Archbishop Benedict Mar Gregorios acclaims draft of new canon law for oriental churches

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Archbishop Benedict Mar Gregorios acclaims draft of new canon law for oriental churches

The Canon Law for Oriental Churches now awaiting papal approval will give greater autonomy to member Churches, claims Archbishop Benedict Mar Gregorios of the Syro-Malankara archdiocese of Trivandrum.

In a message aired Nov. 19 by Vatican Radio, the Oriental prelate, president of the Catholic Bishops´ Conference of India, told listeners that the new code would help preserve the traditions of “Thomas Christians” of south India.

He was speaking in Rome at the end of a 12-day meeting of the Pontifical Commission for the revision of Oriental Canon Law, which was finalizing the draft code before presentation for papal approval and promulgation.

Archbishop Gregorios said the new code had been drafted by 32 patriarchs from 17 Oriental Churches and cardinals from the Vatican Curia, and that paves the way for greater autonomy and full growth of the Churches.

At a special audience with the pope, commission members drew his attention to the problems of the Oriental Churches, particularly on the jurisdiction over their people living in dioceses exclusively assigned to the Latin rite.

They stressed the right of such Christians to preserve their heritage and to lead a spiritual life of their own.

Cardinal Antony Padiyara of Ernakulam, Bishop Kuriakose Kunnassery of Kottayam and Archbishop Gregorios represented the three Oriental traditions from India at the commission meeting.

All three traditions — Syro Malabar, Syro Malabar purists and Syro Malankara — exist in India´s southern state of Kerala.

While Syro Malabar and Syro Malankara followers claim their Christian faith dates back to Saint Thomas the Apostle, the purists, also known as Suddists, are believed to be descendents of a group of merchants led by one Thomas Knana from Syria, who settled in Kerala in the fourth century.

The need for a special code of Canon Law for the Oriental Churches has been expressed since the time of Vatican Council I (1869-70).

In 1935, Pope Pius XI set up a Pontifical Commission for the Redaction of the Code of Oriental Canon Law, and Pope Pius XII promulgated the fourth part of that code in 1957.

Acting on a Vatican Council II directive, Pope Paul VI constituted the present pontifical commission in 1972 to revise and complete the code.

The final draft took 16 years to complete.

Unity in Church and State is the main task of the new CBCI President

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Unity in Church and State is the main task of the new CBCI President

Promoting unity in the Church and in the state is one of the priorities of the president of the Catholic Bishops´ Conference of India (CBCI), according to Syro-Malankara Archbishop Benedict Mar Gregorios of Trivandrum, who was elected to CBCI presidency in late April.

Unity was a major theme of the 10-day CBCI biennial meeting which ended here April 22.

Apart from discussing the communal conflicts that have broken out in many parts of India, the bishops also discussed the implementation of Pope John Paul II´s proposals for settling problems among Catholics who belong to the Latin, Syro-Malabar, and Syro-Malankara rites.

Archbishop Mar Gregorios has led the Syro-Malankara Catholics since 1953, succeeding Archbishop Mar Ivanios, who negotiated the reconciliation between Rome and the Syro-Malankara Church.

The reconciliation movement made great strides under Archbishop Mar Gregorios. The Syro-Malankara rite now has one archdiocese with two suffragan dioceses.

Also discussed at the CBCI meeting was the growing resentment of many lay persons toward the clergy´s domination of Church affairs.

“The Church does not work alone, but gets cooperation from all men of good will,” said Archbishop Mar Gregorios, who added that he will strive to foster good relations among religions and among people.

He said he would look to his native Kerala state as a model of religious tolerance for the rest of the country. There, he said, various religious traditions exist in harmony and understanding.

Archbishop Mar Gregorios also called on lay people to step forward to take responsible positions in the Church and society, without waiting for bishops and priests to show the way.

Last October´s Synod of Bishops on the role of the laity provides a Magna Carta for the laity, he declared, promising that the synod´s recommendations will be implemented as the final word comes from Rome.

 

Source: UCA News

Archbishop Benedict Mar Gregarios is head of Bishop’s conference

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Archbishop Benedict Mar Gregarios is head of Bishop’s conference

Archbishop Benedict Varghese Gregorios Thangalathil of Trivandrum, an Oriental-rite bishop, was overwhelmingly elected president of the Catholic Bishops´ Conference of India (CBCI) April 16.

Archbishop Mar Gregorios, who had served as CBCI vice president, succeeds Archbishop Simon Pimenta of Bombay, a Latin-rite prelate. About 98 Latin-rite and 25 Oriental-rite bishops attended the meeting.

The new CBCI president is the leader of the Syro-Malankara rite, and one of India´s senior bishops. He was ordained a bishop in 1953, and attended all the sessions of Vatican II.

An economist and diplomat, Archbishop Gregorios is faced with the responsibility of implementing the pope´s directives on inter-rite problems.

He told the bishops that the pope´s directives had pointed the way, and the only task ahead was to implement the pope´s guidelines.

Pope John Paul II Upholds Equal Status for Syro-Malankara and Other Catholic Rites in India

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Pope John Paul II Upholds Equal Status for Syro-Malankara and Other Catholic Rites in India

New Delhi, July 14, 1987 – In a historic move, Pope John Paul II has issued a declaration affirming equal rights and status to the Syro-Malankara, Syro-Malabar, and Latin rites of the St. Thomas Christians, a community tracing its roots back to the apostolic times. This decision underscores the church’s commitment to the principle of ‘unity in diversity’ within the Catholic communion.

In a direct communication with the Catholic bishops across India, the Holy Father has mandated prompt action to establish a new diocese for the St. Thomas Christians in the Bombay-Pune region. This initiative is aimed at addressing the pastoral care and ecclesiastical governance of the migrant St. Thomas Christians residing in major urban centers across India.

Furthermore, Pope John Paul II has called for the creation of a new ecclesiastical hierarchy for the St. Thomas Christians who are living in dioceses traditionally administered by the Latin Church. This new structure is to be implemented with urgency to ensure that the unique liturgical and spiritual heritage of these communities is preserved and promoted.

The Pope has outlined that the Syro-Malabar and Syro-Malankara rites, alongside the Latin rite, should organize separate and autonomous Bishops’ conferences. This move is envisioned to empower each rite to deliberate and make decisions on matters pertaining to their distinct traditions and administrative needs.

This landmark decision came after careful consideration of the findings from a commission the Pope established last year. The commission was tasked with studying the various challenges faced by migrant Catholic communities and the distinct Indian rites. The outcomes of the study have been instrumental in shaping the Vatican’s approach to nurturing the faith and identity of the Indian rites within the universal church.

The reaffirmation of equal status is celebrated by the Syro-Malankara Catholic Church as a step towards greater recognition and respect for the diversity that enriches the Catholic faith. The church looks forward to the fruitful realization of the Pope’s directives, confident that these developments will lead to a more vibrant and spiritually fulfilling life for the St. Thomas Christians across India and the globe.

Copyright: The Indian Express, Printed on July 15, 1987

Address Of John Paul II During The Prayer Meeting At The Airport Of Trivandrum

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Address Of John Paul II During The Prayer Meeting At The Airport Of Trivandrum

Trivandrum (India)
Saturday, 8 February 1986

Dearly Beloved in Christ,

1. My pilgrim steps have brought me to Trivandrum!

To you, my brothers and sisters of this part of Kerala, I repeat the greeting of the Apostle Paul: “Grace to you and peace from God our Father and the Lord Jesus Christ” . Grace and peace: great gifts of God’s love which satisfy deep yearnings of our human hearts!

On the road from the airport I have been able to visit the Cathedral of Saint Joseph and the Cathedral of Saint Mary. These visits have a particular symbolism. They express the fullness of ecclesial communion and peace between us: between the Successor of Peter and your local Churches, the Latin Dioceses of Trivandrum Quilon and Punalur and the Syro-Malankara Metropolitan See of Trivandrum.

In this spirit of unity in the Mystical Body of Christ I cordially greet my brother bishops, the priests, the men and women religious, and the faithful of all the dioceses represented here. As we raise our hearts and minds to Almighty God – Father, Son and Holy Spirit – may we experience deep joy in our solidarity as disciples of our Lord and Saviour Jesus Christ!

To the distinguished civil authorities and representatives of the various Christian Churches and to our brothers and sisters of other religious traditions I express my warm sentiments of respect and esteem.

2. At this stage of my pilgrimage through India I wish to avail myself of this visit to Trivandrum to address a particular word of affection to the Syro-Malankara Church of which Trivandrum is the principal See, under the guidance of Archbishop Mar Gregorios.

Your Church, beloved brothers and sisters, traces its origin to the Apostle Saint Thomas. You possess a very ancient liturgical tradition which had its origin in Antioch, where the followers of Jesus were first called “Christians” . For more than sixteen centuries our community remained in unbroken communion with the See of Peter. Then there was a series of difficulties which interrupted that communion. But this century has been indelibly marked by the luminous figure of Archbishop Mar Ivanios, who found wisdom and sensitivity to the cause of Christian unity in my predecessor Pius XI, to whom he made an historic visit in 1932.

I am very pleased to know that the latest period of your Church’s history has been a time of growth and vigorous Christian life. The establishment of the Major Seminary dedicated to Mary, Mother of the Church, is a sign of your vitality. It offers great hope of further strength and consolidation in the future.

In 1980 I had the great pleasure of sending Cardinal Rubin as my personal representative to the Jubilee celebrations. And today I have been given the grace to visit you personally. Today I wish to encourage you in your faith, in your fidelity to your ancient traditions, in your sincere efforts to promote fraternal relations with your brothers and sisters of the Jacobite and Orthodox Churches and other Ecclesial Communions. May your constant aspiration be that the time will soon come when the prayer of our Lord for perfect unity among all his disciples will be realised , so that the Church in every place and in every age may shine forth as “a people made one with the unity of the Father, the Son and the Holy Spirit” .

3. To Bishop Jacob and to all the priests, religious and laity of the Latin Diocese of Trivandrum I express fraternal love in our Lord Jesus Christ.

I commend to the loving intercession of our Blessed Mother the life of your parishes, your schools and colleges and the charitable and pastoral organisations which contribute greatly to your diocesan life. As the humble servant of the Lord , Mary stands before you as the perfect model of your daily service to the ecclesial and civil communities in which you proclaim the Gospel message of life  and give effective witness to the evangelical law of love . Today the Successor of Peter is very happy to be in your midst. I pray that my visit will comfort you and encourage you.

4. Brothers and sisters in Christ: as Christians we are sent to serve. Christ himself said: “I am among you as one who serves” . Service is a path which is most clearly exemplified in the life and ministry of Jesus. Along this path we too must walk. The infant in the manger at Bethlehem, the child lost in the Temple, the carpenter of Nazareth, the teacher sitting by the well at Sychar , the Master who washes the disciples’ feet , the Son of Man who lays down his life for his friends  – these are some of the images of God’s love for man at work through Jesus in the affairs of human history.

In the solemn words of Saint Paul, Jesus Christ “though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men” .

The Church too is called upon reproduce in her life and ministry the model of Jesus’ service. Like him the Church must act in a spirit of service to the human family. For her, to serve the human family is to serve Christ her Lord.

In this sense certain expressions of the Second Vatican Council are a constant challenge to us: “the Church encompasses with love all those who are afflicted with human weakness… She recognises in the poor and the suffering the likeness of her poor and suffering Founder. She does all she can to relieve their need and in them she strives to serve Christ” .

Has this not been the experience of the Saints in every time and place? Is this not the example left to you by a multitude of men and women who have witnessed to Christ in this region of Kerala? Is this not the work of your parishes and institutions today? Are not many of you personally engaged in many forms of service to your needy brothers and sisters, without seeking earthly profit or advantage?

5. The Church here, and throughout India, is a servant Church. She sees her poor and suffering Founder in the faces of all those, young or old, who are victims of poverty in any of its forms: hunger and malnutrition, unacceptable living conditions, disease, illiteracy, injustices at work and in society, the privation of fundamental freedoms, discrimination because of race, religion, sex, community or language.

In this Messianic Kingdom of Christ the poor and the suffering have a special place. Indeed, the Kingdom belongs to them: “Blessed are you poor, for yours is the kingdom of God” . The signs of the presence of God’s Kingdom are the preaching of the Good News to the poor, the proclaiming of sight by the blind, the setting free of those who are oppressed, the proclamation of the acceptable year of the Lord . All these mean that the Church’s service to the Kingdom of God is accomplished in her service to the poor and to the suffering.

The Church excludes no one from her compassion and loving service. Like a good mother she loves all: children, youth, the aged, the workers, the homeless, the hungry, the handicapped, the spiritually deprived, and those who recognise their sinfulness and so experience through her the healing touch of Christ. To everyone, but to the poor in particular, the Church offers the Good News of man’s human and supernatural dignity. In Christ, man has been elevated to the state of divine sonship. He is a child of God, called to live in dignity in this world and destined for eternal life.

The Church is the home of the poor and the rich alike, for “God shows no partiality”. However, each community in the Church is required to make a special effort so that the poor feel fully at home in her. For this reason the Church herself, “in humility and self-sacrifice” , must be willing to walk the paths of the dispossessed and those who seek after justice. In this way she walks in the footsteps of her Lord, who “emptied himself, taking the form of a servant”.

6. Twenty years ago the Second Vatican Council clearly recognised that “we are at a moment in history when the development of economic life could diminish social inequalities if that development were guided and coordinated in a reasonable and human way”. But at the same time the Council fore saw – and rightly – that material development too often serves only to intensify such inequalities. What is needed for greater social justice is this: that economic development and the technical instruments it produces should be placed at the service of man: at the service of the whole man, and of every man – every man, woman and child – without intolerable forms of discrimination. In his social Encyclical “Mater et Magistra“, Pope John XXIII vindicated a principle which is entirely valid today: “Economic progress must be accompanied by a corresponding social progress, so that all classes of citizens can participate in the increased productivity.

Furthermore, economic and social progress must be directed to the integral well-being of the human person. This means that people must not be considered as mere instruments of production. They must be treated in accordance with their human dignity and in accordance with their needs, which are not material but also cultural and spiritual.

India understands the spiritual nature of the human person. Your culture causes you to be sensitive to the transcendental values that are an inseparable part of human activity and all relationships. The world is faced by this challenge: development must be truly harmonised with the promotion of the spiritual dignity of individuals and their inalienable rights. You possess an ancient wisdom which claims that it is not just material progress which benefits a people and a nation, but rather the resulting social peace and freedom, including freedom of conscience and religion.

7. Brothers and sisters of the Catholic Church: as citizens of your country you have the right and duty to contribute to the progress of the civil society to which you belong. I encourage you to do this in a spirit of service, in the spirit of Christ who taught us the fullest meaning of love. As Saint John says: “By this we know love, that he laid down his life for us; and we ought to lay down our lives for the brethren. But if any one has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or speech, but in deed and in truth”.

In co-operation with all people of good will, the local Churches have a vital part to play in relieving hardship and suffering. Much can be done, as the Council says, “to help people gain a sharper insight into their full destiny, so that they can fashion the world more to man’s surpassing dignity, search for a brotherhood which is universal and more deeply rooted, and meet the urgencies of our age with a gallant and unified effort born of love”. As far as possible, educational activities should be intensified in order to enable the younger generation to face the realities of life with courage and to take a responsible part in working to improve them. The Church also has a special duty to support the holiness of family life, essential for the well-being of individuals and of society.

By working for the common good, which includes both the material and spiritual welfare of all sectors of the population, the Church fulfils her servant role. In all your efforts I commend you to the Blessed Virgin Mary and to Saint Joseph, to whom the Cathedrals of Trivandrum are dedicated. Mary and Joseph encouraged Jesus to serve. By their prayers and example they do the same for us today.

Brothers and sisters: “Whatever you do, in word or deed, do everything in the name of the Lord Jesus Christ”.

© Copyright 1986 – Libreria Editrice Vaticana

Syro-Malabar Church Seeks Autonomy Amidst Pope’s Visit, Echoing Syro-Malankara Aspirations

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Syro-Malabar Church Seeks Autonomy Amidst Pope’s Visit, Echoing Syro-Malankara Aspirations

Cochin, India, February 1, 1986 – As Pope John Paul II’s visit to India commences, the Syro-Malabar Church, along with the Syro-Malankara Church, eagerly anticipates the Pontiff’s arrival. Both Churches, rooted in the apostolic tradition of St. Thomas, are looking towards a future of greater ecclesiastical independence from Rome.

The Syro-Malabar Church, which, like its sister Syro-Malankara Church, prides itself on a heritage that harks back to 52 A.D., is set to welcome the Pope with open arms. However, there is a resonant voice among the clergy for ecclesiastical self-governance.

While the spotlight of the visit is on the Syro-Malabar Church, members of the relatively smaller but equally ancient Syro-Malankara Church share similar sentiments on the issue of autonomy. Both churches share a deep connection to the Apostle Thomas and have been integral parts of the Christian ecclesiastical history in India.

The Syro-Malabar Church’s 3-million faithful, paralleled by the devout members of the Syro-Malankara Church, are prepared for a jubilant welcome for the Holy Father in Kerala. This celebratory atmosphere is tinged with the hope for a recognition of the churches’ rights to self-administration.

The Syro-Malabar Church is currently confined to the state of Kerala, yet it thrives with 25 percent of the nation’s Catholics and a substantial portion of its clergy. The senior oriental-rite clergy are vocal about their impatience with the Vatican’s restrictions, which similarly affect the Syro-Malankara Church, limiting its reach and preventing it from wider evangelization.

Father Joseph Aernat, echoing the thoughts of many within the Syro-Malankara and Syro-Malabar Churches, calls for the appointment of a patriarch to govern independently of Rome. Bishop Joseph Pallikaparambil of the nearby diocese of Palai, notes the Pope’s role as a unifier, rather than a direct administrative authority over the oriental rites.

The Pope’s visit includes the beatification of a Syrian rite priest and nun, a gesture of significant importance to the Syro-Malabar faithful, as it marks the first steps towards recognizing India’s first native-born saints.

While the immediate goal of the Pope’s visit is not to discuss the establishment of a patriarch, the desire for autonomy within the Syro-Malabar and Syro-Malankara Churches remains a poignant subject. Some Roman Catholic clergy in the region acknowledge the possibility and even inevitability of such a development.

Jesuit historian Edward Hamby points out that the Pope may not have the authority to directly appoint a patriarch, hinting that a major archbishop or “quasi patriarch” might be a viable alternative, requiring broader ecclesiastical consent.

The sentiments of the Syro-Malankara Church clergy align with their Syro-Malabar counterparts, firmly advocating for an autonomous status that reflects their historical and theological significance. Their approach is one of peaceful perseverance, seeking rightful recognition through prayers and respectful advocacy.

As the papal visit progresses, the anticipation for enhanced unity and clarity on these matters grows within the Syro-Malabar and Syro-Malankara communities, strengthening their resolve to uphold the unique traditions and independence of their ancient Churches.

Copyright: St. Petersburg Times 1 Feb 1986

Indian Archbishop Benedict Mar Gregorios Proposes Novel Solution to US Unemployment Crisis

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Indian Archbishop Benedict Mar Gregorios Proposes Novel Solution to US Unemployment Crisis

Pittsburgh, September 19, 1982 – Archbishop Metropolitan Benedict Mar Gregorios of Kerala, India, during his visit to Western Pennsylvania, shared his unique perspective on tackling the growing unemployment issue in the United States. The head of the Syro-Malankara Catholic Church in India, Archbishop Gregorios, proposed an approach focused on empowering developing nations and decentralizing employment solutions.

Speaking in an interview beside the office of Bishop Vincent M. Leonard of the Pittsburgh Catholic Diocese, Archbishop Gregorios emphasized that the solution to unemployment does not solely rest with legislative or executive actions but through a global approach to labor and economy. “Exporting more to developing countries and empowering their populations with purchasing power and employment opportunities is the key,” he said. This strategy, according to him, addresses the root causes of unemployment and prevents the social ills arising from mass migration to urban centers.

Archbishop Gregorios, dressed in a traditional orange robe and a hand-carved ivory crucifix, shared insights from his extensive experience in leading the Syro-Malankara Catholic Church, which traces its origins back to the Apostle St. Thomas. The church, under his leadership, has been actively involved in education and social development programs in Kerala, with a strong focus on agricultural development and industrial self-sufficiency.

He highlighted the church’s initiatives in establishing farms in each parish to teach modern agricultural techniques, which have proven more effective than traditional methods. This approach aims to alleviate the poverty that farmers face for a significant part of the year. Additionally, the church is involved in processing industries like garment-making and utilizing local raw materials, such as rubber and fiber, to produce mattresses and cushions, with all industries being employee-owned.

Archbishop Gregorios’s vision extends beyond mere welfare; it’s about sustainable development. The church has established schools offering education from kindergarten to doctoral studies, with the state supporting teachers’ wages. He advocates for international cooperation and free trade to support start-up initiatives, emphasizing that the industries they aim to develop should be simple enough to maximize employment rather than replacing manpower with technology.

His visit to the United States, including meeting with friends and clergy like the Rev. John Matthew Elijanteth of St. Mary’s Romanian Church in McKeesport, is part of a broader effort to share these insights and foster international understanding and cooperation.

Archbishop Gregorios’s message resonates beyond the religious community, offering a perspective that poverty and unemployment are global issues that require innovative, cooperative solutions. His approach underlines the interconnectedness of global economies and the potential for mutual growth and stability.

Copyright: The Pittsburgh Press 18 Sep 1982

Letter Of John Paul II To The Malankara Catholic Church On The 50th Anniversary Of The Union To The Catholic Church

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Letter Of John Paul II To The Malankara Catholic Church On The 50th Anniversary Of The Union To The Catholic Church

To the Bishops of the Malankara Catholic Church

On this solemn occasion my heart is filled with joy in the Lord. For it is with deep gladness that we are commemorating 20 September 1930 as a day of grace when, in the presence of Bishop Aloysius Maria Benziger, specially deputed by the Holy See, Mar Ivanios, Mar Theophilos and some followers proclaimed their Catholic faith – a faith which they sought to nourish in prayer and study under the guidance of the Holy Spirit, the Spirit of unity and love, the Spirit of peace and joy.

This Spirit of Christ had long before mysteriously filled their hearts, awakening in them a feeling and a concern for unity. It was indeed the Holy Spirit working deep inside men, in their spiritual life, and then transforming from within the history of earthly events that led the two Syro-Antiochene prelates towards unity, which expresses the fullness of charity and facilitates a greater openness to the outpouring of the gifts of the sanctifying Spirit, who renews all, unites all and vivifies all.

Bethany is a name rich in significance for the history of the Syro-Malankara Church. It indicates, we may say, an intimacy with Christ in listening to his word and meditating on it; it indicates a fervent openess to grace and a awaiting with faith and hope the manifestation of God’s will after a period of profound spiritual maturing. It is good to emphasize that the event we are commemorating was, above all else, the result of being securely anchored in God through contemplation, in an exceptional climate of asceticism.

In this prayerful dialogue with God, Mar Ivanios and Mar Theophilos realized that only through deep communion with the Lord could they know his will and have the strength to follow it. In the spirit of the great ascetics of the ancient Syrian tradition, through study of the great Eastern Fathers, in particular Saint Basil the Great, and in a poverty enriched only by immense love for God and his Church, they yielded themselves willingly to the transforming action of the Spirit, confident that the Lord is faithful and never disappoints the hopes placed in him. If their subsequent dialogue with the Catholic Church and especially with certain Bishops proceeded easily and serenely, this was because it was an echo of their prayerful conversation with the Lord.

The event we are commemorating was thus characteristically a spiritual event. It was a decision suggested and sustained not by factors of sociological theory or practice, but by an action which was derived from the Spirit who pours love into our hearts and was aimed at seeing love manifested in unity as desired by Jesus. What he asked for in his great priestly prayer was the unity of all those who believe in him, and that this unity should be an image of the unity between himself and the Father in the love of the Holy Spirit, “that the world may believe”.

Your spiritual fathers placed themselves by faith in contact with the Spirit of Jesus. They listened to him. They followed him. Their unity with Rome was the result of their communion with the Spirit of Christ. This too was an actualization of what cannot fail to be at the heart of “the imitation of Christ”: namely, following the Spirit as the firstborn Son followed him. “For all who are led by the Spirit of God are sons of God”.

In this moment of remembrance, with the same affection with which Pius XI on 4 May 1932 greeted “his most dear Mar Ivanios” I now salute the whole Malankara Church, a favoured part of the Church in India, that India which, as Mar Ivanios himself saw, offers such riches to the faith through its culture. This culture, with its ancient spiritual traditions, so ready to respect others and accept them, helps us to understand and really live the ecumenism of prayer, study and work for the unity of all who believe in Christ and have one faith, one baptism and one hope.

I am very pleased with the theme chosen for the jubilee celebrations, which is in itself a programme for action: “That all may be perfected in unity”. The theme is in tune with the Church’s concern for unity. You well know what the Second Vatican Council says: “The restoration of unity among all Christians is one of the principal aims of the Second Vatican Council” and “all Christians, Eastern and Western, are earnestly asked to offer frequent, or rather daily, prayers that, with the help of the most holy Mother of God, all may be made one”. Speaking even more directly to you of the Eastern Churches, the Council solemnly said: “Eastern Churches which are in communion with the Apostolic See, have a special duty to encourage the unity of all Christians, especially those of the East. The principles to which they must adhere have been laid down by this Council in its decree on ecumenism. They must make use principally of prayer, the example of their lives, loyalty and devotion to the ancient traditions of the East, improved mutual understanding, collaboration and a fraternal appreciation of acts and intentions”.

Looking at your Malankara Church, so open to the Spirit, so flourishing in good works, I cannot forget to thank those who, following in the steps of Mar Ivanios and Mar Theophilos, have laboured so devotedly that this Church may be increasingly “holy and without blemish”, resplendent with those deeds of apostolic sanctity which make it mirror the true face of Christ in the world. I know the zeal and dedication of its pastors both from their quinquennial reports and from my personal meetings with them during their ad limina visit this year. I know the generous work of the priests and the zealous contribution by the men and women religious (so dear to the heart of their founder Mar Ivanios) through their life of prayer and apostolic work; I know the self-denying collaboration offered by a laity increasingly aware of the mystery of the Church, both universal and local, and of its problems.

To all I extend my greeting, my prayers and my exhortation to live increasingly that unity which springs from the Spirit of Christ and draws energy and strength from a life of deep contemplative prayer, pressing on with generous commitment to the goal to which we all aspire: “that all may be one”.

As a sign of my particular sharing in so happy an anniversary and, as it were, to set a seal on the solemn ceremonies that you have arranged, I am sending as my representative His Eminence Cardinal Wadysaw Rubin, Prefect of the Sacred Congregation for the Eastern Churches, to honour your celebrations and encourage your efforts towards actualizing “truth in love” (“veritatem facientes in caritate”).

Invoking the blessing of God on you, venerable Brothers, and on your Church so full of fervour, I commend you to the protection of the holy Mother of God, the mother of unity and charity. May she bind you ever more strongly together in God, give you more and more the sense of communion with the whole Church and be for you a source of joy and a bond of peace. Further, using a form of words familiar to you, may my blessing descend, plentiful and propitious, on all your Church gathered in Christ, and may the mercy of God remain always with you “through the prayers of the Blessed Mother Mary, the Mother of God, and of all the company of saints who have loved the Lord and kept his commandments. Amen”.

From the Vatican, 1 December 1980.

JOHN PAUL II

Indian Archbishop Mar Gregorios to Lead Liturgy in Toledo

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Indian Archbishop Mar Gregorios to Lead Liturgy in Toledo

Toledo, May 15, 1965 – Archbishop Mar Gregorios, a prominent figure of the Syro-Malankara Rite from India, is set to conduct the liturgy at St. Patrick of Heather Downs Church on Wednesday at 9:15 a.m. This special event is part of a day of recollection and spiritual reflection, organized under the sponsorship of the Altar-Rosary Society.

Archbishop Mar Gregorios’s visit is a significant part of his tour across the United States, which aims to foster a deeper understanding and connection between the Syro-Malankara Rite and the Catholic faithful in America. His presence in Toledo is particularly notable, as it represents the rich diversity and universality of the Catholic Church.

The Rev. Bartholomew Paytas, pastor of St. Michael’s Church of the Byzantine Rite, will host the Archbishop during his stay in the city. This gesture of hospitality underscores the unity and camaraderie that exists among different rites within the Catholic Church.

The liturgy led by Archbishop Mar Gregorios is expected to be a unique spiritual experience for the local Catholic community, offering a glimpse into the rich liturgical traditions of the Syro-Malankara Catholic Church. The Archbishop is renowned for his profound spiritual insights and charismatic leadership, qualities that are sure to resonate with the attendees.

This event provides a wonderful opportunity for the faithful in Toledo to experience the distinctive liturgical practices of the Syro-Malankara Rite, which has its roots in the apostolic traditions of St. Thomas in India. It also serves as a bridge, connecting different cultures and traditions within the Catholic faith.

The day of recollection at St. Patrick of Heather Downs Church, with the liturgy conducted by Archbishop Mar Gregorios, promises to be a day of spiritual enrichment and fellowship, bringing together the diverse Catholic community in a celebration of faith and tradition.

Copyright: Toledo Blade, 15th May, 1965

Archbishop Mar Ivanios Receives Last Homage of Flock

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Archbishop Mar Ivanios Receives Last Homage of Flock

TRIVANDRUM, India.—A Prelate, who occupied a Jacobite episcopal throne earlier in life and then a Catholic episcopal throne, was seated on the latter throne after death to receive the last reverence from his devoted flock.

Known as the Cardinal Newman of India, Archbishop Mar Ivanios of Trivandrum died there on July 15 at the age of 70. He had been ill for almost a year.

According to the custom of the Jacobite Church and the new Catholic rite which Archbishop Ivanios introduced into the Catholic Church, his remains were seated on the throne of St. Mary’s Pro-Cathedral after his death. His body was dressed in his episcopal robes, his pastoral staff was clasped into one hand, the cross in the other. Seated on the throne, his frail remains received the last respects from his Priests, Nuns, and the laity. They passed by in silent reverence and kissed the staff and cross.

The morning of the funeral, the remains of the Archbishop were seated in a carriage and a solemn procession took them from St. Mary’s Pro-Cathedral to the crypt of the still unfinished new cathedral. Thousands who followed the Archbishop into the Catholic Church and many thousands more lined the streets of the city as the Archbishop’s carriage was drawn through the city.

After a Solemn Requiem, his remains were entombed in a sitting position in the main niche in the crypt of the cathedral. The Archbishop was the first to be buried in the cathedral which he started.

Received into the Catholic Church in 1930, the former Jacobite Bishop became the leader of a new Catholic rite—the Syro-Malankara rite, which used Malayalam, the language of Malabar, in its liturgy.

At the time of his death, the reunion movement which the Archbishop headed had brought four schismatic Bishops, about 125 Priests, and over 60,000 lay people from the Jacobite Church to the Church of Rome.

Archbishop Ivanios made an extended tour of the United States and Canada in 1947. While in the U.S., he was received by the then President Harry Truman.

Copyright: Southern Cross (Adelaide) Fri 31 Jul 1953

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