With a decisive move to remove two Syro-Malabar prelates from their positions, Pope Francis has created an atmosphere to bring a long-drawn-out controversy, involving even physical violence, to an apparent amicable conclusion without some feeling winners and others losers in the conflict.
But then, is it really a win-win situation, given that there is an obligation to end the liturgical dispute by Christmas 2023 following the directives of the Synod of Bishops of the Syro-Malabar Church?
Pope Francis, moved by the deep divisions and wounds within the Syro-Malabar Church, in his video message, emphasizes the critical need to restore communion, which is the heartbeat of the Church. “Resignation” in such cases, obviously, is a euphemism and a device for face-saving and facilitating a dignified exit.
In fact, the pope has thanked generously Cardinal George Alencherry for his “witness of fidelity to the Gospel,” and some may say even more than what he deserves as his tenure generated a string of controversies, including his startling comments on the issue of fishermen shot at sea by marines on an Italian vessel.
Synodality has emerged as the pivotal principle of the Church at all levels. If there is any doubt regarding the importance of Christ’s faithful participating in the governing role of the Church – despite the present code reserving it only for clerics – the synodal structure of the Oriental Churches serves as a case.
It calls for enlisting the participation and cooperation of the faithful, especially in decision-making.
“The tent serves as an image of the Church accepting plurality and inviting all to find shelter”
The Catholics who, through baptism, share in the priestly and prophetic mission of Christ should have also a share in his kingly – governing – mission. This is crucial if we are to realize the pope’s vision of a Church that is an inverted pyramid and a field hospital.
Comparing the Church to a tent, Pope Francis stresses the idea of the Church as a place of welcome, openness, diversity, and inclusivity. Tents are temporary, movable, and accessible, symbolizing the Church’s mobility and flexibility, contrary to the lifeless rigidity – rigor mortis – representing some of the traditions, which can often be a shibboleth of dead habits or indurated obstinacy.
The tent serves as an image of the Church accepting plurality and inviting all to find shelter, irrespective of their backgrounds or situations. This ecclesial orientation should also be reflected in the functioning of Oriental Synods.
At the very least, there should be what the great Cardinal John Henry Newman referred to as the “consulting of the faithful,” in the profound sense of “consult” that he intended. This cannot be something optional but something to be woven into the structure and functioning of the Oriental Synods. This would require suitable canonical amendments.
Even from a pragmatic point of view what is discussed in a more inclusive forum is easier to implement and execute than what is decided upon in a restricted group of those who hold power. Furthermore, to gain credibility it is important that the synod follows proper procedures in decision making.
The well-known sociologist Max Weber distinguished between three forms of authority: Inherited authority as it happens in royal successions or tribal leadership; authority based on legal entitlement such as election, appointment, and so on; and finally charismatic or moral authority.
What the Syro-Malabar vicissitudes show is the need in the Church, and for that matter in any other social body, for the authority derived by appointment to go hand in hand with moral authority.
People of our times – and that applies also in great part to Christ’s faithful in the Church – are not ready to abide by when something is commanded simply invoking the titles of position one holds. They are keen to see whether it also reflects moral probity and correctness. It would appear that there has been, in the Syro-Malabar case, a disconnect between the two.
“Resignations like the current ones might have taken place long ago, potentially preventing much pain and agony for the Church”
When some of the appointed authorities are perceived to have been part of several cases of improbity and even scandals or quite intransigent in their demands, then the temptation is to resist in which case the culpability of the resulting situation cannot be simply attributed solely to the subjects under authority. It falls also on those in authority. Hence the matter becomes more complex and may not be reduced by tout court to an issue of obedience and disobedience.
The just concluded synod on synodality in its final synthesis has suggested among its innovative proposals the importance of assessing the performance of the ministers in the Church, and that includes not only priests but also bishops.
In line with this spirit and by extension, we could also consider including the assessment of the synodal bodies within the Oriental Churches, as they wield significant power to enact and reverse decisions. If such a thing had been suggested earlier, based on performance assessments, resignations like the current ones might have taken place long ago, potentially preventing much pain and agony for the Church….
It becomes increasingly evident that addressing the root causes of these complexities is imperative rather than merely treating their surface symptoms. The Syro-Malabar Church faces the formidable task of grappling with these intricate issues in the years to come.

• Felix Wilfred, UCA News.