Synod of Diamper

The Synod of Diamper refers to the council that led to the unification of the Roman Catholic Church with the ancient Thomas Christians native of the Malabar Coast, in India. The effects of the synod of Diamper that attempted to subjugate the spirit and belief system of an entire group of people, are still felt today. Adding to the facts, the synod not only left its imprint on the religious side, but it also had its share of social, cultural, and political casualties. The synod is also a substantial reference point of Roman catholic history. 

The Synod of Diamper is possibly the most prominent episode in Indian church history. It is not just a model of an ecclesiastical assembly. The extraordinary nature of its decisions and the synod of Diamper significance and contributions. Here, we will discuss the causes and context of the Synod of Diamper and its effects.

Context of the Synod of Diamper

The Synod of Diamper's context was called is critical because it was relevant beyond religious issues and had a wide range of sociopolitical and cultural implications. The synod's doctrines and decrees imply that Latinization of Saint Thomas Christians was the synod's main goal. To understand the issues underlying the Synod of Diamper, we must investigate the relationship between the Portuguese and St. Thomas Christians in Kerala. When the Portuguese arrived in India, the St. Thomas Christians welcomed them as fellow Christians, as the former were living in the midst of Hinduism. A memorandum was presented by the St. Thomas Christians to Vasco da Gama, requesting that he protect this faith community.

The St. Thomas Christians had amicable terms with the Portuguese missionaries at first. As per the Roman catholic history, the Roman Catholic Church was the only true form of the church. As a result, they desired the other groups to adopt their doctrines and practices. They believed that Syria's practises were worthless and needed to be changed. Here came the conflict and context that led to the Synod of Diamper. The main unspoken goal was to suppress the Chaldean Patriarch's jurisdiction and bring the Thomas Christian community under the patronage of Portugal's king and the control of Portuguese Padruado.

More than just religion, the Portuguese were looking for a sure way to colonise and boost their trade. They actually subjugated Syrian Christians under the guise of religion. However, it was clearly a cultural invasion as well. The convener of this synod, Archbishop Menezes of Goa, wanted to Romanize everything and wanted the Syrian Christians to follow their rituals, influenced by Portuguese customs. Mar Abraham, the bishop of St. Thomas Christians, died in 1597, leaving the administration to Archdeacon George.

More than just religion, the Portuguese were looking for a sure way to colonise and boost their trade. They actually subjugated Syrian Christians under the guise of religion. However, it was clearly a cultural invasion as well. The convener of this synod, Archbishop Menezes of Goa, wanted to Romanize everything and wanted the Syrian Christians to follow their rituals, influenced by Portuguese customs. Mar Abraham, the bishop of St. Thomas Christians, died in 1597, leaving the administration to Archdeacon George.

When they did not have a Bishop, the Portuguese saw it as an excellent opportunity to exercise power over the community. This was the time when Alexio De Menezes, the Archbishop of Goa, played a significant role in convening the synod.

History of Synod of Diamper

The Synod of Diamper was conducted in the church at Diamper  on June 20, 1599, under the leadership of Alexio de Menezes, the Archbishop of Goa. After the death of Mar Abraham, the then Archbishop of Angamale, in 1597, the Archdeacon, George, took over as Administrator. However, Menezes, the Archbishop of Goa, did not support him. But, as the Archdeacon was liked by the people, he had to confirm George as Administrator. Menezes paid visits to many churches of Saint Thomas Christians, gradually gaining their favour and planning to depose George and he wanted to appoint a new administrator. Menezes' demands were met by Archdeacon George, who did not want breaches between sectors.

In the leadership of the churches in India, a void has been created. It produced the long-awaited results for the Portuguese to impose their own customs, law, liturgy, and rituals on the Saint Thomas Christians. At this point, Alexio de Menezes called the synod, which drew about 130 ecclesiastics and 660 laymen.

Synod of Diamper: Important Decisions

The story of the Synod of Diamper was a coloured victory of the Catholic church in India. It was spread throughout Europe by the publication of Govuea's 'Jornoda do Arce bishop de Goa' alongside the acts of the Synod of Diamper. However, the report was biased, and there was no contemporary historian of St. Thomas Christians to write the synod's facts.

During the synod nearly  200 decrees were issued. They were written in Portuguese by Menezes, who presided over the synod, and then translated into Malayalam. It had an impact on the liturgy as well as on the administration. The synod took the bold step of prohibiting several heretic books, citing their contents as spreading ideas contrary to Catholic creeds. The synod was crucial as the decisions made at it had far-reaching consequences in the religious, socio-cultural, and political spheres. The major decisions made at the synod are listed below.

• The Diamper Synod strongly questioned and attacked certain Hindu beliefs concerning migration, fate, and astrology. 

• Some rituals, ceremonies, and customs practised in birth, matrimony, death, and the idea of purification in touching the lower caste people, which are commonly attributed to Hinduism, were also practised by some of the St. Thomas Christians. 

• They were strictly prohibited and eventually ceased to exist. 

• Christians were barred from attending Hindu festivals such as Onam. 

• It was forbidden for Christian teachers to place or use Hindu idols in their classrooms. Polygamy and concubinage were also strictly prohibited.

• Clergymen were barred from having marital relations, serving in the military for Hindu rulers, or engaging in other religious activities.

• Hindu musicians who used to perform in churches were no longer permitted to do so because the synod outright prohibited it.

The majority of the decisions made at synod were the unintended consequences of ignorance about the indigenous customs and traditions of St. Thomas Christians. The synod stated that it envisioned a radical change in the life patterns of Syrian Christians. Many historians approach this decision from a legal standpoint, claiming that Menezes' interference as metropolitan should be considered illegitimate not only because Angamali was an oriental church and, as such, did not fall under the provisions of the Trent Council. Similarly, A.M Mundadan claims that Menezes was not the bishop of the St. Thomas Christian Church when he made all of the changes in practise and doctrine. Menezes also ordained a large number of priests, approximately 90 in total, in order to ensure a majority of clergy votes at the upcoming synod. According to Julius Richter, Menezes brought his very compendious decree with him and used his craft and authority to such effect that it was accepted, signed, and sworn to almost without alteration.

Significance of the Synod of Diamper 

The immediate effect of the synod was to completely change the way of liturgy and administration that had been in vogue with the traditional Syrian practises. Although the Syrian Christians of Malabar were separated from the Chaldean Patriarch, they eventually returned to unite with the Pope. The Pope himself intervened to remove the Jesuits from the scene. The arrival of Mar Gregorios in 1665 marked the beginning of the associations of St. Thomas Christians with the Church of West Syria.

Those who accepted Mar Gregorios' West Syrian theological and liturgical tradition became known as Jacobites. Those who have maintained East Syrian theological and liturgical traditions are known as the Syro-Malabar Catholic Church, which is in communion with the Catholic Church. On December 21, 1923, they established their own Syro-Malabar Hierarchy, with Metropolitan Mar Augustine Kandathil as the Head of their Church. Saint Thomas Christians were divided into East Syrians and West Syrians as a result of this process.

Since then, various debates have raged over the validity of the synod. While some argue that the synod is very much valid, others categorically reject it. As Juhanon Marthoma correctly pointed out, the ethics of the synod is that, armed with the support of the Portuguese victory and with a character that was willing to use any means to achieve the desired conclusion including friendly visits, bribery, and threats, Menezes was able to win over many leaders to his side.

L.W Brown also mentioned how the St. Thomas Christians' resistance was objected to, stating that Menezes did not listen to the St. Thomas Christians' objections. Many objections were raised, but in each case, Arch Bishop supporters rose to speak in support, while opponents of the measures, the leaders, lacked the ability and courage to sustain their objection. All these above-mentioned historians opined that Menezes utilized unethical measures to win over the Thomas Christian community.

Impact of the Synod of Diamper on the Churches

After George the Archdeacon stepped down, there was a void in the leadership of St. Thomas Christian Churches. The suppression of the Portuguese was felt by the St. Thomas Christians, who gradually resorted to violent protests. The first sincere protest took place in 1653, led by Malankara Mooppen Thoma. They gathered at Matthancherry church and took an oath known as the Great Oath of Bent Cross, which is also known as Coonen Kurisu Sathyam in Malayalam. 

The Synod of Diamper significance and contributions, in the history of Christian churches in India is more than just a point of reference. It is an experience that leads Kerala's churches back to their own heritage and tradition. As a result, the Synod of Diamper provides strength and courage for resistance and the discovery of one's own roots and possibilities in an independent way of exercising faith and practises. In terms of faith and traditions, the Synod of Diamper is also regarded as a model of resistance and reinvention of people's dignity and freedom from power and oppression.