Midhun J Francis, SJ

The Syro-Malabar Catholic Church recently started using the term ‘uniformity’ to refer to ‘unity’ within the liturgical controversy. However, it is essential to differentiate between unity and uniformity because ‘unity does not require uniformity.’ Therefore, unity is a gift from the Holy Spirit that harmonises human elements within a shared faith in Jesus Christ, who is both human and divine in the image of the Father. Also, unity shows that the Church is a universal that is both human and divine, as the bride of Jesus, the home of the Holy Spirit, and a sacrament of the Father. In this body, diversity is not a threat but an opportunity to grow in its multicultural completeness as Holy, Apostolic, Catholic and One. In addition, the Catholic Church, in its universal identity, embraces multiple cultures and liturgical expressions, and the Syro-Malabar Church is only one among them. Therefore, the synod of the bishops of the Syro-Malabar Church should acknowledge its unity as a single liturgical rite while also acknowledging cultural diversity in the form of liturgical variants within the Syro-Malabar as it is a universal Church. Ultimately, liturgical variation and cultural expression are ways to preserve heritage and deepen the Church’s universal unity because “the Church has no wish to impose a rigid uniformity” (SC 37).

Understanding Unity and Diversity in the Church

The Catholic Church is traditionally diverse in its rites, cultures, and expressions of faith since the Apostolic age, yet it is One and Universal. Therefore, the oneness is the unity in diversity. Indeed, it is not a contradiction but a reflection of the mystical body of Christ (1 Cor 12:12-27), where many parts form a whole, each contributing its distinct role as unique as Universal. The One Catholic Church’s diversity also reflects the Triune God’s image. In contrast, uniformity imposes a singular standard on the Church and against the Trinitarian aspect of God, whereas unity in diversity enhances the Church’s ability to be Universal and One. The Syro-Malabar Church, being universal and not just a Church of a unique cultural group, should embrace the richness of diversity within its liturgical practices rather than fear it. For instance, the Ernakulam-Angamaly Major Archeparchy, with its distinct history and culture, has the right to express its faith in a liturgical form that speaks directly to its people.

The Right of the Major Archeparchy of Ernakulam-Angamaly: Liturgical Variants for Unity

The Ernakulam-Angamaly, as one of the most prominent eparchies in the Syro-Malabar Church, has developed unique liturgical practices that reflect the cultural identity and theological sensibilities of the people in that region with the reflections of Sacrosanctum Concilium. The liturgical variant in this Archeparchy is deeply rooted in the local culture, shaped by centuries of spiritual and ecclesial history of the Syro-Malabar Church. To deny the right of the Ernakulam-Angamaly to maintain its liturgical identity is to misunderstand the theological nature of inculturation (inculturatio), where the Church seeks to incorporate local customs and traditions into the liturgical expression of the faith without compromising its core doctrinal beliefs, which is the outcome of the mystery of Incarnation. It is an essential part of the missionary nature of the Catholic Church, where local customs are redeemed and transformed in the light of the Gospel.

“The Ernakulam-Angamaly,
as one of the most prominent
eparchies in the Syro-Malabar Church,
has developed unique liturgical practices that
reflect the cultural identity and theological
sensibilities of the people in that region with
the reflections of Sacrosanctum Concilium.
The liturgical variant in this Archeparchy is
deeply rooted in the local culture, shaped by
centuries of spiritual and ecclesial history of
the Syro-Malabar Church. To deny the right of
the Ernakulam-Angamaly to maintain
its liturgical identity is to misunderstand
the theological nature of inculturation
(inculturatio), where the Church seeks to
incorporate local customs and traditions into the
liturgical expression of the faith
without compromising its core
doctrinal beliefs, which is the
outcome of the mystery of
Incarnation.”

The call for a liturgical variant, particularly for the Ernakulam-Angamaly Major Archeparchy, is rooted in the Church’s teaching that it must be deeply engaged with local cultures without losing its essential message of Jesus Christ as saviour and God. Therefore, the role of the Church is not to impose a uniform culture or practice but to ensure that the core message of faith is communicated in ways that resonate with the cultural contexts of the people it serves as “an even more radical adaptation of the liturgy is needed” (SC40).   It calls for a dialogue between the Gospel and the local context, ensuring that the Church remains faithful to its mission while allowing cultural expression to flourish.

The Major Archeparchy of Ernakulam-Angamaly deserves the right to maintain a liturgical variant that speaks to the faithful meaningfully and reflects their cultural and spiritual journey. The right to have a liturgical variant in the Major Archeparchy is grounded in the Church’s respect for cultural expression and commitment to fostering unity within the Syro Malabar Church without sacrificing the diversity of culture it engages as the universal Catholic Church. Therefore, liturgical variation is not a threat to the Church’s unity but a way to honour and respect the unique cultures that make up the whole Church. The synod of bishops should understand this and recognise that, just as other parts of the Church express their faith through their unique cultural lenses, so too can the Syro-Malabar Church.

Humility and Obedience: The Role of the Synod of Bishops

The synod must reach out to the liturgical variant of the Ernakulam pastorly with the humility of Jesus as the good shepherd. It is essential to understand that obedience to Jesus is not about suppressing differences but about recognising the value of those differences and obeying the will of God because Jesus himself adopted a culture of humanity that is different from him as God. Therefore, the ministry of Jesus was marked by humility and obedience to ‘the will of the Father and a challenge to the religious and political leaders who practised rigid religious practices that did not address the people’s deeper needs (Matt 23:23-24). In the same way, the synod of bishops must be willing to reevaluate certain liturgical practices in light of the evolving needs of the faithful in the Archeparchy as it has a more diverse city culture than many other parts of Kerala. The principle of subsidiarity is applicable here. This humility is an essential part of Christian spirituality that seeks to understand the particularities of each context while remaining faithful to the universal call to unity.

Conclusion

The synod of the bishops in the Syro-Malabar Church has the pastoral responsibility to embrace the unity and diversity within the Church as One, Holy, Catholic and Apostolic. Therefore, the liturgical variants present within the Church, particularly in the Ernakulam-Angamaly Major Archeparchy, are not threats to unity but expressions of the catholicity of the Syro Malabar Church. The liturgical variants within the Syro Malabar Church must be considered part of the rich tapestry of the universality of the Church. The synod of bishops must approach the question of liturgical diversity with humility and an open heart, recognizing the importance of local cultures in expressing the Gospel message. Ultimately, the Church’s unity is rooted in the mystical body of Christ, which embraces and celebrates diversity while remaining faithful to the one faith, one Lord, and one baptism.

* I refer to the word ‘Liturgiunity’ for a liturgical unity that has diversity as the face, therefore I coin this word for a liturgical tradition that has different variants.