FAITH SHARING SERIES                        #8 

And you will know the truth,

and the very truth will make you free. (Jn 8:32) 

Chapter 1 (contd) 

Liturgy of Mar Thoma Nazranis of India

The great Suppression and painful Rebirth 

Historical Background (contd) 

In our last discussion we were seeing the developments which led to the convening of a meeting of Nazrani representatives at Udayamperoor in 1599, which has come to be called as the “Synod of Udayamperoor (Diamper)”. This was a major step taken by the newly created hierarchy of the Latin Church in India, to bring the ancient Indian, Apostolic Nazrani Church of Mar Thoma, completely under the rule and regimen of the Latin Church of Rome. Apart from wresting full control of the Indian Nazrani Church, by the Roman Latin hierarchy, this meeting also resulted in great changes to the liturgical and sacramental regimes as well as the faith and prayer life of the ancient Nazrani Church of India. There is an ocean of documents, both from Western and Eastern sources, which gives us a clear picture of what transpired before, during and after this “Synod”, and the events resulting from it.  

Let us summarize and examine the salient features and results following this extra-ordinary meeting and the effects that it had on the Nazrani Church and community.  

1. Archbishop Menezes of Goa convened and presided over this “Synod”. Archdiocese of Goa or its bishop, had no authority or jurisdiction to call, convene, preside over and make decisions at a Synod or presbytarium or any such meeting of the Mar Thoma Nazranis.The Nazranis, canonically and ecclesially, were under the jurisdiction of the ancient Arch eparchy of Angamally, in communion with the Catholicos-Patriarch of the Chaldean Catholic Church. Though Menezes claimed that he was authorized by Rome, no documents, either in Rome or in India, support such a claim. Alternately, it is also suggested that what Menezes called for was a “Diocesan Synod” which can be convened by its bishop. Actually, even during the life time of Mar Abraham, Menezes had convened a diocesan synod at Goa, to discuss the ways and means to convert the Malabar Nazranis to Latin rite Roman Catholics. Neither Mar Abraham nor any representative of the Nazranis took part in that Goan synod nor played any part in its deliberations. This “Synod” was called to be convened at Udayamperoor, precisely because of the presence of a large garrison of Portugese military in its vicinity. During the assembly of the “Synodal” meetings, Portugese soldiers stood guard outside the church, as a precaution against any potential revolt by the Nazranis.
2. There is no record of the minutes of proceedings of the Udayamperoor Synod, ever having been submitted for approval, to Mar Papa in Rome or to the Chaldean Catholicos-Patriach in Iraq. Some partisan books do suggest that the minutes of the preceedings of the “Synod” were sent to Rome for approval, but no record of such submission exists in Rome.
3. Several Portugese Jesuit priests (Fr. Roz S.J. and Fr. Camperi S.J.) who took part in the “Synod” have reported to their Jesuit superiors in Portugal, that the proceedings were conducted in a very unfair manner and that provisions were added/deleted after the end of the meeting. Also that, even days later, provisions were added to the minutess by Menezes. Also, that the proceedings of the meeting were conducted in Latin or in Portugese, two languages that the Nazranis were neither familiar with nor understood. There were some Phiringees who acted as translators who also did a very unfair job. The decisions were all prepared, in advance, in the hands of Menezes and were generally read out. No deliberations took place about any of the resolutions. Fr. Roz S.J.,wrote also to Rome about the unjust decisions of the “Synod”.
4. The Nazranis were forced to affix their signatures/thumb impressions, on the document of the minutes of the meeting, under threat of “excommunication”. (also as reported by the Jesuits)
5. The “Synod” convened from June 20 to 26, 1599. The meetings were conducted in the mornings from 7 AM to 11 Am and in the afternoon from 2 PM to 6 PM. There were a total of 9 meetings in which 181 decrees were read out and passed without any discussion.
6. The composition of those who attended the meetings are explained in our last discussion (FSS #7).  

The “Udayamperoor Synod” completely upset the faith life and balance of the Nazrani Church. As discussed earlier, the only aim of Menezes and his friends were to “convert” (in their own words) the Mar Thoma Nazranis to follow Latin, Roman Catholic regimen. A great majority of the decisions at the “Synod” led to immense damage to the Nazranis. Yes, credit should also be given to Menezes for taking steps to correct some of the social anomalies prevalent amongst the local Nazranis. Let us see some of the major decisions taken at this “Synod” and its effects on the Mar Thoma Nazrani Church and community. 

7. “Mar Thoma Margam” or “The Law of Thoma”, which the Nazranis had scruplously depended on, for centuries, to guide them in their ecclesial and faith life was declared null and void. Hereafter, only Latin Canon Law (Law of Peter) would be applicable to the Nazranis. (Please see that this step has now been corrected, to some extant, by the promulagation of the “Code of canons of the Eastern Churches” in 1986, as a result of Vatican II.)
8. The Catholicos-Patriarch of the Chaldean Catholic Church is declared to be heretic. His name is prohibited to be included in the Holy Qurbana (dyptics). Chaldean bishops would no longer be acceptable to the Nazranis. Only bishops appointed by the King of Portugal will hereafter rule over Nazranis.
9. The ancient Archdiocese of Angamally of the Nazranis was suppressed. In its place a diocese of Kodungallore was erected for the Nazranis, as a suffragon to Archdiocese of Goa. Fr. Francis Roz S.J. was appointed as the first bishop of Kodungallore.
10. A total of 40 changes were made to the Holy Qurbana by Menezes. (It was further, greatly changed by Roz and other western bishops as well.) This completely altered and Latinized liturgy was translated into Suriyani and, henceforth, was being celebrated as the Holy Qurbana of the Nazranis. Let us examine some of the major changes which came into effect to the celebration of the original Qurbana of Addai and Mari (AM) and other sacramental matters.

(a)    Nazranis had the use of three Anaphoras: (i) Anaphora of Addai and Mari (AM), also known as the Anaphora of the Apostles. (ii) Anaphora of Theodore and (iii) Anaphora of Nestorius. Apart from AM, the other two Anaphotas were banned as heretic. (Rome has since agreed that these two Anaphoras also are orthodox and has asked for their re-instatement. But Anaphora of Theodore alone, has recently been introduced, experimentally)

(b)   All books, prayer books, books of liturgy, nazrani Peshita bibles were all asked to be brought to the “Synod”. They were all put on a pile and burnt. This burning precess continued for many months thereafter. Whenever Menezes or any of the Portugese prelates visited the Nazrani churches, more books were found and burnt. A great archives at the cathedral at Angammalyy was fully burnt.

(c)    Institution Narrative, (IN) (some Latins call it “Words of Institution”) was inserted into AM. The most ancient anaphora of Addai and Mari had no explicit Institution Narrative. Even without an IN, AM is fully valid. This fact has been accepted and endorsed by the Common Christlogical Declaration (Nov, 94). This point will be discussed in detail while we discuss the Institution Narrative, later.

(d)   The mystery aspect of the Holy Qurbana, gave way to the Latin system of “Elevation”, “Exposition” etc. (We will discuss this subject, in detail, later.)

(e)    The system of preparation (for the offering) of slightly salted bread, using “Malka”, (as is the tradition of all the Eastern Churches), was stopped. Use of unleavened bread, as in Latin Church, was introduced. Though Rome has since asked us to return to our rich tradtion of using the “Leavened” bread, our Church has ignored this call and has elected to remain with the Latin ways. 

(f)     Use of Peshita (Suriyani) bible was stopped. In its place Vulgate (Latin) bible, translated into Suriyani was put into use. (Now, though Rome has encouraged the Nazranis to start using the Peshita bible for liturgy, most Nazranis do not seem to be aware of this fact. We will discuss it in detail, later.)

(g)    The Latin Creed with “Filioque” replaced the Nicene Creed. (Though with the reinstatement of our liturgy, Rome has called upon the Eastern Churches to return to the Nicene Creed, most of our faithful, and heirarchy as well, have not heeded to this call. We will discuss it in detail, later.)

(h)    All mention of Marth Mariam as the “Mother of Christ”, during prayers were changed to “Mother of God”. (The title “Mother of Christ” is equally valid as “Mother of God”; ref: Common Christological Declaration, which will be discussed in detail, later.)

(i)      Use of bells, as in Latin Mass, was introduced.

(j)     Some changes were made to “Epiclesis” (invocation of the Holy Spirit) as well. (We will discuss “Epiclesis”, in detail, later.)

(k)   Kneeling during the Holy Qurbana and genuflection were introduced to follow the Western custom. (This has now been corrected, but we find that some of our churches prefer the Latin ways. To be discussed, in detail, later.)

(l)      Latin liturgical vestments were introduced (initially “Roman” and subsequently “Gothic” vestments), replacing East Syriac vestments. (We have returned to our original vestments now, except a few churches, who prefer the “Gothic” vestments.)

(m)  It was encouraged to have daily celebration of Holy Qurbana, instead of only Sunday celebration, as was the practice of other Eastern Churches.

(n)    Many signs and symbols were Latinized. “The sign of the cross” is to be made from “left to right” as is done by the Latins. Faithful are to be taught to make the “Sign of the Cross” only from left to right. Note that all Eastern Churches have a rich and most ancient theology and tradition of making the sign of the cross “from right to left”. Rome has asked and encouraged us to return to our ancient tradition, but most faithful have not been adequately catechized about this matter. (This subject will be dealt with, in detail, in a following chapter.)

(o)   The tradition and rich heritage of Nazranis to offer the Holy Qurbana on a fully wooden altar was stopped. The Latin practice of making the “offering” on a stone slab was introduced. All parishes (75 of them) were given an altar stone each which was to be carried back to their churches and installed on the altar. (We will study more of this later) 

11. All the East Syriac sacramental regimes were stopped. In its place the texts of all sacraments, as in Latin rite, were translated into Suriyani and was thrust on the Nazranis. Also, administration of the sacraments of “Chrismation” and “Eucharist” together with Baptism was banned. Only bishops would henceforth be authorised to administer this (latinized) “Confirmation”. (Now, this has, to a great extent, been corrected with the promulgation of CCEC (Code of Canons of Eastern Churches)  and the re-instatement of the “Sacraments of Initiation” for the Eastern Catholics. It can be seen that some of our Eparchies still prefer to follow the Latin regime. (This requires a detailed discussion, which we will carry out in a later chapter.)
12. Statues, paintings and pictures were installed in the churches, as well as at private homes, in place of Icons. (Note that Joseph Ratzinger, in his “Spirit of the Liturgy” calls these Western pictures as “plastic”.) Also, as a part of Latinization, crucifixes, in preference to “crosses without a corpus”, were introduced amongst Nazranis. This effort of the missionaries has since found much popularity amongst the Nazrani public.
13. The practice of Nazrani families to say their family prayers in Suriyani language was stopped. Henceforth family prayers were to be said in Malayalam language only.
14. Many East Syriac Feast days were cancelled. Latin feast days were introduced. We will have a detailed discussion on the Nazrani Feasts, in a later chapter.
15. Nazranis were used to observing severe fasting on several occasions like: Great Fast for 50 days leading up to Resurrection Sunday, 25 day fasting leading to the birth of E’eso, 15 day fast before the Assumption, 8 day fast before the birth of Marth Mariam, and 3 day fast known as Rogation of the Ninevites (Ba-oota d' Ninevaye) which is a Fast observed exclusively by the Suriyani Churches are just some of the Fast days. (The missionaries, in the earlier letters to their superiors, had called the Nazranis as a “People of Fasts”.) All Nazrani Fast days were stopped, and in its place “Fasting” was ordered to be performed strictly in accordance with Latin canons and practices, which were quite lax, compared to the Nazrani tradition.
16. Anointing with the Vibhuthi was shifted from first Monday of the Great Fast to the first Wednesday, to be in line with the Latin Church. (this has now been corrected, but some of our dioceses still prefer Latin observance).
17. The “Synod” disapproved the designs of the Nazrani church buildings. The Nazrani churches all had Indigenous Indian design, which also looked similar to Hindu temples. All these churches were brought down, and in their places, new churches following Portuguese architecture were built. Nazranis were prohibited to have contacts and dealings with Hindu temples and their religious entities.
18. Priestly celibacy was made compulsory. Note that in all Eastern Churches, the priests are allowed to marry and have family.
19. The Nazrani prayer regime, liturgy of the hours etc, was all stopped. In their place Latin prayers and popular devotions and pious exercises were introduced. (Our Liturgy of the Hours; “Yamaprarthanakal” has now been officially reintroduced. We will discuss this in detail, later.)
20. One of the most severe blows inflicted on the Nazrani Church was to terminate their all-India jurisdiction and restrict their Church to a small geographical area in central Malabar, between Pampa River in the south and Bharathapuzha in the north. Even within this area the Nazranis did not have an exclusive jurisdiction. The Latins were free to establish churches and dioceses anywhere, even within this Nazrani area. All areas outside the above Nazrani area were exclusive to the Latin Romans and, all Christians found in those areas, whether of the Nazrani rite or of the Latin rite, automatically came under Latin jurisdiction. All those new converts who were being baptized in these areas were to be of the Latin rite alone. Note that a great majority of priests and religious serving in all the Latin dioceses in India have been, and continue to be even today, children of the Nazrani Church (who had to transfer themselves to Latin rite, in order to do any mission work.) All Nazrani priests traveling outside their small area could celebrate the Holy Qurbana and sacraments, only according to Latin rite. This position has changed, substantially, within the last fifty years. Some vestiges of colonialism still linger on with respect to jurisdiction, which we hope and pray would vanish sooner than later.
21. The role and influence of Archdeacon in the Nazrani Community was, slowly reduced, until his role became just a namesake, to consolidate all powers, spiritual as well as temporal, with the bishop(s), as is the practice in Latin Church. Similarly, at the parish level the role of the parish councils were reduced to an advisory role and all powers got concentrated on the Parish vicar. Note that until then, the bishop and priests had exclusive realm of spiritual affairs only and archdeacon and parish councils were responsible for the temporal affairs of the Church. (There is some effort, of late, to reinvigorate the operation of the parish councils, with mixed stresses. Latin model of concentration of power with the bishop and vicars is still preferred by many in the hierarchy)  

(Ch 1  Liturgy-Historical Background: to continue: Faith Sharing Series #9)