerala gave rise to the Mar Thomas Church in India.

Another smaller group which was separated from the Syro-Malabar Church in 1874, in order to have an Oriental Bishop, is the Mellusians.

All these non-Catholic Churches, separated from the Syro-Malabar Church, do take very good care of their members emigrated from Kerala. The Syrian Orthodox Church has already appointed three Bishops for its emigrant members in Delhi, Bhilai and Madras, Bombay and Persian Gulf and USA. The Mellusians have a Metropolitan of India.

The consecration of indigenous Bishops for the Syro-Malabar Church in 1896 created a favourable atmosphere for the reunion of the separated brethren. In 1930, two Bishops and a section of the Jacobite Church were reunited with the Catholic Church. They constitute the Syro-Malankara Church. Ever since the reunion, there has been a rapid growth for this Church.

Summary

1. The Syro-Malabar Church enjoyed jurisdiction over the whole of India from its apostolic beginning till the end of the sixteenth century, when it was restricted by the over zealous foreign Bishops of the Latin Rite.

2. The consecration of indigenous Bishops for the Syro-Malabar Church from its own Rite has helped this Church grow greatly.

3. The non Catholic Churches, separated from the Syro-Malabar Church, take care of their emigrant members outside Kerala, not only in India but also abroad. Ecumenical prospects demand similar organisation and pastoral care in the Mother Church also.

II. Emigration of the Catholics of the Syro-Malabar Church

The Syro-Malabar Christians seem to have a rare tendency to emigrate. They are seen in large numbers in almost all the industrial and civil centres of India and even outside the country wherever they are permitted to get in. Of late, their exodus has reached large dimensions. Various are the reasons attributed to this phenomenon.

1. Over population. Kerala is the most thickly populated state of India (548 per square kilometre).

2. Search for a job. Their educational institutions have raised them far above the rest of India in the matter of technical qualification for jobs.

Page 59 of 155

3. Search for better living conditions. They show spontaneous readiness to go anywhere in the world, provided they can improve their living conditions. A recent survey shows that there are 14,109 of them in the well-paying oil-rich Persian Gulf alone.

4. Close family relations. The backbone of the Syro-Malabar community is their family where the relations between members are intimate and unbreakable. Those who migrate, therefore, gradually bring other members of the family to the new house.

III. Guidelines for my Visitation: Teachings of the Ecumenical Councils and the Directives of the Holy See Regarding Oriental Emigrants

In order to conduct my visitation according to the mind of the Church, I studied the relevant directives and teachings of the Church regarding the emigrants.

The Catholic Church has always been keenly interested in the pastoral care of her emigrant sons and daughters. Time and again she has given us directions to take very good care of them. The history of the Church of the United States of America, Australia and of many other nations, clearly illustrates the concern of the universal Church for the emigrants. The Catholics who leave their native land and reach a place of different environment are bound to face many problems. An Oriental Catholic who resides in a Latin Diocese finds it difficult not only to follow the language of the liturgy but also the liturgy itself to which he is not accustomed. There are many cases of people who feel uprooted and keep themselves aloof from the Latin parish- Parishioners .

1. The Fourth Lateran Council

Already the Fourth Lateran Ecumenical Council speaks about the need to provide appropriate ministers of the Rite and language of emigrant. For, a person does not lose the membership of the particular Church in which he was born and brought up, even if he migrates to another Diocese of a different Rite.

“Quoniam in plerisque partibus intra eamdem civitatem atque diocesim permixti sunt populi diversarum linguarum, habentes sub una fide varios Ritus et mores, districte praeci- pimus ut pontifices hujusmodi civitatum sive Dioccesum, provideant viros idoneos qui secundum diversitates rituum et linguarum divina officia illis celebrent et ecclesiastica Sacra- menta ministrent instruendo eos verbo pariter et exemplo”

(Conciliarum Occumenicorum decreia, Herder, Rome 1962, p. 215, Constitution No. 9)

2. Benedict XIV

A member of a particular Church is the legitimate heir of a great ecclesial tradition. This heritage has to be treasured by all the members of that Church. In the papal Constitution ‘Demandatum’of Pope Benedict XIV dated 21st December 1743, the Pope urges that all the praiseworthy traditions and institutions of a Church (Oriental) which are derived from ancient traditions of the Fathers and confirmed by Apostolic approbation are to be kept in their vigour and no adulteration should be introduced in them.

Page 60 of 155

“Ut omnia laudabilia Ecclesiac Graecae Instituta ab antiqua Patrum traditione derivata et Apostolica comprobatione firmata in suo vigore permaneant atque a fidelibus istius nationis integre executioni tradantur neque aliquid iisdem sugerere aut suadere audeat, quod illorum contemptu atque immunitionem induccre possit; multoque minus auctoritate propria aliquid circa ilia innovate, aut etiam super iisdem aliquam dispensationem concedere vel admittere praesumant” (Cf. Codex Juris Canonlci Fontes Vol. I, No, 388, p. 80)

3. Leo XIII

Pope Leo XIII in “Orientalium Dignitas” gives clear norms to the Latin Bishops who have Oriental faithful in their territories. The Pope points out that the membership in one’s own Rite is permanent and hence inalienable. (CIC Fontes Vol. III, No. 627, p. 457).

4. “Propaganda Fide”

The Sacred Congregation of Propaganda Fide, in a letter dated 12th May 1890, addressed to the Archbishop of Paris, points out the fundamental right of the Orientals to maintain their own Rite:

“Si intende peraltro che l‘autorita’ dei vescovi latini sugli orientali ad essi soggetti non si estende a questioni di rito ne ad affari riguardenti lo stato monastico di quei sacerdoti che l ‘avessero abbraciato.”

(Cf. Collectanea SCPF No. 81, p. 40)

5. The Sacred Congregation for Oriental Churches

The Sacred Congregation for the Oriental Churches requests the Latin Bishops to be more earnest, concerned and careful about the norms given by Pope Leo XIII in the “Orientalium Dignitas”, No. 9, concerning the Orientals living in their Dioceses and to have institutions to preserve their traditions and identity.

“Rogat igitur magis magisque eosdem Ordinarios, ut omni zelo, studio, et industria incumbant, ad normas praesertim, Const. “Orientalium Dignitas”, No. 9. in curam Orientalium fidelium in suis Dioecesibus commorantium, ut. incolumi manente Ritu, ecclesias et quidem scholas, quatenus fieri possit, pro iis cxcitandas curcnt. Quod si ii proprias scholas habere, pro rerum adjunctis, non valeant, omni ope admittentur ne illi Orientales quasi coacti sint suos pucous scholis protestanticis aut alienis a sensu Christi committete, Pariter. quinimmo praesertim, foveant vocationes ecclesiasticas in filiis indigenis illorum fidelium ritus Orientalis, et curent ut non solum ad pictatem informentur et ecclesiasticis disciplinis in

buantur, sed etiam consulta hac Sacra Congregatione, ut in proprio Ritu probe instruantur et in sacris ordinentur, nam iis quoque, ita eruditis et institutis, addictis ad curam spiritualem fidelium sacrum Rituum plenius huic curae spirituali prospectim erit. quia corum opera convenientius erti impensa et propensium acccpta” (A.A.S. 1930, p. 101)

Page 61 of 155

6. Pope Pius XII

Pope Pius XII of happy memory teaches us the necessity to maintain each Oriental Church in its own history, liturgy, and genius and the legitimate freedom to be given to it. There should not be any compulsion to substitute their customs with those of the Latin Church and every Rite must have equal estimation and dignity before the common Mother Church.

“Sit enim necesse est, singulis universalis Orientalis ritus populis in rebus omnibus, quae a sua cujusque historia, a suoque cujusque ingenio atque indole pendent, legitima libertas, quae tamen a vera et integra Josu Christi doctrina non discrepct. Idque sciant ac sccum reputent turn qui in Catholicae Ecclesiae giemio nati sunt, turn qui desiderio ac voto eidem assequendac verificantur: qui enim omnes noscant ac pro certo habeant se numquam coactum iri ad proprios legitimos Ritus et ab antiquitus sibi tradita instituta cum Latinis Ritibus institutisque commutanda; quae quidem omnia aequali aestimatione acqualique decore habenda, communem matrem Ecclesiam quasi regia circumdant varictate” (A.A S. 1944, p. 137).

7. Vatican II

Quite in tune with the time-honoured traditions of the Church, Vatican II gives explicit norms regarding the Oriental Churches. The valuable heritages of the Oriental Churches are the heritage of the Catholic Church and hence the whole Church has the obligation to preserve and foster the ecclesial patrimony.

“For distinguished as they are by their venerable antiquity, they are bright with that tradition which was handed down from the Apostles through the Fathers, and which form part of the divinely revealed and undivided heritage of the Universal Church”. (Orientalium Ecclesiarum, art. 1).

The different Churches or Rites are the authentic custodians of the “divinely revealed and undivided heritage of the universal Church”. The fundamental ecclesial principle of unity in diversity is preserved by those Churches.

“That Church, holy and Catholic, which is the Mystical Body of Christ, is made up of the faithful who are organically united in the Holy Spirit through the same faith, the same Sacraments, and the same government and who, combining into various groups held together by a Hierarchy, form separate Churches or Rites’’ (O.E. art. 2)

The Catholic Church maintains the character of the communion of Churches which are united in the same faith. Each Church has its own identity which consists of its own liturgy, discipline, Hierarchy, traditions and religious cultural heritage. A Governmental System of their own is essential for maintaining the individuality of the Churches. Consequently the Council teaches:

“The Sacred Synod solemnly declares that the Churches of the East while keeping in mind the necessary unity of the whole Church, have the power to govern themselves according to their own disciplines since they are better suited to the temperament of their faithful and better adapted to foster the good of souls” (Unitatis Redintegratio, art. 16)

Page 62 of 155

The Decree on the Oriental Churches also points out the need for self government for maintaining the good traditions of an Eastern Church. This need for self government is not only a right but an obligation:

“History, tradition, and numerous ecclesiastical institutions manifest luminously how much the universal Church is indebted to the Eastern Churches—For this reason, it solemnly declares that the Churches of the East, as much as those of the West, fully enjoy the right, and are duty bound, to rule themselves.” O. E. art. 5.

The membership in a particular Church is not limited to a certain territory. An Oriental Catholic remains an authentic member of his particular Church wherever he goes. He is not free to give up the celestial traditions in which he was born and brought up. On the contrary he has an increasing obligation to study and practice the genuine traditions of his Church:

“All Eastern Rite members should know and be convinced that they can and should always preserve their lawful liturgical Rites and their established way of life and that these should not be altered except by way of an appropriate and organic development. Easterners themselves should honour all these things with the greatest fidelity. Besides they should acquire an ever greater knowledge and a more exact use of them.” (OE. art. 6)

This right and obligation are of a permanent nature. The Church is conscious of her obligation to provide the necessary facilities to its members for following their own legitimate ecclesial traditions.

“Therefore, attention should everywhere (ubique terrarum) be given to the preservation and growth of each individual Church. For this purpose, parishes and a special hierarchy should be established for each where the spiritual good of the faithful so demands.” (O.E. art. 4).

The same pastoral concern for the Orientals living in the Latin dioceses is expressed in the Conciliar document ‘Chrisms Dominus’ art. 23. The local Bishop is obliged to “provide for their (Oriental Catholics) spiritual needs either through priests, or parishes of that Rite or through an Episcopal Vicar endowed with the necessary faculties”. (CD 23).

8. Pope Paul VI

Pope Paul VI of happy memory gives practical norms to be followed by the Sacred Oriental Congregation through the Apostolic Constitution “Regimini Ecelesiae Universae” of August 15, 1967. The Pope directs that “the Oriental Congregation in the very Latin territories, with assiduous care, also through a Visitor, looks after the not yet organized nuclei of the faithful of the Oriental Rites, and also as far as possible, takes care of their spiritual needs by the erection also of a special Hierarchy if the number of the faithful requires it”. (No. 44).

Summary

1. The Holy Mother Church respects and values the history, customs, traditions, religio- cultural heritages, inner genius, especially the Rite, and all that gives a particular Church its identity.

2. She constantly exhorts us to preserve and develop these values.

Page 63 of 155

3. She has established clear practical norms for the preservation and development of an Oriental Rite, when its members happen to live in Latin Rite Dioceses. Parishes and a special Hierarchy should be established if the spiritual good of the faithful so demands.

IV. Preparation for the Visitation

Before I began my visitation I studied the mind of the Church, her teachings and directives regarding the Oriental emigrants. A consultative committee was constituted of experts representing every Diocese and religious Congregations of the Syro-Malabar Rite in Kerala, and also professors from the two major Seminaries of Kerala. This committee helped me by giving expert advice regarding doctrinal points, and suggested that a full statistical survey of the Syro-Malabar emigrant Catholics was necessary before the visitation began. The survey was therefore made immediately.

The statistical data collected from within Kerala about their relatives residing outside has been very helpful to find out the main centres where the Syro-Malabar emigrants reside and 1 was thereby able to organize and plan the visitation in some of these important centres.

The Statistics of the Syro-Malabar Catholics Residing Outside Kerala in the Latin Dioceses

A statistical survey of the Syro-Malabar emigrants which has to be conducted thoroughly on an all India basis needs a longer period of time, qualified personnel and a net- work of local agencies all over to assist. As there are many limitations in these matters the attempts to collect the details of the emigrants can be called only a partial success.

A secretariat has been functioning in the St. Thomas Apostolic Seminary of Kottayam where the voluntary services of the staff and seminarians were available for correspondence and for the tabulation of the statistical data. With the help of the seminarians and some others, every Syro-Malabar family in Kerala was visited during the mid-summer holidays of 1979, to collect the possible information about their relatives residing outside Kerala. The details were gathered on a parish level and papers sent to the secretariat for tabulation.

This survey met with some difficulties:

1. Many Catholics have left Kerala long ago and there was nobody locally available to give details about them. They have already settled down outside Kerala and live with their family, children and grandchildren, and consequently no one here could give us their address and other relevant details.

2. The statistical work was organised during the mid-summer holidays mainly with the help of the seminarians of each Diocese. The number of the volunteers was not always adequate to the amount of work to be carried out. There was greater difficulty especially in the case of the remote regions of the high ranges where the houses are not easily accessible.

3. There are also a number of instances where the people were not in favour of revealing the addresses and other details of those employed outside Kerala fearing lest these pieces of information should be made use of for contacting them especially for raising funds for the parishes and other institutions. Such a fear was quite evident in many places where construction works, etc., were going on under the auspices of the parish.

Page 64 of 155

4. Later when I visited some of these centres of Syro-Malabarians outside Kerala 1 understood, to my surprise, that the actual number of these emigrants was much more than what was collected from the addresses here in Kerala. A perfect survey, visiting every city, village and family of India, was next to impossible.

The various addresses were collected, classified and tabulated both according to the Diocese of origin and the Diocese to which they have migrated. The number of the Syro- Malabar Catholics living in the Latin Dioceses outside Kerala is given here below:

Agra 233 Ahmedabad 1250 Ajmer-Jaipur 1023 Allahabad 596 Amravati 106 Aurangabad 22 Balasore 81 Bangalore 11,529 Baroda 571 Belgaum 148 Bellary 166 Berhampur 129 Bhagalpur 93 Bhopal 567 Bombay 16,904 Calcutta 1301 Cuddapah 68 Cuttack-Bhubaneswar 167 Daltonganj 214 Darjeeling 128 Delhi 4200 Dibrugarh 191 Dumka 45 Eluru 85 Goa & Daman 676 Guntur 142 Hyderabad 1125 Indore 285 Jabalpur 488 Jalpaiguri 24 Jammu & Kashmir 117 Jamshedpur 364 Jhansi 210 Jullundur 477 Karwar 59 Khandwa 56 Kohima-Imphal 354 Krishnagar 125 Kumbakonam 30 Kurnool 67 Lucknow 321 Madras-Mylapore 5225 Madurai 204 Meerut 341 Nagpur 481 Nalgonda 56 Nellore 63 Palayamkottai 60 Patna 683 Pondicherry-Cuddalpre 264 Poona 1541 Raipur 606 Raigarh-Ambikapur 120 Ranchi 426 Salem 355 Sambalpur 326 Shillong-Gauhati 562 Silchar 129 Simla-Chandigarh 286 Tezpur 122 Thanjavur 89 Tiruchirapalli 340 Tura 37 Tuticorin 91 Varanasi 241 Vellore 192 Vijayawada 302 Vishakapatnam 518 Warangal 112

Page 65 of 155

DEFENCE FORCES

Army 3202 Air Force 1170 Navy 66 Total 62,926

V. Visitation Itself

From the addresses collected it became clear that every city in India was having a large group of emigrant Syro-Malabar Catholics from Kerala. It was practically impossible to visit all these cities because of the large number of such centres, the long distance from one to another and the Third World travelling conditions, and therefore I had to confine my visits to some of the cities having representative dimensions namely: Bombay and Poona of the state of Maharashtra, Bangalore in the state of Karnataka, Madras in Tamil Nadu, Ahmedabad in Gujarat, Calcutta in West Bengal, Jamshedpur in Bihar and Delhi the Capital of India. I was able to meet thousands of Syro-Malabar Rite emigrants from all walks of life, in groups as well as individually, and this gave me ample opportunity to study their spiritual and pastoral situations and needs.

All the same, my visitations had some limitations:

1. In most of the cities the emigrant Syro-Malabar Catholics are not at all locally organized into a community. Hence during a short visit it was difficult for me to contact all of them personally.

2. Many Syro-Malabar Catholics live in the outskirts, while my visit was mainly limited to the urban centres. Persons having financial strain normally prefer to get accom- modation outside the town where living expenses are relatively less.

3. There are also many Syro-Malabar Catholics working in the factories which follow the shift system. Normally my programmes were arranged in the evening for the con- venience of people in offices and factories. But those who were involved in the shift system of labour in the evening could not meet me to discuss their problems.

4. There was also a delicate situation arising from the social background of these emigrants. Some of the Syro-Malabar Catholics feel shy to reveal their identity because of the miserable situation in which they are forced to live. Though they hail from socially respectable families in Kerala, there are many cases of people constrained to live a financial circumstances which are humiliating for them. Because of their self respect they keep their identity unknown until they are able to settle down decently. Hence it was difficult to gather information about persons belonging to this category.

Inspite of all these, I was astonished as well as heartened to see the rousing welcome given by these Syro-Malabar emigrant Catholics to their Apostolic Visitator and the very great enthusiasm they showed in meeting him.

Description of the Visitation

The very first place of my visitation was the Archdiocese of Bombay which has the largest number of Catholics of the Syro-Malabar Rite. Within the sixteen days of my stay in Bombay, I visited twenty different centres and met the people in large and small groups and

Page 66 of 155 also, some of them individually. These places were chosen according to the convenience of all living in the surrounding area. Information about my visit was given to the people long in advance and they were asked to gather at the nearest centre. The Holy Mass was celebrated in the Syro-Malabar Rite and during the homily the purpose of the apostolic visitation was explained to the people. There was then a public meeting and several memoranda, explaining the actual situation and the needs of the Syro-Malabar Catholics, were presented to me. Besides, there were also dialogues and discussions with smaller group. A few of those who could not attend the meeting met me privately or sent in writing what they had to say. In quite a few places I visited homes of the Oriental Catholics in order to have a frank and open tete-a- tete with them. Normally, I was able to follow this sort of procedure at all the places I visited. I was in Bombay from February 2nd till the 20th. In the Diocese of Poona, I visited the Catholics in live different centres and stayed there from 21-24 February. From July 21st till the 27th I was in the Archdiocese of Bangalore where the Catholics were gathered in five different centres. I was able to meet some of them individually and a few in small groups. From the 28th till the 31st I was in the Archdiocese of Madras.

In August, I left for Ahmedabad where I spent three days and met the Catholics at four different centres. I was to say Mass and meet the people at 7.30 p.m. in Bapunagar in Ahmedabad. I could reach the place only at 10 p.m. since the flight was very late. All the people were still waiting for me to welcome me and also to participate in Holy Mass and the meeting which followed. On the following days I visited three more centres. Wherever, I went the people expressed their immense joy to have been able to participate in the holy Mass of their own Rite and language. “After so many years we are having a Mass in our own liturgy” was the joyful expression of several persons. My next visit was to Delhi where I spent four days and went to three different places and met several persons in groups and individually. In Calcutta also I remained four days and visited several places, following more or less the same pattern as above. A particular feature I noticed in Calcutta was the fact that the customs and manners of the people from Kerala were much similar to those of the people of West Bengal. With proper leadership the Kerala Catholics can be formed into a very powerful spiritual force in order to influence the Hindu Bengalis, and to spread the Gospel by their edifying lives.

In the industrial city of Jamshedpur I spent four days and met the Kerala Catholics at different centres.

On the whole wherever I went the Catholics of the Syro-Malabar Rite were most happy that a Visitor was appointed for them; happy also that the Mass was celebrated in their own language and Rite.

City Days No. of Groups No. of No. of Memo- Total No. of Received Individuals randa faithful Received Visited Spent Interviewed Received

Bombay 18 33 60 35 25000 Poona 4 5 20 4 2000 Ahmedabad 4 4 10 3 1200

Delhi 4 3 60 3 3000

Page 67 of 155

Calcutta 4 5 20 2 1500 Jamshedpur 4 4 10 3 1200 Bangalore 6 6 30 5 10000 Madras 4 5 6 1 2000

VI. Some important observations regarding the pastoral and spiritual situation of the Syro- Malabar emigrants

1. Pastoral help offered by the Latin Hierarchs of the place

In the Dioceses I visited, arrangements for the liturgy in the native language and Rite are made in three places, once in a while. I was pained very much to hear the remarks from several persons that they were able to make their confession only once in two or three years when they were going back home to Kerala, for a vacation. In certain Dioceses there are priests who understand the language of the emigrants, but all these priests are so much engaged in the pastoral ministry of their own parishioners that they do not have the time to give extra care and service to the Orientals. I have met people who understand only their mother tongue Malayalam, and they do not have any assistance to nourish their faith which is certainly a very dangerous situation.

2. Spiritual Situation of Syro-Malabar Catholics in the Latin Dioceses of India outside Kerala.

Basing my knowledge on what I have seen, and what the people have informed me personally or in writing, I am very much pained to remark that the spiritual life of the Syro- Malabar emigrants has declined considerably and they are facing serious dangers to their faith and morals. i. Loss of the sense of openness with the Church

Life with the Church and feeling one with it is essential for the spirituality of every Christian and this will be in proportion to one’s participation in the liturgical life of the local Church. In order to be a lively member of the Church, one should be fully involved in her traditions and be a heir to the spiritual patrimony of the same. The worshipping community, the community around the altar, is the most sublime expression of the life of the Church.

But the Syro-Malabar emigrant Catholics do not have any other choice except to follow the Latin Rite liturgy, traditions and practices, which they neither understand nor appreciate. This makes them feel like second class members of the Church. Even the missionaries from the Syro-Malabar Church who are thousands in number, working in these Dioceses, have no choice to follow their own liturgy and rite but a different one and different traditions. (This strange situation in India was pointed out in the second Vatican Council. Article 3 of the Decree on the Oriental Churches was formulated taking into consideration also the Syro- Malabar Oriental Catholics). In such a situation the Syro-Malabar emigrants fail to live with the Church and to feel or experience oneness with her.

Page 68 of 155

ii. Lack of Liturgical Life

The Syro-Malabar Catholics are used to their own liturgy, sacramental administration, sacramentals and ways of parish administration. An the Latin Dioceses outside Kerala, they find it very difficult to understand not only the language of the liturgy but also its structure and symbolism, discipline find other matters. As a result of this, they lose living contact with the parish and slip into isolation and spiritual anonymity. iii. Lack of Religious Instruction

In Kerala the Syro-Malabar Catholics are given regular catechetical instruction both through academical and Sunday Schools. All the parish and diocesan machineries are made use of in order to make the children attend these instructions. Many of the emigrant Catholics told me that adequate religious instruction was not given to their children, for various reasons. Naturally, therefore, the coming generation will have lesser relations with the Church and their Christian life will be in greater danger. iv. Marriage outside the Church

I have come across many sad cases of people who have given up the practice of the Christian life. For instance, some of these emigrants have conducted civil marriages, because of the lack of facilities to have their marriage blessed according to their own ecclesial traditions. Such cases are on the increase.

A feeling of isolation from the rest of the Catholics has also been felt by some of these emigrants since nobody, practically, understand, and appreciates their traditions, religious practices and ways of life. In such situations of anonymity they choose their partners even from non Christians.

I have also come across cases of marriages blessed by non-Catholic priests. The non- Catholic Orientals have their own priests and Bishops to look after the spiritual needs of their emigrants. As in the days of the Padroado administration of the Latin Rite Bishops over the Syro-Malabar Church in Kerala, today some of the emigrates of the Syro-Malabar Rite are approaching those non-Catholic Bishops and priests, precisely because they want to celebrate the marriages and to receive sacraments in an Oriental Rite.

v. Steep decline of Priestly and Religious Vocations

Another instance of the decline of Christian life is the lack of priestly and religious vocations from among the Syro-Malabar Rite emigrants. It may be noted that at present about 70% of the missionary personnel of India come from the Syro-Malabar Church which is abundantly blessed with religious and priestly vocations. Perhaps there may be no other community at present in the whole world, which gives so many religious and priestly vocations as the Syro-Malabar Christian community. There are priests and nuns from most of the Syro- Malabar families.

Page 69 of 155

But, sad to say, from among the Oriental emigrants, living within Latin Dioceses priestly and religious vocations are almost nil. The only reason I can find for this situation is the decadence of their spiritual life. vi. Family life

The Syro-Malabar Church takes every possible care to foster and maintain a very high level of Christian life at home. The evening rosary has become the family breviary. Devotion to our Lady, first Friday devotion to the Sacred Heart, devotion to St. Thomas, consecration of the family to the Sacred Heart of Jesus and other practices are the common features of every Syro- Malabar Christian family. Instructions about these aspects of a praying family are included already in the marriage preparation courses.

These devotions are fading away among emigrants of the Syro-Malabar Church for several reasons. Uprooted from the mother Church, which in their diaspora offers no help, they feel themselves cared for by no one and belonging to no where. While the old traditions fade away, they are unable to adjust themselves to the new customs and traditions of the place they have migrated to since they find them strange, lifeless and irrelevant to the Oriental mind.

VII. A Final Observation

At the end of my Apostolic Visitation, I feel sorry to express my firm conviction that there is a definite erosion of Faith among the emigrants, of the Syro-Malabar Church, living in the Latin Dioceses of India outside Kerala. There is a definite decline in their Christian spiritual life. For this I would not in any way blame the Latin Rite Hierarchs of those dioceses. They are offering those emigrants whatever pastoral care they can. But the form and quality of the pastoral care which these Syro-Malabar Rite Catholics need, understand, appreciate and accept are different. The situation of these emigrants, the St. Thomas Christians in diaspora, is very much similar to the situation of the Syro-Malabar Church under the Latin Rite Padroado Bishops. A change of the form and quality of the pastoral care for the Syro-Malabar emigrants in the Latin dioceses of India outside Kerala has become absolutely necessary.

VIII. My Recommendation

An Urgently Necessary Step to be taken to provide Adequate Pastoral Care for the Syro- Malabar Rite Emigrants

Most urgently should the Syro-Malabar Rite emigrant Catholics be saved from their present drifting away from the Church and from the erosion of their Faith. My visitation gives me the absolute conviction that the only measure which can save the Syro-Malabar Rite emigrants from the present decadence of spiritual life and help them grow in all dimensions is immediately to implement in favour of these emigrants the constant directives of the Holy Mother Church with regard to the Oriental Catholics, that is to say, to bring the Oriental faithful, wherever they are, under Oriental Pastoral care (O.E. No. 4: CD. No. 23;. Regimini Ecclesiae Universae, No. 44. etc.) /As an immediate and urgent step, therefore. I recommend most earnestly that at least one Bishop be appointed from the Syro-Malabar Rite, with

Page 70 of 155

necessary jurisdiction, for the pastoral care of the emigrants of the Syro-Malabar Rite living in the Latin Dioceses of India outside Kerala. It will be his duty to plan and build up all the necessary structures for the efficient pastoral care of each and every one of these emigrant Catholics of the Syro-Malabar Rite.

I request Your Holiness to be pleased to accept my profound respect and loyalty and to give me your apostolic blessing,

I beg to remain, May it please Your Holiness, Most Respectfully and Obediently, (Sgd.) Mar Antony Padiyara Archbishop of Changanacherry and Apostolic Visitor for the Emigrants of The Syro-Malabar Rite in the Latin Dioceses Outside Kerala

In many of the centres I visited, the Syro-Malabar emigrants have not only explained to me in person their difficulties in Christian spiritual life, hut also submitted to me memoranda explaining the decadent situation of their spiritual life. They want earnestly to ward off the danger of their spiritual life and to improve their present decadent situation. But this, they feel, can be done only with the help of Pastors from their own Syro-Malabar Rite.

Although I have received more than 56 memoranda, I am adding copies of three memoranda only, as samples.

Page 71 of 155

I. Bangalore

His Grace Archbishop Mar Antony Padiyara Ap. Visitor to the Syro Malabarians Residing Outside Kerala

Your Grace,

We, the Syro-Malabar Catholics residing in Koramangala, Madiwala, Austin Town and Neelasandra of Bangalore City, encouraged by the great interest shown by the Holy Sec in appointing Your Grace to inquire about the spiritual well being of the Syro-Malabar Malayalee-Catholics, would like to present the following memorandum for your kind consideration and appropriate recommendation to the Holy See. We are appreciative of the services which the local parish priests of the Latin Rite are rendering us. But with due respect to their goodwill, we may point out the following facts:

1. First comes the administration of sacraments. Most of the members of our family could speak no other language well than Malayalam. This situation makes it difficult for our people to make fruitful confessions and to receive proper spiritual guidance. Similarly it is not possible to teach our children catechism and religion in the cultural context of our Church. Annual retreats, study circles and other means of improving our spiritual life are never organized in our parishes. It is a long standing custom among us to invite the priests to the house to pray when somebody dies. Very seldom do the priests of the place oblige. Hence we feel that we have no spiritual assistance in the land of our choice.

2. The hardship we experience in arranging the Sacrament of baptism, marriage and the Rite of funeral to our convenience is indeed very great. The official way of disposing our request makes us feel as strangers in the parishes to which we are ascribed.

3. As regards Divine Liturgy, clear discriminative practices exist among us. Sacred Heart, St. Patrick and Infant Jesus Church and other important Churches in the city have Masses in English, Kannada and Tamil, but never in Malayalam. For a lively participation in liturgy, the language used should be one’s own mother tongue, and that too in the way one has been trained from one’s childhood.

4. Apart from spiritual disadvantages we are handicapped in many ways in the economic as well as cultural fields. Being settlers in the city the economic help and job opportunities naturally go to the sons of the soil. To a certain extent it is natural and we are prepared to accept the fact. But we do not believe that in the hands of the local clergy (priests of the Latin Rite) things will be made any better. The difference in the cultural background, of the local clergy and the Syro-Malabarians is so great that if often creates strained relations between them.

Page 72 of 155

5. Another point of grievance is the admission of our children in the schools run by Catholic management. Our chances to get into the schools are very bleak. A few well-to-do among us, of course, do not experience this difficulty because of their position in the society and the better education background of their children. But for the majority of us to get admission for our children in a Catholic school in the city is a real problem.

6. Professional opportunities and appointments to any important post in the administration of the parish are very often denied to the Syro Malabarians. Their get-togethers, although there are a few during the year, are seldom encouraged. It makes difficult to know the difficulties and hardship of the fellow Malayalese in the City.

We strongly believe that this situation could be improved provided we have a Bishop and, priests of our own Rite. In our humble opinion either the diocese of Mananthavady could be extended to include Bangalore city in its territory, or a separate Syrian diocese could be established in Bangalore for the 30,000 Syro-Malabar Christians of the City. But as an immediate step chapels already built and being built by the Syrians in the city, could be declared parishes.

Craving your Grace’s Apostolic Blessing,

Your Spiritual children in Christ, (Sgd.) K.M. Chacko No. 38, 16th Main, IV Block, Koramangala, Bangalore-560 034 (Representative of the Committee of the Syro-Malabar Catholics residing in Koramangala, Madiwala, Austin Town and Neelasandra)

Page 73 of 155

II Madras August 15, 1979 The Apostolic Visitor, Mar Antony Padiyara, Archbishop of Changanacherry

Your Grace,

We, the undersigned Catholics, belonging to the Syro-Malabar Rite, now living in Madras, submit the following:

At the outset we thank Almighty God for having given us this opportunity to meet you and represent our needs to you.

Some of us had the good fortune of meeting Your Grace at the airport and also to participate in the deliberations there and also to participate in the functions at ASHA v NIVAS on the 29th July, 1979.

In this context, we hasten to add that the Congregation at ASHA NIVAS was NOT of a representative character and therefore the deliberations also did not bring out the correct picture of the state of affairs. That congregation represented the elite of Madras — the upper strata— and did not represent the middle or lower income groups in the Catholic Society who are concentrated in North Madras.

We are of the firm opinion that the Kerala Catholics living in Madras do need special attention for the maintenance and furtherance of their spiritual traditions. Not that they are neglected in their adopted parishes but because, though most of us do participate very actively in Church affairs, we are handicapped in following the spirit of the various rituals of the Church.

We therefore feel that some special arrangements are necessary to foster the traditional forms of worship to which we have been accustomed and the appointment of a visiting chaplain may be a good beginning in this direction.

We remain,

Respectfully yours in Christ,

(Sgd.,) Forty two persons

Page 74 of 155

III

New Delhi August 21, 1979 Most Rev. Antony Padiyara Apostolic Visitor of Syro-Malabar Catholics residing outside Kerala

Your Grace, We, the Syro-Malabar Catholics living in and around Delhi, thank the Holy Father for appointing Your Grace as the Apostolic Visitor of the Syro-Malabar Catholics residing outside Kerala. We also congratulate and thank Your Grace for accepting the honour in the spirit of our Lord for the good of his Church. By your appointment as the Apostolic Visitor, Rome has recognised Your Grace’s deep understanding of the Syro-Malabar and Latin Rites. Your Grace was born and brought up in the Syro-Malabar Rite and later spent long side outside Kerala as a missionary, professor and as a Bishop. The Holy Father, therefore, appointed Your Grace as the Apostolic Visitor so that Your Grace could present a true report to the Holy Father on the pastoral care and needs of the Syro-Malabar Catholic communities outside Kerala. We realise that this new responsibility of your is not easy. Unfortunately, the local Churches outside Kerala look upon and speak about your mission, we are afraid, as “uncalled for”. Their fears are many and varied. Lack of adequate knowledge of the venerable traditions of the Syro-Malabar Church causes many confusion. Some of them think of Rite in terms of conflict only. As this is the real cause of their fear, any assertion of the Syro- Malabar Rite has become in common parlance” a scandal of the Church”. We therefore request Your Grace that these unnecessary fears and mis-understandings of some people outside Kerala, and their prejudices against the Syro-Malabar Rite should be removed by a person like Your Grace representing the Holy Father. Hence, it would be only appropriate that a dialogue is initiated and proper and agreeable solutions are found.

As Your Grace’s present mission here is to study the pastoral care and needs of the Syro-Malabar Catholics in Delhi, we shall be content with some relevant observations. 1. To begin with, we are a scattered community of over 20,000 Catholics. We confess that the Syrian Community here do not have accurate statistics. Some people register themselves with the parishes they go for Mass. But a vast majority of our people, we are afraid, prefer to remain incognito to the Church authorities. There are any number of reasons for this. This phenomenon definitely needs immediate attention of all concerned. 2. Over 60 per cent of our people are permanently settled in the capital. Many of us even belong to the second or the third generation. We note with sorrow, that we have no vocations from amongst us, while, thank God, there are many vocations among our counterparts in Kerala, in our own families.

Page 75 of 155

3. About 70 per cent of our children study in non-Catholic schools because sending our children in our Catholic schools is not at all economically viable as far as many of us are concerned. In the circumstances we ask, have we done anything for their religious education? True, they were born to Catholic parents, but their formation is completely in non- Christian set-up. 4. We understand and appreciate things against our background. No one will deny the depth of the Syro-Malabar Liturgy, its inherent nature of taking the people along (participation) the stages of the worship. They do relish and admire and even long for it. The uniqueness of the Rite perhaps, compel many of us to go to Kerala during Christmas and the Holy Week despite the fact that these are no occasions for holiday making. Sometimes we wonder with disappointment, whether the Syro-Malabar Church in Kerala is really interested in her people outside the land. 5. The church in the rest of Kerala has yet to be integrated with the culture of the people. Barring the use of local language in the liturgy all other Church functions are sheer translations of the West. Social gatherings on the occasions of Christmas and Easter, for example, are organised entirely in the manner we see these days in cinemas with items such as consumption of liquor, mixed dances along with songs which are often suggestive. The dissociation of the Syro-Malabar Catholics in such functions is looked at even by priests as non-involvement. 6. The behaviour of many of our priests in the Latin Churches are not wholesome and therefore they are not cordially welcomed to our homes. Their gestures and comments fall short of our expectations. They do not reflect their personality or identity as priests of God. Some of them even had the background of the Syro-Malabar Church in Kerala as they hail from there. But they have changed their outlook through long associations with others. Their seminary formation too must have influenced them. 7. The Church in the rest of Kerala is not Indian. Consequently only the Syro-Malabar Church can offer an Indian Church to the Indian people at large.

Summing up, we would like to submit that our cultural and spiritual aspirations are not met adequately. Our knowledge of the religion is being deteriorated; our association with the priests and religious here are negligible; local languages, attitudes and social customs generally prevent us from participating fully in the Church activities, very often to our great disappointment. In short, we do feel from a religious angle that we are a neglected lot, put to the mercy of God and to His “stewards” in the local Churches. We wonder if our mother Church could afford to forget her beloved children outside the State. Your Grace, we are very happy that you have come on such a mission. We are confident that you will be able to satisfy our aspirations and desires. We are not making many concrete suggestions. The only proposal of ours is that we have a national diocese with a Bishop and priests to take care of the pastoral needs of the Syro-Malabar Catholics residing outside Kerala. Everything else will follow. We trust and pray that with the guidance of the Holy Spirit you will succeed in bringing about satisfaction to all concerned in consultation with the Holy Father and the local Churches and ourselves.

Yours devotedly in Christ, (Sgd.,) Representative of the Syro-Malabar Catholic Community in Delhi Page 76 of 155

Annexure H 04 No Multiple Jurisdiction: Latin Bishops Resolution

Dt. 7.2.1984 RESOLUTION

We, the bishops of the Latin Rite, meeting in Nagpur on the 7th February 1984, after, mature discussion and prayerful reflection have come to the conclusion that multiple jurisdiction should not be extended beyond the present areas in and around Kerala where it already exists.

If it is not obligatory to have a Latin Bishops Conference, and an Inter-Ritual Conference is adequate, we bishops do not want a Latin Bishops Conference.

1 Cardinal L T Picachy Calcutta SIGNATORIES 2 Cecil de Sa Agra 29 R. Kerketta Tezpur 59 Valerian D’Souza Pune H. D’Souza Cuttack – 30 Basil D’Souza Mangalore 60 J. Rosario Amravati 3 Bhubaneswar 31 Denzil D’Souza Silchar 61 B.A. Dominic Savio Guntur

4 Joseph Kelanthara Verapoly 32 J. Rodericks Jamshedpur 62 J. Rosario Proxy for Bp. D. Abreo 5 P. Arokiasamy Bangalore 33 Joseph Kureethara Cochin 6 P. Kerketta Ranchi 34 B. D’Mello Proxy for Chikmagulur 63 George Mamalassery Tura A. Mathias 7 P.J. Diraviam Madurai 35 Patrick D’Souza Varanasi 64 P. Ekka Ambikapur 8 S. Pimenta Bombay 36 Joseph Kelanthara Proxy Alleppey 65 Thomas Thiruthalil Berhampur for 9 Angelo Fernandes Delhi 37 Telesphore Toppo Dumka 66 C. Elanjikal Vijayapuram 10 G. Saupin Daltonganj Joseph Kelanthara Proxy Verapoly 67 Fr. Varkey Krishnagar 38 for Bp. Thannikot (Aux) Hippolytus Jammu & 39 Sd. 68 S. Michael Augustine Vellore 11 Kunnunkal Kashmir 40 T. Amalanther Tuticorin 69 E. Benjamin Darjeeling 12 M. Fernandes Mysore 41 Arul Das James Ootacamund 70 S.A. Aruliah Cuddapah Gilbert B. Rego Simla- 42 Bp. Maxwell Calicut 71 M. Theophane Jabalpur 13 Chandigarh Thanickunnel 43 Leo Tigga Raiganj 72 Ferdinand Fonseca Aux Bombay

14 S. Iruthayaraj Palayamkottai 44 Ignatius Menezes 74 Ferdinand Fonseca (Proxy for Bp. L. Pereira) 15 S. Arulappa Hyderabad 45 V.S. Selvanather Pondicherry 16 B. D’Mello Karwar 46 Alphonse Bilung Rourkela 75 John B. Thakur Muzzaffarpur

17 A Beretta Warangal 47 B.J. Osta Patna 76 Abraham Virthakulangara Khandwa 18 Ignatius Lobo Belgaum 48 P. Chenaparampil Alleppey 77 B. Mudartha Allahabad 19 L. Gomes Baruipus 49 Thomas Menanparampil Dibrugarh 78 J. Thumma Vijayawada 20 A. Yeddanapalli Bellary 50 Joseph Mittathany Imphal 79 R.A. Sundaram Thanjavur 21 Joseph Rajappa Kurnool 51 R. Cheenath Sambalpur 80 C. Gomes Ahmedabad 22 A Jacob Trivandrum 52 R. Gonsalves Goa 81 C. Gomes for Baroda

23 53 Paul Arulswamy Kumbakonan Bp. Ignatius D’Souza 24 J. Fernandez Quilon 54 M. John Eluru 82 Michael Duraisamy Salena 25 Frederick D’Souza Jhansi 55 K. Mariadas Visakhapatnam 83 26 M. Ambrose Coimbatore 56 Leobard D’Souza Nagpur 84 Sd. 27 P.C. Balaswamy Nellore 57 Patrick Nair Meerut 85 28 M. Arokiasamy Kottar 58 Alan de Lastic (Auxiliary) Calcutta 86 Sd.

Page 77 of 155

Annexure H05 KCA Madras to Archbishop of Madras No Eparchy please.

Kerala Catholic Association Madras

30.10.1984

Most Rev, Dr. R. Arulappa, Archbishop of Madras-Mylapore, San Thome, Madras.

May It Please Your Grace.

Kerala Catholic Association, Madras, most humbly wishes to place the following for your, Grace’s considerate attention:-

(1) We gratefully recall your Grace’s kind gesture of introducing to us, during our 1983 Christmas Meet, Rev. Jose Palatty as our Chaplain. Since then, we have been extending our whole- hearted co-operation to the Chaplain to do his ministry to the Kerala Catholic Community in Madras.

(2) Recently, our Association issued a News Letter, bringing out our observations and certain apprehensions. A copy of the said News Letter is attached.

(3) It may be recalled that when Archbishop Padiyara visited us six years ago and mooted the idea of a separate Syro-Malabar Rite in Madras, we respectfully registered our apprehensions about it and firmly turned down the offer.

(4) Now, in the light of the present developments, we crave the indulgence of your Grace to appreciate our anxieties and prevail upon the Most Rev. Archbishops and Bishops of Kerala and all others concerned to give up any proposals to establish a Syro-Malabar Rite in Madras which might injure the present peaceful co-existence of alt denominations of Catholics in our Archdiocese and which we fear, might even result in the eventual disintegration of Catholics in Madras.

(5) We hereby register our apprehensions about the idea of parallel edifice and administration within the same Archdiocese. There are apparent dangers accompanying any division on the basis of language or ritual, as we have witnessed in the Church in Karnataka, as we have experienced in our country and now in Sri Lanka. It might create dissatisfaction in the minds of the laity of other Rites in the various parishes in Madras, inflame their feelings and end in demand for further divisions. The Catholics in the city will lose their one-ness.

Page 78 of 155

(6) We request your Grace to communicate our apprehensions to the Kerala Bishops, to the C.B.C.I. and other higher authorities so that may review the reported decision to IMPOSE the Syro-Malabar Rite on people of Syro- Malabar origin peacefully living in Madras, fully contented with the spiritual service we get from the Archdiocese.

(7) We also take this opportunity to re-assure Your Grace that the aims, objectives and activities of our Association will continue to be in complete consonance with your Grace’s pastoral advice to us ever since 1977, which is to integrate ourselves fully with the local church and the local people. Thank you, Your Grace and, our respectful regards,

Address for Communication: Yours in Jesus Christ, 33A, Josier Street, P.A. JOSEPH Nungambakkam, Convenor Madras-600034 Phone : 475224

Page 79 of 155

Annexure H 06 KCA Madras to SM Bishop of Irinjalakuda No discrimination on the basis of Rites, please.

Kerala Catholic Association Madras

Convener Address for communication: P.A. Joseph 33-A, Josier Street. Phone : 478774 Nungambakkam Madras-600034 India

10th December, 1984

Mar James Pazhyathil Bishop of Irinjalakuda. Irinjalakuda. May It Please your Excellency,

We are advised that you will be visiting Madras on 23rd December, in connection with X’Mas celebrations. We extend to you a warm welcome.

As you may have known, there are certain developments in Madras which are, in a manner of speaking, disturbing. Our apprehensions are spelled out in a News Letter we issued on 18.10.1984, and again in a Memorandum we submitted to the Archbishop of Madras-Mylapore on 30.10.84. We enclose a copy of our News Letter as well as Memorandum. You will observe that we had then requested him to communicate to you on our behalf.

The great majority of our members are of Syro-Malabar Rite origin. Inspite of that, we do not wish to maintain a discrimination between other Rites and ourselves, under the Syro-Malabar Rite Label. It is most, prudent that we remain in the mainstream of all Catholic activities and social life in the city along with our brethren of various other rites. It will not be politic to remain as a separate entity.

We welcome Holy Mass in Malayalam, say once in a month. In fact, it is we who took the initiative in 1977 to have a Malayalam service and maintain it so long, without any outside help.

Our fears are about the establishment of diocese within this archdiocese. Rev. Fr. Jose Palatty is unable to remove our fears. In the circumstances, we would request you to enlighten us and remove our fears by confirming that there are no proposals within your diocese or from the Kerala Bishops Conference of which you are a member, to establish a separate jurisdiction in Madras for the Syro Malabar Rites.

We are afraid that one of the; factors which has contributed towards the present uneasy state of affairs is the consequence of Dual Reporting by the Chaplain. You will appreciate that Dual Reporting will lead to conflict of ideas/interests. In the circumstances, we suggest that the chaplain, who is appointed by the Archbishop of Madras, should be made to report to him alone.

Page 80 of 155

We seek your unambiguous replies to the above two points.

We take this opportunity to attach two paper clippings from The HINDU of 8.12.1984 and 10.12.1984 reporting about violent incidents between lingual, factions within the Catholic Church in Bangalore. This is exactly what we wish to avoid in Madras. Present relationship between Keralites on the one side and the Tamils, Telugus and others on the other is very cordial. We wish to maintain this peaceful atmosphere which has stood the test of time, well.

Rev. Fr. Jose Palatty has said that he would arrange on our behalf, a joint audience with you and the Archbishop of Madras-Mylapore on 23rd December at 10.00 A. M. at 1 Madras. We look forward to the pleasure of meeting you.

Respectful regards and greetings of the season.

Yours in Christ

for Kerala Catholic Association

Page 81 of 155

Annexure H 07 KCA Madras to Archbishop of Madras Padiyara Report contrary to truth. SM Chaplain’s misleading overtures in Madras

Kerala Catholic Association Madras

MEMORANDUM

Convener Address for communication: P.A. Joseph 33-A, Josier Street, Phone : 475224 Nungambakkam, Madras-600 034. India.

Memorandum Submitted to Mar James Pazhyattil, Bishop of Irinjalakuda On his visit to Madras on 23 December 1984

May It Please Your Excellency, We understand that for the purpose of governance by the Syro-Malabar Rite Hierarchy, India has been divided into several segments and that Madras is earmarked for you. Earlier Letter We wrote to you on 10th December, 1984 seeking a joint audience with you and the Archbishop of Madras-Mylapore on your visit on 23rd December, 1984. In that letter, we sought from you: (1) an assurance that it is not your intention to establish a separate hierarchy in Madras, purely for Syro-Malabar Rite. (2) asking that the Chaplain, who is appointed to do ministry for “Kerala Catholics” in Madras, should, as he has maintained so far, be responsible to the local Archbishop alone. The Chaplain’s activities belie his assertion. It is as clear as daylight that whilst his feet are planted in Madras, his loyalty is singularly to the Syro-Malabar Rite Bishops who have given him the assignment. Archbishop Padiyara’s Report We have come across Archbishop Padiyara’s report to His Holiness, the Pope, on the former’s visitation: We have been restraining ourselves all this while from quoting from the Report but your Chaplain’s misleading overtures are forcing us to expose the report. (We shall publish the full report in due course). Archbishop Padiyara’s report, inter-alia, states:

(i) “But the Syro-Malabar emigrant Catholics do not have any other choice except to follow the Latin Rite liturgy, traditions and practices, which they neither understood nor appreciate.”

Page 82 of 155

(ii) “In the Latin Dioceses outside Kerala, they find it very difficult to understand not only the language of the liturgy but also its structure and symbolism, discipline and other matters. As a result of this they lose living contact with the parish and slip into isolation and spiritual anonymity”. (iii) “… adequate religious instruction was not given to their children for various reasons. Naturally therefore, the coming generation will have lesser relations with the Church and their Christian life will be in greater danger.”' (iv) “I have come across many sad cases of people who have given up the practice of the Christian life. For instance, some of these emigrants have conducted civil marriages, because of the lack of facilities to have their marriage blessed according to their own ecclesial traditions”. (v) “I have also come across cases of marriages blessed by non-Catholic priests”. (vi) “… As an immediate and urgent step, therefore, I recommend most earnestly that at least one Bishop be appointed from the Syro-Malabar Rite, with necessary jurisdiction, for the pastoral care of the emigrants of the Syro-Malabar Rite living in the Latin Dioceses of India outside Kerala. It will be his duty to plan and build up all the necessary structures for the efficient pastoral care of each and every one of the emigrant Catholics of the Syro-Malabar Rite”. At Madras We would now discuss about Madras in particular. Baseless Report We are emigrants in Madras (from Syro-Malabar Rite in, Kerala) for the past 15-50 years. Most of our members are residents of Madras for the past several years. We are dismayed at the above reports. The reports are totally baseless. Coming as it does from a highly placed person in the Syro- Malabar Rite Hierarchy, it has shaken our faith in the hierarchy itself. We are ashamed when we understand that fifteen or more Catholic Bishops; in one voice, have proved with facts and figures, that Archbishop Padiyara’s claims in the said report are contrary to truth. They have written to His Holiness the Pope in that strain. Another point which we take objection to is Archbishop Padiyara’s statement that the congregation (over 300 persons) who gave him the only and memorable reception in Madras on 29th July, 1979 was not a representative body. What was conveniently acceptable to him was the statement allegedly made by 42 persons. The existence and authenticity of that memorandum is questionable. (It is no surprise to us now that in one part of his report he states that the Malayalees he met in the north were those who could not understand a bit of English; and yet, the memorandum they gave him was in beautiful English). The Archbishop has culled from his imagination “a delegation who met him at the airport and deliberations there”. There was neither a delegation nor a deliberation. Indeed, his Secretary had phoned us from Bangalore to mobilise 200 cars to the Airport to receive him and a foreign car for his use. We did not accept this suggestion and just 4 of us went to meet him off the Bangalore Sight. Those who received him and conducted him around on his tour are among the signatories to this memorandum. Pawns In a Chess Game To us, it is very clear that the Laity in India are being treated as mere pawns in chess game in the hands of two warring groups of Bishops—the aggressive Syro-Malabar side wanting to expand their Empire and the defensive Latins wanting to retain theirs. We want to tell you that you cannot use the Laity as Pawns. So much for Archbishop Padiyara’s report.

Page 83 of 155

Naked Facts We now come to the naked facts of life. (1) The entire country is gripped with the burning problem of National Integration. Everybody, irrespective of his political, social or religious leanings, wants to integrate. And yet, what the Syro- Malabar Rite Bishops seek in the name of Rite is dis-unity and dis-integration. Dis-unity and dis- integration in the name of language. They want to perpetuate their “Divide and Rule” tactics. (2) We look upon the Clergy as apostles of the only Christ-Not a Christ of any particular language. Language is no bar in reaching Him. No particular ritual will take us to him faster than the other. It is time that the Bishops and the Clergy stop fooling the people on this issue and adopt a unitary approach for preaching Christ and His teachings in a manner that would be acceptable to Christ. If Christ were bodily alive among us today, would He approve of this divisive scheming of the Bishops? Would He be partial to any particular Rite? Stop Expansionism We sincerely hope that good sense will prevail among the Syro-Malabar Rite Bishops to stop their expansionism: a separate hierarchy in Madras will weaken our position in the Archdiocese, will make a wedge between the Malayalees and Tamils, will weaken our position in all other spheres of life. It will make religion a mockery in the eyes of the growing generation. We, therefore, request, the Syro-Malabar Bishops to do something to unify the Laity in particular and the people of India in general. Service Service from priests of our Archdiocese are adequate and satisfactory. We are happy about it. Moreover, we have several Malayalee priests in Madras. They have been offering wonderful service to all Rites—even Malayalam Rituals as and when we want. We shall prevail upon Archbishop of Madras-Mylapore to continue to let us have Malayalam Rituals whenever we need. We, therefore, do not require a Chaplain to be imported from Kerala. National Level In the absence of any action on your part and on the part of your brother-bishops to stop this divisive game and to foster fellowship among all rites, we may be left with no alternative to projecting this issue at a National and Political level. Let us all follow the teachings of Christ as true Christians and work for integration of the Church and the Nation. Our Prayer In the Holy Mass, you will be offering this afternoon let us all pray for the Unity of all Rites and all Churches and ask God to give us enough strength to resist the greed for expansionism of any particular rite. Please lead us in this prayer. We, on our part, shall invoke the Holy Spirit to give you enough courage to do so. Thank you and respectful regards,

Yours in Christ, COMMITTEE MEMBERS MEMBERS ELECTED FOR DEPUTATION

Page 84 of 155

Annexure H 08 44 Priests write to SM Bishop of Irinjalakuda A separate hierarchy will be harmful Madras 23.12.1984 To

Mar James Pazhyathil, Bishop of Irinjalakuda CAMP : Madras Your Excellency,

We the undersigned priests serving the people of the Archdiocese of Madras-Mylapore, wish to submit as follows:

Madras is one of the Cities where, Catholics in spite of the diverse languages they speak and the different rites they originate from and/or practice, show not only a spirit of tolerance but are integrated as one family. They stand together as Catholics in their FAITH and Religious activities. We are privileged to serve them and are happy to know from them that they are adequately looked after, in this sphere.

This being the case, it is very much disconcerting to know that there is a move to create a separate jurisdiction in Madras for the Syro-Malabar Rite. We wish to point out that the creation of a separate hierarchy will be harmful to all concerned because:

(1) It will divide the people. (2) It will disintegrate the present Archdiocese and then (3) The Catholics themselves (4) It will isolate Syro-Malabar is to their disadvantage with regard to employment, promotions, business, education and the future of their children. (5) It will create an adverse chain reaction in the minds of latin Rite clergy as well as the laity. (6) It will diminish the chances of priests from Kerala serving the Latin Rite laity in Madras, and elsewhere in the country.

In the circumstances we request that your Excellency be pleased to give due consideration to our submission and give up any moves for establishment of separate jurisdiction in Madras. We are of the opinion that the FAITH of our people is at its best at the present time. We should not shake it by placing RITE before or above it.

Thank you,

Yours in Christ The Parish Priest ST. LOUIS CHURCH

5 sheets and 44 signatories

Page 85 of 155

Annexure H 09 Parish Priest Tambaram to SM Bishop Irinjalakuda What will happen to evangelization if we are divided?

Fr. Joseph Thyparampil Fatima Church Parish Priest Tambaram, Madras-600059

5.1.85

Your Excellency,

I am one of the three priests who met you in front of our Archbishop’s House, San Thome, on 23rd Dec. We thank you very much for giving us a chance to express the views and sentiments of the priests of the Archdiocese on the disturbing factor of rite and Jurisdiction. Earlier, priests of the city have discussed this matter vicariate-wise and all the priests without exception are frightened at the thought of parallel jurisdiction and parallel churches in the city of Madras. We are sending a memorandum to you signed by all the priests of the city. Fr. Jose Palathy told me that you are all for unity and we still believe that you will try your best to prevent any division among the Catholics of the city of Madras where the existence of several protestant sects is a great hindrance for evangelisation. What will happen to our cherished work of evangelisation if the Catholics are divided? May God avert this disaster.

Begging your blessing,

Your devoted child in Jesus,

Joseph Thyparampil,

Page 86 of 155

Annexure H 10 KCA Madras to CBCI Secretary General Divisive overtures in Madras by SM; Laity as pawns between Churches; SM Chaplain creating divisions; SM Church’s self-perceived “right to claim for more territories”

KERALA CATHOLIC ASSOCIATION MADRAS

Convenor Address for Communication P. A Joseph 33-A, Josier Street. Phone : 475224 Nungambakkam Madras-600 034 India.

The Secretary General of CBCI H. E. Bishop Joseph Thumma Bishop’s House VIJAYAWADA Date: 10.1.1985

Your Excellency,

SYRO MALABAR RITE IN MADRAS

I. We enclose copies of the following documents:— 1) “For a Peaceful Co-Existence”— Our News Letter dated 18th October 1984, 2) Our Memorandum dated 30th October 1984 to the Archbishop of Madras-Mylapore. 3) Our letter dated 10th December 1984 to Bishop James of Irinjalakuda with enclosures. 4) Our Memorandum dated 23rd December 1984 to Bishop James. The documents are self- explanatory.

II. FAITH VS RITES 1) Keralites of Syro Malabar Rite origin have co-existed with Latin Rites in Madras for centuries, most peacefully. Our Latin Rite brethren, have accommodated us lovingly. 2) FAITH should be supreme and should remain above RITE and RIGHT. FAITH should not be replaced by RITE. 3) No particular RITE can take us to God through shortcuts. 4) Whatever the claims of either RITE regarding the past or even the present, the Faithful should not be used as pawns as it were in this Chess-game of Expansionism. If there is a glorious past, let it be glorified: but if there is any part of it which, smells foul, let not anyone exhume it.

III. DIVISIVE OVERTURES 1) The Catholic Church in this country of ours has, by and large, stood together as ONE up till now. Madras particularly is an excellent example. If there were internal dissensions among the Bishops of two leading Rites, the Laity, as a whole, was not very much aware of it; for all practical purposes they existed and still exist as one body. THE GLARING EXCEPTION IS KERALA ITSELF PARTICULARLY ERNAKULAM /COCHIN WHERE TWIN OR PARALLEL HIERARCHY HAS CREATED CLASSES OF CATHOLICS Page 87 of 155

2) The Chaplain appointed in December 1984 for Syro-Malabar Rites in Madras remained with us for 10 months and on the QUIET, SPLIT the Syro-Malabar Rite population into two on the issue of RITES.

3) His next step could very well be to pit Syro-Malabar Rites and demand a Division.

4) We understand that Syro-Malabar Rites Bishops have an ambitious plan to extend their Hierarchy to other parts of India.

5) Such activities will aggravate as time goes by and will slowly but surely divide the Church in Madras and elsewhere. Such a division will naturally be detrimental to us (Syro- Malabar Rites) had our children who have made Madras their permanent abode.

6) It can take UGLIER TURNS like the happenings within the Church in BANGALORE, or create an Ethnic problem, as in Sri Lanka or communal riots like the brutal massacre of innocent people in Delhi and elsewhere consequent upon the assassination of our late Prime Minister INDIRA GANDHI by Sikh fanatics.

IV. We placed the above points before Mar James when we met him at Madras on 23rd December 1984. Neither could he convince us of the necessity of a Syro-Malabar Hierarchy in Madras nor was he prepared to say categorically that he had no plans to establish a Syro-Malabar Jurisdiction in Madras. The plank of his argument in favour of establishment of Hierarchy in Madras and other towns/cities in India, was that “we produce 70% of the clergy in India whereas the territory under us in only 0.04%. Therefore, we have a RIGHT to claim for more territories”. A fantastic argument indeed.

V. We would not be surprised if the Latin Rite poses these counter questions/claims:—

1) Why did so many Syro Malabar Rite Origin priests opt to work outside Kerala knowing as they did that they were adopting a new and alien Rite:

2) Where and what are the institutions who helped them to become priests (i.e. location and Rite).

3) Who financed their studies?

4) Was expansion of territory a pre-condition?

5) Do those priests (from Syro Malabar Rite) recommend and accept Syro Malabar Hierarchy within the Dioceses they are working? And numerous such counter questions.

6) Above all, are not the Dogmas and teachings of the Holy Catholic Church common to all the Rites?

VI. LANGUAGE & ENVIRONMENT

(1) English is the link languages in India. Most of the Migrants from Kerala to other cities speak English and/or understand local language. How else will they manage themselves in the new environment? Therefore it follows that they understand the Rituals also in English and/or the local languages. It is in their own interest that they adapt themselves to the local language and local Rite.

Page 88 of 155

(2) From the language angle itself, as a matter of fact, certain words, names, usage and Symbols in the Syro Malabar Rite are alien to us and are not understood by us. Several Malabar Rite priests themselves do not understand them.

VII. OPINION OF PRIESTS

In the context of point V (5) above, we know for certain that the opinion of all the priests in Madras is that there should not be another diocese parallel to the present archdiocese. They expressed themselves in these terms personally to Mar James on 23rd December. We attach a copy of their submission to Mar James. This has been signed by 45 priests of Madras City (It seems there was paucity of time to get signatures of more priests).

VIII. YOUNGER GENERATION

(1) The younger generation who is already integrated with the local Church and the local people do not like the Syro-Malabar Rite. They do not understand its language and symbolism.

(2) Our children are born into the Latin Rite i.e. they are born to Syro-Malabar Rite parents who have adopted and are practicing Latin Rite. They are baptised and confirmed in Latin Rite. Syrian Rite liturgy and rituals are “Foreign” to them.

(3) Latin Rite students and our children study together. They have their religious studies together. They sit in the same pew to hear Mass If we were now to separate them saying that they are two different Rites and therefore the Syro-Malabar Rites children should go to Syro-Malabar Rite Church, what an injury will we be inflicting in their young minds! How will they view such a painful separation? It will definitely shake their FAITH in the Church itself.

IX. SERVICE IN MADRAS

(1) Another very important point we wish to stress is that having experienced both the Rites for a considerable time, having experienced the services of priests in either Rite, we have no hesitation in stating that the service we get from this Archdiocese is better than what we can expect in Kerala. Please leave us alone to live in peace with the local Catholic Community.

(2) We understand that once a Syro-Malabar Rite parish is established in a City, all Syro- Malabar Rite origins will compulsorily have to go to that Church for Baptism and Marriage. What terrific inconvenience and hardship it can create for the peop1e who are scattered along in the length and breadth of a City!

X. INTEGRATION

(1) We pray that the Church in India should take a positive step, a practical stand to keep its ONENESS and INTEGRATE itself further. It should thus contribute towards the INTEGRATION OF THE NATION.

(2) Each Rite should be graceful enough to serve God and do his ministry to the people within its region without ambitions for Empire Building.

Page 89 of 155

XI. ORIENTAL CULTURE

If the Oriental Culture has to be preserved, let it be preserved, and nourished in Kerala but not be imposed on others who live outside Kerala.

XII. THE CHAPLAIN for SYRO-MALABAR RITES IN MADRAS

(1) While his appointment is as “Chaplain of the Syro- Malabar Rite, Arch-Diocese of Madras-Mylapore” he is misleading the people with publicity as “Kerala Catholics”. He simply dropped the word “Association” from our Name and printed Cash Receipts (perhaps other materials too) in the name of Kerala Catholics.

(2) Our Archbishop himself became a victim of his scheming maneuvers! Please see copies of letters issued for the Christmas Meet. It seems that he collected Rs.12,000/- for this X’mas meet. We wonder to whom he is accountable for this and what was the need for such a fabulous expenditure.

(3) The present chaplain has done enough damage to the unity of Catholics in Madras particularly Syro-Malabar Rites themselves. We suggest that he is sent back to Kerala. There are several priests in this Arch-diocese who can offer Mass in Malayalam in either Rite. If and when there is a demand for Mass in Malayalam let them meet such demand.

(4) As long as the Syro-Malabar Rite Chaplain remains in Madras be should work under the local archbishop and report to him alone-not in theory but is practice. He should be attached to a local parish so that his time is utilised for parish work and not for canvassing and influencing people about Rites.

XIII. OUR PRAYER

(1) We request the CBCI to intervene in this matter and stop this expansionism with decisiveness and firmness. We certainly do not vote for a Syro-Malabar Rite HIERARCHY within the present territory of She Archdiocese of Madras-Mylapore. Much less will the Tamils tolerate it. This will be the case in other parts of the country too.

(2) We look up to CBCI to allay our fears and to do everything for the integration of the Church in India and thus let the Church play its part for the integration of our country which is the prime concern of our new and young Prime Minister and the Nation.

(3) Offering our prayers that Almighty God bless C B C I to do what is right without fear or favour, for the Glory of the Church in India.

We remain,

Yours in Christ, By the Direction of the Committee of The Kerala Catholic Association (CONVENOR)

Page 90 of 155

Annexure H 11 KCA Madras to SM Bishop of Irinjalakuda Separation will be harmful. Does not much of the credit for turning Kerala into a communist fort go to Catholics there?

KERALA CATHOLIC ASSOCIATION MADRAS

Convenor Address for Communication: P. A. Joseph 33-A, Josier Street Phone: 475224 Nungambakkam Madras-600 034 India

10.1.1985 Mar. James Pazhyathil Bishop of Irinjalakuda Irinjalakuda

Your Excellency,

Your Greetings Card about which you mentioned when we met, arrived here on 9th. I thank you for your kind greetings. May God bless you with happiness in doing service to His people throughout the new year.

I also thank you for the audience which you granted to us on 23rd Dec. We are sorry that we presented you some embarrassing moments but you will appreciate that it reflected the state of our minds-unrest, fear and agitation about the establishment of a parallel hierarchy in Madras.

Personally speaking, you made an impression in my mind that left to you, you would be content with offering Ministry to the people not aiming at or resulting in the establishment of a hierarchy but that you were perhaps not free to act decisively in that direction. If that is the case, I would request you to use your good offices to persuade your brother-bishops in Syro Malabar Rite to be content with ministry.

Rev. Jose has wittingly or unwittingly split the Syro Malabar Rites population into two. However I feel that it is not too late for you to repair the damage. I also feel that you can do a lot to avert a lasting division among. Catholics in Madras and preserve their One-ness.

Page 91 of 155

By the imposition of Syro Malabar Rite the Laity do not gain spiritually anything more than what the existing Rite offers but the harm such a separation will bring to us, in all spheres of life, (religious, social, economic) will be enormous.

After the establishment of jurisdiction, the entire Syro Malabar Rite population will have compulsorily to go to Syro Malabar Rite Church for Baptism and Marriage? What a hardship will that alone be to the people living in various parts of the city. On this count alone, Syro Malabar Rite people living in Coimbatore now regret the expansion of the hierarchy from Palghat to Coimbatore.

Please deliberate on these points dispassionately and leave us alone in Madras If in the name of Rite people are brought to bear hardship, it will boomerang one day. Does not much of the credit for turning Kerala into a communist fort go to Catholics there?

It might not take a similar turn here in Madras but having watched closely the life-style of Catholics in Madras and other Cosmopolitan cities for decades, and having felt the pulse of the growing generation, I can tell you that too much of interference on the “Strength” of Rite, will lead people to lose faith not only in the Rite but in the Church itself. After all it is no more an illiterate and un-intelligent laity. Today’s youth is intelligent enough to distinguish between God’s laws and Man- made rules and discern the compulsion in the exercise of the latter.

With loving regards and fervent prayers that every decision and act be truly Christian.

Yours in Christ,

Page 92 of 155

Annexure H 12 Administrator Archdiocese of Bangalore Establishing a Syrian Rite parish without permission. Surreptitious attempts of SM Church to enter Bangalore

Phones : 55438, 55838 Archdiocese of Bangalore Archbishop’s House 18, Miller’s Road Bangalore- 560 046

12th February 1985

Sub: Withholding of Permission to erect a Parish of Syrian Rite in Bangalore.

A few days ago, Bishop Jacob Thoomkuzhy of the Diocese of Mananthavady called on me along' with some Kerala priests and asked me to bless the new hall built by them in the H.M.T. area in Bangalore, where Mass was being said on Sundays in the Syrian rite from the last six months. They also told me that they wanted to erect a new Syrian, Rite parish there. The Archdiocese has a Parish Church for the people of that locality namely, Our Lady of Fatima Church, Jalahalli, H.M.T. Post, Bangalore-560 031.

Surprised at what they said, I asked them if they had the required permission from the Archbishop. They answered “No.” They then asked me if they could maintain their own registers of Baptisms, marriages and funerals at H.M.T.I. replied that only in canonically erected parishes could such registers be kept. I made it clear to them that I could not give them the necessary permission without the approval of the Archbishop and that of the diocesan Councilors.

Accordingly I referred the matter to His Grace the Archbishop now on leave in Coimbatore, He has replied that he had not granted them any permission and what they had done was quite illegal. I also referred the matter to the diocessan Councilors at a meeting held on 6th instant. After discussing the pros and cons the Councilors unanimously resolved that no such permission should be granted without clear directives from Rome on the CBCI.

I also wish to bring to your notice that, encouraged, by the Bishop of Mahanthavady, some religious Sisters of the Syrian rite from Kerala have established their ‘convents’ in Bangalore without the knowledge and permission of the Archbishop. They call these institutes ‘study houses’. Not only Masses are celebrated in these so-called study houses but the Blessed Sacrament is also reserved. In fact the Bishop and priests who called on me mentioned to me in the course of the conversation that some of their Sisters had set up study houses in Bangalore. On being asked if those Sisters were workings for the Archdiocese of Bangalore, they replied in the negative. The Bishop of Mananthavady has himself started a minor seminary in Bangalore, about two kilometers from Dharmaram College along Bannerghatta Road under the name of ‘St. Thomas Study House’. Their ‘modus operandi’ seems to be to start new parishes, convents etc. ‘suo motu’ and then try to secure the seal of approval on the ‘fait accompli’ from the authorities concerned.

Page 93 of 155

It has also been reported to me that in certain other parts of Bangalore like H.A.L., Marathahalli, Syrian rite priests are trying to wean the Syrian Catholics away, from the Latin rite Catholic community by their separatist moves and misconceived propagandist, measures and projects.

You are aware of the language controversy raging in Bangalore and the havoc it has wrought. This malaise, afflicting the Archdiocese will further deteriorate if, the fissiparous trends and disquieting developments mentioned above are allowed to go unchecked and, I am afraid, a new dimension frought with dangerous implications will be added to the existing sad situation. It must be said to the credit of the Kerala Catholics whether Latin or Syrian that they have hitherto been living in harmony and cordial relationship with the local Catholic (as well as non-Catholic) community, mingling and mixing with them freely in a spirit of fellowship and brotherhood. But the trends and developments which are showing their ugly head now will definitely drive a wedge in the Catholic community and make serious dents and inroads in the fabric of the Church in Bangalore.

Peaceful co-existence will become extremely difficult; the unity of the Church will be shattered and its fair name tarnished. The very moves and measures intended to protect and further the interests of the Syrian Catholics are bound to boomerang and thereby jeopardize their social and economic welfare apart from creating communal tensions and group rivalries. The Church will become a lighting stock, if not odious, to the adherents of other religions as well as the State authorities. Already there are rumblings indicative of things to come and it is therefore imperative that remedial action is taken before it is too late.

With kind regards,

Yours sincerely in Christ, Sd/- (Msgr. B. H. Colaeo) Vicar General and Administer Archdiocese of Bangalore

Page 94 of 155

Annexure H 13 Archbishop Henry D’Souza to Latin Bishops

Latin Bishops clear on “One territory one Bishop” principle. Whole issue is a clerical one, hardly conducive to the greater good. Madras Laity openly and explicitly contradicts Padiyara Report. “This corroborates our own reflections and assessment.”

GENERAL REMARKS 1.1 The document sent by the Latin Bishops to Pope John Paul II, entitled “Latin-Oriental Relations and the Mission of the Church in India”, after having studied the question under its various aspects, formulated a certain number of conclusions. Among these two were as follows:

1.2 The principle “one territory-one bishop-one jurisdiction” ought to be maintained in India wherever so far there exists one jurisdiction only. This is because in our missionary situation and socio-political context, unity of proclamation, of witness and culture, are paramount values which cannot be ensured under a system of plural jurisdiction.”

1.3 The pastoral care of Oriental emigrants in Latin dioceses must be left to the pastoral solicitude of the local bishop, who will devise the necessary means, while at the same time ensuring the integration of the immigrants in the local community. It is for the bishop, where the number of immigrants, their spiritual welfare and circumstances so require, to have recourse to the “ordinary provisions” made by Christus Dominus, n.23,3 by requesting Oriental priests to minister to the immigrants, instituting parishes for them in the diocese, or appointing an episcopal vicar for them. It is also for him, if the need should arise in special circumstances, to request the Holy See for an Oriental coadjutor bishop for the immigrants.”

2.1 The document just mentioned was soon followed by another, also sent by the Latin bishops to His Holiness, entitled “A Response to the Report entitled ‘Syro-Malabar Catholics outside Kerala (1980).” This was a response to the report which Archbishop A. Padiyara seat to the Pope after his apostolic visit of Latin, dioceses. This second document also formulated some conclusions, one of which reads as follows:

2.2 Reading and studying the Report only confirms the impression that its plea for extending to Latin territories an Oriental jurisdiction comes as a climax to a current which in the last years has gained momentum in clerical circles in Kerala. The laity have not expressed any dissatisfaction across the years about the, pastoral care offered to them in the places where they have migrated.”

2.3 Responsible lay people have expressed their dismay that an issue in which they, are vitally involved is being discussed without reference; to them and that drastic solutions are being proposed which would not be in their interest. This also confirms the fact that the whole issue is a clerical one, hardly conducive to the greater good of the missionary Church in India.”

3.1 These and the other conclusions of the two documents of the Latin bishops were based on a serious and critical study of the report of the apostolic visitator and of all the issues involved. The Latin bishops confirmed this position in Nagpur by signing a resolution that they were not agreeable to multiple jurisdiction being extended to other parts of India. (cfr. Annexure XI)

Page 95 of 155

4.1 I am now circulating to you an entire documentation which has been sent from. Madras, which turns out to be a striking confirmation of the assessment the Latin bishops had made of the overall situation. The documents here enclosed come from the Kerala Catholic Association of Madras. Noteworthy is the fact that the evaluation of the situation in Madras by a representative body of Oriental Catholics living there is made in the knowledge of the report of Archbishop A. Padiyara which it openly and explicitly contradicts. It corroborates our own reflections and assessment of the situation in general. It is also in accordance with what in our Response to the Visitator’s Report was stated in particular about the situation in Madras (cf. A Response …., pp. 25-26) while contradicting a letter appended to the Visitator’s report and attributed to 42 persons (whose names were not however made known) (cf. A Response..., p. 33).

5.1 The documentation here enclosed speaks for itself. Reading it and studying it leads to two observations of special significance:

5.2 The cry of the faithful outside Kerala is painfully articulated here. Whatever may be their desire occasionally to be able to celebrate the liturgy in their own rite, they definitely wish to remain integrated in the diocese where they have chosen to migrate; in particular, they strongly reject the idea of having a special Oriental hierarchy established for them. They resent the fact that they have not been consulted on the schemes designed by the Oriental hierarchy and feel that they are being made pawns in the chess game of expansion.

5.3 The concessions made at the Bombay CBCI meeting for allowing chaplains of the Oriental rites in Latin dioceses need to be correctly interpreted in the light of Conclusion 3, mentioned here above (1.3) of the first document of the Latin Bishops. Otherwise they virtually would lead, as they seem already to be leading, to two heads in the diocese and the consequent division of the community. The documentation here enclosed shows that, taking advantage of the good will and open mindedness shown by Archbishop R. Arulappa of Madras, the Syro-Malabar chaplain assigned to Madras by the Syro-Malabar hierarchy is canvassing for the introduction in Madras of a Syro- Malabar hierarchy. The letter from Bangalore is also very distressing (Annexure XII). Vigilance is required in applying the concessions made in principle at the Bombay CBCI meeting and insistence should be laid on abiding by the procedure indicated in Conclusion 3 of the first document of the Latin bishops, which is in accordance with Christus Dominus.

6.1 I have therefore considered it worthwhile circulating the present documentation with these comments which will help the Latin bishops to be informed and watchful.

ARCHBISHOP HENRY D’SOUZA Bhubaneswar, 6.3.1985

Page 96 of 155

Annexure H 14 KCU Chembur Unit Resolution 6 September 1987

“We do not want to be separated. Discontinue Rites.”

Official resolution moved and passed unanimously at the Annual General Body meeting of the Kerala Catholic Association, Bombay Chembur Unit, on Sunday the 6th September, 1987.

We the members of the Kerala Catholic community in Bombay view with serious concern the proposal to establish a Syro-Malabar Rite Diocese in Bombay. This will adversely affect us in many ways, in the religious and socio-religious, cultural and many such. We will be cut off from the other Catholics around us and with whom we have had all along strong bondage in real brotherhood in Jesus Christ our Lord. We have spent all our lives with other Catholics here. Our children are born and brought up in the local Catholic Church traditions and culture and are part and parcel of the local Catholic Church, parish communities. We exercise our Christian duties in various fields of activities as members of the local Church, i.e. THE PEOPLE OF GOD. The real spirit of Christian bondage has united us. We do not want to be separated. We foreseen many dangerous consequences and serious repercussions. It is not in the interest of the Church to separate us. In our concern we appeal that we be not subjected to any jurisdiction other than the existing jurisdiction under the Archbishop of Bombay. This prayer we make in the name of our Lord Jesus Christ.

In our concern and real interest in the Church we further pray that the system of Rite itself be discontinued and there be only one universal Rite in the Church.

This resolution be sent to the Holy Father the Pope, Archbishop of Bombay and all others concerned.

Proposed by Joseph Mathew Seconded by K.C. Verghese

Passed unanimously President KCA Chembur CC: Archbishop of Bombay Prefect, Congregation for President, Kerala Syrian Archbishop’s House, the Evangelization of People Bishops Conference

21, N. Parekh Marg Palazzzo di Propaganda Fide Archbishop’s House’

Bombay 400039. 48, Piazza di Spanga Ernakulam, Cochin, The Secretary of State 00187, Rome, Italy Kerala. To Holy Father the Pope, Secretary General CBCI Prefect, Congregation for President KCA, Bombay Palazzo Apostolic Vaticano CBCI Centre, the Oriental Churches (Regd.) Secretary of State Ashok Place, Goldakkhana Palazzzo die Convertendi 297, Vidyanagari Marg, 00120 – citta del Vaticano New Delhi – 110001. 34, Via della Conciliazione Bombay 400098. Rome, Italy. 000193, Rome-Italy.

Page 97 of 155

Annexure H 15 Announcement of Kalyan Eparchy (Bombay)

JOINT LETTER TO THE FAITHFUL OF THE ARCHDIOCESE OF BOMBAY & THE EPARCHY OF KALYAN BY SIMON CARDINAL PIMENTA & BISHOP ELECT, MSGR PAUL CHITTILAPILLY

Dear Brothers and Sister in Christ,

As you are aware, the Holy Father by his letter of May 29, 1987, conveyed to us his decision to erect a new eparchy (diocese) of the Syro-Malabar Rite of Kalyan. The extent of this new diocese coincides with the Archdiocese of Bombay and the dioceses of Pune and Nashik.

The first bishop of this new eparchy, Msgr Paul Chittilapily, will be ordained on Wednesday, August 24, 1988, feast of St. Bartholomew, Apostle. The ceremony will take place at 4:30 p.m. on the Grounds of Don Bosco High School, Matunga. On this occasion, the new diocese will be officially declared erected and begin to function.

With this development, certain changes will take place with regard to the spiritual care of and ministrations to the Syro-Malabar Rite Catholics in the Archdiocese of Bombay. Hitherto, they were under the jurisdiction of the Latin Rite Archbishop of Bombay. However, they were ministered to by a few priests of their own rite, who functioned under his jurisdiction.

From Now onwards, the Catholics of Syro-Malabar Rite residing in the Archdiocese of Bombay will come directly and fully under the jurisdiction of Bishop Paul Chittilapilly. This would need some adjustment and understanding on part of priests and people. This change does not apply to religious priests, brothers and sisters of the Syro-Malabar Rite, who are members of Religious Congregations of the Latin Rite; nor does it apply to the faithful of the Latin Rite from Kerala who continue to be under the jurisdiction of the Latin Rite Archbishop of Bombay as before.

The new bishop intends to get more priests of the Syro-Malabar Rite to give greater care to the Catholics under his jurisdiction.

Till now the priests of the Latin Rite could and did administer the Sacrament (especially Baptism, Confirmation and Matrimony) to the Catholics of the Syro-Malabar Rite; hereafter these Catholics will have normally to receive the Sacraments from priests of their own rite.

Page 98 of 155

With regard to the Sunday obligation, this can be fulfilled by a Catholic in the Church of any rite, though it is advisable to do so in the liturgy of one’s own rite. The faithful can make their confession to a priest of any rite.

There are going to be problems of adjustment on either side. But we must keep in mind the words of the Holy Father, who reminds us that “there is the need for the closest possible communion and collaboration between the different rites in your country”. It is in this spirit that all of us, bishops, priests, religious and laity must work, so that the unity of the Church is seen amidst its diversity.

We request you to pray in a special manner for the new bishop that he may be greatly strengthened by the power of the Holy Spirit as he takes up his pioneering task, and that all of us may labour for the Lord and His Church with unity of heart and mind.

“The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you.”

Your devoted servants in the Lord, Simon Cardinal Pimenta Archbishop of Bombay

Msgr Paul Chittilapilly Bishop-elect of Kalyan Archbishop’s House Bombay 400039 August 13, 1988

Page 99 of 155

Annexure H 16 Goregaon Resolution (Bombay) 16 April 1989 We shall not submit to the new Eparchy

SOLEMN DECLARATION

This assembly of over 320 delegates and representatives of the thousands of Catholics of Syro-Malabar Rite Origin residing in the parishes in the Archdiocese of Bombay, assembled at our Lady of Rosary Church School, Goregaon, Bombay, on this Sunday, the 16th day of April in the year one thousand nine hundred eighty nine, do hereby solemnly declare that:

“We shall continue to owe allegiance and be subjected to the jurisdiction of the Archdiocese of Bombay and that Cardinal Simon Pimenta shall be our pastor and that we shall not submit to the jurisdiction of the new Syro- Malabar Diocese of Kalyan to govern us and that we shall not contribute or share in any manner whatsoever to the Syro-Malabar Diocese.”

Reference : Bulletin of the UNITED LAITY FRONT (Bombay), September, 1989

Page 100 of 155

Annexure H 17 ULF Bombay Background Note 5 October 1990

Syrian Church and Nestorian Heresy 4th century. Loss of Acquired Rights in Bombay. Peace disturbed, sharp division created. Religious Freedom. False Padiyara Report created Eparchy. This cancer will spread.

UNITED LAITY FRONT BOMBAY G-6/7, Jankalyan Society, Bangur Nagar, Goregaon (W), Bombay – 400090. Phone: 6720393

EARLY CHURCH

The church of our Lord was the Church founded on the rock of Peter. He and his successors headed the universal Church from Rome. The bickering within the Church had its echo even from the early times, but it remained undivided. Speaking against this unholy situation, St. Paul reacted in his first letter to the Corinthians 1: 11 to 13

For it has been reported that there is quarrelling among you, my brethren. What I mean is that each of you say, “I belong to Paul”, or “I belong to Apollos”’ or “I belong to Cephas”’ or “I belong to Christ”. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

DIVISIONS IN THE CHURCH

The division started in the Church from the 4th Century with the Nestorian Heresy. Rite system started in the Church in the VIth Century. The name Catholic “universal” came to be adopted to mean the universal Church.

We are all members of the one Catholic and apostolic Church as we recite daily. It is an irony that we are divided in the name of Rite, the ultra/parochial concept. Is this what the Laity want? No. It is the need of the power crazy hierarchy, but truly not of the serving dedicated hierarchy of the Church of Jesus Christ. The importance of the Laity has been realized in the basic rethinking of the Church as contained in the Vatican II documents. However, all the importance attributed to the Laity is watered down in the actual system of functioning of the church.

RELIGIOUS BONDAGE

What we are concerned at present is the problem faced by a section of the Malayalee Catholics from Kerala who have left their native villages in Kerala and made Bombay, Pune and Nashik as their permanent abodes. We and our successive generations have become part and parcel of the local Catholic community. However, in the name of Rite, we are now told that we do not belong to the local Catholic community because we happened to be Syrians.

Page 101 of 155

This happened suddenly since 24-8-1988. We have been living in complete harmony, common brotherhood and our worship and lifestyle have become integral part of the Bombay Catholic community. The local Catholic hierarchy accepted us and we have been exercising our duties and enjoying our rights in the local parishes as parishioners without any reservations.

SYRO-KALYAN DIOCESE AND DIVISION

The birth of the new Syrian Rite based Diocese of Kalyan caused a rude shock to the members of the community. The peace is disturbed and happiness vanished abruptly. Sharp division has been created on the basis of Rite and we are told that we no longer belong to the local Churches. We stand to lose all our rights and privileges which we have been enjoying in common with other Catholic brethren who have similarly migrated from other parts of the country like Tamil Nadu, Karnataka, Goa, Andhra Pradesh, etc.

CHALLENGE TO OUR FAITH

The local parish priests are now forbidden from administering the religious sacraments like baptism, confirmation, marriage etc. to members of our community. We are told that baptism administered by our parish priests of the local parish Churches to members of our community is not legal and valid. Here is a challenge to our faith. If the same local Latin Rite Catholic priests administered baptisms to any other Catholic or even a non-Catholic be they Hindus, Muslims or other non-Catholic Christians, such a baptism is valid, why not ours? Are we to accept this irrational proposition? Many of us and our second generation have already received baptism, confirmation, marriage and other sacraments from the local parish priests. Are these all invalid now?

FUNDAMENTAL FREEDOM OF CHOICE

We are told that we have no option and are bound to receive the sacraments from the Syrian priests only. Are we not entitled to our religious freedom? Is it not our fundamental right to follow religious practices of our choice? The Vatican II council has declared in no mistaken terms, the duty and the rights of the laymen. There is no Church without laymen. He is the Church and the Church is within him. The oriental Churches have been given the freedom to have their own way of administration. Have we committed any sin of being born to parents of Syro-Malabar Rite? Is it original sin which cannot be washed away by freedom of choice? If thousands of Syrians who have been joined the religious orders in the Latin Rite, hundreds of such priests are still in the Latin Rite including 13 Bishops in India and can freedom of their choice to continue so, why not the laymen? Since the formation of the Kalyan Diocese, false propaganda, undue influence and threats are poised and members are told not to raise any voice against the imposition of the Rite jurisdiction. According to the Bishop of Kalyan, there are different mother Churches and the Syrian mother is different from the Latin mother. This again shakes our faith and also the basic concept of the Church that there is only one mother Church and that is the Holy Roman Catholic Church.

Page 102 of 155

FALSEHOOD CREATED SYRO-KALYAN

The decision to have a separate Syrian Rite based Kalyan Diocese was taken without consulting the main body, i.e., the Laity. In fact, the lay opinion has been expressed far back in the year 1974 by a representation made by the then Kerala Catholic Union in Bombay. A detailed enquiry made by the Vicar General of the Changanacherry Diocese, sent by Archbishop Antony Padiyara, during a three months stay in Bombay reported that the religious affairs of the Syrian Catholic community in Bombay are being looked after by the Bombay Diocese hierarchy and the priests in the local parish Churches. The Laity opposed the Rite based division and yet it came to be imposed on them. Archbishop Padiyara made false report against the above true position and the Rite division came in.

FALSEHOOD PERPETRATED

What was the need of having a separate Syrian Diocese in Bombay? They came in the name of language, culture and evangelization. The Bombay community has maintained its culture and it is part and parcel of the well accepted Bombay Catholic Culture. Language is not a luggage that can be exported. It is to be a language of the local place. Is it evangelization or shepherding? There is no question of evangelization, so far as the Catholics are concerned. Is it that this community was without shepherd? Therefore, none of these reasons are justified. They are mere high sounding words and phrases coined to gain supremacy.

THE SOLEMN OATH

It is clear that the imposition of the Kalyan Diocese is to extend supremacy and control of the Syrian Rite to other places. The Bombay Syrian Catholic community opposes this. A three hundred member representative body of the Syrian Catholic community which assembled at the Rosary Church, Goregaon, on 19-4-1989 took a solemn oath that they refuse to submit to the Syrian Bishop of Kalyan and that they want to continue as parishioners of the local parish Churches in Bombay and be shepherded by the Archbishop of Bombay, as hitherto.

FIGHT AGAINST INJUSTICE

Several representations have been made and the matter is still under consideration. How long it will take is anybody’s imagination. The true position is that there is no explanation forthcoming as to why the freedom of option is not allowed to an individual Catholic belonging to any Rite to continue as the parishioner of the local parish Churches in the area in which he resides. This is an inalienable right of every individual. Yet it is a strange irony that it evades solution. What we ask is simple that such of the members who want to continue as parishioners of the local parish Churches be permitted to do so. So simple and yet made complicated.

THE CANCER WILL SPREAD IF NOT CHECKED

The above phenomenon is likely to be extended to other parts of the country like Madras, Bangalore, Calcutta, Delhi, etc. and also other places in the world where there is some Page 103 of 155 concentration of the Catholics belonging to the Syrian Diocese in Kerala. This Syrian expansionism can only result in mutual hatred and create discord among members of the same Catholic community. Are we Catholics or are we Syrians, Latins, Malankara etc.? Why not be Catholics the world over and if not at least be Indian Catholics?

LAITY MOVEMENT

In order to fight against this injustice and to bring home justice, the members of the Catholic community of Bombay mustered under the banner of the United Laity Front. The Front as the name suggests include all Catholics irrespective of the Rite, place, nationality to which they belong. It is a movement of the Laity and it has its sanction in the documents of Vatican II. Many false propaganda is being made by the Syrian hierarchy and its followers against the Front and its members. Mutual ill-will and distrust are created which appears to be the mission of the Syrians. Where are we drifting? Are we practicing what we preach? Where is the Church Jesus Christ founded on the rock of Apostle Peter?

Date : 5-10-1990. ISSUED BY UNITED LAITY FRONT, BOMBAY.

Page 104 of 155

Annexure H 18 Cardinal Sodano’s letter to Syro-Malabar Bishops

“Church’s unity is not built up, nor her apostolic fervour strengthened by spreading division”

FROM THE VATICAN

25th October, 1993

Venerable Brothers in the Episcopate,

The Holy See is following the development of the Syro-Malabar Church with great interest and full support, and the latter lays the organizational foundations to make its promotion to a major Arch-Episcopal Church a reality. This effect will certainly increase the apostolic vitality of which the Syro-Malabar Church is rightly proud.

However, it is a source of great regret to see rekindled controversies against the legitimate Pastors, and even against the Holy See, addressed in a tone quite different from that which befits affectionate sons of the Church.

At times, a pretext is found for attachment to the Church of membership, but in reality it is forgotten that, as a great Father of the Church once wrote, one cannot have God for one’s Father if one does not have the Church for one’s Mother.

It is clear that the Church’s unity is not built up, nor her apostolic fervor strengthened by spreading division and opposition, or by leaving room for subjective emotion which can never prove to be a good counselor.

In the face of repeated invitations to agreement and co-operation, and calls for a spirit of constructive dialogue without infringing the superior law of charity, it is necessary to avoid the assumption that it is always others who need to change, thus running the risk of forgetting the evangelical precept which asks us to remove the plank from pour own eye before we remove the speck from our brother’s.

The people are following with dismay this confrontation devoid of sensitivity and love. If the disciples are recognized by their love for one another, then to sow seeds of mistrust is to undermine the credibility of their own testimony as followers of Christ before those who look to Christ in their search for the message of truth which is capable of changing their lives.

Every priest in the Church must make his own the words of the Apostle: “In every place, then, I want men to lift their hands up reverently in prayer, with no anger or argument.” In particular, the liturgy of the Church which is the source of true communion, cannot be a motive for opposition.

Page 105 of 155

The Supreme Pontiff therefore calls upon the Bishops of the Syro-Malabar Church to be always and in every way workers of peace, in order to merit the blessedness promised by the Lord and to intervene strongly wherever pressure groups may have sown division among Christ’s flock.

The directives of the Holy See, worked out in the honest pursuit of the authentic good of the Syro-Malabar Church, should be observed and carried out in a constructive spirit, without unhelpful murmurings or sterile opposition. With humility and charity, the pastors of the Syro-Malabr Church should work together so that the Church can move forward ever more decisively and clearly, in conversation of heart and sincere patrimony of Eastern Christianity, with prudence but clarity of objectives, cultivating not with a spirit of division, but with impartial attention what the Fathers, the Liturgy and Tradition have preserved as a living legacy.

The Pastors have to be vigilant that the ideas proposed within their Churches, as well as being dictated by charity, will also be inspired by a serious cultural basis in such a way that people will not abandon themselves to supporting with every means available any opinion whatsoever, even when it is obviously bereft of any foundation.

To the faithful, the Holy Father recommends a spirit of prayerfulness, a strong rooting in the Spirit with which the Lord, as all agree, so bountifully blesses the Syro-Malabar Church. Let them love the Church for what she is: the Bride who makes the Lord present, the Upper Room of union and fraternity.

With this exhortation, the Pope wishes to give a further proof of his esteem and of the profound affection which binds him to the Syro-Malabar Church. This affection gives him reassurance that the brightness of Christian living which characterizes the Church will remove the dross of whatever now threatens to obscure and gravely damage the transparency of it: Christian vitality.

Angelo Cardinal Sodano Secretary of State

Page 106 of 155

40-C Niti Marg, Chanakyapuri New Delhi 110 021

APOSTOLIC NUNCIATURE 3rd November 1993 IN INDIA

N.10676

My Lord Cardinal Archbishop Major of Ernakulam-Angamaly, My Lord Archbishop of Changanacherry, My Lord Bishops of the Syro-Malabar Church:

I have the honour of forwarding to you the Letter that His Eminence the Cardinal Secretary of State has addressed to the Syro-Malabar Hierarchy on behalf of our Holy Father the Pope (Enclosure).

Grieved by the grave tensions that continute to manifest themselves even after the appointment of the Pontifical Delegate and after everything has been set for the synodal functioning of the Syro-Malabar Church, the Holy Father has resolved – upon hearing among other the advice of the Congregation for the Oriental Churches – to address to you, his brother Bishops of the Syro-Malabar Church, this Letter in which he expresses – together with his affection and concern – the ardent wish that the Venerable Hierarchs may forget the suspicions and recriminations that have sprung up again and work whole- heartedly for the harmonious and constant spiritual progress of the Syro-Malabar Church.

You are requested by the Secretary of State ot share the Holy Father’s Letter with your clergy and faithful by having it published in English and in Malayalam and read out in the Churches.

I remain, with respectful regards in Christ, the heavenly Shepherd of the Church, and with every best wish for your personal welfare, as always.

Yours fraternally in Christ,

Sd/- George Zur

Apostolic Pro-Nuncio

To The Venerable Hierarchy of the Syro-Malabar Church

India

Page 107 of 155

Annexure H 19 Delhi - Laity Synod Decisions No desire for Syro Malabar Eparchy, but no objection to it if choice is given to all

1. In the year 2000, the new Archbishop of Delhi, Most Rev. Vincent M. Concessao announced his intention to have a Diocesan Synod in October 2002. Delegates were chosen from all the parishes, associations, and groupings giving proportional representation to all sections of the Catholics within the Archdiocese. This included a large number of Syro Malabar faithful.

2. Inter-ritual relations were an important agenda of the Synod.

3. A section of the Syro Malabar faithful had, in the meanwhile been waging a campaign for a separate exclusive arrangement for the Syro Malabar faithful and to begin with wanted ‘personal parishes’.

4. In order to precisely understand the opinion of the delegates on inter-ritual matters, as decided by the Archbishop, a referendum was taken through secret ballot among all the Syro-Malabar, Syro-Malankara and Latin faithful. The results, in brief, were as follows: (a) Oriental parishes could be set up, after ensuring ‘freedom of choice’ to everyone to choose between the Oriental or Latin parishes for all pastoral purposes. (63.55% orientals were in favour). (b) For a separate diocese for the Orientals, 88.98% of the Orientals were against it; only 10.16% among them wanted a separate diocese for the Orientals.

5. The result of the poll was immediately announced. Detailed results of the poll which were published in the official Report of the Archdiocesan Synod in pages 97-98 (copy attached next 3 pages).

6. In 2003, the Archbishop decreedH20 the creation of Oriental (“personal”) parishes for the Syro-Malabar faithful, with the choice for the Orientals to remain in the Latin parishes if they so desired, as recommended at the Synod. ‘Freedom of choice” was recognized as a fundamental principle. While some of the Syro Malabar faithful opted to join the new Oriental parishes, several others who had been part of the Latin parishes for periods ranging from a few years to up to seven decades, decided to continue to be members of their existing Latin parishes, receiving all sacraments from the Latin clergy.

[Compiled by the members of the Coordinating Group]

Page 108 of 155

Extract (pg 97-98) from ARCHDIOCESE OF DELHI REPORT OF ARCHDIOCESAN SYNOD (OCTOBER 12-15, 2002) (With the approval of His Grace Archbishop Vincent M. Concessao, Archbishop of Delhi)

Vote taken on Inter-Ritual Question1 (by His Grace the Archbishop in the Synod Assembly on 15-10-2002)

Total no. of delegates registered 324 Number of delegates present 282 Total number of respondents 278 Oriental delegates 118 Latin delegates 149 Others who did not specify their rite 11*

1. I am satisfied with the present arrangement of having the Oriental liturgical services in the existing parishes. Total Orientals Latins Others* Yes 212 (76.25%) 73 (61.86%) 129 (86.57%) 10 (90.90%) No 58 (20.86%) 42 (35.59%) 16 (10.73%) 0 Abstained 8 (02.87%) 3 (02.54%) 4 (02.68%) 1 (09.09%) Total 278 118 149 11

2. I would like new centres to be for the use of the Oriental liturgical service. Total Orientals Latins Others* Yes 129 (46.40%) 68 (57.62%) 56 (37.58%) 5 (45.45%) No 141 (50.71%) 46 (38.98%) 90 (60.40%) 5 (45.45%) Abstained 8 (02.87%) 4 (03.38%) 3 (02.01%) 1 (09.09%) Total 278 118 149 11

3. I would like Oriental parishes to be set up but with the freedom of choice to belong to the Oriental or Latin parish in the territory. Total Orientals Latins Others* Yes 169 (60.79%) 75 (63.55%) 85 (57.04%) 9 (81.81%) No 103 (37.05%) 42 (35.59%) 60 (40.26%) 1 (09.09%) Abstained 6 (02.15%) 1 (00.84%) 4 (02.68%) 1 (09.09%) Total 278 118 149 11

1 Since there were a couple of mistakes in the survey results distributed on the last day of the Synod, they have been corrected in this table and additional findings have been included to give a complete picture.

Page 109 of 155

4. I would like Oriental parishes to be set up to which all the Orientals in the territory must belong. Total Orientals Latins Others* Yes 50 (17.98%) 29 (24.57%) 21 (14.09%) 0 No 217 (78.05%) 88 (74.57%) 120 (80.53%) 9 (81.81%) Abstained 11 (03.95%) 1 (00.84%) 8 (05.36%) 2 (18.18%) Total 278 118 149 11

5. I would like Oriental services to be only in Malayalam Total Orientals Latins Others* Yes 31 (11.15%) 15 (12.71%) 15 (10.06%) 1 (09.09%) No 240 (86.32%) 100 (84.74%) 131 (87.91%) 9(81.81%) Abstained 7 (02.51%) 3 (02.54%) 3 (02.01%) 1 (09.09%) Total 278 118 149 11

6. I would like Oriental services to be in Hindi and English. Total Orientals Latins Others* Yes 246 (88.48%) 107 (90.67%) 130 (87.24%) 9 (81.81%) No 25 (08.99%) 9 (07.62%) 15 (10.06%) 1 (09.09%) Abstained 7 (02.51%) 2 (01.69%) 4 (02.68%) 1 (09.09%) Total 278 118 149 11

7. I am in favour of a separated diocese for the Orientals Total Orientals Latins Others* Yes 26 (09.35%) 12 (10.16%) 14 (09.39%) 0 No 247 (88.84%) 105 (88.98%) 132 (88.59%) 10 (90.90%) Abstained 5 (01.79%) 1 (00.84%) 3 (02.01%) 1 (09.09%) Total 278 118 149 11

Page 110 of 155

Annexure H 20 Archbishop Vincent’s Decree 15 June 2005

Page 111 of 155

Page 112 of 155

Annexure H 21 Eparchy’s Appeal for Funds for Faridabad (Delhi)

Archbishop Kuriakose Bharanikulangara Bishop of Faridabad

My Dear Brothers and Sisters in Christ, Beloved members of the Diocese of Faridabad, Last year we had conducted for the first time Annual Bishop’s Appeal. That was designed as participation of each member of the diocese towards the common expenses of the diocesan curia and for the social services of our diocese. Though that idea was new to many, with the good will and generosity of all of you, and the cooperation of the parish priests, it turned out to be a grand success. There were some who contributed their one month’s salary, while others set an amount per capita of the family members and contributed. The religious communities collaborated generously. At the outset, I thank all of you for your cooperation and pray that the Good Lord may recompense you and bless your family abundantly.

Thank God, the first year of the new diocese was satisfactory. As we entered into the second year, let me approach you with the Annual Bishop’s Appeal 2013 (ABA 2013). Kindly collaborate generously with this initiative and please make the ABA 2013 a success.

One may be curious to know for what would this funds be utilized. This collection, which we plan to make every year, is meant for the day to day expenses of the diocesan center. The expenses related with the Synod of our Church, CBCI, FABC, etc are taken from this.

One of the priorities of the diocese is Vocation Promotion. In this first itself, we have recruited 25 seminarians and they are studying in different seminaries. Let us pray for their perseverance in the call and for their appropriate formation to become priests for our diocese. For their tuition fees, board and lodge, medicine, travel etc. we have to find necessary funds. Besides, we are planning to conduct some vocation camps for the high school students this year. This year’s Bishops Annual Appeal is also meant for the promotion of vocations.

The social and missionary face of our diocese is the Sanjopuram Institutions. As you know, in the children’s village there find hundreds of differently challenged children a new home and a better future. The school there based on inclusive education is an excellent platform for rural education and girl child’s social integration. On behalf of these children, I appeal for your gesture of solidarity and a part of Bishops Appeal 2013 will be utilized for this Children’s village.

As you know , with the creation of the new diocese, as per canonical requirements, we had to create new offices like that of the Vicar General, Pro-Vicar General, Chancellor, Procurator, Secretary, etc. To have six or seven persons working in a 8 x 10 feet room will not be efficient and I am impressed that all our colleagues worked well, accepting all limitations and without complaining. Equally limited facilities were available also for the Bishop and his co- workers in the Bishop’s House. In fact, the current diocesan center did not have adequate office space and facilities. A diocese in the capital, desired for by all Syro- Malabar faithful in general and those in Delhi in particular, needed an adequate Diocesan

Page 113 of 155

Curia and Bishop’s House. For this purpose, a property was bought in Karol Bagh, which would accommodate both office and residence space. We hope to move out to the new the new facility before Christmas. I avail myself of this opportunity to request you to kindly support the fund raising initiative for the new bishop’s house. A part of this year’s Annual Appeal will be used for this purpose. I recall with gratitude the generosity of many of our faithful who came forward with their helping hand to put together necessary funds for buying this property.

Whether it is for the Diocesan Center or any similar initiative, I believe that “participation” of the faithful is very important. Therefore, in order to promote participatory role of the members of the diocese, we have designed a sponsorship program. Some space or items of the new Bishop’s House could be sponsored by individuals and their names will be recorded on a marble slab. For example, chapel, conference room, reception, kitchen, curtains, fans, office equipment, etc. could be dedicated in memory of your parents, deceased family members, etc. Those who are interested may please contact Rev. Fr. Procurator.

My beloved Brothers and Sisters, dear members of our diocese, Our Church has the good tradition of giving one tenth of the income to the Church. Many churches and schools back home in Kerala are built up by our forefathers with such donations. In our diocese also many generous faithful are contributing to the church. It has been brought to my attention that certain individuals and institutions propagate the impression that this one tenth contribution to God (decime) could be given to some retreat centres or orphanages. It is true as Christians, we have to promote charitable and social activities, but the contribution to the Church is to be given to the parish, which is the local unit of a diocese (particular church). May I take this opportunity to exhort you that any collection made without the knowledge of the parish priest and the parish council is not to be promoted in our parishes. Initiatives to exploit the good will and generosity of our parishioners should be brought to the attention of the parish priests and are to be avoided. Taking in to account some suggestions received during Bishop’s Annual Appeal last year, the names of individuals and details of the donation will not be published this year. Instead , for the sake of the accountability and transparency (which prompted us to do so last year) the total amount from each family unit/ parish will be published in the diocesan bulletin. Those who want the Income Tax Receipt, it will be issued from the diocesan finance office. Those who prefer to make bank transfer , the following account information could be used. A/C NAME : DSMM DIOCESE OF FARIDABAD A/C NUMBER : 11050100199068 BANK : FEDERAL BANK BRANCH : CONNAUGHT CIRCUS IFS CODE : FDRL0001105

Requesting your generous contribution towards Bishops Annual Appeal-2013 and invoking the Almighty’s abundant blessings upon you and your families, Your Bishop Archbishop Kuriakose Bharanikulangara Bishop of Faridabad Diocese

September-October 2013 SANTHOME

Page 114 of 155

Annexure H 22 Joint Pastoral Letter (Delhi-Faridabad) of 1 November 2013 “Basically there is no choice”

JOINT-PASTORAL LETTER BY ARCHBISHOP ANIL T. COUTO AND ARCHBISHOP KURIAKOSE BHARANIKULANGARA

Introduction

TO: ALL THE PASTORAL CLERGY OF THE ARCHDIOCESE OF DELHI AND THE EPARCHY OF FARIDABAD

The much awaited joint Pastoral Letter regarding the inter-ritual relations between the Archdiocese of Delhi and the Eparchy of Faridabad is now ready. The initiative for this letter was taken by Archbishop Vincent M. Concessao, Emeritus Archbishop of Delhi and Archbishop Kuriakose Bharanikulangara, Bishop of the Eparchy of Faridabad under the guidance of the Apostolic Nuncio to India, Most Rev. Salvatore Pennachio with constant reference to the Sacred Congregations for the Oriental Churches and for Evangelization of Peoples.

The initiative was continued by Archbishop Anil J.T. Couto after his installation on January 20, 2013 as the Archbishop of Delhi and now it has come fruition. This joint Pastoral Letter gives certain essential principles and a broad frame work for the priests, religious and the lay faithful of the Archdiocese of Delhi and the Eparchy of Faridabad to live in communion as members of two sui iuris churches, within One Holy Catholic and Apostolic Church, within the territory of the Archdiocese of Delhi.

It is our ardent hope and prayer that we will always live in a spirit of love, mutual respect and cooperation eschewing from our life all feelings of conflict, competition or rivalry and what is most important to our Christian life is our common witness to the Gospel of Our Lord Jesus Christ and to our unity in the Church.

We request you to interpret this letter in the right spirit of Ecclesial communion and explain it to the faithful in the same spirit.

Seeking God’s blessings upon each one of you,

Yours in the Lord,

+ Anil J. T. Couto + Kuriakose Bharanikulangara Metropolitan Archbishop of Delhi Bishop of Faridabad Eparchy

Page 115 of 155

23th October 2013

TO: All the Clergy, Religious and Lay Faithful in the Archdiocese of Delhi and the Eparchy of Faridabad

Dear Brothers and Sisters in Christ, Introduction It is a matter of great joy in the Holy Spirit that the Syro-Malabar Eparchy of Faridabad has now been erected from March 2012 and the clergy and faithful who were once entrusted to the pastoral care of the Archdiocese of Delhi are now under the jurisdiction of the Eparchy. The creation of this Eparchy is an expression of the pastoral solicitude of His Holiness Pope emeritus Benedict XVI and the realization of a cherished dream of the Syro-Malabar Church. Since, apart from the creation of the Eparchy of Faridabad for the faithful of Syro- Malabar Church with its territorial demarcation and the appointment of its Bishop there was no other information given to the faithful, we, being your shepherds, thought it opportune to share with you some information that you need to keep in mind for the purpose of deepening our communion and to help each other to be a witnessing community of the Lord in our respective places. Especially, in this Year of Faith, it is intended that the faith that we have received from our ancestors be strengthened and our common witness of faith may be better manifested in the modern world. It is our ardent wish that through ecclesial communion between different sui iuris Churches, we may be able to render better witnessing to faith in our country.

Teachings of the Church

The Second Vatican Council of which we celebrated the 50th anniversary last year stressed the splendour of unity in diversity of the Catholic Church recognizing the multiplicity of local churches and the catholicity of the undivided Church (Lumen Gentium 23). It also emphasized the equality of the various ecclesial traditions in the Catholic Church to be preserved and fostered as the common heritage of the undivided Universal Church. Every faithful therefore has an obligation to retain one’s own rite and follow it to the best of one’s ability (Orientalium Ecclesiarum 4). The establishment of the Eparchy of Faridabad is another step to strengthen the unity and foster harmony between different sui iuris Churches.

Page 116 of 155

It is the mind of Holy Mother Church that each member of a sui iuris Church should practice his/her own tradition and rite, when there is a possibility for doing so. When there was no particular Oriental structure for the Syro-Malabar faithful available in Delhi, the Archbishop of Delhi had been looking after their spiritual and pastoral needs as envisaged in the Code of Canon Law (CIC 383§2). Now, the Holy See has established an Eparchy for the Syro-Malabar Catholics who live in the northern part of the country, including the area that comprises the Archdiocese of Delhi. Hence, the Syro-Malabar Catholics have a right and duty to avail of the ministry of this new Eparchy for all the sacraments, in particular for Baptism and Marriage. Nonetheless, the faithful of any sui iuris Church are certainly welcome to participate actively in the liturgical celebrations of any other sui iuris Church. Our faith must be practiced in peace and serenity and without any tension.

Delhi Archdiocese extends a helping hand

You can well understand the many new challenges a new Eparchy faces at its initial stages, not only in terms of human resources but also in terms of financial resources and infrastructural facilities. In a spirit of solidarity and cooperation we earnestly request all the parish priests and superiors of the Religious Houses in the Archdiocese of Delhi to continue to allow the use of their facilities wherever needed until hopefully sometime soon the Syro-Malabar faithful of Faridabad Eparchy have their own. The same is applied in a situation wherever the Archdiocese of Delhi has no infrastructure to hold its activities while the Eparchy of Faridabad has its own infrastructure.

The organization of the parishes in the new Eparchy

It goes without saying that “Personal Parishes” and “Mass Centres” of the Syro Malabar Church do not exist anymore under the Archdiocese of Delhi with the creation of the new Eparchy of Faridabad. It is up to the bishop of Faridabad to create, modify or re-organize the parishes in his Eparchy. Accordingly at all the Mass Centres of the Syro- Malabar Eparchy of Faridabad functioning in the premises of the Archdiocese of Delhi, the parish priests of the Syro-Malabar Eparchy will take up the collections and make announcements at their Masses. The Syro-Malabar Parish priests should ensure under the supervision of their bishop that a reasonably agreed upon contribution be made to

Page 117 of 155

the Latin rite parish towards the use of its infrastructural facilities. The same applies vice- ersa. The Parish priest of the host parish will have the authority to decide on the use of the church and its premises in accordance with the pastoral needs of his parish as a primary concern. An agreement to this effect may be locally drawn up with the approval of the bishop of the host parish.

Entrusting the Syro-Malabar faithful to their Eparchy

From the day the Eparchy of Faridabad was created in 2012 all the Syro-Malabar faithful once pastorally cared for by the Archdiocese of Delhi have automatically become part of the Eparchy which has been exclusively created for them. Basically, there is no choice in this matter. Consequently the faithful of the Syro-Malabar Church cease to be members of the parishes of the Archdiocese of Delhi; they can continue their participation in parish related organizations (such as Catholic Association, St. Vincent de Paul Society, Youth Movements, Charismatic Renewal) etc.) through a corresponding group in their Syro-Malabar parish. Any exception to this norm will have to be addressed to the bishop of the Eparchy of Faridabad who in turn will apprise the Archbishop of Delhi on the appropriate course of action according to pastoral exigencies.

Conclusion We look forward to your generous co-operation in ensuring your witness to the unity of the Church living in peace and harmony in the capital and its environs.

This circular is to be read at all Masses, in Churches and public Chapels of the Archdiocese of Delhi and the Eparchy of Faridabad on Sunday 10 November 2013 and explained if need be, in the appropriate vernacular.

Given in New Delhi on Friday, on 1 November 2013 on the Solemnity of All Saints

With warm regards and God bless, Yours sincerely in Christ,

Archbishop Anil J. T. Couto Archbishop Kuriakose Bharanikulangara Archbishop of Delhi Bishop of Faridabad

Page 118 of 155

Annexure H 23 Prof. Dr Joan Antony’s speech Addressing Archbishop of Delhi at Public Meeting on 24 November 2013 The unhappy impact of the Joint Pastoral Letter. Speaking as Catholic mother, educationist, citizen. Abridged.

For 47 years I belonged to the one single “unbiased” Catholic Church that existed under the Archdiocese of Delhi till 10th Nov. 2013 i.e. exactly 2 weeks back.

As per the Joint Pastoral Letter (JPL), I have been thrown out of the church that nurtured me, and let not anyone overlook the immense contribution, both material and otherwise, that my friends and I have made in building this church (diocese) to what it is today.

In whose interest is this division being done? We, the Laity do not want it. Isn’t the motive mainly to create some slots for the upward mobility of the power thirsty? As very rightly said in the JPL, “the creation of this Eparchy is an expression of….the realization of a cherished dream of the Syro-Malabar Church.” May I ask ‘Who constitutes the Church?’ We, the Laity of Syro-Malabar origin were not even consulted....I wonder how then did they manage to have access to our dreams???

Coming to another aspect presented in the letter related to “tradition”. My tradition becomes what I imbibe from the culture in which I am rooted. So when you state “Each member of a church should practice his/her own tradition and rite”, who decides my tradition? The 47 years I have lived and followed a particular cultural/religious pattern, or do I allow some aliens to come and decide for me?

Anyway, where were the Syro-Malabar Shepherds of mine for the last six and a half decades after India gained Independence, if they were so concerned of keeping me rooted in my ancestral tradition? Why the need now?

Let me now speak as a mother and surely the concerns of all the parents present here. It is not easy to bring up our children in our Christian belief system, when external attractions are far too many. I am here today to express my anguish at the insensitivity of our Shepherds. My family has worked hard to inculcate values and spirituality in them and today because of this JPL, my children do not know where they belong and my 15 year old is pleading “Please let us stay back in OUR church”. The only church she knows! She does not know of how crudely the JPL has been worded.

In every family affected, there are discussions on. In many homes a fear psychosis has been generated because they know the long term implications of shifting as well as not shifting, and feel a sense of helplessness because their shepherds have actually betrayed them. Most of the children do not know the language in which the Syro-Malabar Eucharistic Celebration is conducted. We are going to push our children into a language and culture that they are not familiar with. You drive them to go back to their roots, many youngsters may decide to

Page 119 of 155 go further behind, to one where roots of Christianity did not even exist. Then Christianity in India may cease to exist!

As an Educationist: Almost all the schools of our diocese and the only one Catholic college follow the Latin Rite. Being members of the undivided Catholic Church gave us the privilege of assured admission to these institutions.

Let me come to another aspect – As it is now, the catechism classes and the Eucharistic Celebrations are attended by the Catholic children, while the protestant youth prefer to stay away since some of our teachings do not gel with theirs. Those who attended till date called themselves Catholics and for them the “Syro” was actually a “Zero”, a non-existent entity till 10th Nov. 2013. Now, with a little foresight we can envisage what is going to happen in our schools and college.

With this “agreement” in the pastoral letter stating “BASICALLY THERE IS NO CHOICE” coming into effect, the united Catholic community within these educational institutions is going to get divided (remember, we are playing with young minds) under two banners imposed officially on them by our Bishops – our Shepherds. Do we call it regression or dictatorship?

We would like to ask you, Your Grace, did you both not see the long-term implications this move can have vis-à-vis our children and youth?

The youth have grown up in this diocese enjoying spirituality without being restricted by claustrophobic rules and regulations. We want it to continue the same way……

As a citizen of our democratic country: At one level we are struggling for communal harmony. I remember how in the late 90’s and early 2000’s, we had meetings after meetings to strive and pray for harmony among various religious groups. And today in the same place (same church premises), we are discussing disunity deliberately brought about by the insensitive actions of the very same people who have all along exhorted us of the importance of unity, both in church and society.

Today, it is we the Laity who are struggling to keep unity within the Catholic Church.

We are ashamed to speak of this division to anyone outside our Catholic fold, not even to our other Christian brethren, as this reflects the betrayal attitude of our Shepherds, indicating that they cannot care any less for the Laity – who are only expected to “Pay, Pray and Obey”.

Though the wordings of your letter have been very crude to say the least, we the Laity hold you still in reverence. However, I would like to communicate the message I have been asked to convey by the very senior members of our Catholic Church, who could not come for this meeting because of their age – that, if this order does come into effect, which all of us hope will not happen, then:

Page 120 of 155

1. Even if they may have been provided with Canonical immunity, in the light of the recent developments and the spirit of the JPL, all the nuns and the priests of Syro- Malabar origin, i.e., those who have joined the Latin Rite, should also be asked to shift alliance. 2. All the moveable and immovable assets, that we the Laity of Syro-Malabar origin have contributed towards building up of the Church in the Archdiocese of Delhi, should be split into half because you cannot expect us Laity to build another Diocese or Eparchy from the scratch. Anyways, isn’t the whole issue motivated by money matters???

Therefore, we come to you our Archbishop, since we still look up to you with reverence, and we consider you as ours, we have come to you with our grievances.

We appeal to you to keep, those who are living in their cocoons and are inward looking, away from destroying our Church in Delhi. Let them stay in their cocoons and leave the rest of us, who have no ulterior motive, alone.

Finally, the amount of time and mental energy each of us present here could have spent in Praise and Worship and in Communion with our Lord, has been diverted to dealing with counter-attacking the insensitivity of our Shepherds – the very same persons who taught us to pray.

Page 121 of 155

Annexure H 24 Memorandum submitted by Syro-Malabar faithful

Joint Pastoral Letter unfair and hurtful: please rescind it

Memorandum To His Grace Dr Anil Couto, Archbishop of Delhi

1. We representatives of Delhi Catholics of of Syro-Malabar ancestry (as understood by the Church) who met you yesterday along with the Vicar General Fr Susai Sebastian and the Chancellor Fr Mathew Koyickal, are grateful for the sympathetic and patient hearing you gave us. We also greatly appreciate your public assurances that, in accordance with our requests: we would have an unequivocal right of choice; that whatever is required to formalise our continuation in the Archdiocese of Delhi would be put into place expeditiously; and that, after due consultations, you would instruct the Archdiocesan priests to hold in abeyance the Joint Pastoral Letter (JPL) of 1 November 2013.

2. As you could see yesterday, the JPL of 1 November 2013 hurt the sentiments of the community of Syro-Malabar ancestry long settled in the Delhi area. Many of us have been very active in our respective parishes. The hurt stemmed from the substance of the JPL, the language used and the apparent disowning of the community by our shepherd.

3. The following were the issues we brought to your attention: a) The substantive issue of our freedom of choice: to worship in a way that is beautiful and meaningful to us; to participate in all church activities; and to receive all the sacraments, without distinction of rites. Rites exist to reinforce unity while appreciating diversity; if, however, under the guise of diversity, they cause disharmony where once there was unity, they would grievously damage the Church. b) The unpleasant language of the JPL, especially when addressing a community that is highly educated, aware, loyal to the Church and proactive in secular life: In particular, the sentence, “Basically there is no choice” and the clause “cease to be members”, were singled out by every speaker as being “crude” in style, subsequently contradicted by the JPL itself and canonically and substantially incorrect anyway. c) The apparent disowning of the community by you, our Shepherd. A substantial segment of our community has been settled in Delhi for decades. Along with their children and grandchildren (and in some cases parents), they have lost any contact they may have had with the Syro-Malabar rite and have assimilated seamlessly into the Latin rite and into the larger cosmopolitan community of this metropolis. Living beyond narrow factors like home state and rite, they have always considered themselves part of the Archdiocese of Delhi and you and your predecessors as their shepherds. It was a bitter shock to hear from the JPL that they had now been “entrusted” to a Bishop and an Eparchy with whom they feel no affinity whatever.

Page 122 of 155

4. Where the community now stands is as follows: a) While they wish the new Eparchy well and appreciate that some of their brethren, (mostly new migrants to Delhi) might wish to belong to it, they themselves unambiguously choose to remain with the (Latin) Archdiocese of Delhi, Indeed, having earlier been given a choice to opt out of the Archdiocese, by their very refusal to opt out, they in fact opted to stay in; and thus had already made their choice. b) They reject any deprivation of their rights to participate in any and all sacraments through the parishes (Latin or other) to which they individually choose to belong. c) They reject any attempt to deprive them of their rights to participate in all church activities in any parish (Latin or other) to which they individually choose to belong; and refuse to join separate Eparchy church or parish units for such participation. d) They reject any attempt to increase bureaucratic burdens on them in the exercise of their above choice. These bureaucratic burdens would relate typically (though not exclusively) to obtaining Baptism, Matrimony and Death certificates or Parish certificates for seeking admission to Catholic schools and colleges. e) They reject any attempt to impose any financial charge that may be contemplated on them in order to exercise their above rights. If finances are required by the new Eparchy, it must appeal to their generosity with grace and propriety, with no semblance of coercion. The Eparchy must also understand that any financial contribution, if given, will be entirely voluntary and will in no sense imply that the contributor accepts membership of the Eparchy. f) As active, educated and intelligent Catholics, they do not appreciate any legal or procedural decisions about them being taken unilaterally by authorities. Instead, in the spirit of the words and actions of Pope Francis I (as most recently evidenced in his seeking a sensum fidelium on ethical issues) they demand prior consultation about the institution and administration of all procedures that affect them.

Finally, in the same spirit reflected in the Mumbai Indult of 1993, in Archbishop Emeritus Vincent’s Decree of 2005 and in the JPL itself (“our faith must be practiced in peace and serenity and without any tension”), we appeal to Your Grace to intimate the Holy Father of our sentiments, to rescind the JPL entirely and to restore the status quo ante permanently.

If, for any technical reason, this is not immediately possible, we appeal to you to ensure that all procedures that may be necessary to permit us to continue with our memberships of our current parishes are simplified to the utmost. We do not wish to submit ourselves to any onerous procedure, if suggested by the new Eparchy, or payment of any charge, if so envisaged. Any forms that we may be required to be signed must be unconditional and simple declarations of choice, in keeping with the clear provision of Canon 36. Also we must be permitted to lodge any such declaration in our respective current parishes (Latin or other) to which we belong or through the Internet. Any endorsement by the new Eparchy, if at all required, must be automatic and merely facilitative.

Thus we appeal on 25 November 2013 to our one Shepherd His Grace Rt Rev. Dr Anil J T Couto, Archbishop of Delhi, with respect, love and humility.

Page 123 of 155

Annexure H 25 Archbishop’s Order to keep JPL in Abeyance

Most Rev. Anil J.T. Couto Archbishop’s House, Archbishop of Delhi 1, Ashok Place, New Delhi -110 001, India Fax: +91-11-23746575 Tel: 91-11-23343457, 23362058 E-mail: [email protected]

Ref No. F/0618/2012 November 27, 2013

To: All the Parish Priests in the Archdiocese of Delhi

Dear Reverend Father,

After the promulgation of the Joint Pastoral Letter by Archbishop Kuriakose Bharanikulangara and me on the 10th November 2013 some of the faithful who belong to the Syro-Malabar Church expressed their desire to remain in the Latin Church. The matter has been taken up with the appropriate ecclesiastic authority. In view of this, I request all the Parish Priests to defer the reconstitution of the Parish Councils if not already done and maintain the status quo until 30th January 2014 in respect of those Syro-Malabar faithful who intimate to you that they are in the process of following the procedure to remain in the Latin Church. Invoking God's abundant blessings, Yours sincerely in Christ,

+ Anil J.T. Couto Archbishop of Delhi

Page 124 of 155

Annexure H 26 Circular after SM Synod August 2013 The documents to be presented have to be issued by our parish priests (See end of Para 5)

Prot. No. 2267/2013

CIRCULAR Issued by the Major Archbishop George Cardinal Alencherry to all the faithful of the Syro-Malabar Church after the XXI Synod (2013), Session 2, of the Bishops of the Syro-Malabar Church held from 19th to 31st August 2013 in the Major Archiepiscopal Curia at Mount St. Thomas, Kakkanad, Kochi

Reverend Fathers, men and women of consecrated life and my dear brothers and sisters,

I am very glad to inform you that the Second Session of the XXI Synod of the Bishops of the Syro- Malabar Church took place in the Major Archiepiscopal Curia at Mount St. Thomas, Kakkanad from 19th to 31st August 2013. I am sharing with you some information regarding the same. Altogether 47 Bishops took part in the Synod. Besides, two Bishops-elect of our Church – Mar Joseph Kollamparampil CMI and Mar Jose Puthenveetil – also took part in some sittings. We shall thank God who gave us these new pastors and pray for them. The new bishops are appointed following the resignation from office by Mar Simon Stock Palathra CMI of Jagdalpur and Mar Thomas Chakiath, Auxiliary of Ernakulam-Angamaly. We shall gratefully remember and pray for these venerable Bishops who have retired from their offices. Let me also proudly inform you of the appointment of two priests from the Archeparchy of Ernakulam-Angamaly as Bishops in the Latin Church in Ethiopia and in India in the diocese of Diphu. They are Rev. Varghese Thottamkara and Rev. Paul Mattekatt. We shall remember them too in our prayers. As usual, it was after the spiritual preparation through prayer and recollection and the concelebrated Holy Qurbana in the forenoon of the opening day that the Synod Fathers entered the business of the Synod in the afternoon.

Liturgical Matters: Let me inform you gladly that we have received the recognitio to the Malayalam Text of the Second Anaphora, the Anaphora of Mar Theodore which we had submitted in Rome and that this anaphora has been promulgated for the use in our Church. On the first day of the Synod, on 19th August, this was officially inaugurated by the Major Archbishop concelebrating the HolyQurbana with other Bishops using the Anaphora of Mar Theodore. Although according to the ancient tradition of our Church the Anaphora of Mar Theodore was used only during the period from the Liturgical Season of Annunciation till Palm Sunday, the Synod has decided that this could be used also on other occasions. Let me also inform you that we received the approval from Rome for the liturgical texts for the Consecration of a Church, Blessing of Deppa and the Re-dedication of a Church which we had submitted in Rome for approval.

Three lectionaries for the Holy Qurbana with the readings of the Bible from the Old Testament, Gospels and Epistles are being prepared to be used from the beginning of the next Liturgical Year. In the context of the reintroduction in the Church of the ancient practice of administering the three sacraments of initiation together, the Synod has given the direction that those children who have received the sacraments of initiation as infants be given the sacraments of reconciliation and Holy Communion when they reach the age of reason, having prepared them well for the sacrament of reconciliation and having taught them well about the sacrament of Eucharist.

Silver Jubilee of the Eparchy of Kalyan: It is a matter of great joy and encouragement to all of us that the Eparchy of Kalyan established for the migrants of our Church has completed twenty five years of existence. The ministry of the Eparchy of Kalyan has succeeded in uniting and nurturing the faithful of the Syro-Malabar Church scattered around the cities of Bombay, Pune and Nashik in the ecclesial life of our Church. We shall gratefully remember the inestimable ministry of Mar Paul Chittilapilly, the first Bishop and that of Mar Thomas Elavanal, the present Bishop who gave leadership for the growth of the Eparchy of Kalyan, and pray for them. The Synod felicitated Mar Paul Chittilapilly who celebrates the Silver Jubilee of his Episcopal Ordination and Mar George Valiamattam who celebrates his Sacerdotal Golden Jubilee, Episcopal Silver Jubilee and the completion of 75thYear of age. We shall offer to both of them our prayerful greetings.

Pastoral Care of the Migrants: The need for pastoral care that is to be given to the hundreds of thousands of migrant children of the Syro-Malabar Church living outside Syro-Malabar Eparchies in India and abroad is a concern always present in the mind of the Synod. In this Synod also this matter was taken up for discussion. Our priests have been appointed wherever it was possible. In Page 125 of 155 some places the present situation does not allow us to do anything. We are earnestly trying to provide adequate pastoral care to our faithful wherever they are found. The migrant faithful of our Church should take great care not to lose their love and fidelity towards the Mother Church and her ecclesial traditions even in adverse circumstances. All are exhorted to continue to work together in the hope of overcoming these difficulties gradually. The parish priests in the Mother Church should endeavour to promote better relationship with the migrant faithful of our Church and attend to their legitimate needs with kindness. The Migrant faithful should take care to present the necessary documents at the time of marriages and such other occasions. Where there are eparchies and parishes of our Church, the documents to be presented have to be issued by our parish priests.

Strengthening the Missionary Zeal: The previous year we celebrated as Mission Year. It has helped to kindle our missionary zeal. We could organize extensive mission awareness programmes. We should be vigilant against cooling down of this missionary zeal that has to be ever present in our Church. Care must be given to nurture the right mission orientation among the seminarians during their formation period. As new areas of mission are opened up for our Church and considering the increasing needs of the mission, everyone should endeavour earnestly and pray for the growth of mission spirit in the whole Church. I would like to remind you that there are many possibilities for mission work in the eparchy of Faridabad which has a territory almost one fifth of the Country. The fact that many priests and consecrated men and women from our Church are engaged in pastoral care and evangelization work in the Latin Church all over the world is a great contribution of the Syro-Malabar Church to the Mission work of the Universal Church.

Mission Fund: It must be known to you all that the Synod has started a project of collecting funds for the missions in the name of ASSM (Association of Supporters of Syro-Malabar Mission) with the aim of financially assisting the missionary endeavours of the Syro-Malabar Church and the Mission Eparchies, of nurturing the overall participation and sharing of the entire Syro-Malabar faithful and of inculcating Missionary fervor in everyone, etc. Its activities are progressing encouragingly. With the funds so far collected we could help our mission Eparchies to some extent. I exhort all of you to cooperate for the success of this praiseworthy endeavour. ASSM News Letters published on this matter are being sent to all the parishes. The respected parish priests are requested to make arrangements for the News Letters to be delivered to every family in the parish. So also, all should cooperate to make the celebration of Mission Sunday, Syro-Malabar Mission Sunday and Sabhadinamsuccessful, knowing well their importance and goal.

Vocation to Religious Brotherhood: Vocation to Religious Brotherhood is very important in the Church. The community of Religious Brothers is facing a crisis due to the lack of vocations and the absence of sufficient encouragement. Therefore we have to encourage vocations to Religious Brotherhood. The Synod is thinking about how the Religious Brothers could actively involve themselves in the mission work of the Church and her liturgical celebrations.

Formation of Seminarians:Formation of seminarians is a very important concern of the Church. The Synod takes great care to give the best formation to our seminarians in various seminaries and to form worthy priests. The Synod discussed in detail the formation programmes of various seminaries. We ourselves have to find out the necessary funds for the formation. Since other financial helps have almost stopped, each eparchy has to bear the expenses for the formation of their seminarians. We have to organize with the cooperation of the People of God the funds needed for the formation of the seminarians destined for their service. I request the willing cooperation of those who are able to support this cause.

Communities of Consecrated Persons in the Church: There is a big community of consecrated religious doing their ministry in our Church. These vocations to consecrated life are the priceless gift of God to our Church. The ministry they are doing in various apostolates is a great asset to our Church. I met in different groups the Superiors General of the different religious congregations working in our Church. These meetings and discussions were very useful. We discussed the need to deepen the relationship and ecclesial communion that should exist between the Religious and the Authorities in the Church and among the religious themselves. There is the need of maintaining very cordial relationship between the religious and the eparchial clergy. The greatest challenge the religious communities face is the lack of good vocations. To overcome this challenge we need the prayers and encouragement of everyone. I request the cooperation of the religious to provide proper pastoral care to the migrants of our Church in other States and to the workers from other States arriving in Kerala.

Some social Issues: The Synod discussed also some serious problems that the Society faces such as the increasing tendency for violence, the disproportionate influence of the Media, Family and aberrations in sexual life, corruption, etc. The Synod also noted the growing communalism in the society. In this context, we have to nurture better relationship with the various religious Page 126 of 155 groups. There should be greater unity and understanding also among the different Churches. We should endeavour to build up various fora favourable for this at the parish-local levels. The situation of the youth of the Church migrating abroad does weaken the Church in its native land. The depletion of population also will have serious repercussion in future. There is also the need to foster creative participation and leadership of laity in the Church and Society. A lay leadership that is loyal to the Church has to be formed. For this the leadership in the Church should promote lay leadership.

Retreat Centres and Retreat Preachers: It is an undeniable fact that the renewal programs and bible conventions of different Retreat centres provide zeal and enthusiasm to the spiritual life of the faithful. Nevertheless, the Synod indicated some points to be borne in mind. The tendency to present retreats and conventions as mega shows manifesting over enthusiasm to attract mobs through advertisements and creating superstitions and fear complexes is to be avoided. The Synod directed that the Local Ordinaries should have vigilance over the retreat centres and retreat preachers in their territory and that only under the supervision of worthy priests should retreat teams be permitted to conduct their ministry. They should see that no deviation is made in theological interpretations and liturgical celebrations. Those who proclaim the Word and preach Retreats should take care that they maintain absolute loyalty to the teachings of the Church. We should nurture parish centred faith life. There should be opportunities in the parishes themselves for the faithful to quench their thirst for the Word of God and to get proper spiritual guidance. Priests who serve in parishes should be prepared for this ministry.

Vanitha Forum: A convention of the National Vanitha Forum was held at Mount St. Thomas during the Synodal Session. The convention attended by over 500 women delegates from various eparchies and migrant communities was very noteworthy. The convention discussed the challenges faced today by women and the society. The directory of Vanitha Forum was released during this convention. I remember with joy that the Synod Fathers expressed their satisfaction at the efficiently conducted activities of Vanitha Forum. Special congratulations to the leaders of Vanitha Forum who give leadership to the activities of Vanitha Forum.

Pilgrimage to Palayoor: The pilgrimage of the Synod Fathers conducted as part of the celebration of the year of faith to the Shrine at Palayoor, one of the seven churches founded by St. Thomas, the Apostle and to the tomb of Blessed Euphrasia was a beautiful experience. The presence of the priests, religious and lay faithful of the place and the arrangements were all expressing their communion and faith.

CBCI General Body: Let me inform you of the Biennial General Body Meeting of the Catholic Bishops of India scheduled to be held in Pala from 5 to 12 February. “Renewed Church for a Renewed Society” is the main topic for discussion of this meeting. I request your prayers for the success of this meeting.

Reports of the Commissions: It is the various Commissions working under the guidance of Bishops that coordinate the different pastoral activities in the Syro-Malabar Church through necessary directives. The reports of the activities conducted under the auspices of these Commissions during the past one year were presented in the Synod and were discussed and reviewed. We are using in the Catechism classes the texts published by the Commission for Catechesis. Another book “The Parents and Faith Formation”(Mathapithakalum Vishwasaparisheelanavum) has been recently published for the use of the parents. The Synod discussed also the faith formation of grownups.

The Synod seriously considered the question of pastoral care of Syro-Malabar migrants in India and abroad. I could gather some firsthand knowledge regarding the situation of the migrants through my visits. The Chairman and the Secretary of the Commission for Evangelization and Pastoral Care of Migrants also have assessed the situation by visiting migrant centres. There are still many limitations regarding the pastoral care of the migrants. We hope that slowly we will be able to find solutions to these limitations. The Gulf Meet, Global Meet, Release of the Migrants’ Directory, etc. are some of the important events organized under the auspices of the Commission.

Jubilarians’ Meet, New Priests’ Meet, Formation Sessions for the formators of Minor Seminaries, etc. were organized by the Commission for Clergy. It is thought that meetings and dialogues among the eparchial clergy, consecrated men and women and lay faithful would contribute greatly for the effectiveness of pastoral care. The Synod recalled with gratitude the invaluable service offered by communities of consecrated men and women. The Synod also discussed about the Hierarchy and the Religious working in collaboration with each other. The Commission concerned will take care of this aspect.

Page 127 of 155

The visits of the Doctrinal Commission to various eparchies to know and evaluate how the questions related to faith and doctrine are dealt with in the Church, were very fruitful. These visits helped to impart the correct doctrine to the faithful and to take precautionary measures to remove certain deviations, superstitions and false teachings.

The other topics that the Synod discussed include the activities for Church unity under the Commission for Ecumenism, the wide-ranging ventures of the Commission for Laity to augment the fellowship of the Syro-Malabar faithful all over the world, Higher Education, School Education, Deepika Daily, Internet Mission, activities of the Liturgical Research Centre and other social issues.

A convention of AKCC also was held on the occasion of the Synod. This convention in which Bishops and activists from various eparchies took part exhorted to strengthen the activities AKCC at the eparchial level. I request the cooperation of everyone in this matter.

On Saturday, 31 August by noon, the two-week long Synodal Session was concluded.

With love in Jesus,

George Cardinal Alencherry Major Archbishop of the Syro-Malabar Church

Given from the Major Archiepiscopal Curia of the Syro-Malabar Church at Mount St Thomas, Kakkanad on 1 December 2013.

N.B: This circular is to be brought to the attention of the priests, religious and laity of the respective eparchies/archeparchies through suitable means.

Page 128 of 155

Annexure H 27 SM Eparchy’s Note of Interpretation of JPL “No force”! “Basically there is no choice”, but “freedom is guaranteed”!

Note of interpretation

The Joint-Pastoral Letter OPF) has three parts: 1. It states that Catholic Church is a communion of various sui iuris Churches. The mind of the Holy See (Second Vatican Council and Canon Law) is that these churches and their ecclesial traditions have to be preserved and fostered as the common heritage of the undivided Universal Church. This part also stresses that every faithful therefore has an obligation to retain one's own rite and follow it to the best of one's ability.

2. The second part deals with practical norms to be taken in using the facilities of the Archdiocese of Delhi by the new Diocese of Faridabad and vice versa. (Delhi Archdiocese extends a helping hand).

3. The third part takes into consideration the situation of those "Syro~Malabar faithful once pastorally cared for by the Archdiocese of Delhi". Though it has been stated that "automatically they become part of the Eparchy whiCh has been exclusively created for them and basically, there is no choice in this matter", the freedom of those who do not want to become part of the Eparchy is also guaranteed. It is stated in this regard that such "exceptions ... have to be addressed to the bishop of the Eparchy of Faridabad who in turn will apprise the Archbishop of Delhi of the appropriate course of action according to pastoral exigencies."

I. ls there any force from any side? No one is forcing anyone in this matter. Right from the first day of my installation I have been clearly saying that I will not use any force in this regard. Archbishop Vincent also has been inSisting that our faith should be practiced in an atmosphere of freedom and serenity. This idea is absorbed in the JPF, saying "Our faith must be practiced in peace and serenity and without any tension".

II. Can a Syro-Ma1abar faithful continue to attend Latin Mass or frequent Latin churches? Surely that is foreseen in the JPL. It is stated therein that "the faithful of any sui juris church are certainly welcome to participate actively in the liturgical celebrations of any other sui iuris Church. The JPL does not say that in order to attend the Holy Mass of a sui iuris Church, one should change the rite or become member of that church.

III. What about Baptism and Marriage? When it comes to the matters pertaining to the membership of a Church, like question of Baptism and marriage, the ecclesiastical discipline (canon law, etc) envisages certain juridical and canonical procedure. The JPL has tried to explain that. This is the notion of canonical jurisdiction. A Latin Ordinary and vice versa does not have "jurisdiction" over faithful of other sui iuris Churches, espl.'CiaUy for sacraments that require "delegation" or "authorization" for the validity / licity of a sacrament. It is in this sense that a Latin celebrant asks for delegation to bless a marriage of a SM faithful (CCEO cc.29-38; 828-832).

IV. Can a marriage of a SM faithful be conducted in a Latin Church and blessed by a Latin priest? Sure, this has been the practice in Delhi. Only thing is that a prior "delegation" from the respective SM parish priest is to be obtained.

Page 129 of 155

V. Can a marriage of a SM faithful settled in Delhi be conducted in Kerala, with the notification of a Latin Church in Delhi? This creates a practical problem. There is a synodal decision that outside Kerala wherever there is a SM diocese, the faithful are exhorted to bring the marriage notifications from the SM parish there. Hence, naturally back in Kerala, the PPs will insist in bringing a document from the SM parish here.

VI. Can a SM faithful formally change the rite and join the Latin church? That is possible. One needs to request that to the SM Ordinary in Delhi with a formal application and the baptism certificate. It will be duly processed and Archbishop of Delhi and their mother parish in Kerala will be notified about this change of rite. This processing will be done only for those who live in the boundaries of Archdiocese of Delhi. That means, if they apply for a faithful, settled in the USA, we Cannot do that in OCUli.

VII. What will be their relationship with their once mother parish? They will be considered by the parish in Kerala as faithful of the Latin Church. In one place Latin and in another Oriental is not foreseen in the JPL. However. it will be possible after undergoing a certain formalities.

VIII. Can we compare the JPL with the Rescript in Kalyan (Bombay)? The situation in Delhi cannot be compared to Kalyan. The Ordinaries there had taken another stand. The SM Bishop had insisted by a decree that obligated all SM faithful joined the Latin diocese to join the SM diocese. There was a protest. A possibility to change the rite at the level of both dioceses was not offered there. That's why some contacted Rome. Whereas, in Delhi, both Ordinaries have understood the situation well and offer that possibility here, if one wants to change the rite.

IX. This type of changing the Church, especially becoming a Latin might create some civil ] a"", problems. We are still studying that matter with legal experts. We are told that according to Indian legal system Latin Catholics, at least in Kerala are considered under OBC and Syrian Catholics are not in that category. Changing to OBC for any reason, will create a legal problem.

Page 130 of 155

Annexure H 28 Laity to Archbishop on expiry of abeyance deadline

23 January 2014 His Grace Archbishop Anil Couto Archbishop of Delhi New Delhi 110 001 Sub: Moving forward on the JPL

Your Grace

At the public meeting at Yusuf Sadan, held appropriately on the feast of Christ the King, you were graciously present along with the Vicar General, Fr Susai Sebastian, and the Chancellor, Fr Mathew Koyickal. On that occasion you could assess the deep sense of hurt and resentment among a large section of Delhi Catholics of Syro Malabar (SM) origin to the Joint Pastoral Letter (JPL) of November.

At that time, and in several meetings we had with you since then, you empathised with us and took several initial steps to resolve the matter with compassion, understanding and sensitivity. To begin with, you instructed all Parish Priests to hold the JPL in abeyance until 30 January 2014. Later, as you informed us, you wrote to the Apostolic Nuncio in Delhi expressing your serious concerns about the unintended results of, and the unanticipated reactions to, the JPL.

On our side, we first presented you with a Memorandum (copy attached) that expressed our anxieties and our sense of having been deeply wronged by the Church. More recently, we sent you our considered Response (copy attached) to the Faridabad Eparch’s “Note of Interpretation” (NoI) of the JPL, which, while attempting to assuage our fears, only aggravated them.

The above Memorandum has been signed by over 2,000 individuals from just 15 parishes which we were able to contact in a hurry. More, however, continue to sign as we get in touch with the remaining 50 parishes and show them its contents. We would like to give you – in the strictest confidence - a copy of the names and other details of these signatories, in order to give you some indication of the extent of the problem. The confidentiality we seek is because of our serious apprehensions about how the SM church could or would use such information. It will be appreciated that these sensitive details have tremendous potential to create serious rifts and disputes within and between both nuclear and extended families, some of whom live in the NCR while others continue to live in Kerala. We therefore do not want these details to be disclosed to the SM Eparchy.

Further, we find the Syro Malabar Church seems to be driven with an inexplicable urgency to cover families in Australia, New Zealand and the Americas. Many of the people there will face the same problems that the laity faced in Mumbai in the 1980’s (which led to the Kalyan Indult) and that they face today in Delhi, Chennai and other Indian cities (in Chennai the matter has already gone to the court!). We therefore request you to take up this matter with urgency at the CBCI meeting in February. In promoting diversity, the Church must not inadvertently promote disunity, disaffection and despair. If the Church is truly “one body”, let it arrive at one world-wide system that will eschew avoidable multiplicities of bureaucracy. Let it ensure that “delegation” of authority between sui iuris churches do not inconvenience, harm or divide the laity or pander to cravings for power and money. As laity, we believe that, since this problem is likely to recur, either an appropriate Canon should be inserted; or a universal Indult should be issued that goes even beyond the Kalyan Indult.

Page 131 of 155

Our immediate concern, however, is the rapidly approaching deadline of 30 January 2014 until when you had instructed that the JPL was to be kept in abeyance. One point that is not clear to us is what kind of letter we are required to give our Parish Priests.

The JPL states that “all the Syro-Malabar faithful … [of] … the Archdiocese of Delhi have automatically become part of the Eparchy… There is no choice in this matter. Consequently … [they] cease to be members of the parishes of the Archdiocese of Delhi; they can continue their participation in parish related organizations … through a corresponding group in their Syro-Malabar parish. Any exception to this norm will have to be addressed to the bishop of the Eparchy of Faridabad ...”

Apart from the highly offensive and canonically incorrect iteration of “no choice”, there is a serious digression here and we hasten to correct the error. If, by “any exception to this norm”, the JPL refers to Catholics wishing to change their Rite, from SM to Latin, it is completely missing the point. For the affected Catholics, the SM rite is their inheritance, their patrimony. They do not intend to change it. What they do intend to do is continue participating fully both in the sacraments and in the activities of their Latin parishes. If, for technical reasons, some “delegation” is required between one sui iuris church and another, this should be done seamlessly between the churches themselves, without subjecting the laity to authoritarianism, humiliation or bureaucratic or financial demands.

The matter has not been resolved as yet and is a festering wound in the community. You will appreciate that it is unlikely to be resolved until all sides study and discuss this at length (for which you informed us of your intention to re-form the Committee of ten). We would therefore be grateful if you would kindly take steps: EITHER to withdraw the JPL altogether OR, if for any reason that is not feasible, to hold it in indefinite abeyance until matters are satisfactorily resolved.

Yours in Our Lord

Attachments:

1. Copy of Memorandum 2. Copy of Response to “Note of Interpretation”

Page 132 of 155

Annexure H 29 Response to SM Eparchy’s Note of Interpretation

“Note of Interpretation” Text Our Response

The Joint-Pastoral Letter (JPL) has three parts: We believe the JPL is hurtful – in substance, in language and tone, and in its condescending

attitude to the community.

What is most regrettable is the way this JPL was kept secret while it was being prepared. It takes us back to the Dark Ages, when the clergy and the nobility were educated and the rest of the laity illiterate!

This absurdly condescending attitude is even more evident in the fact that the laity of Delhi, which includes highly educated and qualified people, were never asked for their opinions. Today even the Pope asks the laity for their opinions on substantive matters of ethics and beliefs; yet somehow the Syro Malabar Synod does not feel it necessary to ask the laity (99.99% of the Church) its opinions and concerns about such a serious matter.

The substantive issue here is freedom of choice. Rites exist to preserve diversity while reinforcing unity. We have no issue with the setting up of an Eparchy for those who want it. When, however, Rites cause disharmony and even enmity where once there was unity, they grievously damage the Church.

1. It states that Catholic Church is a communion of various sui iuris Churches. The mind of the

Holy See (Second Vatican Council and Canon Law) is that these churches and their ecclesial traditions have to be preserved and fostered as the common heritage of the undivided Universal Church. The CCOE does not really say this. Nor is this a logical outcome of the first part. “To preserve and foster as common heritage” can by no This part also stresses that every faithful means imply “an obligation to retain one’s own therefore has an obligation to retain one's own rite”. In fact, the CCOE stresses (40 §2) that it is rite and follow it to the best of one's ability. “other clerics and members of institutes of consecrated life [who] are bound to observe their own rite faithfully …”. On the other hand, Page 133 of 155

(40 §3), “other Christian faithful are … [only] … to foster an understanding and appreciation of their own rite”. In any case, right at the outset this canon begins (40 §1) with the overall importance of “keeping in mind, however, mutual goodwill and the unity of Christians”.

Surely it should be amply clear that “preserving and fostering” will be rendered impossible by forcing and obstructing! This is certainly not the spirit of the Church or of the CCOE.

2. The second part deals with practical norms to The most practical norms are staring us in the be taken in using the facilities of the Archdiocese face but are completely ignored in the JPL. of Delhi by the new Diocese of Faridabad and Both the sui ieneris churches can co-exist with vice versa. (Delhi Archdiocese extends a helping love and understanding – as they have so far. For hand). decades, if not centuries, Malayalees outside Kerala attended Latin services and, when visiting Kerala, attended SM services quite happily of their own volition. What has suddenly changed to make the SM church worry about the souls of these people who move in and out of Kerala?

Nothing needs to change. Everyone can comfortably continue to go to the Latin or SM parish that brings them closer to God. At the most, for statistical or technical purposes, the SM eparchy may wish to have the names of all the faithful of SM origin outside Kerala. If so, they can collect these by asking the (Latin) parish priest but there the matter should end.

Instead the JPL, by declaring that the faithful “cease” to be members of the Latin Archdiocese and by “forcing” them into the SM Eparchy, is insulting, demeaning, imperious - and completely avoidable. Far from helping to “live in communion”, the effect of the JPL is divisive, authoritarian and condescending to the faithful, who are largely educated, who strive to adhere to their faith and who have been active for years in the Archdiocese of Delhi.

3. The third part takes into consideration the This is a blatantly false premise. situation of those "Syro-Malabar faithful once The JPL refers to the Malayalees living in Delhi as pastorally cared for by the Archdiocese of Delhi". “clergy and faithful who were once entrusted to the pastoral care of the Archdiocese of Delhi”.

Page 134 of 155

It is patently obvious, however, that at no time in the history of the Delhi Archdiocese has any such “entrustment” ever taken place or even been requested. The present “Note of Interpretation” continues this fiction by referring to the "Syro- Malabar faithful once pastorally cared for by the Archdiocese of Delhi".

Though it has been stated that "automatically This is absurd! they become part of the Eparchy which has been How can a statement that “basically there is no exclusively created for them and basically, there choice” be interpreted as “actually there is”? is no choice in this matter", the freedom of those who do not want to become part of the Eparchy is also guaranteed. It is stated in this regard that such "exceptions ... have to be addressed to the bishop of the Eparchy of What are these “pastoral exigencies” that would Faridabad who in turn will apprise the conflict with an individual's "choice", if there is Archbishop of Delhi of the appropriate course of one? Is this not simply a euphemism for “clerical action according to pastoral exigencies." authoritarianism”? I. ls there any force from any side? Quite certainly there is force. No one is forcing anyone in this matter. Right from the first day of my installation I have been The whole fiat that people "cease” to be members of the Archdiocese is a unilateral clearly saying that I will not use any force in this imposition, which is obviously “force”. The act of regard. Archbishop Vincent also has been insisting that our faith should be practiced in an insisting that people “cease” their activities in the Archdiocese of Delhi and instead must atmosphere of freedom and serenity. This idea is choose SM parishes to do so is “force”. absorbed in the JPF, saying "Our faith must be practiced in peace and serenity and without any Further, the SM church’s track record [more tension". below] of dealing with Marriage NOCs [even before the issue of the JPL] is extremely poor and

acts directly against the avowed principle that "our faith must be practiced in peace and serenity and without any tension".

The recent case where a Delhi Catholic getting his daughter married in Kerala had to fly back to Delhi to get a certificate from the SM Eparch may be an extreme case, but by no means is it the ONLY case of “force”.

Finally the tone and tenor of at least one of the Eparchy’s own preachings in a church in Delhi has made the intent of “force” amply clear!

Page 135 of 155

II. Can a Syro-Malabar faithful continue to This is not the issue! attend Latin Mass or frequent Latin churches? Surely that is foreseen in the JPL. It is stated Any intelligent and educated lay person knows that (s)he can and will continue to attend Mass therein that "the faithful of any sui iuris church wherever (s)he feels like doing so. are certainly welcome to participate actively in the liturgical celebrations of any other sui iuris Church. The JPL does not say that in order to This is a pernicious idea being subtly brokered attend the Holy Mass of a sui iuris Church, one by the SM Eparchy. should change the rite or become member of Let’s be very clear about this: (With very few that church. exceptions) nobody in the Malayalee community in Delhi is talking of changing their Rite; and most will resist any external pressure to force them to do so.

But then, what exactly is a Rite? CCOE 28 §1 defines a Rite as “the liturgical, theological, spiritual and disciplinary patrimony, culture and circumstances of history of a distinct people, by which its own manner of living the faith is manifested in each Church sui iuris”. Has the SM Synod or hierarchy made any educated or even honest attempt to interpret “a distinct people” or to take into its reckoning “the culture and circumstances of history” of Malayalees settled in Delhi (or for that matter, in Chennai or Bangalore, or worse, in the US or Australia) for decades? In any case, how is the SM Synod or Eparchy qualified to make this interpretation, which requires not administrative or ecclesial but sociological and economic expertise? III. What about Baptism and Marriage? Exactly, why draw a bitter dividing line here? When it comes to the matters pertaining to the membership of a Church, like question of No one objects to the notion of “canonical Baptism and marriage, the ecclesiastical jurisdiction” (if it keeps in mind “mutual goodwill discipline (canon law, etc) envisages certain and the unity of Christians”: Canon 40 §1). What juridical and canonical procedure. The JPL has everyone objects to is the “procedure”. tried to explain that. This is the notion of Let us granted that an ordinary of one canonical jurisdiction. A Latin Ordinary and vice sui iuris church does not have “jurisdiction” over versa does not have "jurisdiction" over faithful of the faithful of another such church, and that a other sui iuris Churches, especially for “delegation” is required. Surely this principle is sacraments that require "delegation" or not meant to be a weapon with which to harass "authorization" for the validity / liceity of a the faithful! Does this “delegation” have to be sacrament. It is in this sense that a Latin effected in such a bureaucratic, supercilious and celebrant asks for delegation to bless a marriage ham-handed manner? of a SM faithful (CCEO cc.29-38; 828-832).

Page 136 of 155

With even the massive bureaucracy of the Indian state gradually simplifying procedures (partly using the Internet) why should the Catholic faithful in Delhi be subject to an abruptly increasing bureaucracy? Why should the faithful have to physically present themselves to an SM priest or bishop? Is this not simply a case of officious behaviour by an authoritarian hierarchy? Why should an SM priest refuse a certificate from a Latin priest? What superior expertise in pre-nuptial verification or canon law or knowledge of the family concerned does the SM eparchy claim to have? By using the cloak of “delegation”, isn’t the SM church simply trying to create division and anxiety among the faithful and within their families? If there is a technical error on the part of either sui iuris church, should it not be up to both churches to sort it out quickly in a non-bureaucratic manner rather than penalise the laity harshly and imperiously? IV. Can a marriage of a SM faithful be Marriage – simplify the procedure. conducted in a Latin Church and blessed by a Sure, no one is objecting to any such technical Latin priest? Sure, this has been the practice in “delegation” (although it defies any logic - except Delhi. Only thing is that a prior "delegation" from bureaucratic logic - why the delegation is not the respective SM parish priest is to be obtained. “automatic” by virtue of their common priesthood and communion with the Universal

Church). But surely the procedure can be handled on a routine basis instead of being a time-consuming harassment to the faithful.

Very simply, a Latin ordinary, after completing a pre-nuptial process - and even blessing the marriage - could routinely send his certificate to the SM Eparchy for the sake of record – or at best for a nominal endorsement by the latter. Matter concluded.

Does the SM Eparchy feel that the Latin ordinary cannot be trusted to do his job sincerely or competently; or that an SM ordinary is somehow able to do a superior job? Why should the faithful have to be caught in the middle of what suspiciously seems to be turf guarding by the SM church? Why should the faithful have to face such inconvenience (and, all too often, supercilious and even rude behaviour)?

Page 137 of 155

V. Can a marriage of a SM faithful settled in This is self-serving logic: “We (the Eparchy) can’t Delhi be conducted in Kerala, with the do this because we (the Synod) have decided we notification of a Latin Church in Delhi? This won’t!” Ergo, the Synod is the problem! creates a practical problem. There is a synodal It is precisely this kind of logic – and the decision that outside Kerala wherever there is a behaviour of some of the clergy said to be SM diocese, the faithful are exhorted to bring “naturally” arising out of this – that the faithful the marriage notifications from the SM parish most strongly repudiate. there. Hence, naturally back in Kerala, the PPs Surely, having seen the mix of cultures in will insist in bringing a document from the SM a mega-city like Delhi, it should be the duty of parish here. the Eparchy to advise the SM Synod of the specific “culture and circumstances of history” of

Malayalees settled in Delhi (as in other cities around the world) for decades! And surely, in the light of the above, the Synod must instantly simplify the procedures that so hurt the faithful! Is there any overriding compulsion why the Eparchy and/or the Synod cannot do this? VI. Can a SM faithful formally change the rite This is a pure digression. and join the Latin church? That is possible. One The vast majority of the faithful are not asking to needs to request that to the SM Ordinary in change their rite, either in Delhi or in the US or in Delhi with a formal application and the baptism Canada or in Australia or in New Zealand. certificate. It will be duly processed and One’s Rite is one’s inheritance and Archbishop of Delhi and their mother parish in cannot be taken away by a Synod or anyone else. Kerala will be notified about this change of rite. To use an analogy, a person may be legally This processing will be done only for those who adopted by a couple but this does not take away live in the boundaries of Archdiocese of Delhi. the basic fact of being still the child of his natural That means, if they apply for a faithful, settled in or “birth” parents. [To take the same analogy the USA, we cannot do that in OCUli. further, the natural parents have no right to demand that the child returns to them!]

Many of the faithful have their parents, uncles, aunts, brothers, sisters, even children living in various places, including Kerala. Their lives have made them absorb new cultures but hey all share a common heritage, including their Rite, which they do not want to eschew. Yet this Rites issue has divided families, created bitterness and even led to violence. Is this the beauty of the rite that the Church envisages? II. What will be their relationship with their The digression continues. once mother parish? They will be considered by We repeat: most people are not interested in the parish in Kerala as faithful of the Latin changing their rite and will not permit anyone Church. In one place Latin and in another Oriental is not foreseen in the JPL. However. It else to decide this issue for them. will be possible after undergoing a certain For the minority who wish to do so, they formalities. know there is a procedure and no doubt they will follow it if they desire.

Page 138 of 155

VIII. Can we compare the JPL with the Rescript Self-serving logic again! in Kalyan (Bombay)? From the point of view of the faithful, the The situation in Delhi cannot be compared to “culture and circumstances of history” of Kalyan. The Ordinaries there had taken another Malayalees settled in Bombay in the 1980s stand. The SM Bishop had insisted by a decree (when Kalyan was sought to be foisted on them) that obligated all SM faithful joined the Latin were identical with those of the Malayalees diocese to join the SM diocese. There was a settled in Delhi today. protest. A possibility to change the rite at the The technicality of the Ordinaries having level of both dioceses was not offered there. That's why some contacted Rome. Whereas, in “another stand” in Bombay, even if true, is absolutely extraneous to the issue. The people of Delhi, both Ordinaries have understood the Bombay then faced exactly the same problems situation well and offer that possibility here, if as the people of Delhi do today. The fact that the one wants to change the rite. SM Eparchy of Faridabad ensured that they took a different approach was purely a legal ploy to ensure that the Kalyan Indult would not be made applicable in Delhi – a “strategy” to gain their hierarchical and financial (as distinct from evangelical and missionary) objectives.

This has nothing to do with the “beauty of diversity” or a concern for the people’s souls; it is clearly autocratic and pays no attention to “sensus fidelium”. Indeed the views of the concerned people have never been sought.

IX. This type of changing the Church, especially Digression again. becoming a Latin might create some civil Most affected people know the legal problems. We are still studying that matter with legal experts. We are told that according to implications of this, but as mentioned above, this is not the issue. The vast majority are not asking Indian legal system Latin Catholics, at least in for a change of rite and the SM church should Kerala are considered under OBC and Syrian Catholics are not in that category. Changing to refrain from attempting to force the faithful into making such a choice. OBC for any reason, will create a legal problem.

Page 139 of 155

Annexure H 30 JPL Abeyance Order by Archbishop of Delhi Maintain the status quo until further notice

Page 140 of 155

Annexure H 31 Petitioner’s Letter to CBCI Unity is bigger than “diversity” or “autonomy”. Also, treat the laity as partners

Appeal to the Catholic Bishops Conference of India Church unity and sui iuris Churches 2 February 2014 Your Lordships,

We humbly appeal to you to deliberate and to take appropriated decisions on three issues – all brought to the fore by the vigorous recent expansion of the sui iuris Syro Malabar Church in India - and abroad.

This appeal is being made on behalf of a large cross-section of Catholics of Syro-Malabar origin of Delhi and the National Capital Region (Delhi NCR). The issues themselves, however, go far beyond this limited geographic territory. They have the distressing potential to weaken the Church considerably in India and abroad, by creating disunity, distress and despair within it. They also highlight the urgency of a paradigm shift in the Church’s perception of its laity.

The issues are: 1. How nurturing the diversity of the Church is unintentionally but dangerously dividing it; 2. How Church procedures need to preclude serious inconvenience to the faithful; and 3. Why the Laity should be treated as partners rather than as spectators in the Church. The following pages discuss these and present three specific matters for consideration.

The catalyst is a “Joint Pastoral Letter” (JPL) issued in Delhi on 1 November 2013 by Archbishop Dr Anil Couto of Delhi and Archbishop Kuriakose Bharanikulangara of the newly formed Syro- Malabar Eparchy of Faridabad. The JPL declared that, from the day the Eparchy of Faridabad was created in 2012 (i.e. the previous year), “all the Syro-Malabar faithful … [of] … the Archdiocese of Delhi have automatically become part of the Eparchy… There is no choice in the matter. [Emphasis ours] Consequently … [they] cease to be members of the parishes of the Archdiocese of Delhi; they can continue their participation in parish related organizations … through a corresponding group in their Syro-Malabar parish. Any exception to this norm will have to be addressed to the bishop of the Eparchy of Faridabad”.

The JPL brought back memories of a similar situation in Mumbai in the 1980’s. That crisis had ended in the thoughtful issue of an Indult by the Holy Father. Today, it may perhaps be time for another Indult - in the same spirit but on a much larger scale – to cover India, Australia, New Zealand, the Americas and indeed the rest of the world.

Canon 15 §3 of the Code of Canons of Oriental Churches stipulates that “in accord with the knowledge, competence and position which they possess,” the faithful “have the right and even at times a duty to manifest to the pastors of the Church their opinion on matters which pertain to the good of the Church.” It is in this spirit that we come to you, our pastors. As educated professionals who have been actively associated with the Church for decades, we wish to avoid subjecting the Church to public scrutiny, media misrepresentation or even scandal. In Chennai, the faithful have taken the Church to court. Bangalore and other cities wait in the wings. While the universal Church prays fervently for unity, these developments would seem to be a dangerous formula for division and schism.

We therefore urgently request your Lordships to swiftly restore peace and love in the Church. Whether this requires merely an “agreement” between the “Latin” church and other sui iuris Churches in India; or a Universal Indult that applies to all similarly placed members of the faithful anywhere in the world; or even an amendment or clarification to the Code of Canons – we will leave to the collective wisdom of your Lordships, inspired by the Holy Spirit.

Yours in the Lord Ajit Pudussery, P J Antony, Catherine Mathai, D K Manavalan, Francis Kuruvilla, Jenis Francis, Joan Antony, Kurien Joseph, Sabu Thomas.

Page 141 of 155

Issue 1 Is the diversity of the Church unintentionally but dangerously dividing it?

a. The double-edged sword of diversity Indians understand in their very fibre the concept of unity and richness in diversity. Indeed in these politically divisive times, this is what concerned Indians are increasingly calling “the idea of India”. As Indians, therefore, we appreciate and support the Church’s commitment to promoting its richness by cherishing its diversity – in the form of its Oriental rites.

But we have sobering lessons too. The same diversity of India has all too often and all too easily been leveraged by leaders to create destruction, enmity and even violence. Our national interests have thus been forced to bow to narrow, divisive and partisan interests.

The Church in India needs to learn from this larger experience. A sui iuris Church, whose existence exemplifies diversity, can inadvertently become an instrument of disharmony, disunity or despair - or even enmity - where once there was unity. Foreseeing this possibility, Canon 405 cautions the faithful to ensure that “the variety of rites does not harm the common good of the society in which they live, but rather may daily lead more to the same good”.

b. The meaning and implication of a Rite and its sui iuris Church We begin with the fundamental meaning of a Rite, as the Church understands it today. Canon 28 §1 defines a Rite as “the liturgical, theological, spiritual and disciplinary patrimony, culture and circumstances of history of a distinct people, by which its own manner of living the faith is manifested in each Church sui iuris”.

Clearly there is a need for the Church to go far deeper into the sociological meanings and implications of “culture”, “patrimony” and the “circumstances of history” of unprecedented numbers of migrants within India and around the world. India’s diaspora of 25 million (2009 est.) outside the country is far surpassed by the “diaspora” within India of those who live and work outside their “original” home states. For any diaspora, its culture is known to be based on the totality of its life experiences, not necessarily or even usually, centred around birth or lineage alone. Could it be anyone’s case then that all these migrants – even those from any one state – have the same “culture” or “circumstances” as one another?

Could it be anyone’s case that Catholics of Syro-Malabar origin settled in an Indian city – or a foreign country - far away from Kerala would have the same “manner of living” as their counterparts in Kerala? Having lived for up to six decades or more - or even having been born - outside Kerala, are they not most likely to be comfortable in a tongue other than Malayalam; or to have imbibed manners, customs and attitudes unfamiliar or even unknown to Kerala? How many of them, having lived in diverse urban cultures, are likely to be psychologically reconciled to the patriarchal culture that still seems to pervade most of Kerala today?

How many of the Syro-Malabar migrants (even within India, let alone abroad) can read or write Malayalam? Even if the Syro-Malabar Malayalam services are translated into local languages, would it not be too far-fetched and unrealistic to expect that these people yearn for a Syro-Malabar Eparchy as, in the words of the JPL, a “cherished dream”?

In Mumbai in the late 1980s Syro-Malabar Catholics made it amply clear that the proposed Kalyan Diocese did not in any way reflect their “manner of living the faith”. They appealed all the way to the Holy Father, who paternally issued what came to be known as the Kalyan Indult. Late in 2013, Syro-Malabar Catholics of Chennai took the Church to court. Bangalore and other cities wait in the wings. Is it not paradoxical that the “cherished” dream is sought to be fulfilled with “no choice”, as mentioned in the JPL? Isn’t this a case of an over-zealous promotion of diversity truly creating division where once unity actually existed? Page 142 of 155

c. Freedom or Compulsion To the utter dismay of the Syro-Malabar migrants, the JPL insists that they “have automatically become part of the Eparchy… There is no choice in this matter”. They “cease to be members of the parishes of the Archdiocese of Delhi”. Even their active participation in the Archdiocese of Delhi “ceases” forthwith. They are condescendingly permitted, however, to “continue their participation … through a corresponding group in their Syro-Malabar parish”. Is this not a clear example of how promoting diversity can create division instead?

The JPL refers to those of Syro-Malabar origin now living in Delhi as having been “once entrusted to the pastoral care of the Archdiocese of Delhi”. As a matter of fact, there appears to be no evidence whatever that at any time in the history of the Delhi Archdiocese such an “entrustment” ever took place or had ever been envisaged, let alone requested. This is true of Catholics of different rites living across India, pastorally cared for by the Latin Dioceses, which in many cases are led by bishops of Syro-Malabar origin.

Even if such an “entrustment” did take place, are we to understand that these members of the faithful have been somehow neglected by the Archdiocese, to whom they had been “entrusted” and of which they have been integral parts all their lives? On the contrary, the signatories to this Appeal (and hundreds of others like them in the Archdiocese) have been very active, occupying responsible positions in Archdiocesan publications, Parish and Archdiocesan Pastoral Councils, the Eucharistic Ministry, the Archbishop’s Think Tank and willingly contributing - financially and otherwise - to the Archdiocese at various points of time. Far from facing neglect, they have always felt a strong sense of bonding and belonging, with great appreciation for the pastoral care given by the Archdiocese to them and their children.

Alternatively, does this insistence on the Syro-Malabar faithful joining the new Eparchy imply that their participation in the sacraments, activities and faith formation in the “Latin” Archdiocese over decades was somehow not quite as “authentic” as what they will now receive from a sui iuris Church that has suddenly chosen to enter the scene?

If, then, the JPL divides what was until now one people into two (for the present!) how does its action become, in its own words, “another step to strengthen the unity and foster harmony between different sui iuris Churches”? Is it not precisely this kind of division that the Holy Father himself denounces as a “scandal”?

It is possible that relatively recent migrants to cities like Delhi and countries abroad, whose formative years were spent in the Syro-Malabar context, miss their familiar rituals and feel more comfortable in Malayalam and the Kerala way of life. If these people find that a Syro-Malabar Eparchy brings them closer to God, let them by all means be encouraged to avail of its pastoral care. But, by the same token, let it be left to the others to continue to participate fully and to avail of full pastoral care in the “Latin” Archdiocese with which they feel more comfortable. The “no choice” stipulation does not follow either logic or equity.

Matter for consideration We humbly urge your Lordships to lay down one principle unequivocally. The promotion of diversity in the universal Church should never be an excuse for aggravating divisions within, and erecting hurdles before, the faithful. The beauty of diversity must also be seen in the context that beauty lies in the eye of the beholder. Any force or coercion, any denial of “choice” in availing of full pastoral care, any attempt to compel a member of the faithful to find “beauty” where he does not see it, would be self-contradictory. Critically, the promotion of “diversity” must never be at the cost of destroying whatever unity already exists in the Church.

Page 143 of 155

Issue 2 How Church procedures need to preclude serious inconvenience to the faithful

a. The concept of freedom of worship – freedom NOT to join There is something wrong when, in discussing the fundamental right to worship, a Church authority states that “there is no choice in this matter”. Freedom in worship begins with giving those who wish to be part of the Syro-Malabar Eparchy the freedom to do so; but equally includes letting those who wish to continue to avail of full pastoral care in a “Latin” Archdiocese do so. If the ultimate aim of the Church is to lead us to God, it assaults all reason to assert, as the JPL does, that “basically there is no choice”.

There seems no logical reason in forcing “pastoral care” on people who do not want it and who believe they are already receiving that care from an equally competent source. If however, for purely statistical reasons, the Syro-Malabar Church needs to keep count of migrants of Syro-Malabar origin, this can be done simply by coordinating census figures with those of corresponding “Latin” Archdioceses. But to cause large-scale displacement, at the cost of creating dismay and dissension in the laity, would clearly be a case of an overzealous Church bureaucracy defeating the larger vision of unity in the Church.

b. No change of Rite In a “Note of Interpretation” (NoI) to the JPL, the Eparchy states that, “though it has been stated that … ‘basically, there is no choice in this matter’, … the freedom of those who do not want to become part of the Eparchy is also guaranteed”. At the outset this sounds self-contradictory, its logic nebulous. The NoI goes on to explain that "exceptions ... have to be addressed to the bishop of the Eparchy of Faridabad who in turn will apprise the Archbishop of Delhi of the appropriate course of action according to pastoral exigencies."

What could be the “exceptions” envisaged here? What are the “pastoral exigencies” foreseen? The overwhelming majority of the older Syro-Malabar community (i.e. those who have been settled for decades) in Delhi (or arguably Chennai or elsewhere) are not asking to change their Church or their Rite. We are also aware that a change of Rite is not the same as a change of Church. What change then is being anticipated? After all, a person may be legally adopted by a couple but this does not take away the basic fact of being still the child of his natural parents. And the natural parents cannot demand that the child returns to them!

Why do the Syro-Malabar faithful not want to change our Rite? Because the Rites issue has divided families, created bitterness and even led to violence. Many of the Syro- Malabar faithful in Delhi have parents, aunts, uncles, brothers, sisters, even children living in Kerala. They have clearly explained to the Archbishop of Delhi how this issue has the lethal potential of hopelessly dividing their families and divesting them of peace in their lives.

Canon 31 is explicitly clear that “no one can presume in any way to induce the Christian faithful to transfer to another Church sui iuris.” Thus the JPL’s stipulation that “exceptions” must be addressed to the Eparchy is not relevant to the situation.

Even the purely statistical exercise mentioned in (a) above has perceived perils. If family names and other details are divulged to the Syro-Malabar Eparchy, the faithful are apprehensive that these would be sent for “processing” to Kerala. The “processing” there reportedly includes a formal and public deletion of names from ancestral parishes. While many migrants settled outside Kerala don’t really care (and have no idea which is their “ancestral parish”) anyway, in conservative Kerala society such “processing” results in public ridicule, humiliation and even physical harm to the migrant’s relatives living there. That is how this issue causes intra- and inter-family dissensions and strife. Page 144 of 155

There is also a custom in Kerala that fees to be paid and financial contributions to be made are unilaterally determined by finance committees of Syro-Malabar churches. To the modern, urban, “permanent” migrant these customs and practices sound retrograde and repugnant; all they do willy-nilly is to propagate the harmful image of a money-hungry Church.

c. The Sacrament of Matrimony – the question of “prior delegation” In the case of Matrimony, in particular, where the practice of “arranged marriages” is still widespread, serious problems arise on both sides. Unfortunately the experiences that many migrants have had with the Syro-Malabar Church in relation to this sacrament has been extremely unhappy and depressing and often even humiliating.

Thanks to the NoI we learn - officially - that “there is a [Syro-Malabar] Synodal decision that outside Kerala wherever there is an SM diocese, the faithful are exhorted to bring the marriage notifications from the Syro-Malabar parish there. Hence, naturally back in Kerala, the PPs [parish priests] will insist in bringing a document from the Syro-Malabar parish here.” Not surprisingly Syro-Malabar priests in Kerala have in recent years routinely refused to honour marriage NOCs from parish priests in Delhi on the grounds (incomprehensible to the laity) that they are – well - Latin priests! [Once again the question arises: diversity or division?]

To us the above is self-serving logic: “We (the Eparchy) can’t do this because we (the Synod) have decided we won’t”! Certainly the “justification” cannot convince any educated member of the faithful. Is the Syro-Malabar Synod outside the purview of the universal Church’s desire and prayer for unity? Does this policy decision not go against oneness?

The Syro-Malabar Eparchy’s NoI explains that, in the case of marriage, a Latin priest may officiate but “a prior ‘delegation” from the respective SYRO-MALABAR parish priest is to be obtained”. To the educated lay Catholic this sounds merely petty and officious. Isn’t it after all one universal church? Even if some kind of “delegation” has to be maintained to show the autonomy of a sui iuris Church, somehow the insistence on “prior” delegation seems to imply that the Latin ordinary cannot be trusted to do his job sincerely or competently; and that a Syro-Malabar ordinary somehow can! Apart from the sui iuris Church’s implied lack of confidence in the Latin Church, this is factually incorrect because the faithful are not in touch with the Syro-Malabar ordinary. Again, on this purely bureaucratic ground, the laity are compelled to undergo considerable hardship running from church to church (and, all too often, contending with supercilious, unsympathetic and discourteous behaviour).

In a recent case (admittedly an extreme one), a Delhi Catholic getting his daughter married in Kerala had his Delhi parish priest’s certificate rejected by the Syro-Malabar priest in Kerala; and, on the eve of the wedding ceremony, had to fly back to Delhi to obtain a certificate from the Syro-Malabar Eparchy. This kind of “force” and authoritarianism ignores the principle that "the Sabbath was made for man, not man for the Sabbath” (Mk 2:27).

Your Lordships, perhaps the decisions of the Syro-Malabar Synod are outside the purview of the CBCI. But the issue here – and why we have come to you - is no longer of one sui iuris Church or another. This is a matter that damages the entire Church. It hurts our people, divides our families and alienates our youth. We humbly submit that the Church in India as a whole should pay heed to what Cardinal Newman termed the sensum fidelium.

Page 145 of 155

We urge your Lordships to come down with a heavy hand on any procedures and administrative demarcations that could have the potential to aggravate divisions.

d. Our youth and the Church’s credibility Because of this experience and anticipation of officiousness, increasing numbers of young people – and their parents - are now seriously considering opting for civil marriages rather than pandering to what they see as unnecessary divisions within a “universal” church.

In this connection we now humbly draw your Lordships’ special attention to the problem of our youth. In today’s fast and unabashedly consumerist environment, where all religion is widely seen as irrelevant, obsolete and even regressive, parents struggle to make the Church meaningful to Gen-next. On the one hand they try to inculcate in their children the idea of one God, one Church. In public we proclaim one nation, one people. We raise our voices with millions of our fellow Indians against communalism, against invidious distinctions of caste and colour. We hold the flag for Dalits and are prepared to face jail for their cause. As a Church, we pray that “all may be one”, fervently asking the Lord to bring all churches of all denominations together, notwithstanding centuries of serious differences.

On the other hand, within our own Church we have some sections assiduously working to divide the faithful and to create communal ghettoes. The official Indian Catholic Youth Movement (ICYM) or Yuvodaya (in Delhi) has just over 1,000 members, a minuscule fraction of the number of young Catholics in Delhi. Obviously the Church’s appeal to our youth is limited. Now even that small number is sought to be divided into those whose ancestors came from Kerala and those whose ancestors did not! Already, within what should be a relatively untainted body, remarks like “You are Syrian, so you have to resign” have begun to be flung around. How do we explain this dichotomy to our young? What credibility can a Church that itself keeps dividing the “mystical Body of Christ” possibly have with its own youth?

Matter for consideration We humbly urge Your Lordships to ensure that all procedures become seamless and unobtrusive. Logically, it would appear that the Syro-Malabar Synod should withdraw their policy of rejecting Marriage certificates from other sui iuris churches. Certificates should be freely interchangeable between any two sui iuris churches anywhere in India, if not in the world. Subtle doctrinal differences between sui iuris churches relating to Marriage and Baptism can be subsumed within the overall authority of the universal Church.

Every Catholic anywhere in India, if not in the world, should be able to avail of full pastoral care from any sui iuris Church that he or she believes is most meaningful and relevant in his or her own spiritual life. Inter alia, when it comes to the sacraments – Baptism, Holy Eucharist, Matrimony, Anointing of the Sick – or the preparation of children for the Sacraments or practical matters like obtaining a parish priest’s certificate for admission to a (Latin or Syro-Malabar) Catholic institution, no member of the faithful should need to interact with any authority other than his immediate Ordinary, who may well belong to another sui iuris Church. Where Syro-Malabar migrants in particular are concerned, anywhere in India or in the world, we humbly request your Lordships to prohibit intimidating practices like striking names off rolls, demanding unilaterally decided fees and contributions and haranguing the faithful.

Page 146 of 155

Issue 3 Why the Laity should be treated as partners rather than spectators

a. Social Attitudes Our own understanding is that Syro-Malabar migrants can be separated into two broad categories – relatively recent migrants and long settled migrants. An essential difference between a conservative, rural or semi-urban society (as is the case with much of Kerala) and a full-blown urban society (as in cities outside Kerala and India where the Syro- Malabar Church is trying to establish its foothold) is the patriarchal attitude (“Don’t presume to think - I’ll tell you what to think”) that prevails in the former. This is a major reason why the latter category, the long settled Syro-Malabar migrants, are culturally “out of sync” with the Syro-Malabar church culture and tends to reject it.

The JPL claims that “the creation of this Eparchy is … the realization of a cherished dream of the Syro-Malabar Church”. It is by no means clear which laity were consulted and whose “dream” this was. When we question this, we are blandly told, “We did consult the laity – perhaps you were not consulted.”

This is confusing. At the Delhi Archdiocesan Synod of 2002, the long settled migrants - the overwhelming majority of the Syro-Malabar community present - vociferously expressed its opposition to any attempt to create a Syro-Malabar Eparchy in the area. Later, when its establishment seemed inevitable in spite of the opinion expressed, many of the faithful signed declarations, in formats stipulated by the then Archbishop, exercising their choice to stay within the Archdiocese; others, by refusing to sign acceptance to the proposed change, implicitly opposed it. Surely, none of this large group could have been consulted.

On the other hand we learn that supporters of the proposed Eparchy held black-flag demonstrations in the Cathedral premises and even manhandled the Ordinary here. Surely, they cannot be the only – or even the main - ones who were “consulted’!

The practice of making decisions without taking the affected people into confidence harks back to the Dark Ages of Europe, when the clergy and the nobility were educated and the laity illiterate! This is patently not the case any more. Today a large proportion of the laity is at least as well educated as a major proportion of the clergy. To this educated laity any act or gesture of apparent condescension by the Church would be rejected as anachronistic.

b. The Kalyan Indult The Syro-Malabar Eparchy’s NoI labours to draw a fine line between the background of the Kalyan Indult and the circumstances in Delhi today. It explains that “the Ordinaries there had taken another stand. The Syro-Malabar Bishop had insisted by a decree that obligated all Syro-Malabar faithful of the Latin diocese to join the Syro-Malabar diocese. There was a protest. A possibility to change the rite at the level of both dioceses was not offered there. That's why some contacted Rome. Whereas, in Delhi, both Ordinaries have understood the situation well and offer that possibility here, if one wants to change the rite.”

Paraphrased, all that this means is that the new Eparchy ensured it did not commit the same “tactical” error as in Mumbai. Sadly it appears that only the mere legality - rather than the spirit - of the Kalyan Indult has been understood and appreciated. In reality, the “culture and circumstances of history” (Canon 28 §1) of the long settled migrant in Delhi in 2014 are no different from those of the long settled migrant in Mumbai in the 1980s. Also, the Delhi laity now, like the Mumbai laity then, is fundamentally not asking for permission to change Rites.

c. Taking the laity into confidence Today even His Holiness the Pope asks for the opinions of the faithful on substantive matters of ethics and beliefs. The laity is well aware that this is not an “opinion poll” that will

Page 147 of 155 determine the Church’s stand on such issues. But this ecclesial humility and openness augur well for the Church in modern times because, as Vatican historian Alberto Melloni points out, “it asks to start with the reality of the family, not the doctrine of the family”. In sharp contrast, an anachronistic tone and attitude, as seen in the JPL, would cause the Church to make itself irrelevant in the 21st century. That would be a tragedy, not just for Christians but for the world!

The laity can contribute in a host of academic and professional fields, where by sheer numbers of available scholars and professionals in a wide array of fields, it clearly holds the advantage. The Church already uses the services of the laity in areas like law and finance. But these together are just a tiny fraction of what the laity can contribute – if encouraged to do so. Even in matters relating to the Church itself – communicating its message through the electronic and other media, micro-financing for its economically weakest members and many other areas - the Church has at hand a formidable array of talent and expertise, arguably unutilised or under-utilised in the work of Christ. If this is to be corrected, the laity needs to be included as intelligent partners to be consulted, not as spectators watching from the stands.

Perhaps it is high time to recollect that the Lord’s metaphor of “sheep” was in the cultural milieu of Israel in the beginning of the Christian Era; and that the English language today gives a completely different – negative - connotation to the word. Also in a dizzyingly more complex world, perhaps we should be reading in a wholly new way our Lord’s lament that "the harvest is plentiful, but the workers are few” (Lk 10:2). Perhaps the workers are there but are not sure if they would be welcome or are even wanted at all.

Matter for consideration We humbly urge your Lordships to kindly consider practical ways of initiating a paradigm shift in the Church’s attitude towards its lay faithful. This is especially true of the way the Church deals with our youth, our future. The Church needs to truly understand that the laity can contribute immensely by way of talent, advice, education, experience and networking. But they need to be asked, to be taken into confidence, as partners rather than as subjects. Church authorities must learn to be more empathetic in their dealings with the laity. We beg your Lordships to put in place procedures to ensure that the laity is regularly and systemically consulted and a wide cross-section of opinions taken in all matters – not just administrative but also ethical and moral. This will ensure that the Church moves as “one body”.

Page 148 of 155

Annexure H 32 Opinion Poll at Public Meeting of 23 February 2014

97% chose to appeal to Rome and authorised the Petitioners to represent them

Implications of your choices

Choice 1 I am prepared to change from the Syro-Malabar rite to the Latin rite.

[As discussed at Meeting] In practical terms, this could cause differences and dissensions with members of your family (or extended family) living in Kerala. The community in Implications Kerala is relatively conservative. It is possible that Syro-Malabar families in Kerala would refuse to have any marital alliances with you and your family in Delhi.

Choice 2 I am prepared to go and get myself registered ONCE with a separate Syro- Malabar parish specified by the new Eparchy.

[As discussed at Meeting] The present Archbishop of the Syro-Malabar Eparchy has assured us that you will need to go only once to a separate Syro-Malabar parish for registration without payment of any fee. He has also stated that, after this one-time registration, you will never have to visit the SM parish again EXCEPT to obtain a No Objection Certificate for baptism or marriage (for yourself or for your son or daughter). However, even this assurance can be reversed at any time by a successor Implications Archbishop or overruled even now by the Syro-Malabar Synod in Kerala. If either of these events happen, you could be compelled to join the specified Syro-Malabar parish and to pay fees and/or financial contributions from time to time. If you refuse to do so, you will not receive the necessary Baptism or Marriage certificates. You may also be refused certificates and documentation that may be required to get yourself or your son or daughter admitted to a Catholic or Christian educational institution or to avail of any Government benefits for minorities.

Choice 3 I wish to continue as I am, without changing either my Syro Malabar status or my status as a member of the (Latin) Archdiocese of Delhi. To ensure this I am ready to appeal to the Pope to issue a special order (called an Indult) that permits me and my family to do this.

[As discussed at Meeting] This is going to take time. A similar appeal in Mumbai in the late 1980s took five years, although it did finally get a favourable ruling from Rome. Today, with superior communications, it may take less time, but of course we cannot forecast the final decision of the Pope. Also, if we do appeal to the Pope, while our appeal to His Holiness is pending, it is possible that the Syro- Malabar Church in Implications Kerala may continue to refuse to accept NOCs from Latin parishes for marriages to be conducted in Kerala (though of course we will appeal to the Pope against this too). Finally, making an appeal to the Pope will also involve certain expenses in appointing qualified people (experts in Canon Law) to represent us in the Vatican. In such a case all of us will have to come together to share these expenses.

Page 149 of 155

Your Opinion

After the Joint Pastoral Letter issued on 1 November 2013 by the Archbishop of Delhi and the Eparch of the Syro-Malabar Diocese of Faridabad, you may be left with one of three choices, none of which will be easy. The three choices are listed below. Please pray and think carefully before you fill this form. Your response will impact the future of your family and coming generations in their Catholic identity. It could also impact the health and the future of the Church in Delhi, in India and the world!

I am prepared to change from the Syro-Malabar rite Yes Choice 1 No to the Latin rite. 1.96%

I am prepared to go and get myself registered ONCE Yes Choice 2 with a separate Syro-Malabar parish specified by the No 0.46% new Eparchy.

I wish to continue as I am, without changing either my Syro Malabar status or my status as a member of the Yes Choice 3 (Latin) Archdiocese of Delhi. To ensure this I am ready No 97.12% to appeal to the Pope to issue a special order (called an Indult) that permits me and my family to do this.

None of the above Yes 0.46%

Do you have any other suggestion? If so, please state it briefly

Your age last birthday 14-17 18-24 25-34 35-44 45-54 55-64 65+ Date Name Signature

Email Tel./Mob.

Summary of Referendum results: Of the approximately 6000 people represented 97% authorized the present core group, signatories to this Petition, to pursue the process to obtain an Indult from the Holy See to achieve this objective. Among the remaining, fewer than 2% were ready to exercise the option of a change of Rite in favour of the Latin Diocese; and just one representative was ready to go for a one time registration with the Syro Malabar Eparchy, while continuing to participate in the sacraments and services of the Latin Church. One representative did not select any choice.

Page 150 of 155

Annexure H 33 Notice of Intention to Appeal to Rome

Coordinating Group – Syro Malabar faithful of Delhi Archdiocese 22 March 2014 Your Grace Archbishop Anil Couto

This refers to the Joint Pastoral Letter (JPL), formally “given” by your Grace and His Grace Archbishop Kuriakose Bharanikulangara on 1 November 2013, declaring that, with retrospective effect, “all the Syro-Malabar faithful [in] the Archdiocese of Delhi have automatically become part of the Eparchy” of Faridabad”; consequent to which “the faithful of the Syro-Malabar Church cease to be members of the parishes of the Archdiocese of Delhi”.

1. As intimated to you orally and in writing on several occasions, we reiterate that we choose to retain our Syro Malabar(SM) birth-right, which no one can take away from us. We also choose to remain with the Delhi Catholic Archdiocese (DCA) and to avail of all its pastoral services, including the receipt of all sacraments without exception from the DCA.

2. Canon 15 §3 of the Code of Canons of Eastern Churches (CCEC) stipulates that “in accord with the knowledge, competence and position which they possess,” the faithful “have the right and even at times a duty to manifest to the pastors of the Church their opinion on matters which pertain to the good of the Church.” It is in this spirit that we have come to you, our pastors, on several occasions urging you to withdraw the above JPL as it works against “the good of the Church”.

3. The signatories represent a large number of educated people and professionals actively involved in the Church for up to six decades (and more), rendering voluntary and professional services and making financial contributions to the DCA at both archdiocesan and parish levels.

4. We believe the JPL is unfair and insensitive. It ignores the spirit of its own “Introduction”. The JPL cites Archbishop Emeritus Vincent Concessao’s “initiative’, but then callously rejects its spirit. It claims to promote a “spirit of love, mutual respect and cooperation” but then systematically erodes it. It aspires to “Ecclesial communion” but instead fosters Catholic communalism by reinforcing divisions. Finally it tries to dance around the spirit of the Kalyan Indult, born in almost identical circumstances, through legal quibbling and pettifogging. Altogether we believe the JPL comprehensively destroys any possibility of presenting a “common witness to the Gospel”.

5. The JPL appears to fly defiantly in the face of Pope Francis’ public pronouncement on the theme “Is Christ divided?” [1 Cor] during Church Unity Week 2013. The Holy Father noted sadly that Christian communities continue to live divided. His exact words were, “The divisions among us Christians are a scandal. There is no other word: a scandal.” [http://www.zenit.org/]

6. The JPL sows division where unity has existed for decades. It claims that the establishment of the SM eparchy is “the realization of a cherished dream of the Syro-Malabar Church”. Why then does it take such pains to insist that “basically there is no choice”? We have been given vague indications about “consultations” having been made with unidentified persons. Even the SM Eparchy, however, fights shy of claiming that any kind of scientific referendum was carried out in respect of this matter, which has such far-reaching implications for the laity. On the other hand, there are at least three printed documents, published before, during and after the Laity Synod of 2002, that make it clear that the SM community of Delhi did not want such an Eparchy! Perhaps there does exist a category of recent migrants from Kerala who may have felt the need to have ‘their own’ rite-based church here in Delhi; but if this were true, why should this category get its choice, while the rest “basically” have none? How does the JPL justify dividing a hitherto strong, vibrant and united Archdiocese, which reflected a cosmopolitan culture in a diverse nation?

Page 151 of 155

7. Our own study and consultations on the Code of Canons for Eastern Churches (CCEC) lead us to believe that many of the arguments produced in defence of the JPL can be effectively rebutted. To begin with, against the over-riding canonical principle of promoting a “communion” of diversity, it appears here that the SM church sets as its overriding objective the claiming and extending of “jurisdiction”, even to the extent of irrevocably damaging “communion”. To attain its objective, it then demands that the faithful choose between two churches and openly induces them to change their rite; even though Canon 31 of the CCEC is unequivocal that “no one can presume in any way to induce the Christian faithful to transfer to another Church sui iuris”.

8. The SM church knows full well that any decision by people in Delhi to forego their SM birth-right will invite social rejection and ostracism of, and in extreme cases, even violence to our brothers, sisters and parents who live in the relatively conservative, SM church-dominated state of Kerala.

9. We had detailed out many of these objections in our Response dated 20 January 2014 to the “Note of Interpretation” of the JPL received by us. We will therefore not repeat all the above objections; instead we attach a copy of our above response, as an integral part of this letter.

10. But our objection goes far beyond legal niceties of “diversity” and “jurisdiction”: fundamentally this JPL is deeply harmful to the vibrant Church in India; and in particular, to the community of Kerala-origin Catholics in Delhi (and by implication in all cities outside Kerala). It has the lethal potential of pitting brother against brother, sister against sister, parent against child and friend against friend, both outside and within Kerala. It scandalises the faithful and disaffects our youth by blatantly misusing two holy sacraments of the Church – instruments of grace, as we were taught! - to create harassment, division and enmity. It will expose the Church to public scrutiny, media misrepresentation or even scandal. While the universal Church prays fervently for unity, these developments would seem to be a dangerous formula for division and schism. In short, this JPL will irrevocably damage the image, spirit and psyche of the Church in India.

11. The SM Eparchy has been established in Delhi in spite of documented opposition (Ref. 6 above). Now that it is a reality, however, we are happy if some of our SM brothers and sisters wish to avail of its pastoral care. We ourselves, however, choose to avail of the services of the Latin Archdiocese (unless the latter refuses these to us). We have already suggested what is patently the simplest and most logical solution to this wholly unavoidable problem; namely, that the SM church withdraw forthwith its contemptuous proscription of certificates issued by Latin ordinaries.

12. Since, astonishingly, this obvious solution has been rejected outright, for reasons unknown, we have requested you to withdraw this JPL altogether; but it appears your Graces are unable or unwilling to do so. We therefore hereby give formal notice, on behalf of more than 4,000 affected people in Delhi, that we are starting the process of applying for an Indult on the lines of the Kalyan Indult but wider in scope than Kalyan and effective in perpetuity.

We wish to formally declare here that, from this point on, our search for an ecclesial solution will continue earnestly in Rome. We are thus complying with the letter and spirit of Your Grace’s recent instruction that the status quo ante should remain until an ecclesial solution is found.

Yours in Our Lord

Ajit Pudussery P J Antony Catherine Mathai D K Manavalan Francis Kuruvilla

Jenis Francis Joan Antony Kurien Joseph Rajan George Sabu Thomas

Page 152 of 155

Annexure H 34 Post-Indult Scenario in Mumbai The author, a Mumbai-based lay Catholic theologian, who was involved in the laity efforts that finally resulted in the issue of the Kalyan Indult by St John Paul II, reports how, even in 2013, the Eparchy tries to subvert the spirit and the letter of the Indult; and how even the Latin priests seem confused.

The Indult for Syro Malabar Catholics in Mumbai Josantony Joseph [email protected]

1. Over the past year or so a number of Syro Malabar Catholics have come to me asking my help in getting them an NOC (NO OBJECTION CERTIFICATE) from the Syro-Malabar Eparchy which would allow them to celebrate their marriages in the Latin rite in a Latin rite parish. This demand for an NOC is put to them by some of the Latin rite and Syro Malabar rite priests of both the Archdiocese of Mumbai and the Eparchy of Kalyan (i.e. the Syro Malabar diocese) respectively.

2. I would have to assume that this demand on the part of the Latin rite priests is based on their unjustified ignorance of the Indult promulgated by the Vatican in September 1993 which clearly states that it is “given to the Syro-Malabar rite faithful in the Eparchy of Kalyan to receive, if they so wish, the Sacraments in the Latin Rite”. On the other hand I am not so sure what to make of the ‘ignorance’ displayed by the Syro Malabar clergy of the Eparchy who insist on their right to grant or not grant an NOC - TILL the Indult is produced, at which point they suddenly turn conciliatory.

3. The misinformation being spread is also in other areas. For example, when a similar attempt to impose a Syro Malabar diocese began to be made in Chennai and Delhi (and which still continues), I received letters from some of those spearheading the protest there, that they were told that the Indult had been of little use for the Syro Malabar Catholics of Mumbai and that it had not freed them from the clutches of the Syro Malabar clergy.

4. In addition today there are attempts being made in devious ways to get Syro-Malabar Catholics in Mumbai to register unwittingly in the Syro-Malabar parish. Thus in a recent case brought to my notice the parents, who were entitled to use the facilities offered by the Indult, were sweet-talked some years ago into having their children’s first communion and confirmation in the Syro Malabar parish, without telling them the implications of such a move. Consequently when the time came for their son’s marriage, they were informed that since they had voluntarily chosen to have their son receive those sacraments in the Eparchy, they had in effect ‘chosen’ to join the Syro-malabar parish and hence were under their jurisdiction. Of course when the couple were given a copy of the indult and instructed to show it to the Syro-Malabar parish priest, he quickly changed his tune and no problems were created. Another tactic used relates to the matter of donations. Clergy from the Kalyan

Page 153 of 155

Eparchy would go around to the Syro-Malabar Catholics in their respective areas and get them to offer donations to support their building of a Church structure or for their other expenses. Out of a reluctance to say NO to a priest, some of these well-to-do Catholics would then offer a donation. Presto, they were now considered (according to the clergy) as being registered in the Syro-Malabar parish because their donation was shown as implying that they had chosen to be part of the Syro-Malabar parish – and hence had abdicated their right to avail of the Indult’s freedom.

5. The misinformation is also being spread around (starting with statements made in 1993 by the first bishop of Kalyan Eparchy, Bp. Paul Chittalapilly2) that unless the Syro- Malabar Catholic makes a special application requesting the freedom offered in the Indult, the Indult does not apply to them – and that even then the Bishop of the Eparchy had the right to reject such an application if he was not convinced. Of course the facts on the ground (as in the example given above and in many other cases I personally know of) and a simple reading of the Indult (attached) show that his interpretation was imaginatively creative- and completely wrong. Another false message being passed around is that even if a family was present in Mumbai before September 1993, the Indult does not apply to any children born to that couple after that date.

6. As a result of all this manufactured confusion, in many cities of India, many of the faithful who feel the same way we felt in Mumbai in the late 80s and early 90s, are struggling to know how to deal with this issue. It is in the light of these current struggles that I felt it was important to publish the INDULT. It is up to these Catholics in these other cities to wake up and work for their own rights. It seems to me that if there is enough pressure (and numbers count), there is no logical reason why Rome cannot give a similar indult to Catholics in other cities as a precedent has already been set in the case we fought for. However, there is need to build up a groundswell of support before making such a demand – and the greatest obstacle to this is the apathy that most Catholics display till they are suddenly faced with personal issues related to the reception of the Sacraments.

7. In conclusion let me say that like in Government, so too in the Church, we get leaders whom we deserve. If the faithful are not willing to make efforts to understand their faith and the rules of the Church, and to stand up for themselves as a collective, then they have only themselves to blame if their ignorance, internal divisions, and their unjustified fear of God/Church authorities, are used against them. Thus often enough the Syro-Malabar Catholic in Mumbai, goes for all the sacraments in the Syro-Malabar church not because they find it more meaningful (they actually find the language incomprehensible and the services extremely meaningless), but primarily because they do not want to displease the priest.

2 UCA NEWS Dec. 28, 1993. The article states: “According to SMC Bishop Paul Chittilapilly of Kalyan, the indult is only for those who request it. Later he is quoted in the same article as saying, "So far only 22 people approached me to change their rite," he told UCA News. "Since the reasons they gave were not convincing, I did not allow them." http://www.ucanews.com/story-archive/?post_name=/1993/12/28/ unpublished-indulton-syromalabar-use-of-latin-rite-confuses-bombay&post_id=44500

Page 154 of 155

8. As far as our Mumbai experience is concerned I would like to state that it was a wonderful experience when a large number of us Syro-Malabar Catholics banded together under the name of the United Laity Front (ULF), and conducted a systematic advocacy campaign that finally resulted in the Indult. Yes, advocacy can also be done in the Church.

9. Our struggle involved learning more about our own faith especially through the publication of a periodical called the ULF Bulletin. One of the primary outcomes of that educational campaign was that people who were actively involved lost their religious fear of Church authorities. Let me conclude by saying that the fact on the ground is simply this: For all those Syro-Malabar Catholics In Mumbai who were here before September 1993, AND who have the courage to displease the clergy, there is absolutely no problem in ignoring the Syro Malabar clergy completely, refusing to get an NOC and experiencing the sacraments in the Latin rite. ***

Page 155 of 155 r

“The divisions among us Christians are a scandal. There is no other word: a scandal.”

Pope Francis, January 2014