Built in 1578, Mar Hormizd Cathedral is the Syro-Malabar cathedral church in Angamaly, India. / Credit: St. Hormizd’s Cathedral, CC0, via Wikimedia Commons
Vatican City, Jul 10, 2025 / 14:30 pm (CNA).
The specter of schism has hovered in recent years over the Metropolitan Archeparchy of Ernakulam-Angamaly of the Syro-Malabar Church in India—one of the 24 Eastern Churches in full communion with the Catholic Church.
Part of the clergy and faithful of Ernakulam-Angamaly, the largest Indian episcopal see in terms of the number of priests as well as the see presided over by the bishop in charge of the entire Syro-Malabar Church, did not accept the 1999 reform of the liturgical rite, which was later confirmed at the 2021 Synod of the Syro-Malabar Church.
Pope Leo XIV appears to have resolved the controversy by terminating the 2023 appointment of Archbishop Cyril Vasil’ as papal delegate to the Syro-Malabar Church to mediate the dispute.
According to Vatican News, the official Vatican website, this decision by the pope “concludes the Holy See’s mediation work among the Syro-Malabars.”
Martin Bräuer, an expert at the Ecumenical Research Institute in Bensheim, Germany, told ACI Prensa, CNA’s Spanish-language news partner, that “Rome now considers the conflict over and therefore no longer needs a papal representative. Secondly, the agreement reached within the [Syro-Malabar] Church without the direct mediation of Archbishop Vasil’ is recognized.”
Indeed, the news comes after new measures to implement the liturgical reform approved by the 2021 Synod came into effect on July 3, the feast of St. Thomas the Apostle—patron saint of the Syro-Malabar Church.
The compromise now reached allows the parishes of Ernakulam-Angamaly to celebrate the liturgy with the priest facing the faithful (versus populum), adhering to the practice of the Roman Rite, provided that at least one Sunday or feast day Mass is celebrated according to the traditional form, that is, with the priest facing the altar (ad orientem) during the consecration.
According to the 2021 reform of the rite, during Mass the priest was required to address the people during the first part of the celebration, but the liturgy of the Eucharist was celebrated facing the altar.
Prior to the reform that sparked the dispute, all solemnities had to be celebrated in line with the directives issued by the Syro-Malabar Synod four years ago. Now, however, the Syro-Malabar Church accepts as sufficient that all churches celebrate just one of their Masses on Sundays and feast days according to those directives.
“This rule also applies to parishes with ongoing civil proceedings, provided they do not contravene the decisions of state courts,” the academic explained.
Furthermore, he said, it is made explicit that the synod will only address future liturgical changes “if they are discussed in a spirit of synodality with the canonical bodies of the archeparchy.”
Other points include “the use of the sanctuary in accordance with liturgical norms, the possibility of outside bishops celebrating the unified form in all churches, and that any internal conflicts be resolved in an atmosphere of respect and friendship,” Bräuer emphasized.
What was the liturgical dispute about?
While the 2021 synod promoted a return to the liturgy facing the altar as the traditional form of the Syro-Oriental rite, many priests and faithful in Ernakulam-Angamaly defended the practice of facing the people that had become widespread after the Second Vatican Council.
The Vatican then asked the 35 dioceses of the Syro-Malabar Church to eliminate elements of the Roman rite and return to their original traditions, in this case the pure Chaldean rite, present today especially in Iraq.
For Bräuer, what is remarkable is that “this agreement was reached by means of synodality, that is, through dialogue and mutual listening,” which gives legitimacy and hope to its practical application.
This case has been, according to the expert, an acid test of the delicate balance between papal authority and the autonomy of the Eastern Churches. It was St. John Paul II who, in 1998, gave the Syro-Malabar bishops authority to resolve liturgical conflicts.
According to Bräuer, “the Syro-Malabar Church first attempted to resolve the conflict internally. When that failed, Rome intervened, but that too was unsuccessful.”
The papal delegate, Archbishop Vasil’, who belongs to the Byzantine rite and had worked in the Dicastery for the Eastern Churches, was widely criticized for his authoritarian style. “He didn’t know how to find the right tone with the parties in conflict,” Bräuer commented.
However, it was not an easy task. When Archbishop Vasil’ traveled to India on Aug. 4, 2023, at the beginning of his mission, some priests publicly burned photos of him and he was greeted with a shower of eggs.
In this regard, it was the metropolitan vicar, Archbishop Joseph Pamplany, successor to the apostolic administrator Bishop Bosco Puthur, who managed to move toward a solution thanks to a strategy of open communication and active listening.
Finally, the consensus—which relaxed the norms that the communities of this rite in the Metropolitan Archeparchy of Ernakulam-Angamaly were required to adopt a year ago, following an ultimatum from Pope Francis—was forged in a meeting between Archbishop Pamplany and the Major Archbishop and Metropolitan of the Archdiocese, Raphael Thattil.
Another new rule that has softened positions is that deacons may be ordained without having to commit in writing not to celebrate according to the previous form of the rite.
Is the ghost of schism laid to rest forever?
Although the threat of schism has been dispelled for now, there is still work to be done. According to Bräuer, even priests who opposed the unified liturgy have accepted the agreement, although not without reservations.
Their spokesman, Father Kuriakose Mundadan, expressed in a letter his willingness to support the agreement, although he harshly criticized both the way in which the liturgical reform was adopted and the repressive attitude of some of those previously in authority.
“In addition to criticizing the way the synod imposed the liturgical reform, he also criticized the treatment of those opposed to the reform. He also felt that the papal delegate exacerbated the situation,” Bräuer noted.
“Pope Francis constantly called for unity, but ultimately did not succeed in resolving the conflict. It became clear that the problem could not be resolved solely by means of authority and discipline. Now a synodal solution has been found, which we hope will be lasting,” the expert added.
Bräuer emphasized that how the agreement is implemented in the coming months will be decisive: “Only then will we see if the agreement is stable and lasting.”
For priests currently facing disciplinary proceedings, amicable solutions will be sought, and the Metropolitan Archeparchy of Ernakulam-Angamaly will also undertake to resolve disputes in civil courts.
Those who prefer the Roman Rite practice of facing the people to the traditional one are a minority: they represent only about 450,000 people, or 10% of Syro-Malabar believers, who total about five million. However, they are quite vocal. Videos of attacks on bishops and clashes between groups of Catholics circulate online.
The special tribunal created to resolve these types of liturgical disputes will not be dissolved, at least for now.
Lessons for the entire Catholic Church
Asked about the value of this experience for other liturgical conflicts in the Church, Bräuer said that the liturgy is “prayed dogma,” that is, an “expression of the Church’s faith” that can take many forms, as seen in the Catholic Church: for example, “in the West, with the ancient Mozarabic rite, and also with inculturated forms of the Mass in the Congo, Australia, or Mexico.”
“Liturgical diversity enriches the Church, but fidelity to tradition does not mean stubbornly clinging to the past, but rather accepting change with discernment,” he stated.
This story was first publishedby ACI Prensa, CNA’s Spanish-language news partner. It has been translated and adapted by CNA.
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True enough, but he never bowed down to those idols, nor incorporated prayers to them in to the Liturgy of the One True God.
Exactly so.
“Take care, however, lest in exercising your right you become an occasion of sin to the weak. If someone sees you, with your ‘knowledge,’ reclining at table in the temple of an idol [or with Pachamama in St. Peter’s!], may not his conscience in its weak state be influenced to the point that he eats the idol-offering” (1 Corinthians 8:9-10)?
And then there’s the little detail about such scandal and then the millstone around the neck and being tossed into the sea (Mark 9:42), or maybe on videotape and only into the Tiber!
I’m pretty sure that Catholics have been in the Amazon for a long time — we’re not introducing ourselves, and apparently we’re not introducing Christ either. The Pentecostals are doing that.
This expository on Acts 17 is sad and disheartening. In this debate (Acts 17:30) Paul says “God has overlooked the times of ignorance, but now he demands that all people everywhere repent”. Nowhere here does Pope Francis seem to say or show that he understand this. The difference between the discernment of Pope Francis and say his Jesuit forebear St. Francis Xavier is that the former seems unable to move beyond a dialogue within himself which convolutes scripture, while the latter simply followed the word and preached scripture.
Archbishop Fulton Sheen addressed the U.S. Bishops in Washington D.C. on the Art of Preaching in the late 1960’s. However, he shows St. Paul’s encounter in Athens as a failure. Archbishop Sheen points out that from a technical point of view his address there was perfect viz. St. Paul’s used the local idols as a point of commonality and even uses one of their poets but when St. Paul talked about Jesus, he jumped over the cross and went to the Resurrection wherein the Athenians stopped him and left. Archbishop says that St. Paul was a failure in that he never established a church in Athens nor ever wrote a letter to them and then he walked to Corinth. A port city quite the oppose of Athens. But in Corinth St. Paul knew his mistake in Athens because St. Paul tells the Corinthians that he has come to speak of nothing else but Christ Jesus and him Crucified! Great talk and hopefully soon he will be brought to the altar in his Beatification.
Were bridges strengthened towards Burke and Muller? Instead, ties were severed.
James 1:12 Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.
Romans 8:28 And we know that for those who love God all things work together for good, for those who are called according to his purpose.
Romans 8:35-39 bWho shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.