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ക്‌നാനായ സമുദായത്തിലെ പ്രതിസന്ധി: ജോസഫ് പതിയില്‍

(Joseph Pathyil) Published on 11 April, 2012
ക്‌നാനായ സമുദായത്തിലെ പ്രതിസന്ധി: ജോസഫ് പതിയില്‍

A Few Thoughts on the concerns of the Knanaya Community

After Archbishop Moolakattu met with KCCNA executive in February, 2012 and his subsequent elucidation in Chicago, there have been numerous speeches, articles, and messages voicing the genuine concerns of the Knanaya community. Along with those justifiable doubts and fears, there were those who indulged in Church- bashing and ridiculing authorities.

I would like to say a few words about the issue at hand.

Moolakattu formula (we will call it that, for the sake of simplicity, whether it is attributable to Archbishop M. Moolakattu or not) is not new. Ever since the question of membership for Knanaya Catholics who have married from outside the community became a topic in associations and missions/parishes, leaders – both clerical and lay- have been grappling with this delicate issue. How to accommodate Christian principles and legal challenges and at the same time safeguard the tenet of endogamy which is fundamental to the very existence of the Knanaya community, has been a matter of much debate among leaders. Healthy debates are absolutely essential within the community. But these should not deteriorate into name calling and imputing selfish and ulterior motives among the participants.

The rescript of 1986 was Cardinal Lourduswamy’s interpretation of the bull that promulgated the vicariate of Kottayam. The rescript clearly states that endogamous parishes cannot be exported to North America. KCCNA , being a lay organization has its own bylaws and constitution that gives membership only to those who practice endogamy. Parishes and missions cannot do the same because Rome does not accept the authority of the bishop of Kottayam beyond the bounds of the Syro Malabar territory in and around Kerala. If the jurisdiction of the Major Archbishop of the Syro Malabar rite extends globally to wherever there are those who follow the rite, then by implication, the bishop of Kottayam will have jurisdiction globally over all the Knanaya Catholics. Until then or until a sui juris church is granted to Kottayam, the community will have to abide by Rome’s restrictions.

Even though the bishop of Kottayam does not have jurisdiction over the Knanaya Catholics outside the territory of Kerala, he is considered the spiritual leader and protector of all Knanaya Catholics globally. Knanaya Catholics have no other single leader and spokesperson. Hence his obligation to negotiate a formula that does not violate the fundamental principle of endogamy, and at the same time accommodate Rome’s demand. The formula clearly draws a line in the sand. Obviously it has at least the tacit support of other church authorities. The Knanaya community is not in danger of dilution or sacrifice of fundamental tenets with the Moolakattu formula. In fact the formula is a modus Vivendi, a tactical move in order to satisfy Rome, without losing the community’s fundamentals.

The Knanaya Catholic community is a tiny group in the universal church. It must choose the most effective approaches to achieve its ends. While direct confrontation may seem brave, it would be foolhardy to launch struggles that it cannot win. Head must govern heart. Emotions and feelings must be subservient to intelligence. It is necessary for the community to be united under the Archbishop of Kottayam. It is absolutely necessary for all to trust in the sagacity, sincerity, and love of the community of the Archbishop of Kottayam. After all without a Knanaya Catholic community, he is not a bishop. His moves may not be fully understood and always appreciated by all. But strategies and tactics cannot and should not be publicized.

No one should try to be more Catholic than the Pope. No one needs to pretend to be more Knanaya than the bishop of Kottayam. Stay united, and the community will achieve its aims

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