“The unity of the Church is not uniformity, but an organic blending of legitimate diversities” (NMI 46). This is quoted from paragraph 39 of the Synodal document after the Synod of 2024 on Synodlity in the Vatican. It continues, “There are a variety of ways in which the message of salvation is expressed. This helps avoid reducing this message to a single understanding of the life of the Church and of the theological, liturgical, pastoral and disciplinary forms it takes.” The very sentence is itself a quote of Pope John Paul II in his Apostolic exhortation Novo Millennio Ineunte of 2001(6 January 2001). Pope Francis has also said the same that unity is not uniformity. But this remains a point of contention in the Syro-Malabar Church where uniformity is imposed in the church in the name of unity. The Synod that concluded in the Vatican on Oct 27 had 368 members of which 272 were bishops 96 were non bishops. 356 voted and all the propositions were voted with more than two third majority. The document speaks of “the temptation can be to resolve conflicts by force rather than by dialogue.” (no 47) This is the actual situation in this church. The document  says further: “Authentic practices of synodality enable Christians to be a critical and prophetic voice over against the prevailing culture. In this way, we can offer a distinctive contribution to the search for answers to many challenges faced by our contemporary societies in building the common good.” The same situation and critical attitude has become a matter of schism for a matter which is neither of faith nor morals but for requesting a ritual to be continued.

The Synod document which was submitted to Pope Francis and was wholly accepted and published states: “History leaves us with a legacy of conflicts motivated also by religious affiliation, undermining the credibility of religions themselves. Much suffering has been caused by the scandal of division between Christian communions and the hostility between sisters and brothers who have received the same Baptism” (no 56). Sadly it is the very history of this church today. Jesus is the Messiah who “even makes the deaf to hear and the mute to speak” (Mk 7: 37). But the Church here refuses the way of conversation. No 45 of the document says: “Conversation in the Spirit is a tool that, even with its limitations, enables listening in order to discern ‘what the Spirit is saying to the Churches’ (Rev 2:7). Its practice has elicited joy, awe and gratitude and has been  experienced as a path of renewal that transforms individuals, groups, and the  Church. The word ‘conversation’ expresses more than mere dialogue: it interweaves thought and feeling, creating a shared vital space. That is why we can say that conversion is at play in conversation… Grace brings this human experience to fruition. Conversing ‘in the Spirit’ means living the experience of sharing in the light of faith and seeking God’s will in an evangelical atmosphere within which the Holy Spirit’s unmistakable voice can be heard.”

We are compelled to say that there is a crisis of leadership in this church. Pope Francis presents us with a new image of Church: that, no matter who we are, we are together in the same boat. We are baptised as equals of a community of  sensus fidei and the holy orders are calling to serve the community of Christ, all are brothers and sisters in Christ. It is important to note that the document is silent on apostolic succession of bishops. St John is the most silent of the 12 Apostles. Mary Madeline is said to be “Apostle of Apostles”, the sole witness of resurrection. Bishops are not successors of the holy Roman Empire. They have to exorcise themselves of the ghosts of Caesar and become humble servants of Christ’s Church listening to the little ones: priests, nuns, lay men and women of the Church who are historically made dumb and mute by a male dominated ruling Church. The final document expressed the desire “that the People of God have a greater voice in choosing bishops.” Pope Francis challenges us to become a listening, engaged Church, through becoming more synodal. The result of becoming synodal, of truly encountering one another heart-to-heart, is a new sense of purpose. In Pope Francis’ words, we move from being “zombie Christians” to “a caravan of solidarity” (Evangelii Gaudium, 83, 87) where all are welcome, all loved and heard.