Introduction to Syro-Malabar and Syro-Malankara Catholics

The Syro-Malabar and Syro-Malankara communities are two distinct Catholic churches that operate within the broader Indian Catholic Church. While they share core beliefs and remain loyal subjects of the Pope of Rome, their liturgical practices and historical roots show unique differences, often stemming from centuries-old conflicts and cultural nuances.

Historical Background and Cultural Distinctions

Before the arrival of Portuguese missionaries in the 16th century, Kerala had a thriving Christian community known as Marthoma Christians or Nazranis. Following the Eastern Syriac tradition, these communities conducted their liturgies in a dialect of Syriac.

Portuguese missionaries began converting new Christians, and their influence led to the emergence of two distinct groups: the Latin Catholics and the Syrian Catholics. The Latin Catholics followed the Latin liturgy, while the Syrian Catholics retained the Eastern Syriac liturgy and were loyal to the See of Antioch. The tensions between these groups eventually led to a schism in 1653.

The Coonan Cross Oath (1653)

The Coonan Cross oath was a significant event that marked the separation of the Syro-Malabar (Pazhayakuttukar) and Syro-Malankara (PuthenKoottukar) communities. The oath took place when a group of Syrian Christians declared their refusal to be governed by Portuguese missionaries and to adhere to Western Catholicism. These individuals later aligned with the Orthodox Church from Antioch, further diversifying the Catholic landscape in Kerala.

Liturgical Differences

While both churches share the same fundamental beliefs and allegiance to the Pope, their liturgical practices and cultural styles are distinct. The Syro-Malabar Catholics continue to use the Eastern Syriac liturgy, while the Syro-Malankara Catholics adopted the Western Syriac liturgy.

In the early 1800s, the Syro-Malabar Catholics faced significant changes due to Latinization under their Latin administration. This led to the recognition of Syro-Malabar as a distinct individual church with localized administration.

Modern Reconciliation Efforts

The Syro-Malankara Catholics, who originated from the PuthenKoottukar, have a more complex history. In the early 1900s, a portion of the Puthenkoottukar sought to reconcile with the Roman Catholic Church. Bishop Mar Ivanios played a crucial role in this reunion movement, leading to the formation of the Syro-Malankara Catholic Church, which practices the Antiochian liturgy.

Relevance and Significance Today

Today, three distinct Catholic churches exist in India: the Latin Catholics, the Syro-Malabar Catholics, and the Syro-Malankara Catholics. Each church retains its unique traditions and liturgical practices, contributing to the rich tapestry of Indian Christianity.

Unique Features of Each Church

Syro-Malabar Catholics: They maintain their Eastern Syriac liturgy and continue to follow Chaldean traditions. Recognized by Rome as a distinct individual church, the Syro-Malabar community operates under the administration of a Major Archbishop.

Syro-Malankara Catholics: This church practices the Western Syriac liturgy, deeply influenced by the Antiochian tradition. Although this church developed from a schism, it represents a significant segment of the Syriac Catholic tradition in India.

Latin Catholics: Generally more dominant outside Kerala, Latin Catholics follow the Latin liturgy and are part of the global Latin Catholic community. Their practices and traditions strongly align with Western Catholicism.

Conclusion

The differences between Syro-Malabar and Syro-Malankara Catholics lie primarily in their liturgical practices and historical contexts. Despite these differences, both groups share a deep spiritual connection with the Catholic Church and maintain their loyalty to the Pope of Rome. Their unique traditions and liturgies contribute to the vibrant religious landscape of India, making them an integral part of the global Catholic community.