Letter of Aloysius Maria Benziger to Apostolic Delegate Mooney, Expressing His Opinion on Reunion

Quilon, 27 February 1927:

Upon the request of Apostolic Delegate Mooney, Aloysius Maria Benziger, bishop of Quilon, studied the memorandum of Mar Ivanios (document 3) and prepared his response to the former. It contains three sections: I) analysis of and observation on the memorandum; II) historical aspects of the schism among the St Thomas Christians, origin of the Jacobite Church, the division of the latter, and the constitution of the Catholicate; III) exposition of his opinion. Since the first two points are sufficiently treated elsewhere, here only the third point, namely the observations of Benziger on the reunion, is presented.

III. Exposition of My Humble Opinion

It seems very desirable that a response be given to the memorandum without hesitation. The troubled state of things among the Jacobites in Malabar moves many of them and turns their thoughts to the Catholic Church. However, now the question whether this position is assumed by the holy synod sincerely or not can easily interpose an obstacle to the conversion of Jacobites. Therefore, this propitious time is not to be allowed to slip by in vain; it seems crucial that a response should not be delayed.

I consider it opportune to consult the Catholic bishops, in whose territory the Jacobites of Malabar reside. They are the archbishop of Ernakulam, the bishops of Changanacherry, Kottayam, and Trichur, as well as the archbishop of Verapoly and the bishop of Cochin, although they belong to the Latin rite. In order that time may not be wasted in vain, and at the same time the basis of the action of all may be equal, it seems to be very advisable, that a copy of the response to be sent by the Holy See is to be forwarded to every one of them, who are to remit their observations, before a specified period of time.

I most submissively state something on what should be the nature of the response: a) Formerly there was only one community of Syrian Christians in Malabar, and the Holy See chooses that again it be made one. For this reason, those who wish to be aggregated to the Holy See from the Syrian Jacobites should follow the rite and tradition legitimately approved for the Syrian Catholics in Malabar. b) This law could be released by their ordinaries for those priests, for whom, because of too advanced age, it would be very hard to learn the Syro-Malabar rite, in such a way that they can celebrate Mass according to the Syrian rite. c) Those priests who are in lawful marriage will continue in it, but thereafter all future clerics will be celibate. d) If at any time a whole parish, together with its parish priest, converts to the Catholic Church, the Ordinary could allow the priest, while observing all that must be observed, to remain in the function of pastor, but under the paternal guidance and protection of any prudent priest, residing in the vicinity. e) If, however, an entire Jacobite diocese or at least many of the same Church with the bishop are converted, the Holy See will consider the matter kindly and, if it ascertains that it can be done, it will assign jurisdiction to the bishop over his flock; moreover, insofar as it seems necessary, it will grant faculty to the same bishop, as well as to priests, either to some or to all, to use the Syrian Missal and Ritual for a specified period of time or for life. The future clergy ought to be instructed in the Syro-Malabar rite. f) Finally, if conversions would be more frequent, the Holy See will ask the bishops of the Syro-Malabar rite to order some of their priests to study the Syrian Missal and Ritual so that, when it is needed, they can be consulted on the correct use of their books by those who, as it is said, are permitted to use them, at any time it seems opportune.

Aloysius Maria Benziger,
Bishop of Quilon.