The Final Steps to Reunion: Mar Ivanios and the Profession of Faith, Birth of the Syro-Malankara Catholic Church (1929–1930)

The culmination of Mar Ivanios' lifelong vision for unity with the Catholic Church occurred between 1929 and 1930, during a time marked by theological negotiations, personal sacrifice, and profound transformation. These events led to the creation of the Syro-Malankara Catholic Church, a sui iuris Eastern Catholic Church that retained its rich Syriac traditions while embracing communion with the See of Rome. This article examines the key demands presented by Mar Ivanios, the agreements reached, the decisive steps taken, and the impact of this historic reunion.

As early as 1926, the Episcopal Synod of the Malankara Orthodox Church authorized Mar Ivanios to open negotiations with Rome, driven by the desire for peace and the dream of unity. By 1930, Mar Ivanios had formalized his demands in discussions with the Vatican, seeking guarantees to preserve the identity and autonomy of the Malankara Church. These requirements reflected his determination to retain the spiritual, cultural, and liturgical heritage of the Malankara community.

Preservation of the West Syriac Rite: Mar Ivanios insisted that the Malankara Church retain its traditional West Syriac liturgical practices and sacraments without interference or Latinization. This was a non-negotiable point for him, as the liturgy embodied the community’s spiritual identity¹.

Autonomy as a Sui Iuris Church: He sought to ensure that the reunited Church would have self-governance under the Catholic Church’s universal jurisdiction. He wanted the Malankara Church to function as a sui iuris Church, in line with other Eastern Catholic Churches².

Protection of the Monastic Orders: Mar Ivanios requested that the Order of the Imitation of Christ (Bethany Ashram) and the Sisters of the Imitation of Christ be recognized and supported by the Catholic Church, as these communities were central to his vision for spiritual renewal³.

Jurisdictional Authority of the Archbishop: Mar Ivanios demanded that the Archbishop of the reunited Church be granted administrative and spiritual autonomy, particularly in the appointment of bishops and governance of the Church⁴.

Acceptance of Married Clergy: Given the Malankara tradition, Mar Ivanios sought assurances that married clergy would continue to be accepted in the reunited Church, though celibacy for priests was encouraged for future generations⁵.

The Vatican, under Pope Pius XI, was enthusiastic about the prospect of reunion but could not immediately grant all of Mar Ivanios’ demands. The Sacred Congregation for the Oriental Churches agreed to several points:

• The West Syriac Rite would be preserved, and the Church’s liturgical identity would be maintained⁶.
• The reunited Church would be recognized as sui iuris, with administrative autonomy⁷.
• The monastic orders would be safeguarded⁸.

However, some aspects, such as complete autonomy in appointing bishops, were deferred for future discussions. The Vatican also placed clear conditions, requiring Mar Ivanios and his companions to affirm:

1. Acceptance of Catholic doctrines, including papal primacy and papal infallibility ⁹.
2. Commitment to promote unity and evangelization within their community and beyond¹⁰.

Though some demands were left unresolved, Mar Ivanios trusted that time and faithfulness would lead to their eventual fulfillment. Many of these were indeed realized in later decades, well after his death¹¹.

Perhaps the most painful step for Mar Ivanios in this journey was his decision to leave Bethany Ashram, the monastic community he had founded in 1919 as a center for spiritual renewal. For him, Bethany was more than an institution—it was the heart of his vision for the Church. However, by late 1929, as tensions escalated within the Malankara Orthodox Church, it became clear that his continued presence at Bethany would hinder the reunion process.

Before departing, Mar Ivanios held a deeply emotional meeting with the members of the Bethany Ashram. He explained his theological reasoning and the spiritual necessity of his decision, emphasizing that he was not betraying the Malankara Church but fulfilling its divine destiny¹². While some members chose to follow him into Catholic communion, others, particularly within the Bethany Sisters, decided to remain in the Orthodox Church¹³.

His departure was a profound act of sacrifice. Mar Ivanios left behind his life's work, knowing that legal disputes over Bethany's properties and institutions would follow. Indeed, the Malankara Orthodox Church retained control of Bethany, further complicating relations between the two communities¹⁴.

In September 1930, Mar Ivanios, accompanied by four companions—Bishop Jacob Mar Theophilos, Father John Kuzhinapurath, Deacon Alexander Attupurath, and Mr. Chacko Kiliyileth—left Kerala quietly to avoid controversy¹⁵. Their destination was Kandy, in then-Ceylon (modern Sri Lanka), where the Apostolic Delegate to India, Archbishop Leo Kierkels, had arranged for the formal ceremony of reunion.

On 20 September 1930, at the Apostolic Delegation in Kandy, the group made their profession of faith in a solemn ceremony presided over by Bishop Clement Pagany¹⁶. The event included the recitation of the Nicene Creed and the signing of the Formula of Reunion, affirming their acceptance of Catholic doctrine and their communion with the See of Rome¹⁷.

Mar Ivanios was received as an Archbishop within the Catholic Church, while Mar Theophilos was recognized as a Bishop. The other companions, including priests and laymen, were also formally received into the Catholic Church. This marked the official birth of the Syro-Malankara Catholic Church, a sui iuris Eastern Catholic Church¹⁸.

The reunion of 1930 was a historic milestone. The Syro-Malankara Catholic Church emerged as a new Eastern Catholic Church, retaining its West Syriac liturgy and spiritual traditions while entering into full communion with Rome. Pope Pius XI described the event as a “miracle of divine grace,” celebrating it as a model for other Eastern Churches¹⁹.

This event also saw the incorporation of the Order of the Imitation of Christ (OIC) and the Sisters of the Imitation of Christ (SIC) into the reunited Church. These monastic orders became integral to the new Church’s mission of spiritual renewal and evangelization²⁰.

The news of the reunion sparked mixed reactions in Kerala. Within the Catholic Church, it was celebrated as a historic achievement, and Pope Pius XI personally welcomed Mar Ivanios during a subsequent visit to Rome²¹. However, the Malankara Orthodox Church viewed the reunion as a betrayal. Legal disputes over Bethany properties intensified, and Mar Ivanios faced criticism and opposition from his former colleagues²².

Upon returning to Kerala, Mar Ivanios and his companions faced significant challenges. Having left behind the institutions, properties, and financial stability of the Orthodox Church, they began the arduous task of building the Syro-Malankara Catholic Church from scratch. Despite these obstacles, Mar Ivanios remained undeterred, trusting in divine providence to guide the fledgling community²³.

Though not all of Mar Ivanios’ demands were immediately granted, many of them were realized in the following decades. For instance, the full autonomy of the Syro-Malankara Catholic Church and the institutionalization of its hierarchy were formally established in 1932 by Pope Pius XI²⁴. Other aspects of his vision, such as the expansion of evangelization efforts and the growth of monastic life, came to fruition over the years.

Today, the Syro-Malankara Catholic Church stands as a testament to Mar Ivanios’ unwavering faith, vision, and sacrifice. With dioceses spread across India and abroad, the Church retains its liturgical richness and continues to inspire efforts toward Christian unity. The reunion remains a beacon of hope for reconciliation and renewal within the universal Church²⁵.

1. Mar Ivanios, Girideepam, pp. 92–94.
2. G. Chediath, The Malankara Catholic Church, Kottayam, 2003, pp. 74–76.
3. T. Inchakkalody, Archbishop Mar Ivanios, Vol. 1, Trivandrum, 1992, pp. 121–122.
4. Vatican Archives, Oriental Congregation Files, Prot. No. 74/29.
5. L. Moolaveetil, Spiritual Life of Mar Ivanios, pp. 85–87.
6. Vatican Archives, Sacred Congregation for the Oriental Churches, Session of July 1930.
7. G. Onakkoor, Mar Ivanios: A Biography, Trivandrum, 1990, pp. 91–92.
8. Bar Sleeba OIC, The Bethany Order and the Reunion Movement, Kottayam, 1989, pp. 108–110.
9. T. Inchakkalody, Archbishop Mar Ivanios, Vol. 1, pp. 225–227.
10. Speech of Pope Pius XI on the Reunion, Vatican City, 1932.
11. M. Gibbons, Archbishop Mar Ivanios: Apostle of Unity, pp. 76–77.
12. Bar Sleeba OIC, Brief History of the Bethany Order of the Imitation of Christ, Kottayam, 2018, pp. 61–63.
13. T. Inchakkalody, Archbishop Mar Ivanios, Vol. 2, pp. 318–320.
14. G. Chediath, The Malankara Catholic Church, pp. 91–93.
15. Archives of the Apostolic Delegation, Kandy, 1930.
16. L. Moolaveetil, Spiritual Life of Mar Ivanios, Appendix I, pp. 101–104.
17. Vatican Archives, Kollam Delegation Papers, 1930.
18. Bethany Magazine, October 1930, p. 3.
19. Speech of Pope Pius XI on the Reunion, Vatican City, 1930.
20. T. Inchakkalody, Archbishop Mar Ivanios, Vol. 2, pp. 321–323.
21. M. Gibbons, Archbishop Mar Ivanios: Apostle of Unity, pp. 99–101.
22. G. Onakkoor, Mar Ivanios: A Biography, pp. 123–125.
23. L. Moolaveetil, Spiritual Life of Mar Ivanios, pp. 110–112.
24. Apostolic Constitution Christo Pastorum Principi, 11 June 1932.
25. G. Chediath, The Malankara Catholic Church, pp. 103–104.