- Fr Jijo Kandamkulathy, CMF
Delegation Superior of the
Claretian Missionaries in East Asia
In this article Fr Jijo offers a reflection on the rich contrasts between his native Syro-Malabar Church and the vibrant expressions of faith he has encountered in the Chinese Catholic Church, highlighting the beautiful diversity within the global Catholic community.
When I left a thriving career as a college professor in India to become a missionary in China, many called it suicidal. Yet, I have never regretted that decision—not even for a moment. The early years were gruelling: mastering the language was a struggle, and carving out my own space in mission work seemed impossible. But gradually, my purpose in China became clearer. Today, I serve as the Director of Claretian Publications, Macau, where we publish mei ri sheng yan (“Daily Holy Word”), a pocket-sized Bible diary that once reached a circulation of 160,000 copies. Though print readership has declined due to China’s digital shift (current circulation stands at 60,000), our digital version now garners at least 20,000 daily hits.
I often find myself reflecting on the contrasts between my home church and the unique expressions of faith I’ve witnessed in the Chinese Catholic Church. Back home, reading Catholic literature–beyond devotional books–remains a rarity. We seem to gravitate toward preachers, favouring their words over the profound self-reflection that reading can inspire. Yet, reading is a spiritual doorway, offering a glimpse into worlds far beyond our familiar surroundings. It fosters a quieter, more discerning transformation, a deepening of faith that requires spiritual literacy to fully appreciate. Sadly, this practice is not widely encouraged in Syro-Malabar parishes. Even in today’s digital age, where information is at our fingertips, much of what circulates tends to be fleeting moments of wisdom–a quick minute of inspiration–rather than the kind of deep, contemplative engagement that nourishes the soul.
Liturgy is an act of worship, an extraordinary way of prayer. It should resonate with worshippers; imposing unfamiliar forms, postures, and actions only create a disconnected community. China, too had a liturgical controversy that hindered evangelisation efforts for 200 years. The “Chinese Rites Controversy” revolved around whether traditional Chinese practices, such as ancestor veneration and Confucian rituals, were compatible with Catholicism. The Jesuits, led by figures like Matteo Ricci, contended that these rites were cultural rather than religious and could be accepted within Christianity. Conversely, the Dominicans and Franciscans opposed this view, seeing these practices as idolatrous and inconsistent with Catholic beliefs. In 1704, Pope Clement XI prohibited the rites, a decision upheld by Pope Benedict XIV in 1742. This prohibition strained relations with Chinese authorities, including the Kangxi Emperor, who was on the verge of being baptised at the time but withdrew due to the ban. By 1939, after centuries of discussion, Pope Pius XII allowed Chinese Catholics to partake in these traditional rites, recognising their cultural significance; however, a significant opportunity for evangelisation in China had already been lost. We better learn from history what the Church as a whole loses in absolutely self-referential debates. End it and start working for the Kingdom of God.
Evangelization in China faces unique hurdles due to the strict oversight and regulations imposed by the government. Foreign missionaries are prohibited from celebrating Mass or holding religious gatherings, making traditional approaches to evangelization difficult. Within the parameters set by the authorities, possibilities for evangelization remain. Despite these restrictions, the government still permits retreats and classes by foreign missionaries though celebrating mass is prohibited. Missionaries are called to exercise prudence and creativity, embracing this unconventional method of reaching out to souls. They must tread carefully, knowing that government officials will likely monitor their efforts, but with the right approach, these interactions can pave the way for meaningful dialogue and trust.
In India, I find the challenges of evangelization are vastly different from those in China. Missionaries and institutions in India risk baseless accusations from political or government factions as missionaries often face unpredictable opposition. In contrast, here the restrictions come only from the Government and they are predictable.
A new avenue of evangelization work that China recognizes is the work with the retirees. As family sizes dwindled and China’s economy flourished, people increasingly found themselves grappling with loneliness during out-of-work hours. Many, regardless of their religious background, turn to church activities—both Protestant and Catholic—as a meaningful way to combat isolation. The Church provides a space not only for spiritual enrichment but also for fostering genuine connections and companionship. In this approach the protestant churches are far advanced and their numbers multiply significantly.
The growing population of retirees in Kerala opens a new way of pastoral care. With fewer children to support them, they seek common activities within the Church to restore a sense of community and purpose. The Catholic Church in China demonstrates how evangelization can evolve to meet the emotional and social needs of a changing society, uniting the faithful and welcoming all who seek solace. Couples for Christ, Grace Couples and other Catholic organizations in Kerala have started addressing this segment of our faithful. But, I think, this should also be a service we should give irrespective of religion.
The retiree generation is a great powerhouse for works of charity and care for the needy. Unfortunately, internal divisions—like petty liturgical disputes—squander this potential. Liturgy is an act of worship, an extraordinary way of prayer. It should resonate with worshippers; imposing unfamiliar forms, postures, and actions only create a disconnected community. China, too had a liturgical controversy that hindered evangelisation efforts for 200 years. The “Chinese Rites Controversy” revolved around whether traditional Chinese practices, such as ancestor veneration and Confucian rituals, were compatible with Catholicism. The Jesuits, led by figures like Matteo Ricci, contended that these rites were cultural rather than religious and could be accepted within Christianity. Conversely, the Dominicans and Franciscans opposed this view, seeing these practices as idolatrous and inconsistent with Catholic beliefs. In 1704, Pope Clement XI prohibited the rites, a decision upheld by Pope Benedict XIV in 1742. This prohibition strained relations with Chinese authorities, including the Kangxi Emperor, who was on the verge of being baptised at the time but withdrew due to the ban. By 1939, after centuries of discussion, Pope Pius XII allowed Chinese Catholics to partake in these traditional rites, recognising their cultural significance; however, a significant opportunity for evangelisation in China had already been lost. We better learn from history what the Church as a whole loses in absolutely self-referential debates. End it and start working for the Kingdom of God.
A very promising sight of evangelization done in China is the Catholic youth taking leadership in the work of the Church. I recently watched a video that moved me deeply—a group of young Catholics in mainland China gathered to discuss Spes Non Confundit, Pope Francis’ letter on hope in the Jubilee Year, 2025. It made me wonder: How many of our Syro-Malabar youth have even heard of this document? While we in India debate liturgy and authority, China’s young believers are doing something radical—they’re living the faith, not just preserving it.
I admire the efforts that the Chinese Church put together to help others during the Covid Crisis. When Wuhan was hit with the pandemic, no one knew that it was going to be a world-wide catastrophe. We had procured some masks from India with the help of volunteers and were sending to Wuhan when I lost my mother. I decided not to go home as I thought my support was more needed in China. I could not bid good bye to my mother for one last time. But, I am not the only one, many in China sacrificed beyond all telling to take care of one another. Then, when they were able to stand on their feet, pandemic was raging in India and the rest of the world. I am aware of at least 5 million Rupees worth contributions from the Chinese faithful.
At the outset no one knew what to do and some sisters in Hebei encouraged devotion to the Blessed Sacrament as a source of inner peace during turbulent times. In the countryside of Shanxi, a priest took an extraordinary step, building facilities for children to play while offering catechism sessions—an act of creative evangelization that found new ways to touch young hearts. Despite government regulations barring children under 18 from attending church, a group in Shanghai created vibrant programs like camping excursions that taught teens about ecology while weaving in the wisdom of ‘Laudato Si’ and Friends of Assisi.
As parents and children alike sought solace, initiatives such as evening prayer meetings on virtual platforms brought families together, fostering spiritual growth in a time of isolation. These efforts demonstrate the Church’s resilience and unwavering commitment to its mission, even amidst adversity. The responses started as little tentative steps in one remote place, and when everyone started imitating, the Church in China showed an excellent example of caring for one another in a moment of darkness.
In this regard, the response of the Syro-Malabar Church was less than ideal. We gaslighted the liturgy controversy exactly at that time. I was shocked, and felt that insensitive leadership did not represent most of the Syro-Malabar faithful. I felt embarrassed to speak, when bishops, priests and others commented repeatedly, that how untimely was Syro-Malabar Church was raking up an unwanted controversy. I believe that there was total failure from the part of the Syro-Malabar church leadership, which failed to see the humanity lying wounded on the road and walked away like the priests in the very story the Jesus told us. Age with it rather than in futility kick up a controversy that is irrelevant to our times.
A very promising sight of evangelization done in China is the Catholic youth taking leadership in the work of the Church. I recently watched a video that moved me deeply—a group of young Catholics in mainland China gathered to discuss Spes Non Confundit, Pope Francis’ letter on hope in the Jubilee Year, 2025. It made me wonder: How many of our Syro-Malabar youth have even heard of this document? While we in India debate liturgy and authority, China’s young believers are doing something radical—they’re living the faith, not just preserving it.
Another example is their “Study Buddy” initiative. In a country where the Gaokao (University entrance exam) determines a student’s entire future, pressure is crushing. So the Young Catholic Students (YCS) pair university mentors with high schoolers—offering academic guidance, emotional support, and most importantly, prayer. It’s simple, brilliant, and profoundly Christian: young people lifting each other up.
A group of young volunteers in Beijing had developed a digital APP called “Catholic Assistant.” Since 2013, it is using public internet social platforms Taobao to provide faith formation and news of the Church in China and from Rome, as well as live transmission about the Holy Father. It was a good service to the Church and had been very successful. However, the platform was temporarily interrupted in August due to stricter Internet Religious Information Service Regulations taking effect in 2022. It was a pleasant surprise that, after two weeks, the platform migrated and was resurrected under a new name Wanyouzhenyuan. It is associated with the Beijing Catholic North Cathedral, therefore legally operating under Beijing’s state-approved Catholic Church. Coincidentally, when the Northern Cathedral was built, Emperor Kangxi (1703) personally had handwritten the inscription Wanyouzhenyuan, which means “The Origin of Everything,” referring to God on a plaque of the Church. At times, it is not easy to navigate within China’s complex religious framework, balancing state oversight and faith practices. Most significantly, it was the fruit of the moral courage of the youth group volunteers who continue to provide their wonderful services throughout China until today.
The Catholic youth also have come up with another innovative application to read the daily gospel. It appears like a usual wrist band worn by youth except that it has a chip inside. When you scan the text with your smart phone, it will open the days’ readings and a commentary or meditation for the day. They are creatively responding to the need of Catholic education in ways to suit the taste of the tech savvy youth of our times.
In India, and in Syro-Malabar church in particular, clericalism has dampened the evangelization initiatives among the laity. The Chinese Church is making great strides now in empowering the laity. I wish our Church could get more and more involved and empower the laity in its evangelization goals.
China’s massive rural-to-urban migration has reshaped society—and the Church. Young workers and students flood into cities, often lonely and disconnected. But here’s the surprise: when they seek out churches, they don’t care about “official” vs. “underground” labels. They just want Christ.
In hostels and university towns, Catholic students are forming faith-and-friendship groups—unburdened by old divisions. Their spontaneous fellowship is quietly healing rifts that once split the Church. This is the power of youth: they don’t inherit borders; they cross them.
Worth mentioning is the experiences of some congregations offering, in a discreet manner, humble services at local dioceses by running homes for the aged, orphans, and for people marginalized by society. Some church organizations are also active in charitable and volunteer works, and donations at times of earthquakes, and pandemics.
Back home, reading Catholic literature—beyond devotional books—remains a rarity. We seem to gravitate toward preachers, favouring their words over the profound self-reflection that reading can inspire. Yet, reading is a spiritual doorway, offering a glimpse into worlds far beyond our familiar surroundings. It fosters a quieter, more discerning transformation, a deepening of faith that requires spiritual literacy to fully appreciate. Sadly, this practice is not widely encouraged in Syro-Malabar parishes.
In 2018, China reported 44 million Christians (38 million Protestants, 6 million Catholics)—astonishing in an officially atheist state. Though India has 23 million Catholics, China’s total Christian population surpasses ours. I still think clericalism of the Church is at the root of the mismatch between the numbers of the protestant churches and the Catholic Church. Lay people are not empowered as preachers of the gospel. Among the protestants, everyone preaches and congregates and their numbers have grown exponentially. In India, and in Syro-Malabar church in particular, clericalism has dampened the evangelization initiatives among the laity. The Chinese Church is making great strides now in empowering the laity. I wish our Church could get more and more involved and empower the laity in its evangelization goals.
- (Father Jijo Kandamkulathy serves as Delegation Superior of the Claretian Missionaries [CMF] in East Asia, which spans Japan, Taiwan, Hong Kong, Macau, and Mainland China)
