1. INTRODUCTION: One needs a detailed analysis of the Catholic Church in India, to understand the status of its laity. It is only then that one can understand the driving force behind the proposed Synod of Indian Lay Catholics, sponsored by the All India Catholic Union (AICU), scheduled for early 2012.
2. BRIEF HISTORY OF THE CHURCH: Christianity came to India centuries before it entered Europe, from where missionaries later came to convert us. This history is divided into five distinct eras: Apostolic, Early Colonial, British, Post-Independence, and Post-Vatican II.
a. Apostolic: St Thomas the Apostle came to India circa 62 AD. He was well received by the people of the Malabar Coast in the southwest, which is the modern State of Kerala. There was large-scale conversion, particularly from the privileged classes. Perhaps for this reason Christianity did not spread out from there for 19 centuries. This ancient church had its leadership from Syria, not Rome, and the majority of Catholics in Kerala today belong to the ancient Syro-Malabar or Syro-Malankara Rites.
b. Early Colonial: This was mainly Portuguese influence, from the 15th Century, because of St Francis Xavier. This too was on the southwest coast at Goa. Unfortunately the Portuguese missionaries came into conflict with the Syrian Christians in Kerala, whom they accused of being Nestorian heretics. The Portuguese converted the poor coastal Keralites, who now belong to the Latin Rite.
c. British Era: Missionaries from European countries came in the wake of the British Colonialists (17th century). Despite their great fervour and sacrifices, they were identified with the white man, the ruling class. The Salesians in the northeast and the Jesuits in the central plains, through education and emancipation, converted large numbers of Tribals. In some pockets of Tamilnadu, Andhra Pradesh and Punjab a number of Dalits (untouchables) were also converted. However, Christianity failed to make any major inroads into India.
d. Post-Independence: After India gained independence from the British in 1947, the church continued with its old colonial mindset of handing out education, employment and social benefits. Obviously these services did attract some to Christianity.
e. Post-Vatican II: Post-Independence the church was already facing an identity crisis. With the changed ecclesiology of Vatican II, the church floundered. Initially it embraced de-structuring, inculturation, liturgical reforms and a preferential option for the poor. It did not have the spiritual stamina or the visionary leadership required for such drastic changes. It therefore fell back on its “tried and tested” style of functioning – pious devotions and powerful institutions, to keep it going.
3. THE CHURCH TODAY: Before Vatican II, evangelisation or conversions were a driving force for the missionaries. We had to save souls! Post Vatican II, what do we do, if all can be saved? Some cold statistics will help a true analysis. The Catholic Bishops’ Conference of India (CBCI) published its last statistical yearbook, “The Catholic Directory of India” in 1998; hence we will have to rely on some rather old data.
POPULATION WORLD INDIA
All Catholics 989,366,000 14,908,000
Bishops, Priests & Religious (Personnel) -1,360,112 - 101,096
Lay Catholics 988,065,888 14,806,904
Personnel to Laity Ratio 1:726 1:146
This table shows that India’s Church Personnel to Laity Ratio is five times higher than the world’s. Let us now examine some other statistics from the directory, which unfortunately has not updated these parameters after 1990.
CATEGORY 1969 1990 Growth % age
Parishes 3,513 6,277 79
Catholic Population 7,607,286 13,424,000 76
Institutions 8,877 22,865 158
This again shows that even in the post-Vatican II era, institutions have grown at double the rate of the parishes and the population! One must conclude that the church is heavily institutionalised and clericalised. In such a lopsided growth where does the laity find a place?
4. THE INDIAN ETHOS: India, though a distinct geographical region, became a modern nation state about 200 years ago, largely due to British rule. However, this nation has an ancient ethos. It is a country with 35 States and Union Territories. It has 1652 mother tongues, of which 22 are recognised by its Constitution. Other than territorial and linguistic divisions, it also has social, religious and ethnic divides, making it a disparate but heterogeneous country. According to the Census of India 2001 80.44 % of the population is Hindu, 13.42 % is Muslim and 2.33 % is Christian. India has been the cradle of ancient religions like Hinduism, Buddhism, Jainism and Sikhism, besides having a strong Islamic presence. We also have a large tribal population, who are animists. In Hinduism we also have the caste system, which is a social hierarchy by birthright. Those outside the caste structure are referred to as outcastes, earlier untouchables, and today referred to as dalits (oppressed classes).
5. INDIA TODAY: India is no longer the land of snake charmers, elephants and maharajas. It has kept abreast with the times, to be termed an emergent nation with a robust economy that withstood the economic depression in the West. Its economic gains have resulted in a reverse brain drain, back to India. There has also been a spiritual train – people from the west seeking spiritual solace. Individual laypersons have benefited from economic gains and intellectual prowess. However, the role of the church in this change is debatable. Today the state and private players (even industrialists) have assumed a major role in education and social services, that at one time were the near exclusive domain of the church. Many would argue that the church’s contribution in the educational, health and welfare sectors is unparalleled. Agreed. But that is passé in a modern welfare state. This gradual redundancy is also reflected in its dwindling resource mobilisation.
6. THE STATUS OF THE LAITY: In the light of the above we need to assess the status of the laity as a collective unit, as against individual success stories or brilliance. I will divide the status of the laity under 9 heads:
a. Financial: Most of the laity is financially worse off than the clergy who have purportedly renounced the world! They are heavily dependent on the institutionalised church for jobs, education, welfare schemes etc. However, financial control of community assets vests almost entirely in the hands of the hierarchy. All projects are controlled by the hierarchy, which is not competent or equipped to handle finance. Finance Committees, as provided for in Canon Law, are non-existent. There is little or no accountability or transparency.
b. Institutions: The same goes for institutions, which are in the total control of the clergy and religious. Laypersons cannot even aspire to be Principals or heads of church run institutions. In Kerala, lay aspirants have to pay a large donation to the church for an ordinary teacher’s job.
c. Sociological: Since a vast majority of the laity is from tribal, dalit or economically disadvantaged sections of society, the social divide adds to the financial one.
d. Psychological: Add to this the former image of missionaries being white skins/ ruling class/ high caste, and the chasm deepens. The paternalistic attitude of the clergy (contrary to the fraternalism of the Gospels and Vatican II) has driven a psychological wedge between the hierarchy and the laity, with the latter becoming totally subservient.
e. Spiritual: There is hardly any faith formation after Confirmation classes. Adult catechesis is non-existent. Hence the laity continues to fall back on popular pious devotions to fulfil its spiritual aspirations.
f. Intellectual: There have been individual giants in the fields of politics, bureaucracy, judiciary, diplomacy, armed forces etc. This vast pool of talent is kept out of the purview of the institutional church. On the other hand the number of laypersons with knowledge of Canon Law, Vatican II ecclesiology etc is abysmally low.
g. Ritual: For historical reasons the church in Kerala was divided into the Syro-Malabar, Syro-Malankara and Latin Rites. Since the vast majority of bishops, priests and religious are from Kerala, this ritual divide has spilled over from Kerala. Even the CBCI, the national episcopal body, has been divided on the lines of Rite. Hence the laity stands further divided, further weakening it.
h. Participation: Vatican II and Canon Law provided for participatory structures like Pastoral and Parish Councils, and decision-making powers for the laity. Such bodies, where they do exist, are usually filled with sycophants, thereby defeating their very purpose.
i. Organisational: The AICU and its affiliated Catholic Associations are probably the only autonomous lay organisations in the country. But even they are under constant pressure from the hierarchy. Even in secular affairs like politics, the hierarchy does not respect the legitimate role and space of lay organisations and leadership.
7. LAY SYNOD: One may conclude that the laity is powerless and directionless. It is in this context that a handful of laypersons felt the need of a Lay Synod, which would not be dominated by the clergy/ hierarchy; to freely express their hopes and aspirations. The Synod does not seek to chart an agenda for the future. It is primarily a sounding board, seeking to know God’s will and how to fulfil it. Hence it does not have a pre-determined goal. If there is a consensus on major issues, then the AICU may spearhead the implementation of the same. However, at this stage it would be improper to pre-empt the working of the Holy Spirit, who should be our guide in empowering the Indian Catholic laity.
* The writer is a former National President of the AICU, and presently its Spokesperson. However, the views expressed herein are personal.
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