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This year being
the fourth centenary of the Synod of Diamper (Udayamperur) which
was held from the 20th to the 26th June
1599, we, the members of the Joint International Commission
for Dialogue between the Catholic Church and the Malankara Orthodox
Church consider it very opportune to share with our brothers
and sisters of both the Churches our findings on the nature
and consequences of the Synod of Diamper with the firm hope
of creating an increasing awareness of the urgent need of healing
the bitter memories of the past which stand in the way of our
reconciliation and mutual communion.
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The undivided
ancient apostolic Church of the St. Thomas Christians came into
contact with the Portuguese in the sixteenth century. The Roman
Catholic Missionaries who accompanied them, unjustly accused
the St. Thomas Christians of upholding Nestorianism. Through
the Goan Synods and through the seminary formation at Cranganore.
Vaipinkotta etc., there was a systematic attempt to conform
the indigenous Church to the Latin Church.
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The activities
in connection with the Synod of Diamper brought drastic changes
in the ecclesiastical life of the St. Thomas Christians. Westernization
and Latinization were the main results of the activities of
the missionaries and the colonial power. The Church was forced
to adopt several changes in the Latin direction. Consequently
the identity and the heritage of the St. Thomas Christians were
severely distorted.
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As is evident
from the canons of the Synod, under the direction of the missionaries,
the liturgy was mutilated, the hierarchical relation with the
Persian Church was discontinued and substantial changes regarding
the practices and tradition of the St. Thomas Christians were
introduced.
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Despite certain
positive aspects great damage was done to the ecclesial heritage
of this local Church by the Synod. The saddest consequence of
the Synod was the loss of freedom and the division of the one
apostolic ancient Church in India into two, one section which
later came to be known as the Syro Malabar Church and the other
one as the Malankara Orthodox Church. This also led to further
divisions and all sections of the St. Thomas Christians are
suffering from it.
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This common reading
of such a crucial historical event in the life of St. Thomas
Christians takes us a long way in our search for reconciliation
and rediscovery of the identity of the Churches of St. Thomas
tradition.
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We are happy
that some efforts have been initiated towards this. The setting
up of this Joint Commission for Dialogue is one. We have already
studied and drawn up an agreed statement on Christology; details
of an interim agreement on Inter church marriage are being pursued,
steps have been taken for a more effective common witness, to
mention only a few. So we look forward to the future with hope
assured of the desire of our faithful.
