What Are the Disputes Over Mass Orientation in the Syro-Malabar Qurbana?

Brief Overview

• The Syro-Malabar Church, an Eastern Catholic Church in communion with Rome, has faced decades-long disputes over the orientation of priests during the Holy Qurbana, its Eucharistic liturgy.
• The primary contention revolves around whether priests should face the altar (ad orientem) or the congregation (versus populum) during parts of the Qurbana.
• In 1999, the Syro-Malabar Synod of Bishops agreed on a uniform liturgy, combining ad orientem for the Liturgy of the Eucharist and versus populum for the Liturgy of the Word, but implementation has met resistance.
• The Archdiocese of Ernakulam-Angamaly, the largest in the Syro-Malabar Church, has been a focal point of opposition, with many priests and laity favoring versus populum throughout the Qurbana.
• Recent interventions by Pope Francis and the Vatican have aimed to enforce the uniform liturgy, but tensions persist, threatening the unity of the Church.
• As of July 2025, a compromise allowing flexibility in certain parishes has been announced, though its long-term success remains uncertain.

Detailed Response

Historical Context of the Syro-Malabar Qurbana

The Syro-Malabar Church, rooted in the East Syriac tradition, traces its origins to the apostolic ministry of St. Thomas in India during the 1st century. The Holy Qurbana, meaning “Eucharist” in East Syriac Aramaic, is the central liturgical act of worship, celebrated with distinct vestments and chants unique to this tradition. Historically, the Qurbana was celebrated ad orientem, aligning with the East Syriac practice of facing east, symbolizing the expectation of Christ’s return. However, after the Second Vatican Council (1962–1965), many Syro-Malabar parishes, particularly in the Archdiocese of Ernakulam-Angamaly, adopted versus populum, reflecting the Council’s emphasis on active participation of the faithful. This shift sparked debates about preserving the Church’s oriental heritage versus embracing modern liturgical reforms. The tension grew in the 1990s as some dioceses clung to ad orientem, while others fully adopted versus populum. In 1999, the Syro-Malabar Synod of Bishops sought to resolve this by mandating a hybrid approach, where priests face the people during the Liturgy of the Word and turn eastward for the Liturgy of the Eucharist. This decision, however, faced significant resistance, particularly in Ernakulam-Angamaly, where versus populum had become the norm for decades. The dispute reflects broader questions about liturgical identity and authority within a sui iuris (self-governing) Eastern Catholic Church. The Church’s history of Latinization under Portuguese influence in the 16th century further complicates these debates, as some see the push for ad orientem as a return to authentic tradition, while others view it as a step backward from Vatican II’s reforms.

The 1999 Synodal Decision

In 1999, the Syro-Malabar Synod of Bishops, the Church’s highest governing body, reached a unanimous decision to standardize the Qurbana’s celebration. The agreed-upon formula required priests to face the congregation during the Liturgy of the Word, which includes readings and the homily, and to face the altar during the Liturgy of the Eucharist, encompassing the consecration and distribution of the Eucharist. This compromise aimed to balance the Church’s East Syriac heritage with the pastoral needs of modern congregations. The decision was seen as a way to foster unity across the Church’s 35 dioceses, which serve over 4.5 million faithful, primarily in Kerala, India, and its global diaspora. However, the implementation of this uniform liturgy faced immediate challenges. Many priests and laity in the Archdiocese of Ernakulam-Angamaly, which serves approximately 500,000 Catholics, argued that versus populum better facilitated communal participation, a principle emphasized by Vatican II. Resistance was not merely liturgical but also cultural, as the archdiocese had developed a distinct identity shaped by decades of facing the people throughout the Qurbana. The synod’s decision was perceived by some as an imposition that disregarded local traditions. Cardinal George Alencherry, then Major Archbishop, emphasized that only the bishops and the Vatican have authority over liturgical matters, reinforcing the synod’s directive. Despite this, dissent persisted, leading to protests and a failure to fully implement the 1999 formula in several parishes.

The Role of Vatican II in the Dispute

The Second Vatican Council (1962–1965) significantly influenced the Syro-Malabar Church’s liturgical practices. The Council’s document Sacrosanctum Concilium encouraged active participation of the laity in the liturgy, prompting many Syro-Malabar parishes to adopt versus populum (CCC 1153–1155). This orientation allowed the congregation to see the priest’s actions during the Eucharist, fostering a sense of communal involvement. In Ernakulam-Angamaly, this practice became deeply entrenched, especially after the introduction of the vernacular Malayalam language in the Qurbana in 1962. Critics of the uniform liturgy argue that versus populum aligns with Vatican II’s call for a liturgy that engages the faithful visibly and audibly. Conversely, supporters of ad orientem assert that it preserves the Syro-Malabar Church’s East Syriac roots, emphasizing the priest’s role as leading the community toward God. The tension reflects a broader debate within Catholicism about balancing tradition and reform. The Council did not mandate versus populum but permitted flexibility in liturgical orientation, leaving room for local adaptation. In the Syro-Malabar context, this flexibility has fueled disagreements, as some clergy and laity view the synod’s push for uniformity as contrary to the spirit of Vatican II. The dispute highlights the challenge of applying universal principles to a Church with a unique cultural and liturgical identity.

Resistance in Ernakulam-Angamaly

The Archdiocese of Ernakulam-Angamaly has been the epicenter of resistance to the uniform liturgy. With over 460 priests and a half-million faithful, it is the largest and most influential diocese in the Syro-Malabar Church. Since the 1960s, the archdiocese has consistently celebrated the Qurbana versus populum, a practice seen as integral to its identity. When the synod mandated the uniform liturgy in 2021, with a deadline for implementation on November 28, the majority of priests and laity in Ernakulam-Angamaly refused to comply. Protests included burning pastoral letters, boycotting Masses led by bishops enforcing the uniform liturgy, and even hunger strikes. Father Paul Thelakat, a former synod spokesperson, argued that the dispute is not about faith or morals but about ritual orientation, which should allow for flexibility. Lay movements like Almaya Munnettam have organized demonstrations, accusing Church authorities of authoritarian governance. The resistance has led to accusations of rebellion, with some bishops threatening canonical penalties, including declaring non-compliant priests in schism. Despite these tensions, the archdiocese maintains that versus populum is a legitimate expression of its liturgical tradition, supported by decades of practice. The conflict underscores a broader struggle over authority and local autonomy within the Syro-Malabar Church.

Vatican and Papal Interventions

The Vatican has repeatedly intervened to address the Syro-Malabar liturgical dispute. In July 2021, Pope Francis wrote to the Church, urging prompt implementation of the uniform Qurbana for the sake of unity (CCC 1124–1125). He emphasized that the synod’s 1999 decision was a step toward ecclesial communion, invoking his authority as the guarantor of Church unity. Despite this, resistance in Ernakulam-Angamaly persisted, prompting further action. In 2023, Pope Francis appointed Archbishop Cyril Vasiľ as Pontifical Delegate and Archbishop Andrews Thazhath as Apostolic Administrator to resolve the crisis, but both faced significant opposition. By December 2023, both Cardinal George Alencherry and Archbishop Thazhath resigned, and Bishop Bosco Puthur was appointed Apostolic Administrator. Pope Francis also confirmed the election of Major Archbishop Raphael Thattil in January 2024, signaling a renewed push for resolution. In a December 2023 video message, the Pope reiterated his support for the uniform liturgy, warning against division. However, critics in Ernakulam-Angamaly argued that the Vatican’s stance favored uniformity over legitimate diversity, citing Pope Francis’s own writings against rigid uniformity. These interventions highlight the delicate balance between papal authority and the autonomy of a sui iuris Eastern Catholic Church.

The 2025 Compromise

In June 2025, a significant development occurred when Major Archbishop Raphael Thattil announced a compromise, effective July 3, 2025. This agreement, approved by the Vatican, allows parishes in Ernakulam-Angamaly to continue celebrating the Qurbana versus populum where the practice is deeply rooted, provided they offer at least one uniform liturgy Mass on Sundays and holidays. This compromise emerged after intense negotiations and protests, including a hunger strike by Father Joyce Kaithakottil in January 2025. The agreement also lifted canonical penalties on priests who had resisted the uniform liturgy, aiming to foster reconciliation. A permanent liturgical commission was established to monitor implementation and propose future adjustments. While Cardinal George Alencherry, Major Archbishop Emeritus, described the compromise as a “victory of the Holy Spirit,” some clergy and laity remain skeptical about its long-term viability. The compromise acknowledges the deep-seated attachment to versus populum in Ernakulam-Angamaly while upholding the synod’s authority. However, it requires ongoing dialogue to prevent further division. The establishment of a special disciplinary tribunal in December 2024 reflects the Church’s commitment to enforcing compliance where necessary. The success of this compromise depends on the willingness of both sides to prioritize unity over entrenched positions.

Theological and Cultural Implications

The dispute over the Qurbana’s orientation raises profound theological and cultural questions. The ad orientem posture symbolizes the priest leading the community toward God, aligning with the eschatological hope of Christ’s return (Revelation 22:20). In contrast, versus populum emphasizes the communal nature of the Eucharist, where the priest and faithful together offer the sacrifice (CCC 1368). The Syro-Malabar Church’s East Syriac heritage, with its three anaphorae (Mar Addai and Mari, Mar Theodore, and Mar Nestorius), underscores the importance of preserving traditional elements. However, the Latinization of the Church under Portuguese rule in the 16th century introduced Western influences, which some clergy and laity now associate with versus populum. The debate thus reflects a tension between reclaiming an oriental identity and embracing post-Vatican II reforms. Culturally, the dispute is rooted in Kerala’s unique Christian heritage, where the St. Thomas Christians have developed distinct practices over centuries. For many in Ernakulam-Angamaly, versus populum is not just a liturgical choice but a marker of their identity within the global Catholic Church. The imposition of uniformity is seen by some as disregarding this heritage, while others view it as a necessary step to preserve the Church’s unity. The ongoing dialogue must address these theological and cultural dimensions to achieve lasting resolution.

The Role of Clergy and Laity

The Syro-Malabar Church’s dispute highlights the significant role of both clergy and laity in shaping liturgical practice. In Ernakulam-Angamaly, over 400 priests have openly opposed the uniform liturgy, supported by lay movements like Almaya Munnettam and the Catholic Nazrani Association. These groups have organized protests, including burning pastoral letters and boycotting Masses led by bishops enforcing the uniform liturgy. Father Kuriakose Mundadan, secretary of the presbyteral council, has emphasized the lack of canonical bodies to represent clergy and laity voices, fueling perceptions of authoritarian governance. The laity’s active involvement reflects the Syro-Malabar Church’s tradition of communal participation, rooted in its East Syriac heritage. Conversely, supporters of the uniform liturgy, such as the One Church, One Qurbana movement, argue that dissent undermines the Church’s unity and the authority of the synod. The ordination of eight deacons in November 2024, who were required to sign affidavits pledging adherence to the uniform liturgy, sparked further protests, with many priests boycotting their first Mass. This event underscores the deep divisions within the archdiocese. The clergy and laity’s engagement reflects a broader struggle over who has the authority to define liturgical practice in a synodal Church. Reconciling these voices will be critical to resolving the dispute.

The Broader Context of Eastern Catholic Churches

The Syro-Malabar Church’s liturgical dispute is not an isolated issue but part of broader challenges faced by Eastern Catholic Churches in maintaining their distinct identities while in communion with Rome. As the second-largest Eastern Catholic Church after the Ukrainian Greek Catholic Church, the Syro-Malabar Church navigates a delicate balance between its East Syriac heritage and the universal Church’s expectations. The imposition of uniformity raises questions about the autonomy of sui iuris Churches, which are granted significant liturgical and administrative independence (CCC 1200–1206). The Vatican’s interventions, while aimed at fostering unity, have been criticized by some as undermining this autonomy. Similar tensions have arisen in other Eastern Catholic Churches, such as the Chaldean Catholic Church, where debates over liturgical reform also reflect historical Latinization. The Syro-Malabar dispute highlights the challenge of balancing unity with diversity, a principle affirmed by Orientalium Ecclesiarum, Vatican II’s decree on Eastern Churches. The Church’s global diaspora, with dioceses in the United States, Canada, and elsewhere, further complicates the issue, as some communities prefer versus populum for pastoral reasons. The resolution of this dispute could set a precedent for how Eastern Catholic Churches navigate liturgical reforms in the future. The establishment of a permanent liturgical commission in 2025 is a step toward addressing these broader issues. The Syro-Malabar Church’s experience underscores the need for dialogue between Rome and Eastern Churches to ensure mutual respect for traditions.

Future Prospects for Resolution

The compromise announced in June 2025 offers a potential path forward, but its success is not guaranteed. The agreement’s flexibility, allowing versus populum in certain parishes, acknowledges the deep-rooted practices in Ernakulam-Angamaly while upholding the synod’s authority. However, the requirement to offer the uniform liturgy on Sundays and holidays may still face resistance from clergy and laity who view it as a partial imposition. The lifting of canonical penalties on dissenting priests is a positive step, but rebuilding trust will require sustained dialogue. The permanent liturgical commission established in 2025 will play a critical role in monitoring implementation and addressing ongoing concerns. Major Archbishop Raphael Thattil has emphasized the need for liturgical training to help priests and faithful understand the significance of the uniform liturgy. The involvement of the Dicastery for Eastern Churches, led by Cardinal Claudio Gugerotti, signals continued Vatican oversight. The dispute’s resolution will depend on the Church’s ability to balance its synodal governance with the diverse needs of its dioceses. The Syro-Malabar Church’s history of resilience, from surviving Portuguese Latinization to restoring its East Syriac heritage, suggests that reconciliation is possible. However, the coming years will test whether this compromise can heal the wounds of decades of conflict.

Conclusion

The disputes over Mass orientation in the Syro-Malabar Qurbana reflect a complex interplay of theology, culture, and authority. The tension between ad orientem and versus populum is not merely about liturgical posture but about the Church’s identity and its relationship with Rome. The 1999 synodal decision aimed to unify the Church but instead exposed deep divisions, particularly in Ernakulam-Angamaly. Vatican interventions, while seeking to enforce unity, have sometimes exacerbated tensions by appearing to favor uniformity over diversity. The 2025 compromise offers hope for reconciliation, but its success depends on genuine dialogue between bishops, clergy, and laity. The Syro-Malabar Church’s experience highlights the challenges of preserving an Eastern Catholic identity in a global Church. By addressing these disputes with humility and openness, the Church can strengthen its witness to the Gospel (John 17:21). The permanent liturgical commission and ongoing training initiatives are critical steps toward this goal. The faithful, both in Kerala and the diaspora, await a resolution that honors their heritage while fostering unity. The Syro-Malabar Church’s journey through this dispute will shape its future and its role within the universal Catholic Church.