The Syro-Malabar Major Archiepiscopal Curia
Mount St Thomas, P.B. No. 3110, Kakkanad P.O., Kochi 682 030, India
Tel. 0484-2424768, 2424780, 2425727, 2426235, 2426236, Fax: 0484-2422727.
E-mail: enk_majorabp@sancharnet.in, majorarchbishop@hotmail.com

History: The Syro-Malabar Church founded by St. Thomas, the apostle of Jesus, was raised to the status of Major Archiepiscopal sui juris Church with Ernakulam- Angamaly as the see of the Major Archbishop by Pope John Paul II, through the constitution “Quae Maiori” dated December 16, 1992. The erection was published on Jan.29.1993.

The Metropolitan of Eranakulam, Cardinal Mar Antony Padiyara, was made the first Major Archbishop. The powers of the Major Archbishop were given temporarily to Archbishop Mar Abraham Kattumana as Pontifical delegate. The installation of the Major Archbishop and the inauguration of the first Synod of the Syro-Malabar Major Archiepiscopal Church were held at Eranakulam on May 20,1993.

The proper territory of the Major Archbishop was determined to be the then territory of the two provinces of Syro-Malabar Church, Eranakulam and Changanacherry. Today the Church has four provinces, Thrissur and Thalasserry being the added ones.

The Catholic Church, with Pope as Supreme Pontiff is a communion of 22 individual (sui juris) Churches. These Churches are given different juridical status according to the laws of the Church.

The highest juridical status recommended by Vatican Council II and Proposed by the Oriental Canon law (CCEO) is Patriarchal. The decree of Vatican II on Eastern Catholic Churches says: “This sacred and ecumenical council earnestly desires that where needed new patriarchates be erected” (Easter Churches-11). The ancient Churches of Apostolic origin like Rome, Antioch, Constantinople, Alexandria, Seleucis-Cstesiphon and Armenia have Patriarchal structure.

      As a Church that existed outside the Roman Empire, the Church of the St. Thomas Christians had little contact with the Roman or the other   Churches within the Empire.At the same time it maintained communion with the   Church of Rome through the Church in the Persian Empire,which later came to be known as the East Syrian or Chaldean or Babylonian Church. It is believed that Christianity in Persian Empire was introduced by the disciples of St. Thomas. It seems that the Christians in India had contact with these Christians of the Persian Empire from very early times. Given the commercial relations of India of those days such a contact was possible.

       In the middle of the 4th century or later a group of Christians from these communities under the leadership of a merchant called Thomas of Kinayi migrated to the southern parts of India Known as Kerala now. The descendants of this latter group are called Knananites or Southists and the former Northists. Both of them belong the Syro-Malabar Church. Even now they live as two separate communities with their own diocese and parishes.

     For some unknown reasons at least from the 8th century until the end of the 16th century the Bishops of the Syro-Malabar Church were sent from the East Syrian Church, appointed by the Patriarch of the East Syrian Church. There is a tradition which says that there were Indian Bishops in the beginning. But written proofs are very few to say anything concrete about them.

    Because of the Portuguese colonisation of parts of India in the early 16th century and of the consequent ecclesiastical arrangements, from 1600 onwards European Bishops from the Latin Church were appointed by the Pope to govern the St.Thomas Christians. Their rule ended in 1896 in which year indigenous Bishops from among the St.Thomas Christians were appointed to the Church of St.Thomas Christians. By that time the ancient name "Church of St.Thomas Christians" had given way to the present name "Syro-Malabar Church".

    During the period from 1653 to 1887 many divisions took place in the Syro-Malabar Church mainly in the attempt of the Syro-Malabarians to get rid of the rule of the Latin Bishops who often gave little value to the ancient system of administration of the St.Thomas Christians and their Christian heritage. The missionaries seems to have had the impression that the St.Thomas Christians were not Catholics but Nestorians since they accepted Bishops from the East Syrian Church which officially had adopted Nestorianism. As they were living at a time soon after the council of Trent in which decision was taken to deal toughly with heretics, they were all out to "reduce the Syro-Malabarians to the Roman obedience." There were also the commercial interests of the Portuguese behind the appointment of Latin Bishops to rule the Syro-Malabarians. As the last Bishop appointed by the East Syrian Patriarch died in 1597 the Portuguese tightened their hold on the Syro-Malabarians and never permitted any more East Syrian Bishops to enter Malabar. In 1599 the Latin archbishop of Goa convened a synod at Udayamperoor in the present Kerala and made the people accept many customs with which they were not familiar. He also spread the news in Europe that Syro-Malabarians were "reduced to the Roman obedience" and accepted Catholicism as well the authority of the Pope in this Synod. The fact,however,was not so.The Syro-Malabarians had never accepted Nestorianism even though they had contact with the East Syrians and they were not at all involved in any of the Christological controversies. On the contray whenever they got a chance they reiterated their allegiance to the Pope and their communion with the Church of Rome. In any case the rule of the Latin Bishops was never accepted by the Syro-Malabarians and the climax of their protest was what is known in the history as Coonan Cross Oath. The leadership of the St.Thomas Christian community pledged in this oath not to accept any more the rule of the Jesuit missionaries from among whom the Bishops were appointed. It was in 1653. History tells us that the St.Thomas Christians who gathered at Mattancherry near Fort Kochi under the leadership of the archdeacon to receive a Bishop from Persia took the oath touching the cross there that they would not obey any more the Jesuits who were the main European Missionaries in India at that time; Coonan Cross Oath was a revolt against the oppressive rule of the Europeans and not against the Pope or the Holy See. After the Oath 12 priests at the instigation of one of them laid hands on the head of the archdeacon and "ordained him Bishop". There began the division in the Church of the St.Thomas Christians.

      There was tension in the Church because the faithful wanted to keep the true faith but not under the Bishop who was appointed by the Portuguese crown. Some remained in schism while others came back to the obedience of the Latin Bishop. Those who remained under the "pseudo Bishop" later accepted the tradition of the   Antiochean non-Catholic tradition and were known as the Orthodox Church. Later because of the missionary work of the Protestants there arose other non-Catholic Churches in India, particularly in Kerala.

     There were continuous attempts for reestablishing the lost communion. But nothing succeeded mainly because of the opposition from the European missionaries. It was to obtain permission for receiving this group into the Catholic Church that Fr. Joseph Kariattil and Fr. Thomas Paremmakkal, two priests from the Church of St.Thomas Christians, went to Rome in the 18th century. Fr.Kariattil was ordained archbishop of the St.Thomas Christians, and had received a mandate to receive the dissident group with its bishop to the Catholic communion. Unfortunately Bishop Kariattil on his way to Kerala died in Goa in 1786. Finally, in 1930 a group of them under the leadership of their archbishop called Mar Ivanios reestablished their communion with the Catholic Church and the Holy See accepted it as a separate Catholic Church with the name of Syro-Malankara Church.

    Those who remained in communion of Pope after the Coonan Cross Oath later came to be known as the Syro-Malabarians. It was a name given by the Roman authorities to refer to the Catholic St.Thomas Christians. The name Syro-Malabar was chosen apparently to avoid confusion with the Malabar rite which existed as a part of the Latin Church in the Coromandel coast of India. Even those who remained in communion were fighting for getting Bishops of their own rite and nation. It became a reality only in 1896 when the Apostolic Vicariates of Trichur, Ernakulam and Changanachery were established and three indigenous priests were appointed as vicars apostolic.

    Ever since the Syro-Malabar Church grew phenomenally in all aspects. Because of the increased mobility of people many members of the Syro-Malabar Church emigrated to other parts of India and foreign countries. Though they remain members of the Syro-Malabar Church, they had little chance of following their own traditions in their life of faith because only the Latin Church was present in many of the lands they migrated as U.S.A and Canada. As a result of the teaching of the second Vatican council there was an awakening both in the Bishops of this Church as well as the faithful scattered all over the world about their identity and their duty to preserve and promote their tradition. The Code of Canons of the Oriental Churches or the Oriental Canon Law prescribes that these traditions be preserved and fostered. That means that provision must be made for these faithful to practice and grow in their own tradition everywhere in the world.

     Various ways are prescribed for providing pastoral care for these migrant Eastern Christians. The first one is to set apart a priest in the Latin Parish for the care of Eastern Christians. If that does not ensure proper care, then vicar general under the local Bishop is to be appointed. If that too becomes ineffective because of any reason, particularly because the number of the faithful to be taken care of is too big,then a diocese should be established for them.

The Knanaya community had their own parishes and in 1911 a separate vicariate apostolic, Kottayam was erected for them. Bishop Kuriakose Kunnacherry is their present bishop. He has jurisdiction over all the Kananaya faithful within the provinces of Ernakulam , Changanacherry, Trichur and Tellicherry. The auxiliary bishop of Kottayam as Syncellus or representative of the Bishop of Kottayam resides at Kannur in Northern Kerala and looks after the needs of the Kananaya faithful in the Northern Kerala.

At the time of the Coonan Cross Oath many of the Kananaya parishes also had accepted the "pseudo bishop" ordained by the twelve priests. In the course of time they too accepted the Antiochean way of worship and customs. When the reestablishment of communion came about in 1930 some of the Kananaya parishes also followed the same. However instead of joining the Syro-Malankara Church they joined the diocese of Kottayam in the Syro-Malabar Church even though they follow the Antiochean liturgy. They have separate parishes and parish priests within the diocese of Kottayam.

The St. Thomas Christians in India were under the rule of the Latin bishops from 1600 to 1896. In 1887 the St. Thomas Christians were given two separate ecclesiastical circumscriptions called Apostolic vicariates. They were Trichur and Kottayam. In 1896 there took place a reorganization as a result three vicariates, namely Trichur, Ernakulam and Changanacherry came into existence. Three Syro - Malabar priests were ordained bishops and put in charge of these units. These indigenous bishops were John Menacherry (Trichur), Louis Pazheparampil (Ernakulam) and Mathew Makeil (Changanacherry). In 1911 a new vicariate at Kottayam was established for the Knananites and Mar Makeil was transferred to this new vicariate. Later in 1923 the Apostolic Vicariates were made dioceses and the diocese of Ernakulam was made Archdiocese and its bishop archbishop. In the same year the Syro-Malabar hierarchy was established. In 1957 the diocese of Changanacherry was made archdiocese. Having two archbishops with no common head is not customary in the Eastern Churches. So this new provision created an anomalous juridical situation in the Syro - Malabar Church. As the new Oriental Canon Law was promulgated in 1990 this situation could not be continued.

Canon Law foresees only four categories of sui iuris Churches and the Syro-Malabar Church did not fall into any of them. The four categories are the following: Patriarchal, Major Archipepiscopal, Metropolitan and other. So on 16 December 1992 Pope John Paul II declared the Syro- Malabar Church as a Major Archiepiscopal Church and appointed Cardinal Antony Padiyara, the then Archbishop of Ernakulam as the first Major Archbishop. Had such a step not been taken the functioning of the Syro-Malabar Church would have been very difficult. Taking into consideration the particular situation of the Syro - Malabar Church and the poor state of health of Cardinal Antony Padiyara the Pope had appointed also a delegate of him to discharge the duties of the Major Archbishop. He was Archbishop Abraham Kattumana, who was a Vatican Ambassador in African countries. Archbishop Kattumana died unexpectedly during his visit to Rome in April 1995. Since the post was a temporary one none else was appointed to take his place.

In November 1996 Cardinal Padiyara resigned from his office as Major Archbishop. In his place instead of allowing the synod to elect a new Major Archbishop the Pope appointed an Administrator in the person of Archbishop Varkey Vithayathil, C.Ss.R. He was a priest belonging to the Redemptorist Congregation. In December 1998 he was appointed Major Archbishop by the Pope. In February 2001 Archbishop Vithayathil was created a Cardinal by Pope John Paul II.

According to the Oriental Canon Law the Major Archbishop is the head of the Syro - Malabar Church immediately under the Pope. However his authority is limited to the dioceses that are the suffragans of the archdioceses of Ernakulam, Changnacherry , Trichur and Tellicherry. The Syro - Malabar dioceses in other parts of India and abroad are directly under the Pope. Even though according to the Oriental Canon Law the Synod of this Church has the right to appoint new bishops, these rights were reserved to the Pope until recently. On 3 January 2004 the Pope restituted this right to the Bishops’ Synod.

The Major Archbishop of the Syro-Malabar Church is automatically the archbishop of Ernakulam - Angamaly archdiocese also because it is determined so by the Holy See. So whoever is elected as Major Archbishop or whoever exercises his authority unless otherwise decided by the Holy See will have two offices. As Archbishop of Ernakulam - Angamaly he has his office at Ernakulam. His office as Major Archbishop is at Mount St. Thomas.

ADMINISTRATIVE SYSTEM

As in the secular administrative systems there are three wings in the administration of the Syro-Malabar Church also: Executive or administrative, legislative and judicial. The Major Archbishop, his officials, various commissions and committees, the Permanent Synod and the Major Archiepiscopal Assembly form the executive. His officials include his chancellors and finance officer or officers. Various commissions are appointed by the Major Archbishop for dealing with matters as liturgy, pastoral care of the migrant Syro-Malabarians and so on. The members of the commissions are ordinarily bishops. The Permanent Synod is an advisory council of bishops to help the Major Archbishop in fulfilling his function. Three of them are elected by the Synod and one is nominated by the Major Archbishop. Among the three elected at least two must be bishops who govern dioceses. Including the Major Archbishop there are five members in the Permanent Synod.

Major Archiepiscopal is the next juridical status envisaged in the Oriental Canon law. It is of Byzantine origin. The Major Arch Bishop has all powers of the Patriarch, but he is not equivalent to the Patriarch, but he is not equivalent to the Patriarch in dignity.

The Major Archiepiscopal Assembly is a meeting of the representatives of the various sections of faithful of the Syro-Malabar Church. It is to meet at least once in five years. If necessary the Major Archbishop can convene it as often as needed. The first Major Archiepiscopal Assembly of the Syro-Malabar Church was held from 9 to 12 November 1998 at Mount St. Thomas.

The Synod of Bishops is the legislative body. All the bishops of the Syro-Malabar Church are members in it and have voting rights. It can enact laws for the Syro-Malabar Church. If they are liturgical laws they will be applicable for all the dioceses; but if disciplinary they are applicable only in those dioceses which fall within the proper territory of the Syro-Malabar Major Archbishop.

For judicial activities there are the Superior Tribunal and the Major Archiepiscopal Ordinary Tribunal. The Superior Tribunal is the Synod itself. However it exercises this function through three bishops elected from among the members of the synod. One of them is nominated as the Moderator. The Major Archiepiscopal Ordinary Tribunal will have its own personnel. They are not bishops. The personnel can be anyone with the prescribed qualifications. The head of the Ordinary Tribunal is known as president.

Major Archiepiscopal Church, according to CCEEO, is a relatively autonomous individual (sui juris) Church within the communion and under the authority of the Holy See. The Major Archbishop is the head of an individual Church. He, with the Synod of bishops of the Church constitutes the highest authority under the Holy see. The Church will have a proper territory where the Major Archbishop can exercise his authority.

Ukrainian Church of Byzantine tradition is the only other Catholic Major Archiepiscopal Church.

Former Major Archbishop: Mar Antony Cardinal Padiyara (Dec.16, 1992-Jan.18, 1997)

Former Pontifical Delegate: Mar Abraham Kattumana (Dec.16, 1992-April 4, 1995)

Former Apostolic Administrator: Mar Varkey Vithayathil(Jan. 18, 1997- Dec.18, 1999)

Major Archbishop: Mar Varkey Vithayathil (Dec. 18, 1999-)

Mar Varkey Vithayathil was born on May 29, 1927. He joined the Redemptorist Order, took vows on May 2, 1947, and was ordained priest on June 12, 1954. He took his doctorate in 1957 on the origin and the progress of the Syro-Malabar hierarchy. He was professor of Canon Law at Redemptorist major seminary at Banglore for 25 years. He took Master’s degree in Phylosophy from Karnataka University and was provincial superior of the Redemptorist order from 1978 to 1984. He was president of the Conferenceof Religious of India from 1984-1985. He was appointed Apostolic Administrator of the Benedictine Monastery in Banglore (1990-1996) by Pope John Paul II. On Dec.18, 1997 he was nominated Titular Bishop of ‘Antinoe’ and Apostolic Administrator of the Archiepiscopal Church. He was consecrated bishop in Rome by Pope John Paul II on January 6, 1997. He assumed charge of the Syro-Malabar Major Archiepiscopal Church on January 18, 1997.

He was appointed Major Archbishop on Dec. 18, 1999 by Pope John Paul II. He was installed Major Archbishop on January 26, 2000.

The Syro-Malabar Major Archbishop’s Curia

The Syro-Malabar Major Archbishop’s Curia (Office) is situated on a small hillock named Mount St Thomas, on the Ernakulam-Kizhakambalam road, 12 kilometers away from Ernakulam town. According to the canons of the Code of Canons of the Oriental Churches the major archbishop who is also the bishop of a diocese must have two separate offices, one for his diocese and another for the entire Church over which he presides. Though ideally both offices are to be found in the same place due to the non-availability of enough space it was decided to construct this latter office in its present site. It was Archbishop Abraham Kattumana, the late Pontifical Delegate to the Syro-Malabar Church, who initiated the project. A plot measuring 21.5 acres belonging to the Novodaya Film Studios was purchased for this purpose. The foundation stone of the new building was laid on 16th November 1995 by the late Cardinal Antony Padiyara, the first Major Archbishop. On completion of the building he himself blessed it on 3^rd July 1998. The offices were inaugurated by the present Major Archbishop Cardinal Varkey Vithayathil, C.Ss.R.

Currently there are 26 dioceses in the Syro-Malabar Church. However according to the decision of the Holy See only 15 of them are considered to be the proper territory of the Syro-Malabar Major Archbishop. They are Belthangady, Changanacherry, Ernakulam-Angamaly, Irinjalakuda, Kanjirapally, Kothamangalam, Idukki, Kottyam, Mananthavady, Palai, Palghat, Tellicherry, Thamarassery, Thuckalay and Trichur. He has full authority only over these 15 dioceses. Out of these 15 dioceses four are archdioceses. They are Ernakulam-Angamaly, Changanacherry, Trichur and Tellicherry. Every diocese within the proper territory is a suffragan of one of these archdioceses. The archdiocesan wise distribution is as follows: Ernakulam-Angamaly: Kothamangalam; Idukki; Changanacherry: Kottayam, Palai, Kanjirapally and Thuckalay; Trichur: Irinjalakuda and Palghat; Tellicherry: Mananthavady, Thamarassery and Belthangady.

Eleven dioceses are outside the proper territory and they are directly under the Pope. Over them the Major Archbishop has only very limited authority. At the same time their bishops are members of the Syro-Malabar Bishops’ Synod. These dioceses are not suffragans of any of the Syro-Malabar archdioceses but of the nearby Latin archdioceses. The eleven dioceses outside the proper territory are: Adilabad, Bijnor, Chanda, Gorakhpur, Jagdalpur, Kalyan, Rajkot, Sagar, Satna, Ujjain and St. Thomas Diocese in Chicago.

In the archdioceses and dioceses within the proper territory and in the dioceses of Kalyan and St. Thomas in Chicago the authority of the respective bishops is over the Syro-Malabar Catholics only. The authority over the Syro-Malankara and Latin Catholics of these areas are under the respective Syro-Malankara or Latin bishop. On the other hand in all other dioceses the authority of the Syro-Malabar bishop is exclusive. That is to say all Catholics, whether they are Syro-Malabarian, Syro-Malankarite or Latin living in these areas are under the Syro-Malabar bishop of the place. Similarly the Syro-Malabarians living in other areas are under the local Latin bishop. For example the Syro-Malabarians even though they have many parishes in Bangalore are under the Latin archdiocese of Bangalore

Archdiocese of Ernakulam - Angamaly

Cardinal Varkey Vithayathil

Mar Thomas Chakiath (Aux. Bishop)

Mar Sebastian Adayanthrath
(Aux. Bishop)

Diocese of Adilabad

Mar Joseph Kunnath CMI

Diocese of Belthangady

Mar Lawrence Mukkuzhy

Diocese of Bijnor

Mar Gratian Mundadan CMI

Diocese of Chanda

Mar Vijay Anand Nedumpuram CMI

Archdiocese of Changanacherry

Mar Joseph Powathil

Mar Joseph Perumthottam
(Aux. Bishop)

Diocese of Gorakhpur

Mar Dominic Kokkatt CST

Diocese of Idukki

Mar Mathew Anikuzhikattil

Diocese of Irinjalakuda

Mar James Pazhayattil

Diocese of Jagdalpur

Mar Simon Stock Palathra CMI

Diocese of Kalyan

Mar Thomas Elavanal MCBS

Diocese of Kanjirapally

Mar Mathew Arackal

Diocese of Kothamangalam

Mar George Punnakkottil

Diocese of Kottayam

Mar Kuriakose Kunnacherry

Mar Mathew Moolakkatt OSB ( Auxiliary Bishop )

Diocese of Mananthavady

Mar Jose Porunnedom

Diocese of Palai

Mar Joseph Kallarangatt

Diocese of Palghat

Mar Jacob Manathodath

Diocese of Rajkot

Mar Gregory Karotemprel CMI

Diocese of Sagar

Mar Joseph Pastor Neelankavil C.M.I

Diocese of Satna

Mar Mathew Vaniakizhakel VC

Archdiocese of Tellicherry

Mar George Valiamattom

Diocese of Thamarassery

Mar Paul Chittilapilly

Diocese of Thuckalay

Mar George Alencherry

Archdiocese of Trichur

Mar Jacob Thoomkuzhy

Mar Andrews Thazath
( Auxiliary Bishop )

Diocese of Ujjain

Mar Sebastian Vadakel MST

Diocese of St. Thomas of Chicago

Mar Jacob Angadiath

STATUTES OF THE SYNOD OF BISHOPS OF
THE SYRO-MALABAR CHURCH

Introduction

The Synodal Statutes hereunder are drawn up by the synod of Bishops of the Syro-Malabar Major Archiepiscopal Church (SMMAC for short ) in line with the authentic tradition of the Oriental Churches in general and the Syro-Malabar Church of in particular and the norms of the Code of Canons of the Oriental Churches (CCEO for short). They concern the constitution and functioning of the Synod of Bishops of the SMMAC.

Article 1. Name

1. The Name of the Syro-Malabar Major Archiepiscopal Church shall henceforth be known as the Church of St. Thomas Christians.

2. The name of the Synod of Bishops shall be: The Synod of Bishops of the Church of St. Thomas Christians.

Article 2. Nature

The Synod of Bishops of the SMMAC is the legislature, superior tribunal and the electoral college of this Church as per canon I 10 § 1, 2 & 3 (cc. 149, 1062).

Article 3. Members

3.1 All and solely the ordained Bishops of the SMMAC whether eparchial, titular or emeritus, constituted inside or outside the territorial limits of the SMMAC, excluding those mentioned in cc. 953 § 1, 1433 and 1434 are members and they enjoy deliberative vote in the Synod (cc. 102 §§ 1,2; 150 § 1; 211 § 1)

3.2 Bishops of SMMAC origin, whether in office or emeriti, of other sui iuris Churches will not have membership in the Synod.

3.3 For the effective carrying out of certain matters, the Major Archbishop, with the consent of the permanent Synod, can invite others, especially hierarchs who are not bishops, and experts to give their opinions to the bishops in the Synod with due regard for c. 66 § 2 (c. 102 § 3)

Article 4. Competence

The Synod of Bishops of the SMMAC is competent

4.1 to enact laws as per canon 110 § 1
4.2 to administer justice as the superior tribunal (c. 110 § 2, 1062)
4.3 to conduct the election of the Major Archbishop, Bishops, and candidates for office mentioned in c. 149 (c. 110 § 3)
4.4. To accept the resignation of the Major Archbishop after having consulted with the Roman Pontiff, unless the Major Archbishop approaches the Roman Pontiff directly (c. 126 § 2)
4.5 and to act in other matters according to the norms of the common law and the particular law.

Article 5. The Objectives of the Synod shall include the following

5.1 to help the Major Archbishop in the pastoral ministry of the SMMAC.

5.2 to foster collegiality among its members

5.3 to preserve and promote the patrimony of the SMMAC adapting it to the life situation of the people of God (c. 28)

5.4 to further collegial action with hierarchs of other Churches sui iuris (c. 322)

5.5 to promote, preserve with authority and scrupulously defend the integrity and unity of faith and morals, even disapproving,, if need be, opinions that are contrary to them or warning about those things that can endanger them (cc. 605, 606).

5.6 to promote liturgical life of the faithful and to prepare liturgical texts according to c. 657.

5,7 to promote proper and effective Biblical and Catechetical formation of the faithful and to have vigilance over the same (c. 621)

5.8 to foster basic Christian vocation and especially priestly, monastic and other religious vocations as well as vocations to other forms of consecrated and apostolic life and to see to their ecclesial formation.

5.9 to promote the values of Christian family life and the formation of the laity and their apostolate.

5.10 to ensure pastoral care of emigrants

5.11 to promote missionary consciousness, missionary vocation and the cause of evangelization as per canon 585.

5.12 to promote ecumenical activities

5.13 to promote dialogue with people of other faiths and with non - believers

5.14 to promote means of social communication for the growth of the Kingdom of God and to have vigilance over the same (c. 652).

5.15 to promote social action guided by the teaching of the Church.

5.16 and all other objectives that the common law or particular law of the Church prescribes as well as the need of the time demands, having in mind always the salvation of souls and the public welfare, observing exactly the laws and legitimate customs, justice and equity (c. 1519 § 1)

Article 6. The Major Archbishop and his Election

6.1 The Major Archbishop

6.1.1 The Major Archbishop of the SMMAC is the Metropolitan of the See of Ernakulam - Angamaly and he presides over the entire sui iuris SMMAC [of Ernakulam-Angamaly] as Father and Head (cc. 55; 56; 151).

6.1.2 He will have all the prerogatives, rights and obligations determined by the common law (cc. 78-101, 151-154) and the particular law of the SMMAC

6.2 The Election of the Major Archbishop

6.2.1 The Major Archbishop is elected by the Synod of Bishops of the SMMAC according to the norms of cc. 63-74; 1 10 § 3; 153; 947 - 957.

6.2.2 The qualities mentioned in c. 180 are required for the one to be a Major Archbishop (c. 64).

6.2.3 § 1. To conduct the election of the Major Archbishop, the Synod is convoked by the Administrator of the SMMAC within two months from the vacancy of the See, at the Major Archiepiscopal residence. Any other place may be designated by the administrator with the consent of the Permanent Synod (cc. 65 §§ I & 2; 128 n.3).

§ 2. During a vacancy of the patriarchal see, the administrator of the t, patriarchal Church is the senior bishop according to episcopal ordination among the bishops of the patriarchal curia or, if there are not any, among the bishops who are members of the permanent synod (c. 127).

6.2.4 § 1. In the election of the Major Archbishop, all and only the members of the Synod enjoy active voice (c. 66 § 1).

§ 2. "It is forbidden for anyone other than the members of the Synod to be present in the Synodal hall during, the election of the Major Archbishop, except those clerics who are admitted as tellers or notary of the Synod according to the norms of canon 71 § I". (c. 66 § 2).

§ 3. It is not allowed for anyone either before or during the Synod to interfere (immiscere) in the election of the Major Archbishop (c. 66 § 3).

6.2.5 § 1. "All bishops lawfully convoked are bound by grave obligation to be present at the election." (c. 68 § I)

§ 2. If a certain bishop considers himself detained by a just impediment he is to submit his reasons in writing to the Synod. The bishops who are present at the designated place in the first session of die Synod are to decide upon the legitimacy of the impediment (cc. 68 § 2)

6.2.6 "Once the convocation has taken place according to the canons, if two third of the bishops who are obliged to be present at the Synod, excluding those who are detained by a legitimate impediment, are present at the designated location, the Synod is to be declared canonical and can proceed with the election." (c. 69).

6.2.7 The Synod in its first session shall elect the one who is to preside over the synod for the election of he Major Archbishop; until then the presidency is reserved to the administrator of the SMMAC (c. 70)

6.2.8 The presiding Bishop with the consent of the permanent synod can allow a notary, and if needed two other clerics as tellers to help the members in the proceedings with due regard for cc. 66 § § 2,3, and 71.

6.2.9 All those who are present at the Synod are bound by serious obligation of observing secrecy concerning those matters that directly or indirectly concern the balloting (c. 71 § 2).

6,,2.10 § 1. During the ballot the one who obtains two-third of the votes is elected Major Archbishop, if after five ballots no one gets the required number of votes, absolute majority would be sufficient in the sixth and seventh ballots; but if no one gets absolute majority even in the seventh ballot according to c. 183 §§ 3,4, the votes are cast in the eighth ballot for only those two candidates who have secured the highest number of votes in the seventh ballot (c. 72 § 1).

§ 2. If because of a tied vote, it is not established who the candidates are for the new ballot or who has been elected, the tic is decided in favour of him who is senior according, to episcopal ordination if both are bishops, and according to the presbyteral ordination if either of them is a priest. If no one precedes the other in episcopal/presbyteral ordination as referred, the one who is senior in age. (c. 193 § 4).

§2. "If the election is not carried out within fifteen days from the opening of the Synod, the matter devolves upon the Roman Pontiff." (c. 72 § 2).

6.2.11 § 1. If the one who is elected is at least a legitimately proclaimed bishop, the presiding officer, or if the presiding officer is elected, the senior bishop according to the episcopal ordination, in the name of the entire Synod, is immediately to communicate the election to the one who is elected according to the formula and manner decided by the Synod.

§2. However, if the who is elected is not yet a lawfully proclaimed bishop, secrecy is to be observed by everyone who is in any way knows the result of the election even towards the one elected. Meanwhile the Synod is suspended, and the intimation is made after executing all canonical requirements for the episcopal proclamation as per cc. 184 or 185 (c. 73).

§ 3. After this, the result of the election of the Major Archbishop is communicated secretly to him who is elected.

6.2.12.Within two available days after the intimation the one who is elected must inform in writing whether he accepts the election. If he does not accept or does not respond within two days, he loses all the rights acquired by the election (cc. 74 & 957).

6.2.13.Afterthe acceptance by the one who is elected the Synod must inform the Roman Pontiff, through a Synodal letter, of the canonical conduct of the election; the one who is elected must in a letter signed in his own hind, request the confirmation of his election from the Roman Pontiff (c. 153 § 2).

6.2.14 After having obtained the confirmation, the one who is elected must, in the presence of the Synod, make a profession of faith and promise to discharge faithfully his office; after that his proclamation and enthronement are to be carried out. In case, the one who is elected is not yet an ordained bishop, the enthronement cannot validly be done before he receives the episcopal ordination. If, however, the confirmation is denied, a new election is to be conducted within the time established by the Roman Pontiff (c. 153 § 3 & 4).

Article 7. The Synod of Bishops of the SMMAC

7.1 Convocation of the Synod

7.1.1 The Major Archbishop is to convoke the Synod of Bishops of SMMAC and to preside over it (c. 103).

7.1.2 All the bishops lawfully called to the Synod are bound by serious obligation to attend the same, except those who have already resigned from office (c. 104 § 1).

7.1.3 If a certain bishop considers himself detained by a just impediment, he is to submit his reasons in writing to the Synod of Bishops, and the bishops who are present at the first session of the Synod are to decide upon the legitimacy of the impediment (c. 104 § 2).

7.1.4 No member of the Synod can send a proxy to the Synod in his place nor can anyone have more than one vote in the Synod with due regard for canon 924 § I (c. 105).

7.2 Frequency of the Synod

7.2.1 The Synod must be convoked at least once a year (c. 106 § 2).

7.2.2 The Synod must be convoked whenever:

§ 1. Matters are to be decided which belong to the exclusive competency of the Synod, or which in order to be done require the consent of the Synod (c. 106 § 1, n. 1).

§ 2. The Major Archbishop with the consent of the permanent synod judges it necessary (c. 106 § I n.2).

§ 3. At least one-third of the members request for it in a particular case, with due regard always for the rights of the Major Archbishop, bishops and other persons, established by the common law (c. 106 § 1. n. 3).

7.2.3 The convocation letter is to be sent to the members three months in advance; but in urgent and extraordinary circumstances the Synod could be convoked at short notice with the unanimous written consent of the members of the permanent synod, or with the written consent of one-third of the members of the Synod.

7.3 The Venue of the Synod

7.3.1 The Synod shall be convened at the residence of the Major Archbishop, or at any other suitable place designated by the Major Archbishop with the consent of the permanent synod (c. 65).

7.4 The Procedure

7.4.1 § 1. The Major Archbishop presides over synod (c. 103).

§ 2. If the Major Archbishop is impeded to attend certain sessions of the Synod, the one delegated in writing by the Major Archbishop or if none is delegated, the one who is senior in episcopal ordination among the members of the permanent synod presides over the Synod.

7.4.2 The Major Archbishop is to open the Synod, also, with the consent of the same Synod, to transfer, prorogue, suspend, or dissolve it (c. 108 § 1).

7.4.3 After hearing the members of the Synod, the Major Archbishop is also to prepare the agenda to be observed in examining questions as well to submit it for approval at the opening session of the Synod (c.108 § 2).

7.4.4 During the Synod, the individual bishops can add other topics to the agenda, provided at least one-third of the members present at the Synod consent to it (c. 108 § 3).

7.4.5. After the opening of the Synod, none of the bishops is permitted to depart from the sessions of the Synod unless it is for a just reason approved by the Synod. (c. 109).

7.4.6 The Major Archbishop may admit sufficient number of clerics to the synodal hall to help at the proceeding of the Synod according to cc. 66 § 2 & 71 § 1.

7..4.7 The Synod is to decide upon the observance of secrecy regarding acts and matters dealt with in the Synod, with due regard for the obligation of observing secrecy in matters established by common law (c. 111 § 2).

7.4.8 The order of procedure of the Synod shall as far as possible be as follows: (c. I 1 3).

7.4. 8. 1. Solemn opening of the Synod with Holy Qurbana or a prayer service.
7.4.8.2. Introductory words by the president
7.4.8.3. Finalization of the agenda and disposal of matters mentioned in cc. 104 § 2 & 68 § 2
7.4.8.4Discussion on the issues arising from the decisions of the previous Synod and evaluation regarding the carrying out of the same.

7.4.8.5. Sessions : Discussions and deliberations.

7.4.8.6. Reading of the Report of the sessions by the secretary, preferably at the beginning of each day; but at least before the conclusion of the synod.
7.4.8.7. Reading of all the decisions taken by the Synod by the secretary and signing the same by all (last day).
7.4.8.8. Fixing the time and mode for the promulgation of the laws and the publication of the decisions (c.111 § 1).
7.4.8.9. Fixing the dates for the next Synod.
7.4.8.10. Concluding session

7.5. Canonicity of the Sessions

7.5.1 With due regard for canons 69,149 and 183 § 1 any session of the Synod is canonical and,any individual ballot is valid if the majority of the bishops who are obliged to attend the same Synod is present (c. 107 § 1).

7.5.2. With due regard for canons 72, 149 and 183 §§ 3 - 4 , the synodal decisions acquire the force of law according to the following norms (c. 107 § 2, 924)

7.5.2.1. "that has force of law which, when the majority of those who must be called are present, is decided by an absolute majority of those who are present; when the votes are equal the person presiding may break- the tie with his vote". (c. 924 n.1).

7.5.2.2. "however, if acquired rights of individuals are affected, the consent of the each of these is required." (c. 924 n.2).

7.5.2.3 In elections, canon 956 is to be followed unless otherwise provided in the statutes (c. 924 n. 3).

Article 8. The legislative Role of the Synod

8.1 With due regard for the provisions of common law, the Synod of bishops of the SMMAC is exclusively competent to mike laws for the entire SMMAC which obtain force according to the norms of canon, 150 § § 2,3 (c.110 § 1).

8.2 § 1. The Synod determines the time and manner of the promulgation of laws and the publication of decisions (c. 11 § 1).

§ 2. unless otherwise provided for in the decree of the promulgation, the laws are published in the official organ of the SMMAC and will have force of law two months after the date of promulgation.

8.3 The acts regarding laws and decisions are to be sent to the Roman Pontiff as soon as possible; certain act or even all of them may be communicated to the Patriarchs and Major Archbishops of the other Eastern Churches according to the discretion of the Synod (c. 111 § 3).

8.4 The promulgation of the laws and the publication of the decisions of the Synod are the competence of the Major Archbishop in accordance with canon 111 § 1 (c.112 § 1).

Article 9. The Judicial Role of the Synod

9.1 § 1. The Synod of Bishops, with due regard for the competence of the Apostolic See, constitute the Superior Tribunal within the territorial limits of SMMAC respecting the provisions of canons 1060 (cc 110 § 2 & 1062 §1).

§ 2, The Synod shall elect by secret ballot for a five-year term, and from among its members a General Moderator for the administration of justice, as well as two bishops who with him shall constitute a Tribunal. If however, one of the three bishops is party in the case or is unable to be present, the Major Archbishop with the consent of the permanent synod is to substitute another bishop; similarly, in the case where an objection has been raised, the Major Archbishop is to act in like manner with the consent of the Permanent Synod (c. 1062 § 2).

§ 3. This Tribunal is to judge the contentious cases either of the eparchies or of bishops, even titular bishops in accordance with the statutes of the Tribunal (c. 1062 § 3).

§ 4. "Appeal in these cases is to be made to the Synod without any further appeal, with due regard for canon 1059." (c. 1062 § 4).

§ 5. The General Moderator of the administration of justice has the right of vigilance over all Tribunals within the territorial boundaries of the SMMAC, as well as the right of deciding when objections are raised against a judge of die Major Archiepiscopal Ordinary Tribunal (cc. 1062 § 5 & 1063).

9.2 An annual report of the activities of the Major Archiepiscopal Ordinary Tribunal shall be submitted to the Synod of Bishops (c. 1063).

9.3 The Synod may if needed erect a Tribunal of first instance for several eparchies within the territorial boundary of the SMMAC as per canon 1067 (c. 1067 § 2).

Article 10. The Administrative Role of the Synod

10.1 The Synod of Bishops is not competent for administrative actions unless the Major Archbishop determines otherwise for certain actions or common law reserves some actions to the Synod, with due regard for the canons that require the consent of the Synod (c. 110 § 4

Article 11 Election of Bishops
11.1 The Synod conducts the election of bishops and candidates to the office mentioned in canon 149 according to canon 180-1 89 and 947-957 (c.110 § 3)

11.2 § 1. Candidates suitable for episcopate can be proposed only by the members of the Synod of Bishops. The Major Archbishop and the bishops shall collect information and documents that are necessary to establish the suitability of the candidates according to the special procedural norms for this purpose, hearing, if they think it appropriate, secretly and individually, certain presbyters or also other Christian faithful outstanding in prudence and Christian life (c. 182 § 1)
§ 2. As a part of preparing the list of candidates every eparchial bishop may propose, every three years three suitable candidates from his eparchy.

§ 3. The bishops are to report their findings to the Major Archbishop at a suitable time before the convocation of the Synod. The Major Archbishop, if the case warrants it, adding his own information, transmits the matter to all the members of the Synod (c. 182 § 2).

§ 4. The Synod is to examine the names of the candidates and compile a list of the candidates by secret ballot, which is to be transmitted through the Major Archbishop to the Apostolic See for the assent of the Roman Pontiff (c. 182 § 3).

§ 5. The assent of the Roman Pontiff once given for an individual candidate is valid until it has been explicitly revoked, in which case the name of the candidate is to be removed from the list (c. 182 § 4).

11.3 Following the canonical convocation of the Synod, if two-thirds of the bishops who are obliged to attend the Synod are present at the designated place, not counting those who are legitimately impeded, the Synod is declared canonical, and it can proceed with the election (c. 183 § 1).

11.4 § 1. The bishops assembled in the Synod are freely to elect the one whom before all others they consider worthy and suitable before the Lord (c. 183 § 2).

§ 2. For election, an absolute majority of votes of those present is required; after three inconclusive ballots, the votes are cast in the fourth ballot for only those two candidates who received the highest number of votes in the third ballot (c. 183 § 4)

§ 3. If in the third or fourth ballots, because of a tie, it is not established who the candidates are to be voted for or who has carried the election, the tie is declared in favour of the one who is senior in presbyteral ordination and if no one precedes the other in presbyteral ordination, the one who is senior in age (c. 183 § 3).

11.5 § 1. If the one elected is on the list of candidates that the Roman Pontiff has already approved, he is to be informed secretly of the results of the election by the Major Archbishop (c. 184 § 1).

§ 2. If the one elected accepts the election as per canon 957 § 2, the Major Archbishop is to notify the Apostolic See immediately of the acceptance of the election and of the day of proclamation (c. 184 § 2).

11.6 If the one elected is not on the list of candidates already approved by the Roman Pontiff, the Major Archbishop is immediately to notify the Apostolic See of the election in order to obtain the assent of the Roman Pontiff, secrecy being observed by all who in any way know the result of the election, even toward the one elected, until notification of the assent has reached the Major Archbishop (c. 185 §§ 1 & 2).

11.7 § 1. If the Synod of Bishops of the SMMAC cannot be convened, the Major Archbishop, after consulting the Apostolic See, can request the vote of the bishops by letter. In this case, the Major Archbishop must employ for the validity of the act the service of two episcopal tellers, who are to be designated by the Major Archbishop with the consent of the permanent synod.

§ 2. Observing secrecy, the tellers are to open the letters of the bishops, count the votes and sign the written report of the completed ballot along with the Major Archbishop.

§ 3. If one of the candidates obtains an absolute majority of the votes of the members of the Synod in this one ballot he is elected and the Major Archbishop proceeds according to the norms of canon 184 and 185. Otherwise the Major Archbishop defers the matter to the Apostolic See.

11.8 The Synod of Bishops, fulfilling, the norms of the canons on the election of bishops, is to elect at least three candidates for filling the office of eparchial bishop, coadjutor or auxiliary bishop outside the territorial boundaries of the SMMAC and through the Major Archbishop propose them to the Roman Pontiff for appointment; secrecy is to be observed by all who in any way know the results of the election, even toward the candidates (c. 149)).

11.9 With the consent of the Synod the Maajor Archbishop is competent to give to an eparchial bishop a coadjutor or auxiliary bishop, observing the norms of cc. 181 § 1, 182 - 187 and 212 (c. 85 § 2. & § 4).

Article 12. Erection of provinces and Eparchies and Transfer of Bishops

12.1 According to the urgency and seriousness of the matter, the Major Archbishop can with the consent of the Synod of Bishops and having consulted the Apostolic See, establish provinces and eparchies, modify their boundaries unite, divide, suppress, and modify their hierarchical status and transfer the eparchial See (c. 85 § 1 & 4).

12.2 With the consent of the Synod of Bishops the Major Archbishop is competent to transfer, for a grave reason, a metropolitan, eparchial bishop or titular bishop to another metropolitan, eparchial or titular See; if the one who is to be transferred refuses, the Synod is to resolve the issue, or defer the matter to the Roman Pontiff (c 85 § 2 n. 2 & § 4).

Article 13. Permanent Synod

13.1 § Synod of Bishops is competent to elect three of the four bishops to the permanent synod among whom at least two must be eparchial bishops as per canon 115 §§ 1 & 2.

§ 2. At the same time and in the same manner according to canon 115 § 3, the Synod shall elect three of the four bishops to substitute alternately for the impeded members of the permanent synod, in which case order is to be followed according to the seniority in episcopal ordination, and rotation.
Article 14. Financial Administration of the Church

14. 1 § I The Synod of Bishops can call for a report on the administration of finance as well as the budget and income and expenditure from the Major Archiepiscopal finance officer and subject the same to its scrutiny (c. 122 § 4)

§ 2. The Synod shall also give necessary directives, including laws for the financial administration of the Church and the expenses of the Major Archiepiscopal Curia (c. 125).

Article 15. Commissions

15.1 The Synod of Bishops may examine the annual reports of the various Commissions and Committees appointed by the Major Archbishop for specific activities of the Church.

Article 16. The Eparchial Bishops outside the Territory

16. 1 The bishops of the SMMAC constituted outside the territorial boundaries of the SMMAC, will have all the synodal rights and obligations of those within the territorial limits of the SMMAC with due regard for canon 150 § 2 and n. 3.1 (c. 150 § 1).

16.2 § 1. Laws enacted by the Synod and promulgated by the Major Archbishop, if they are liturgical, have the force of law everywhere in the world; but the disciplinary laws and other decisions of the Synod have force of law within the territorial limits of SMMAC (c. 150 § 2).

§ The eparchial bishops of the SMMAC constituted outside the territorial limits of the SMMAC, who desire to do so, can attribute the force of law to disciplinary laws and other synodal decisions in their own eparchies, provided they do not exceed their competence; If, however, these laws or decisions are approved by the Apostolic See, they have the force of law everywhere in the world (c. 150 § 3).

Article 17. The Pastoral Care of the Emigrants of the SMMAC

17. Taking into consideration the report of the Major Archiepiscopal Visitor and the Commission appointed by the Major Archbishop, if any, the Synod shall discuss matters regarding the pastoral care of the faithful outside the territory and propose opportune means to the Major Archbishop and the Apostolic See so that everywhere in the world the Major Archbishop might provide protection and increase of the spiritual good of the Christian faithful of the SMMAC, even through the erection of parishes and exarchies or eparchies (c. 148 § 1, 3, OE 3).
Article 18. Evangelization, Ecumenism and Dialogue

18. In the light of the report the commissions set up as per canons 585 § 2, 904 § 2 and of other commissions, if any, the Synod shall take necessary steps to promote evangelization, ecumenism and dialogue.

Article 19. The Secretary of the Synod (c. 113).

19.1 §1. The Synod shall have a secretary elected from among the bishops. He shall :

1. Record the minutes of the Synod and submit a report of the proceedings to the Synod;

2. Help the Major Archbishop to coordinate the activities of the various preparatory commissions of the Synod;

3. Help the Major Archbishop to prepare the agenda of the Synod (c. 108 § 2);

4. Keep the acts and documentation concerning the Synod in the archives of the Major Archiepiscopal Curia.

5. Be responsible also for other duties that the Synod may from time to time entrust to him.

§ 2. The term of office of the secretary shall be five years, but he can be re-elected by the Synod for one more term.

19. 2 § 1. The Major Archbishop with the consent of the permanent synod may appoint an assistant-secretary who shall be either a priest or a deacon.

§ 2. He shall help the secretary with due regard for n. 7.4.6 and 7.4.7; and the tenure of his office shall be determined by the Major Archbishop in consultation with the permanent synod.

Article 20. The Preparatory Commissions (c. 113)

20. The Synod of Bishops shall constitute preparatory commissions as and when required.

Article 21. Amendments

21.1 The members of the Synod of Bishops may propose amendments to the statutes in writing and submit them to the Major Archbishop at least three months before the commencement of the Synod.

21.2 The draft of the proposed amendments shall be circulated among the members at least two months before the commencement of the Synod.

21.3 For amendments of the Synodal Statutes, two-third majority of those present and voting in the Synod is required.

Article 22. Interpretation

22. The authentic interpretation of the laws of the Synod is the competence of the Synod; when the Synod is not in session it is the competence of the Major Archbishop in consultation with the permanent synod (c. 1 12 § 2).
Article 23 Repeal and Savings

23. § 1. All other laws and regulations that are not in conformity with these Statutes and CCEO, shall be deemed to be repealed by this statutes, without however any retrospective effects.

§ 2. All pending proceedings as on the date of commencement of this statutes shall be decided and disposed of in accordance with these statutes.

§ 3. For those matters which are not specifically provided for in these statutes the provisions of the CCEO as well as the particular law of the SMMAC and the legitimate customs prevail.

§ 4. In all other matters which are not specifically provided for herein above the synod of Bishops will have the power to take decisions and such decisions shall be final.

* Note: The Synodal Statutes were approved by the synod of bishops of the Syro-Malabar Church in its session held from 22^nd November to 4^th December 1993 at the Office of the Pontifical Delegate at Ernakulam. In conformity with the decision of the same synod it was promulgated by the Pontifical Delegate by sending a copy of the Statutes to all the members of the synod. The promulgated version was however not published in the Synodal News. The matter was brought to the attention of Mar Varkey Vithayathil, C.Ss.R., the present Major Archbishop of the Syro-Malabar Church. He in consultation with the synod of bishops while it was in session in July 2000 ordered its publication in this issue of Synodal News. In the draft of the Statutes published in Synodal News (No. 2, February 1994, pp. 53-67) as well as in the final copy sent to the members of the synod the name of the Syro-Malabar Church was given as Church of St. Thomas Christians (CTC) because there was a proposal to make such a change (cfr. Synodal News, No. 1, August 1993, p. 39 & No. 2, February 1994, p. 31). However for various reasons the proposed change did not take place. Therefore in the present version it has been reversed to the appellation “Syro-Malabar Church” with the addition “Major Archiepiscopal”.

Departments of the Curia

Chancery:

Chancellor: Rev. Dr. Antony Kollannur

Vice-Chancellor: Rev. Dr. James Kallumkal VC

Finance Office

Finance Officer: Rev. Fr. Mathew Elappanickal

Publication

SYNODAL NEWS: Bulletin of the Syro-Malabar Major Archiepiscopal Church

Editorial Board:

Bishop George Punnakottil, Bishop Thomas Chakiath, Rev. Dr. James Kallumkal VC (Chief Editor), Rev. Dr. Antony Kollannur

Major Archiepiscopal Ordinary Tribunal

President: Rev. Fr. Mathew Kochupurackal

Vice-Presidents: Rev. Fr. Jose Chiramel
Rev. Fr. Joseph Varanath

Defender of Bond/ Promoter of Justice:

Rev. Dr. James Kallumkal VC
Rev. Dr. Emmanuel Arackathottam CST

Notary: Rev. Fr. Antony Kelamparampil CMI
Rev. Sr. Blessy Nedumthakidy

Judges:

Rev. Drs. Varghese Palathingal, Jose Irimpan, John Kochupurackal CST, Jose Pathiamoola MCBS, Joseph Thoompumkal, Joseph Mundakathil, Berchmans Kodackal, Remigius Maria Paul Inchananiyil, Michael Vattappalam

Superior Tribunal

Moderator: Archbishop Jacob Thoomkuzhy

Judges: Bishop Kuriakose Kunnacherry, Bishop Sebastian Vadakkel

Permanent Synod

Major Archbishop Varkey Vithayathil, C.Ss.R., Archbishop Joseph Powathil, Archbishop Jacob Thoomkuzhy, Archbishop George Valiamattam, Bishop Mathew Moolakatt

Substitute members: Bishop George Punnakkottil, Bishop Paul Chittilappilly, Bishop James Pazhayattil, Bishop Mathew Arackal

COMMISSIONS

Liturgy:

Bishop Paul Chittilapilly (Chairman), Bishop Thomas Elavanal MCBS, Bishop Mathew Moolakaatt

Particular Law:

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