Here is the Christmas homily of Fr Tony D'Souza, preached at the Night Mass at Don Bosco Parish, Nashik.
Notwithstanding the growing commercialization of Christmas with sinister efforts to reduce it to a secular holiday or to replace it with Good Governance Day; and despite the increasing hostility towards Christ and Christians, in several countries, you and I are here tonight to confirm our Faith and proclaim with joy to the world that mankind will live for evermore because of that First Christmas, in Bethlehem.
The First Christmas was not a ‘bedtime story’ that lulls us to sleep in the silence of a holy night and wakes us up with Jingle bells and Santa’s stockings;
- the First Christmas was not an expensive birthday party with colorful dresses and delicious dishes, celebrated under star-studded skies;
- the First Christmas was not even a musical extravaganza of ‘red-nosed reindeer songs’ and dancing melodies.
Lest we get trapped in such distorted festivities, and abandon the sacred mystery of Salvation and the deeper message of Forgiveness, let us tonight revise our Bible history and renew our Christian faith in the greatest story ever told – Christmas,
Far from being a philosophical myth or theological dogma, the First Christmas, as the Holy Bible states, marks the History of a Lifetime Mystery – God with us – Emmanuel!
For the last 2015 years, Christmas commemorates the greatness and the dignity of the human person, created by God in His own image.
At this time, we are celebrating God who loved the world so much that in the fullness of time, He sent his only begotten Son, Jesus Christ, born of a woman, to redeem His sacred image, distorted by Original Sin. It is because of this redeemed image of God imprinted in every human person that any offence against the human person is an offence against God and every denial of God ends up being a denial of the greatness and the dignity of the human person. In order to teach us what it means to be truly human, and to save us from further abuse of humanity, God became man in Jesus the Christ, fully human and always divine. Christmas must impress upon us, the sacred worth and sublime dignity of every human life from the first instant until natural death.
Christmas, as the angels sang, is a feast of Joy to the world. giving glory to God in the highest and bringing peace to people of good will. Christmas is a family feast of Christ the Light who enlightens our homes and brightens our universe as proclaimed by the Prophet Isaiah: The people that walked in darkness have seen a great light; on those who live in the land of deep shadow a light has shone. You have made their gladness greater, you have made their joy increase; they rejoice in your presence as people rejoice at harvest time. For there is a child born for us, a son given to us and dominion is laid on his shoulders; and this is the name they give him: Wonder-Counselor, Mighty-God, Eternal-Word, Promoter-of-Peace
However, while we celebrate Christmas 2015, we are sadly aware that Life, particularly, Human life is murdered and destroyed by the merciless culture of death. Today, our faith in Christmas as a celebration of pardon and peace is challenged.
We witness Human Life not as a dignified triumph, but a degrading tragedy marred by beastly Terrorism and Bomb blasts; Communal Violence and mini wars; Abortion and Euthanasia; murders and Suicides; Caste conflicts and Honor Killings. Called by God to be stewards of his creation, we are recklessly destroying our “Common Home” by exploiting Nature and poisoning the environment. Global warming and “climate change” are sharp warnings that our world is hurtling down to Doom’s Day. What we are seeing today is the entrenching of the ‘Culture of Death and Darkness’ in the world at large and even infiltrating into the hearts and minds of our non-violent and peace-loving people of India..
In this scenario, we disciples of Jesus Christ must not be prophets of doom and disaster. Not at Christmas time! Rather, inspired by the encouraging assurance of Jesus, “Do not be afraid, I am with you till the end of times” and guided by the Holy Spirit through the upfront prophetic and pastoral leadership of our Holy Father, Pope Francis, we Christians must firmly believe and proclaim that God still loves the world; We await in Hope and believe that Mankind will live for ever more, because Christmas celebrates the fact that God full of mercy in Jesus Christ will come again in power and glory to establish a counter culture of Peace over Violence, Light over Darkness, and Life over Death.
By the solemn opening of Cathedral doors, the world over, and announcing The Extraordinary Holy Year, Pope Francis urges us, the Church to boldly confront the merciless and meaningless destructive forces of Evil by upholding the banner of God’s Mercy.
In his papal letter, entitled ‘Misericordiae vultus’, the Face of Mercy, Pope Francis chalks out a very practical Peace plan of action for us to follow. He reminds us that Mercy is not an abstract concept but rather, a face to recognize, a truth to contemplate and a recipe to serve through corporal and spiritual works of Mercy. Jesus by His own example has given us a Gospel of Mercy, so full of simple parables, compassionate images and forgiving episodes.
This Holy Year is Mercy time, and Christmas heralds an extraordinary campaign which states that the only answer to satanic evil and cruel violence, is not destructive retaliation but rather, better Communication and patient Dialogue to obtain Peaceful justice and genuine Communion in our lives, in our families, among nations and throughout the universe.
To us Christians, Christmas is Divine Mercy Incarnate urging us to welcome the God of forgiveness through the sacrament of Confession and reconciliation and nourished by the Holy Eucharist, to be forgiving and merciful ourselves. Yes, Christmas is a Gospel Imperative to love and protect all forms of life , but especially to defend Human Rights against abortion, euthanasia, female infanticide, caste and honor killings.
Christmas is infact, a missionary mandate. Jesus Christ, sent by our merciful Father, has chosen us and sends us to share in his missionof Forgiveness. As partners with Jesus, the Prince of Peace, let us make Christmas 2015 a season of reconciliation , love and joyful peace, within our own families and communities; our neighborhood and work places.
May Mary of Nazareth, whom we devoutly address: Hail Holy Queen, Mother of mercy strengthen our Faith in Jesus, the Divine Mercy and sustain our Hope as we journey through this vale of trials and tears.
Empowered by the Holy Spirit and nourished by the transforming Bread of Life at this Holy Eucharist let us go out to celebrate not only a merciful Christmas Day 2015, but a Holy Year 2016 of Reconciliation, Justice and Peace.
Tuesday 29 December 2015
Wednesday 2 December 2015
Table Fellowship
Today, in his homily, Felix Fernandes spoke about the table fellowship of Jesus. All the three readings of today (Wednesday, first week of Advent) deal with the topic of eating and drinking. And Jesus was deeply involved with the basic activity of being human, and he was called a glutton and a drunkard. He established his memory the Sacrament of the Eucharist at table, while eating and drinking. He makes himself present in a tangible way while we eat the bread and drink the cup. Can we become bread to others, can we become Jesus to others? This is the challenge of Christianity.
Saturday 21 November 2015
Formation of Formators
Here are some impressions of mine with regard to the Formation of Formators course at Don Bosco Renewal Centre, Bangalore, 21 October to 18 November, 2015.
The individual courses were all theologically sound. Especially Marcel Lincoln being a theologian, gave a good understanding of our formative efforts in terms of the person of Jesus – both theologically and biblically. Many participants appreciated K.M. Jose’s sessions on Human Development and on Psycho-Sexual Maturity. Some of them attended such a course for the first time in their lives. Even for me, a course like this was long overdue. In almost ten years of my priestly life, this is was the first time I attended a month long course. (First four years – I was in three different settings, the next four years in Rome, now the ninth and tenth years at Divyadaan, Nashik.) To encourage people to go for these ongoing formation courses would be praiseworthy.
In the course, there was a lot importance given to spiritual direction. There was a one day animation on this topic. That could be extended for at least one day more, I'd think. A separate course on spiritual direction may not find enough takers, but a formators’ course like this will appreciate these topics.
Loddy’s animation on Holistic Formation, Assessment of Candidates and Vocational Discernment was very good, especially by way of his various examples. His life experiences make his content very good. His insistence that you discern the formee’s vocation not just in terms of her suitability into a congregation, that’s being selfish, Loddy says, but the important thing is to guide her to find God’s design in her life, and discern her vocation. Suitability into a congregation is just part of this big discernment. Loddy’s content was solid, helpful, very clear.
Edison Fernandes’ course on Psycho-cultural Aspects in Formation gave me a beautiful perspective, and some new vocabulary in order to understand the various formees coming from varied backgrounds and cultures. There are individualistic cultures (guilt) and collectivistic cultures (shame). For collectivistic cultures, gossip too may be a way of communicating a truth, they don’t communicate directly; they don’t offend people by giving direct opinions. Eye contact and asking questions are considered to be forms of disrespect in some of these collectivistic cultures. In collectivistic cultures, passive aggression is considered better than expressing direct anger. For instance, there are cultures that give importance to event time and there are others that give importance to clock time. The tribal cultures are examples of the former, they talk about monsoons, seasons, and harvests as events, not dependent on calendar-clock timings. Their life too is intertwined with these events; their punctuality is with regard to events, not the chronological timings of a clock. They don’t appear to be smart when compared to those who are trained with clock-time. These differences are perspectives, not matters of right or wrong. Similarly, to understand the differences between high-context and low-context cultures, between high authority distance and low authority distance, etc. (In low context cultures, you can find your way: there are signs everywhere, e.g., road signs.)
The community building animation by Marcel Lincoln was praiseworthy. His content was good, his games hilarious, and above all his radicality for Christ makes these sessions beautiful. He made us think, and even reflect.
The group therapy was a deep experience for me. It was a healing experience for me, I should say. To acknowledge my feelings, my emotions, that was great. I dealt with fear and irritation and other emotions, and even some compulsions. I feel the joy of having undergone another group therapy. The previous one was when I was preparing for my perpetuals, I think.
The participants [22 in all: one from Poland, one from Thailand, five from Sri Lanka, and the rest from India] were serious in their participation but relaxed too.
We had two panel discussions: a panel of formators and a panel of formees on two different days. This is a beautiful idea. Both brought forth deep discussions and sharing. Edison happened to be around for the panel of formators, he gave a beautiful talk. I think he should publish that. A wonderful talk, a deep sharing of his impressions. He insisted that we should not be desperate for numbers, not lower the standard while recruiting for one’s congregation. (Some others too had insisted on this point.) Edison also mentioned let our vocation promotion be the fruit of our apostolate, not an apostolate itself. He also asked our caution in employing psychological tests. Not an exercise of photocopying a few sheets and arriving at results, when there are no experts around. He made us aware of the ecological validity of psychological tests; and to check also if there are time limits attached to the tests, etc. He asked us to give up on negative narratives and defeatism in our congregations (whether it be formation or vocation promotion). He questioned us why we are not at ease with ambiguity, why do we want only clarities or even finished products in our formation who don’t need formation in that sense. Edison also reiterated the fact that our formation should go hand in hand with our mission, including the summer/periodical exposure programmes. I remember Marcel’s comment that the real formation takes place not in our formation houses, but outside of them in the mission communities. Edison also said that there is a lot of depression in our formees, or at least there isn’t deep joy in many of our formees -- seen in their sleeping during meditation, or no effort taken for personal prayer or meditating.
All the animators were of one mind that our formation should be transformation of the person of the formee, which only happens with a lot of freedom and responsibility, and proper guidance or facilitation.
Some points of improvement, which I had communicated to the community during our general evaluation was to cut the overdependence on the powerpoint presentations -- they were becoming too linear. More faith sharing or lectio divina moments during course itself would have been extra beneficial. To digest some heavy stuff, more group discussions might be needed.
The participants were all happy with the staff -- especially their presence with us throughout the course. And also their availability for spiritual direction.
In short, the course was a joyful, refreshing, and a beneficial experience. It was also a moment of healing for me.
The following was my personal evaluation (during the course itself) – not a summary but a short account of the different “learnings” that happened in me.
First and foremost, this course FoF was a blessing where I could meet various people from different countries and cultures. It has been an occasion of deepening my personal convictions and my vocation too.
One of the first things that I learnt is about corrections: correct others in love, and also appreciate them more [than you correct]. John XXIII’s maxim was helpful: “Observe everything, overlook many things, and correct just a few.”
The reflections on psycho-cultural aspects of formation made me think on the various insenstivities that have been part of our formation structures. To understand a person would mean also to understand her cultural background, uniqueness, and all her specialities.
In group therapy and a few other exercises I had an occasion to enter deeply into my emotions and feelings. Unless I get in touch with my feelings I cannot feel with the other. If I need to understand the formee I need to go deep into my own self and be integrated head and heart. My usual tendency is to use my head rather than the heart while dealing with the other. What is more important is the formation of the heart.
The question whether our formees are becoming brighter or ‘duller’ made me reflect on the importance given to freedom and personal responsibility, trust and confidence. I’ve sometimes not given the formees the space and time for their own growth. I need to tell myself time and again that the formee herself along with the Holy Spirit is the primary one responsible for her formation, I’m only an instrument, a facilitator. I’d rather be a guru, one who eats the darkness of ignorance and sin.
For this, I think, I need greater patience and compassion. I need to suffer with the other. Compassion is not just for calamities, but for always, all occasions. If I have to live my community life as a covenantal relationship, then I need to have a compassionate, ever-forgiving heart.
One more thing that I learnt is the importance of wisdom, God’s own gift, that is needed for my pastoral ministry. Not my human efforts, not my human intelligence that should be given the priority, but allowing God’s infinite wisdom to deal with concrete situations.
Significantly, to understand that to be human is to be beautifully flawed gives me a sense of relief and even faith that I need not be perturbed by every single thing that happens around me. God is in control, all is well with the world, I don’t have to take control of things, He is the Lord of history, He is our Master. I on my part will have to be open to His Spirit, discern His will, and be a help to those around me.
I thank all those who have made this DBRC experience an enriching one. As I become deeper in my convictions that I’m the beloved of God, I resolve that I’ll communicate with my life this core identity of "belovedness" to all my formees.
The individual courses were all theologically sound. Especially Marcel Lincoln being a theologian, gave a good understanding of our formative efforts in terms of the person of Jesus – both theologically and biblically. Many participants appreciated K.M. Jose’s sessions on Human Development and on Psycho-Sexual Maturity. Some of them attended such a course for the first time in their lives. Even for me, a course like this was long overdue. In almost ten years of my priestly life, this is was the first time I attended a month long course. (First four years – I was in three different settings, the next four years in Rome, now the ninth and tenth years at Divyadaan, Nashik.) To encourage people to go for these ongoing formation courses would be praiseworthy.
In the course, there was a lot importance given to spiritual direction. There was a one day animation on this topic. That could be extended for at least one day more, I'd think. A separate course on spiritual direction may not find enough takers, but a formators’ course like this will appreciate these topics.
Loddy’s animation on Holistic Formation, Assessment of Candidates and Vocational Discernment was very good, especially by way of his various examples. His life experiences make his content very good. His insistence that you discern the formee’s vocation not just in terms of her suitability into a congregation, that’s being selfish, Loddy says, but the important thing is to guide her to find God’s design in her life, and discern her vocation. Suitability into a congregation is just part of this big discernment. Loddy’s content was solid, helpful, very clear.
Edison Fernandes’ course on Psycho-cultural Aspects in Formation gave me a beautiful perspective, and some new vocabulary in order to understand the various formees coming from varied backgrounds and cultures. There are individualistic cultures (guilt) and collectivistic cultures (shame). For collectivistic cultures, gossip too may be a way of communicating a truth, they don’t communicate directly; they don’t offend people by giving direct opinions. Eye contact and asking questions are considered to be forms of disrespect in some of these collectivistic cultures. In collectivistic cultures, passive aggression is considered better than expressing direct anger. For instance, there are cultures that give importance to event time and there are others that give importance to clock time. The tribal cultures are examples of the former, they talk about monsoons, seasons, and harvests as events, not dependent on calendar-clock timings. Their life too is intertwined with these events; their punctuality is with regard to events, not the chronological timings of a clock. They don’t appear to be smart when compared to those who are trained with clock-time. These differences are perspectives, not matters of right or wrong. Similarly, to understand the differences between high-context and low-context cultures, between high authority distance and low authority distance, etc. (In low context cultures, you can find your way: there are signs everywhere, e.g., road signs.)
The community building animation by Marcel Lincoln was praiseworthy. His content was good, his games hilarious, and above all his radicality for Christ makes these sessions beautiful. He made us think, and even reflect.
The group therapy was a deep experience for me. It was a healing experience for me, I should say. To acknowledge my feelings, my emotions, that was great. I dealt with fear and irritation and other emotions, and even some compulsions. I feel the joy of having undergone another group therapy. The previous one was when I was preparing for my perpetuals, I think.
The participants [22 in all: one from Poland, one from Thailand, five from Sri Lanka, and the rest from India] were serious in their participation but relaxed too.
We had two panel discussions: a panel of formators and a panel of formees on two different days. This is a beautiful idea. Both brought forth deep discussions and sharing. Edison happened to be around for the panel of formators, he gave a beautiful talk. I think he should publish that. A wonderful talk, a deep sharing of his impressions. He insisted that we should not be desperate for numbers, not lower the standard while recruiting for one’s congregation. (Some others too had insisted on this point.) Edison also mentioned let our vocation promotion be the fruit of our apostolate, not an apostolate itself. He also asked our caution in employing psychological tests. Not an exercise of photocopying a few sheets and arriving at results, when there are no experts around. He made us aware of the ecological validity of psychological tests; and to check also if there are time limits attached to the tests, etc. He asked us to give up on negative narratives and defeatism in our congregations (whether it be formation or vocation promotion). He questioned us why we are not at ease with ambiguity, why do we want only clarities or even finished products in our formation who don’t need formation in that sense. Edison also reiterated the fact that our formation should go hand in hand with our mission, including the summer/periodical exposure programmes. I remember Marcel’s comment that the real formation takes place not in our formation houses, but outside of them in the mission communities. Edison also said that there is a lot of depression in our formees, or at least there isn’t deep joy in many of our formees -- seen in their sleeping during meditation, or no effort taken for personal prayer or meditating.
All the animators were of one mind that our formation should be transformation of the person of the formee, which only happens with a lot of freedom and responsibility, and proper guidance or facilitation.
Some points of improvement, which I had communicated to the community during our general evaluation was to cut the overdependence on the powerpoint presentations -- they were becoming too linear. More faith sharing or lectio divina moments during course itself would have been extra beneficial. To digest some heavy stuff, more group discussions might be needed.
The participants were all happy with the staff -- especially their presence with us throughout the course. And also their availability for spiritual direction.
In short, the course was a joyful, refreshing, and a beneficial experience. It was also a moment of healing for me.
The following was my personal evaluation (during the course itself) – not a summary but a short account of the different “learnings” that happened in me.
First and foremost, this course FoF was a blessing where I could meet various people from different countries and cultures. It has been an occasion of deepening my personal convictions and my vocation too.
One of the first things that I learnt is about corrections: correct others in love, and also appreciate them more [than you correct]. John XXIII’s maxim was helpful: “Observe everything, overlook many things, and correct just a few.”
The reflections on psycho-cultural aspects of formation made me think on the various insenstivities that have been part of our formation structures. To understand a person would mean also to understand her cultural background, uniqueness, and all her specialities.
In group therapy and a few other exercises I had an occasion to enter deeply into my emotions and feelings. Unless I get in touch with my feelings I cannot feel with the other. If I need to understand the formee I need to go deep into my own self and be integrated head and heart. My usual tendency is to use my head rather than the heart while dealing with the other. What is more important is the formation of the heart.
The question whether our formees are becoming brighter or ‘duller’ made me reflect on the importance given to freedom and personal responsibility, trust and confidence. I’ve sometimes not given the formees the space and time for their own growth. I need to tell myself time and again that the formee herself along with the Holy Spirit is the primary one responsible for her formation, I’m only an instrument, a facilitator. I’d rather be a guru, one who eats the darkness of ignorance and sin.
For this, I think, I need greater patience and compassion. I need to suffer with the other. Compassion is not just for calamities, but for always, all occasions. If I have to live my community life as a covenantal relationship, then I need to have a compassionate, ever-forgiving heart.
One more thing that I learnt is the importance of wisdom, God’s own gift, that is needed for my pastoral ministry. Not my human efforts, not my human intelligence that should be given the priority, but allowing God’s infinite wisdom to deal with concrete situations.
Significantly, to understand that to be human is to be beautifully flawed gives me a sense of relief and even faith that I need not be perturbed by every single thing that happens around me. God is in control, all is well with the world, I don’t have to take control of things, He is the Lord of history, He is our Master. I on my part will have to be open to His Spirit, discern His will, and be a help to those around me.
I thank all those who have made this DBRC experience an enriching one. As I become deeper in my convictions that I’m the beloved of God, I resolve that I’ll communicate with my life this core identity of "belovedness" to all my formees.
Back in Action
For two months, I was missing in action... Here I am back, after a home visit and a course in Bangalore - Formation of Formators.
Thursday 17 September 2015
Being Centred
Being centred is more important than being efficiently managing multiple tasks. Being centred is not being self-centred; it is not being dissipated in our multi-tasking. Being centred allows you to do many things, not just jumping from one activity to another but doing things effectively (as contrasted to mere efficiency). It means having a servant mentality, not just being service providers or service deliverers. It allows us to be open to persons, not just concentrate on principles. Sometimes I could bulldoze people, hurt them just for the sake of fulfilling the laws. Persons first, principles then. This is not the same as saying: “Toss your principles out of the window.” No. This means standing for your principles while you put others, the human persons at the centre of your attention. This is avoiding legalism. The sabbath for the person, not vice-versa. Henri Nouwen puts it beautifully: “You have so many options that you are constantly overwhelmed by the question ‘What should I do and what should I not do?’ You are asked to respond to many concrete needs. [...] But what of all this truly deserves your time? [...] You have to keep going back to the source: God’s love for you. [...] Try to give your agenda to God. [...] Give every part of your heart and your time to God and let God tell you what to do, where to go, when and how to respond.” (The Inner Voice of Love 121-122.) Being centred, ultimately, means being centred on God.
Pipes and Dirges
To what then shall I compare the men of this generation, and what are they like? They are like children who sit in the market place and call to one another, and they say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.' For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon!' The Son of Man came eating and drinking, and you say, 'Here is a glutton and a drunkard, a friend of tax collectors and sinners.' But wisdom is proved right by all her children. (Luke 7:31-35)
Never be childish, but always be childlike in your faith. As I see, Jesus asks us to grow and mature in our faith, to be able to read the signs of the times. God reveals himself in various ways: surprising and shocking ways. Gallagher writes: “Balthasar and Sequeri insist particularly on the shocking differentness of Christian revelation. It is interruption, rupture, excess. Its climax in Cross and Resurrection takes us beyond all human logic.” (Faith Maps 154.) Some Pharisees and leaders at the time of Jesus were not able to understand or see God’s hand in the extremities of a John the Baptist or a Jesus of Nazareth. God reveals to us and speaks to us in strange ways. Whether in a drunkard or a glutton or a person out of his mind. God’s ways are unfathomable. To conclude, as Sathish writes in his gospeltoons (reflections-cum-cartoons on the day’s gospel passage): “Don’t be arrogant or ignorant,” unless we are open to the divine strangeness around us, we may land up being arrogant or proud or childishly ignorant, or just plainly immature.
Wednesday 16 September 2015
Letter of a pregnant nun who was raped
Here is an extraordinary letter written by a young nun,
Sister Lucy Vertrusc, to her mother superior. Sister Vertrusc became pregnant
after she was raped in 1995 during the war in the former Yugoslavia. The letter
appeared in an Italian newspaper at the behest of her Mother Superior. (After a long search I was able to lay hands on this beautiful and moving letter... thanks to iamproudtobecatholic.com.)
I am Lucy, one of the young nuns raped by the Serbian soldiers. I am writing to you, Mother, after what happened to my sisters Tatiana, Sandria, and me.
Allow me not to go into the details of the act. There are some experiences in life so atrocious that you cannot tell them to anyone but God, in whose service I had consecrated my life nearly a year ago.
My drama is not so much the humiliation that I suffered as a woman, not the incurable offense committed against my vocation as a religious, but the difficulty of having to incorporate into my faith an event that certainly forms part of the mysterious will of Him whom I have always considered my Divine Spouse.
Only a few days before, I had read “Dialogues of Carmelites” and spontaneously I asked our Lord to grant me the grace of joining the ranks of those who died a martyr of Him. God took me at my word, but in such a horrid way! Now I find myself lost in the anguish of internal darkness. He has destroyed the plans of my life, which I considered definitive and uplifting for me, and He has set me all of a sudden in this design of His that I feel incapable of grasping.
When I was a teenager, I wrote in my Diary: Nothing is mine, I belong to no one, and no one belongs to me. Someone, instead grabbed me one night, a night I wish never to remember, tore me off from myself, and tried to make me his own . . .
It was already daytime when I awoke and my first thought was the agony of Christ in the Garden. Inside of me a terrible battle unleashed. I asked myself why God had permitted me to be rent, destroyed precisely in what had been the meaning of my life, but also I asked to what new vocation He was calling me.
I strained to get up, and helped by Sister Josefina, I managed to straighten myself out. Then the sound of the bell of the Augustinian convent, which was right next to ours, reached my ears. It was time for nine o’clock matins.
I made the sign of the cross and began reciting in my head the liturgical hymn. At this hour upon Golgotha’s heights,/ Christ, the true Paschal Lamb,/ paid the price of our salvation.
What is my suffering, Mother, and the offense I received compared to the suffering and the offense of the One for whom I had a thousand times sworn to give my life. I spoke these words slowly, very slowly: May your will be done, above all now that I have nowhere to go and that I can only be sure of one thing: You are with me.
Mother, I am writing not in search of consolation, but so that you can help me give thanks to God for having associated me with the thousands of my fellow compatriots whose honour has been violated, and who are compelled to accept a maternity not wanted. My humiliation is added to theirs, and since I have nothing else to offer in expiation for the sin committed by those unnamed violators and for the reconciliation of the two embittered peoples, I accept this dishonour that I suffered and I entrust it to the mercy of God.
Do not be surprised, Mother, when I ask you to share with me my “thank you” that can seem absurd.
In these last months I have been crying a sea of tears for my two brothers who were assassinated by the same aggressors who go around terrorizing our towns, and I was thinking that it was not possible for me to suffer anything worse, so far from my imagination had been what was about to take place.
Every day hundreds of hungering creatures used to knock at the doors of our convent, shivering from the cold, with despair in their eyes. Some weeks ago, a young boy about eighteen years old said to me: How lucky you are to have chosen a refuge where no evil can reach you. The boy carried in his hands a rosary of praises for the Prophet. Then he added: You will never know what it means to be dishonoured.
I pondered his words at length and convinced myself that there had been a hidden element to the sufferings of my people that had escaped me as I was almost ashamed to be so excluded. Now I am one of them, one of the many unknown women of my people, whose bodies have been devastated and hearts seared. The Lord had admitted me into his mystery of shame. What is more, for me, a religious, He has accorded me the privilege of being acquainted with evil in the depths of its diabolical force.
I know that from now on the words of encouragement and consolation that I can offer from my poor heart will be all the more credible, because my story is their story, and my resignation, sustained in faith, at least a reference, if not example for their moral and emotional responses.
All it takes is a sign, a little voice, a fraternal gesture to set in motion the hopes of so many undiscovered creatures.
God has chosen me—may He forgive my presumption—to guide the most humble of my people towards the dawn of redemption and freedom. They can no longer doubt the sincerity of my words, because I come, as they do, from the outskirts of revilement and profanation.
I remember the time when I used to attend the university at Rome in order to get my masters in Literature, an ancient Slavic woman, the professor of Literature, used to recite to me these verses from the poet Alexej Mislovic: You must not die/ because you have been chosen/ to be a part of the day.
That night, in which I was terrorized by the Serbs for hours and hours, I repeated to myself these verses, which I felt as balm for my soul, nearly mad with despair.
And now, with everything having passed and looking back, I get the impression of having been made to swallow a terrible pill.
Everything has passed, Mother, but everything begins. In your telephone call, after your words of encouragement, for which I am grateful with all my life, you posed me a very direct question: What will you do with the life that has been forced into your womb? I heard your voice tremble as you asked me the question, a question I felt needed no immediate response; not because I had not yet considered the road I would have to follow, but so as not to disturb the plans you would eventually have to unveil before me. I had already decided. I will be a mother. The child will be mine and no one else’s. I know that I could entrust him to other people, but he—though I neither asked for him nor expected him—he has a right to my love as his mother. A plant should never be torn from its roots. The grain of wheat fallen in the furrow has to grow there, where the mysterious, though iniquitous sower threw it.
I will fulfill my religious vocation in another way. I will ask nothing of my congregation, which has already given me everything. I am very grateful for the fraternal solidarity of the Sisters, who in these times have treated me with the utmost delicacy and kindness, especially for never having asked any uncareful questions.
I will go with my child. I do not know where, but God, who broke all of a sudden my greatest joy, will indicate the path I must tread in order to do His will.
I will be poor again, I will return to the old aprons and the wooden shoes that the women in the country use for working, and I will accompany my mother into the forest to collect the resin from the slits in the trees.
Someone has to begin to break the chain of hatred that has always destroyed our countries. And so, I will teach my child only one thing: love. This child, born of violence, will be a witness along with me that the only greatness that gives honour to a human being is forgiveness.
Through the Kingdom of Christ for the Glory of God.
(Slightly edited.)
(Slightly edited.)
Suffering
For the world: Death, illness, human brokenness, ugliness, failures, sinfulness,... all have to be hidden from our sight because they keep us from the happiness for which we strive. They are obstructions on our way to the goal of life.
Eugenics strives towards a better life, a better quality of life, but by eliminating undesirable traits in our genes. Disorders and disabilities, aging, and all are seen as undesirable. Eugenics and more broadly genetic engineering strives to do away with suffering.
However, we humans suffer a lot. Much, if not most, of our deep suffering comes from our relationships with those who love us. Not from the terrible events I read about in the newspapers or those that I see on television, but from the relationships with the people with whom I share my daily life.
Community life can be painful. Besides the joys, there can be many pains and demands attached to our day to day living out of our common life.
Our pain, deep as it is, is connected with specific circumstances. We do not suffer in the abstract. We suffer because someone hurts us at a specific time and in a specific place. Our feelings of rejection, abandonment, and uselessness are rooted in the most concrete events.
Still, as long as we keep pointing to the specifics, we will miss the full meaning of our pain. We will deceive ourselves into believing that if the people, circumstances, and events had been different, our pain would not exist. “My suffering would have been less, if there were a different catechist, a different prefect, a different staff member, different companions, and so on.” This might be partly true, but the deeper truth is that the situation which brought about our pain was simply the form in which we came in touch with the human condition of suffering. Our pain is the concrete way in which we participate in the pain of humanity.
Paradoxically, therefore, healing means moving from our pain to the pain. When we keep focusing on the specific circumstances of our pain, we easily become angry, resentful, and even vindictive – even seek revenge. We can learn from Mary: healing means moving from our pain to the pain. She stands at the foot of the cross, she stands in communion with Jesus’ suffering. But she is not alone, she stands along with Mary Magdalene, other women, also the beloved disciple of Jesus. She stands in communion with other humans too. She takes her suffering out of isolation, and places it in the context of the cross, Jesus’ cross. She takes her pain out of isolation, and shares it with her fellow-sufferers, fellow-believers.
May we too have the same courage and wisdom like Mary, let us imitate her and find new strength and hope in our suffering, because suffering is salvific. I repeat, suffering is salvific.
Eugenics strives towards a better life, a better quality of life, but by eliminating undesirable traits in our genes. Disorders and disabilities, aging, and all are seen as undesirable. Eugenics and more broadly genetic engineering strives to do away with suffering.
However, we humans suffer a lot. Much, if not most, of our deep suffering comes from our relationships with those who love us. Not from the terrible events I read about in the newspapers or those that I see on television, but from the relationships with the people with whom I share my daily life.
Community life can be painful. Besides the joys, there can be many pains and demands attached to our day to day living out of our common life.
Our pain, deep as it is, is connected with specific circumstances. We do not suffer in the abstract. We suffer because someone hurts us at a specific time and in a specific place. Our feelings of rejection, abandonment, and uselessness are rooted in the most concrete events.
Still, as long as we keep pointing to the specifics, we will miss the full meaning of our pain. We will deceive ourselves into believing that if the people, circumstances, and events had been different, our pain would not exist. “My suffering would have been less, if there were a different catechist, a different prefect, a different staff member, different companions, and so on.” This might be partly true, but the deeper truth is that the situation which brought about our pain was simply the form in which we came in touch with the human condition of suffering. Our pain is the concrete way in which we participate in the pain of humanity.
Paradoxically, therefore, healing means moving from our pain to the pain. When we keep focusing on the specific circumstances of our pain, we easily become angry, resentful, and even vindictive – even seek revenge. We can learn from Mary: healing means moving from our pain to the pain. She stands at the foot of the cross, she stands in communion with Jesus’ suffering. But she is not alone, she stands along with Mary Magdalene, other women, also the beloved disciple of Jesus. She stands in communion with other humans too. She takes her suffering out of isolation, and places it in the context of the cross, Jesus’ cross. She takes her pain out of isolation, and shares it with her fellow-sufferers, fellow-believers.
May we too have the same courage and wisdom like Mary, let us imitate her and find new strength and hope in our suffering, because suffering is salvific. I repeat, suffering is salvific.
References: Henri Nouwen, Here and Now, and Inner Voice of Love.
(Homily of 15 September, Memoria of Our Lady of Sorrows)
Thursday 10 September 2015
Proverbs to Verbs
Every culture has its own set of proverbs, pithy sayings, catchy idioms, maxims and words of wisdom. The Gospel too offers us varied statements, beautiful verses exactly like proverbs in a culture. Love your enemies, be compassionate, treat others as you would like others to treat you, and many such beautiful verses. The danger is that these sayings can remain as beautiful decorations on our walls and in our living rooms rather than inspirations for our actions. May we remove these mere decorative verses and proverbs from our walls and put them into the centre of our living, into our actions. May the proverbs become verbs. (Inspired by a reflection from the CD material, Entering the Lectionary on today's gospel reading.)
Chebath's Surgeries
When I was young I always
wanted to do medicine, that desire of mine was fulfilled a bit especially the
last two weeks. Chebath, one of our students here at Divyadaan, underwent a
major surgery on 8th September. He had a tumour on his neck – but it needs to
be called a brain tumor because he had a vagal schwannoma. “Vagal Schwannomas
are considered a Brain Tumour. They are ‘usually’
rare, slow-growing tumours and reported to occur in patients between 30 and 50
years of age. VAGAL refers to the vagus
nerve which is the 10th cranial nerve.
This nerve is the only nerve that runs from the brain all the way down
through the body. The vagus nerve controls the working order of all the organs
of our bodies and how the skeletal muscles work. Also controls the heart, espophagus and
pulmonary functions. The ability to
swallow and the affected vagus nerve side will affect the vocal cord on that
side.” (http://www.vagalschwannoma.com/what-is-it.html)
Chebath’s tumour was discovered during what was thought to be or supposed to be a minor surgical procedure of removing a lymph node on the operation table. Then the doctors asked us to go for an immediate MRI, which confirmed that it was a vagal schwannoma. Chebath agreed to undergo the surgery, knowing fully well that he will lose his voice. Perhaps, two months later he will have to undergo another surgery to correct his voice – to make the vocal chords vibrate again. That was what was planned. But miraculously, the surgeon said that the tumour had not affected the vagus nerve, and he will be able to have his voice, though not as before. It was the 8th September, the feast of Our Lady of Health, and it is her intercession that Chebath had a miraculous intervention. Though his ability to swallow as well as his vocal cords are weakened, he may not have to undergo a voice correction surgery. I thank God for his miraculous intervention through Mother Mary. I admire Chebath’s calm and tranquility, and his strength to undergo this suffering; and I also appreciate his mature decision of undergoing the surgery and accepting the consequences of a major surgery like this. This too is grace.Incidentally, he has to undergo another operation to repair one of his damaged ear drums. He needs our support and prayers. May God give him strength and endurance.
Saturday 29 August 2015
Relaxing into the Reality of Being Loved
Gallagher, Faith Maps 151-152:
Prayer is the key expression of faith.Think of the gamut of emotions found the psalms – from confusion to gratitude, from rage to tenderness, and from painful questioning to being filled with hope again.
Christian prayer means relaxing into the reality of being loved by God, in order to rise, each day, into the gritty realism of loving.
Thursday 27 August 2015
"What things?"
After the Resurrection, the Stranger (walking along) asks the two disciples on the way to Emmaus, “What things?” Jesus Christ, most often
as a Stranger, stands at the crossroads of our life to ask, “What things?”
He asked them, “What are you discussing
together as you walk along?” They stood still, their faces downcast. One of them,
named Cleopas, asked him, “Are you the only one visiting Jerusalem who does not
know the things that have happened there in these days?” “What things?” he asked.
(Lk 24:17-19, New International Version)
Like those two disciples, I’m asked
to repeat the story. “What things?” In my discouragement, in my hopelessness perhaps,
I’m asked to repeat the story. The story is ours, the story is mine, the story is
his too. “What things?” I could easily blurt out a response, almost in irritation
to the Stranger who makes me pause, who makes me even think. “What things?” I repeat
the story. I’m in no mood to do so, but still I repeat the story: it’s mine, it’s
his, it’s the story. That there was hope, that there was the promise, that
the things were better, that there were allegedly even miracles. But I did not see,
I did not experience. “What things?” The story is over. The conclusion, a blind alley. But the Stranger is not satisfied. Not just that. He scolds me, he
calls me foolish. Am I foolish? Am I slow to understand? I’ve taken great care to narrate my story, to narrate
the story. He repeats the story now. The same story, but from the beginning. Greater
depth, greater comprehension. It’s not boring, though the same details. It’s not
even new. But there’s something about the narration. I recognize this only later:
“Were not our hearts burning within us while he talked with us on the road and opened
the Scriptures to us?” (Lk 24:32) Wasn’t my heart burning within me during the narration?
Wasn’t the flame within me enkindled as he talked? He repeats the story. His narration
makes me understand. His breaking of the bread makes me grasp everything of that
moment. The lightning. Come and gone. It is he. I asked him to stay. I asked the
Stranger to stay. He did. Surprisingly, he takes the centre place. One who pretended
to go away, who seemed to have no interest, now has taken the main place at the
table. He presides over the event. The Stranger knows. He knows my need for hope.
He distributes the bread in a thanksgiving mode. He says take this and eat, take
this and drink. Oh, that’s my bread and my drink I thought. He takes and shares
that with me. I was the host, howzat he has become the host and I a guest. It is
he. He is no more a Stranger. He reveals himself. He hides himself. The lightning.
Come and gone. By revealing himself, he disappears. “What things?” Things of hopelessness turned into hope. The Stranger becomes the hope-giver, he is the one whom I have
known from before. He reveals. But again, he hides, he disappears. I recognize.
I recognize him, I recognize the things. It is he. No more a Stranger. He reveals,
and my heart burns. I realize that my heart has been enkindled already. He has done
that on the way. Even before I reached home. Even before I asked him to stay. Even
before I prayed him to stay the evening. He has repeated my story, his story, our
story and enkindled my heart. My heart is burning. My heart has been burning. I
took his scolding, I listened to him. He has explained, has explained everything.
All things are in place now. No more hopelessness, only hope. There is hope. There
is joy and strength and courage, and even light at that dark moment. I am encouraged
to leave myself, my plans, my home in order to go out into the dark. Because this
Stranger has given me light and hope and courage and strength. The lightning has
ocurred. Come and gone. My heart burns in love, my heart burns out of love. It is
he who has made my heart burn in love.
Now that same day two of them were
going to a village called Emmaus, about seven miles from Jerusalem. They were talking
with each other about everything that had happened. As they talked and discussed
these things with each other, Jesus himself came up and walked along with them;
but they were kept from recognizing him. He asked them, “What are you
discussing together as you walk along?” They stood still, their faces downcast.
One of them, named Cleopas, asked him, “Are you the only one visiting Jerusalem
who does not know the things that have happened there in these days?” “What things?”
he asked. (Lk 24:13-19)
I was going away from Jerusalem,
away from life, away from resurrection. I was going away from the centre, away from
hope, away from the life, from the resurrection. Now that he has met me, asked me
to repeat the story, narrated the story himself, broke the bread... he is here.
He is the way, the truth, the life, the resurrection. The Stranger becomes the way
and the truth, he becomes everything. I return. I return to Jerusalem, to the centre.
I meet him again and again and again. I meet him on the way, in the breaking of
the bread, in my return, in my peace, in my troubles, in my hopelessness. I meet
him again and again and again. It is he. I recognize him. I repeat the things. He
repeats his words again and again and again. He comes to me again and again and
again. He comes, he ever comes. He is present. He is ever present. I recognize.
Like a lightning, I recognize him again and again and again. I go and I come. I
return again. I return again and again and again. It is he. I know now it is he.
He the Stranger, the guest who became the host. He is everything.
“What things?” he asked. “About
Jesus of Nazareth,” they replied. “He was a prophet, powerful in word and deed before
God and all the people. The chief priests and our rulers handed him over to be sentenced
to death, and they crucified him; but we had hoped that he was the one who was going
to redeem Israel. And what is more, it is the third day since all this took place.
In addition, some of our women amazed us. They went to the tomb early this morning
but didn’t find his body. They came and told us that they had seen a vision of angels,
who said he was alive. Then some of our companions went to the tomb and found it
just as the women had said, but they did not see Jesus.” (Lk 24:19-24)
Is it about Jesus of Nazareth?
Or is it about the Messiah? ‘He said to them, “How foolish you are, and how slow
to believe all that the prophets have spoken! Did not the Messiah have to suffer
these things and then enter his glory?”’ (Lk 24:25-26) This is about Jesus, but
this is about the Messiah. Jesus the Messiah. Jesus the Christ. It is he. I
know it’s he. I recognize again it is he. “It is true! The Lord has risen and
has appeared to Simon.” (Lk 24:34) It is he. It is the Lord, who is the life,
the hope, the resurrection.
My story is embedded in his. My life and hope is embedded and intrinsically tied with his life, his resurrection. My story is his, his story mine. He has become me, I him. Isn’t this grace? Isn’t this the Eucharist? Isn’t this the Incarnation?
Eros of Our Spirit
Michael Paul Gallagher writes in his book Faith Maps: Ten Religious Explorers from Newman to Joseph Ratzinger (New York/Mahwah: Paulist Press, 2011) 151: "Quite recently close friends of mine remarked that their small daughter had become a 'specialist in the interrogative'! She had discovered 'What' as in 'what is that?' before moving on to her current favourite word, 'Why?' Such simple words open a whole universe. Questioning expresses, as Lonergan liked to say, the eros of our spirit, our innate drive to know. Concerning faith there are hosts of important questions and a long inheritance of spiritually nourishing answers. Above all enjoy and embrace your questions. You have to let them come alive before the answers can make sense."
Monday 24 August 2015
Compassionate Presence
According to Archbishop Thomas Menamparampil, the strongest tool is a "compassionate presence." (See my blog of 23 August.) He says, "Our presence itself must have a message. You will have to keep cool even if during the discussions a man jumps and shouts: 'for every one of us that they killed, I will shoot ten of them!' Even in such occasions what I must try to do is to understand his inner pain than sit in judgement on his aggressive emotion." Salesian presence, I am convinced, is such kind of a compassionate and encouraging presence. It is a non-judgmental and non-threatening presence. It is easy to be present as a police-man or spy or judge. But it is a difficult thing to be present as one who suffers with the other, as one who endures the pain and also be patient... not be pushy expecting immediate or efficient results.
Sunday 23 August 2015
Dialogue is Between Persons
Dialogue is between persons, not between ideologies or factions or religions. This is another conviction driven home by Stephanie Saldaña's article, "On Teachers as Angels" (see my blog of 24 July). She says, "dialogue can only really exist between people; not between faiths." Even if we talk about a dialogue of cultures or of faiths, ultimately it has to be personal. It has to be one that involves the whole person. This is very beautiful.
I think of Msgr. Thomas Menamparampil's peace mediations and peace missions -- peace dialogues -- in the North-East of India. Michael Gleich, in the website Peace Counts, reports of his interview with Bishop Thomas entitled "God's Rapid Response Team," http://www.peace-counts.org/gods-rapid-response-team/. In it, Bishop Thomas insists on an awareness of one's own shortcomings and strengths. His conviction is that listening to the others without judging has a healing power. This is wonderful. Listening (h)as healing. It is the basic skill that a peace-worker should have. Listening is the best art (and the most difficult one too). How true! The basic attitude on non-judgmental listening also points towards hope. Saldaña says: "To have hope in the midst of conflict is also to believe that every small action will bear fruit in eternity." To deal with conflict situations, one needs hope and a non-judgmental openness, and of course one has to be aware of one's own weaknesses and one's own fragility.
In this encounter of persons, another necessary condition would be a context of friendship. Without friendship, a true dialogue cannot be achieved. Bishop Thomas says that after having given time for expressing anger and other emotions in a conflict-resolving dialogue, the persons should talk and share about on those that we agree. Start with agreements, not the differences. The differences can be a topic of dialogue, but that has to come only later. Stephanie Saldaña's interesting affirmation that her Christian faith was saved precisely because of Muslims made me think a lot. She says, "It would not be an overstatement to say that I discovered my faith, my Christianity, in the midst of Islam—that I was inspired to see that the Sermon on the Mount, and the radical compassion asked for in the gospels, might actually be possible. For the first time, I saw that I had cut myself off from other people, and I realized that to be Christian is only possible in communion with others, something I had lost in the midst of my busy life in America. I experienced my faith profoundly by being a guest in the homes of others, mostly Muslims but also Christians, who took care of me without even knowing who I was, who recognized me and claimed me as their own." God's plans are indeed marvellous, unfathomable.
I think of Msgr. Thomas Menamparampil's peace mediations and peace missions -- peace dialogues -- in the North-East of India. Michael Gleich, in the website Peace Counts, reports of his interview with Bishop Thomas entitled "God's Rapid Response Team," http://www.peace-counts.org/gods-rapid-response-team/. In it, Bishop Thomas insists on an awareness of one's own shortcomings and strengths. His conviction is that listening to the others without judging has a healing power. This is wonderful. Listening (h)as healing. It is the basic skill that a peace-worker should have. Listening is the best art (and the most difficult one too). How true! The basic attitude on non-judgmental listening also points towards hope. Saldaña says: "To have hope in the midst of conflict is also to believe that every small action will bear fruit in eternity." To deal with conflict situations, one needs hope and a non-judgmental openness, and of course one has to be aware of one's own weaknesses and one's own fragility.
In this encounter of persons, another necessary condition would be a context of friendship. Without friendship, a true dialogue cannot be achieved. Bishop Thomas says that after having given time for expressing anger and other emotions in a conflict-resolving dialogue, the persons should talk and share about on those that we agree. Start with agreements, not the differences. The differences can be a topic of dialogue, but that has to come only later. Stephanie Saldaña's interesting affirmation that her Christian faith was saved precisely because of Muslims made me think a lot. She says, "It would not be an overstatement to say that I discovered my faith, my Christianity, in the midst of Islam—that I was inspired to see that the Sermon on the Mount, and the radical compassion asked for in the gospels, might actually be possible. For the first time, I saw that I had cut myself off from other people, and I realized that to be Christian is only possible in communion with others, something I had lost in the midst of my busy life in America. I experienced my faith profoundly by being a guest in the homes of others, mostly Muslims but also Christians, who took care of me without even knowing who I was, who recognized me and claimed me as their own." God's plans are indeed marvellous, unfathomable.
Tuesday 11 August 2015
The lightning guides everything
I love this statement of Heraclitus, "The lightning guides everything." Here are Jean Grondin's words quoted in Ivo's notes on Hermeneutics: "Gadamer recalls the maxim of Heraclitus, ‘The lightning guides everything,’ which was scratched over the doorway of Heidegger’s hut. Lightning here means ‘the suddenness of lightning-like illumination that makes everything visible with one strike, and yet is immediately swallowed up in darkness again.’ To that extent the truth of understanding means more something like participation than ceaseless, irremediable appropriation." [Grondin, Introduction to Philosophical Hermeneutics 136. The Gadamer reference is from GW 6:232 and 241.]
Sunday 9 August 2015
DBBISFFI
DBBISFFI - A drab name for a lovely venture: Don Bosco Bicentenary International Short Film Festival of India. But really a beautiful idea... Simultaneously held at 55 cities across India. I participated in it to watch some of the already selected films at Don Bosco Bhavan, Nashik, yesterday. Thanks to Jude, Goyal, and Christopher, and the other local and national organizers.
Reynold reports on his blog (slightly edited): "On the evening of 8 August 2015, I together with my community members had an opportunity to attend the film festival DBBISFFI at Don Bosco Parish conducted by BOSCOM - the department of Salesian Social Communications in India/South Asia. I had a good time. I enjoyed all the short films that were shown to us, but the best ones for me were “Love at First Sight” and “Kurtha”.
This film festival was conducted in honour of Don Bosco the father and founder of the Salesian congregation to mark the conclusion of his birth bicentenary 1815 -2015, and only the best videos were shown."
Ivo reports about the Mumbai (Matunga) event: "The DBBISFFI (Don Bosco Bicentenary International Short Film Festival of India) was held at 55 locations in 18 different states in India today. I happened to be in Don Bosco Matunga, and saw a couple of films: a bit of "Not Anymore", on the situation in Syria; "Devil in the Black Stone", a snippet from the life of a dirt poor Muslim family of 3 widows and a boy; "The Journey," which is Thathi Reddy's movie on the vocation journey of a young salesian; "Rage," which is about road rage and the disorder that leads to it; "Final Cut," from Poland; "Amoortha," shot in Kannada; "Fulwanti and Slim-C," an animated movie; "I 4 U," a 2 min. movie encouraging people to donate their eyes and other organs. Excellent choices. The Rector Major will give away the awards when he comes to Delhi later this year."
Ivo reports about the Mumbai (Matunga) event: "The DBBISFFI (Don Bosco Bicentenary International Short Film Festival of India) was held at 55 locations in 18 different states in India today. I happened to be in Don Bosco Matunga, and saw a couple of films: a bit of "Not Anymore", on the situation in Syria; "Devil in the Black Stone", a snippet from the life of a dirt poor Muslim family of 3 widows and a boy; "The Journey," which is Thathi Reddy's movie on the vocation journey of a young salesian; "Rage," which is about road rage and the disorder that leads to it; "Final Cut," from Poland; "Amoortha," shot in Kannada; "Fulwanti and Slim-C," an animated movie; "I 4 U," a 2 min. movie encouraging people to donate their eyes and other organs. Excellent choices. The Rector Major will give away the awards when he comes to Delhi later this year."
Friday 7 August 2015
Respect for Creation
Jurgen Möltmann is a great theologian who took the lead on many theological issues. He wrote one of the first books on the theology of creation that speaks of the spirituality of care for the earth in contemporary terms. His approach is simple. He believes that what we have to do is consider the old life laws as found in the first book of the Bible. One law he would like to see restored is the Sabbath law, not only to guarantee every human being, every animal, and every plant a seventh day of rest, but also to guarantee such a rest to the land every seventh year.
We desperately need that kind of respect for ourselves, for others, for all that is alive and gives life, to begin to offset the ecological disasters we have allowed. A seventh day of rest, a simpler life, another order of priorities.
Another theologian who stressed this point not so long ago is Pope John Paul II in his encyclical Centesimus Annus. He writes that every worker has a right to that rest, not only to obtain the leisure it provides, but also because it gives us the time to reflect on who we are, on how we relate to the world and to God, the source of it all. John Paul wonders whether that human right is sufficiently respected in our industrialized societies.
Maybe it is through our ever-growing respect for animals and plants, the water and the sky, that we might rediscover a greater respect for ourselves, for our own human environment.
Wasn’t it said and written that we should learn from the creation around us?
We desperately need that kind of respect for ourselves, for others, for all that is alive and gives life, to begin to offset the ecological disasters we have allowed. A seventh day of rest, a simpler life, another order of priorities.
Another theologian who stressed this point not so long ago is Pope John Paul II in his encyclical Centesimus Annus. He writes that every worker has a right to that rest, not only to obtain the leisure it provides, but also because it gives us the time to reflect on who we are, on how we relate to the world and to God, the source of it all. John Paul wonders whether that human right is sufficiently respected in our industrialized societies.
Maybe it is through our ever-growing respect for animals and plants, the water and the sky, that we might rediscover a greater respect for ourselves, for our own human environment.
Wasn’t it said and written that we should learn from the creation around us?
(From the CD material, Entering the Lectionary.)
Friday 24 July 2015
The Other is My Blessing
I read a very beautiful and inspiring article “On Teachers as Angels: A Reflection on a Life in the Middle East,” Divyadaan 26/1-2 (2015) 111-126, by Stephanie Saldaña. I want to read the article once again. There are so many things I could write after having read it once. For the time being, I want to just say that Saldaña shares about her life-experiences, nay, her wisdom with regard to inter-religious dialogue. The article is nothing but a mature and profound reflection on her life spent as a Christian living among Muslims in the Middle East. Thanks to Ivo who had mentioned about her (and the idea that I'll talk about shortly) in the Lonergan conference at the Greg a couple of years ago. One of the inspiring moments for me was to understand that during the Visitation it is Mary who carries Christ, but it is Elizabeth who gives the blessing. Similarly, as Christians we carry the message of Christ within us, but it is the Other who gives us the blessing of God.
I want connect this to what Jean Vanier says. He remarks that Jesus did not say, "Blessed are those who care for the poor," but "Blessed are the poor." Henri Nouwen deepens this reflection by saying that it is nothing wrong with the desire to help and care for the poor. "But unless I realize that God's blessing is coming to me from those I want to serve, my help will be short-lived, and soon I will be burned out." [Henri Nouwen, Here and Now: Living in the Spirit (Mumbai: St Pauls, 2011) 81.] The Other is my blessing.
I want connect this to what Jean Vanier says. He remarks that Jesus did not say, "Blessed are those who care for the poor," but "Blessed are the poor." Henri Nouwen deepens this reflection by saying that it is nothing wrong with the desire to help and care for the poor. "But unless I realize that God's blessing is coming to me from those I want to serve, my help will be short-lived, and soon I will be burned out." [Henri Nouwen, Here and Now: Living in the Spirit (Mumbai: St Pauls, 2011) 81.] The Other is my blessing.
Thursday 23 July 2015
Four Criteria of Inculturation
Maurice Schepers in his article, “St Thomas and the Project of Enculturation: Christianity in East Africa in the Twenty-First Century,” African Christian Studies 12/3 (1996) 42-47, gives a fourfold criteria of genuine inculturation - four D's: distinction, development, dialectic, and discernment. Moreover, he states that the idea of inculturation is neither a novelty nor nonsense. He is also of the opinion that St. Thomas Aquinas' example of inculturation, i.e., the incarnation of the gospel in the culture of medieval western Europe, is valid and inspirational even today.
Now coming to the four D's, the first criterion of inculturation is the real distinction between gospel message (grace) and culture (nature). For Schepers culture is an instance of development "from below upwards," and gospel is the source of another kind of development "from above downwards." For me such a distinction seems simplistic. Culture is not merely an achievement of developmet from below upwards; the primary development even with regard to culture is the way above downwards. While Schepers takes the two ways of development from Bernard Lonergan, he explicitly quotes from Lonergan's Method in Theology only in the next paragraph. According to Lonergan, when one preaches the gospel, one also preaches one's own culture. Here is where we need to abandon a classicist notion of culture, and embrace an empirical understanding that affirms and acknowledges a multiplicity of cultural traditions. Furthermore, in a tight-compartment distinction between culture-as-nature and gospel-as-grace, we might miss the idea that the plurality of cultures are nothing but expressions not only of the human spirit but also of the divine Spirit. The second criterion talks of the essential integrity of the Christian religion implying a development. When we understand St. Thomas' theology, we also grasp the development of tradition (Paul, John Chrysostom, Clement of Alexandria, Origen, and Augustine). Therefore, in inculturation we are invited to integrate not only the thoughts of Catholic theologians but also of others like Luther, Calvin, et al., inasmuch as they have something positive to contribute to the tradition. In connection with this, Schepers ascertains the fact that the authority of Sacred Scripture is both proper and necessary, whereas the authority of other teachers in the Church is proper, but probable. Thirdly, there is a dialectic between pluralism and unity. St. Thomas was the pope's theologian, this is a lesson in the delicate balance, or the dialectical interaction, between pluralism and unity. Particularly interesting is the author's question in the final endnote: "Is it the Bishop of Rome's prerogative to direct the development of the church's Creed?" And the final criterion is the discernment that every human culture is somewhat faulted, and is incapable of sustained development. In other words, this is a call to exercise a prophetic discernment regarding the culture we are called to integrate and transform.
Now coming to the four D's, the first criterion of inculturation is the real distinction between gospel message (grace) and culture (nature). For Schepers culture is an instance of development "from below upwards," and gospel is the source of another kind of development "from above downwards." For me such a distinction seems simplistic. Culture is not merely an achievement of developmet from below upwards; the primary development even with regard to culture is the way above downwards. While Schepers takes the two ways of development from Bernard Lonergan, he explicitly quotes from Lonergan's Method in Theology only in the next paragraph. According to Lonergan, when one preaches the gospel, one also preaches one's own culture. Here is where we need to abandon a classicist notion of culture, and embrace an empirical understanding that affirms and acknowledges a multiplicity of cultural traditions. Furthermore, in a tight-compartment distinction between culture-as-nature and gospel-as-grace, we might miss the idea that the plurality of cultures are nothing but expressions not only of the human spirit but also of the divine Spirit. The second criterion talks of the essential integrity of the Christian religion implying a development. When we understand St. Thomas' theology, we also grasp the development of tradition (Paul, John Chrysostom, Clement of Alexandria, Origen, and Augustine). Therefore, in inculturation we are invited to integrate not only the thoughts of Catholic theologians but also of others like Luther, Calvin, et al., inasmuch as they have something positive to contribute to the tradition. In connection with this, Schepers ascertains the fact that the authority of Sacred Scripture is both proper and necessary, whereas the authority of other teachers in the Church is proper, but probable. Thirdly, there is a dialectic between pluralism and unity. St. Thomas was the pope's theologian, this is a lesson in the delicate balance, or the dialectical interaction, between pluralism and unity. Particularly interesting is the author's question in the final endnote: "Is it the Bishop of Rome's prerogative to direct the development of the church's Creed?" And the final criterion is the discernment that every human culture is somewhat faulted, and is incapable of sustained development. In other words, this is a call to exercise a prophetic discernment regarding the culture we are called to integrate and transform.
Wednesday 22 July 2015
Woman, why do you cry?
Jesus' words to Mary Magdalene are still resounding in my mind: "Woman, why are you weeping?" I want to apply this to the general situation. The woman, first of all, she cries because she is strong... We, men, think we are strong and think we don't need to cry or shed tears. But it is she who is the strength of the family, the society, and the church. Moreover, the Indian situation is deplorable. She is shouted at, abused, raped, ridiculed, hurt, victimized in sexual and physical violence, ill-treated, a dowry victim, not respected, not given equal status with men, and even unwanted at birth. Has she become a mere object to others? The woman today is weeping, she has been strong, she is still strong - giving strength to others... But can I do something to allievate her pain, her situation today? Lord, have mercy on us for the times we have disrespected her and ignored her and victimized her in various ways.
Tuesday 21 July 2015
The Lord will fight our battle
Yesterday's first reading from Exodus gave this beautiful verse for our reflection: "The Lord will fight for you, what you have to do is to keep calm." How perturbed we can be... we want to show our strengths, our abilities, our talents... Antony Christy too in his blog today has reflected on God's mighty action, "The Lord fights... provided we allow!"
From Antony Christy's blog, Thots and Lots, http://thots-n-lots.blogspot.in/2015/07/word-2day-21st-july-2015.html: "Between the devil and the deep sea... that was literally where Moses found himself. What could he do caught between an army that was like a sea and the sea that was swarming like a devouring army! Moses knew just what he had to do. .. Do what the Lord tells him! Because it was the Lord's battle. The Lord was fighting for them; they had to allow it and Moses did just that. The Lord said walk and he walked, the Lord said stretch and he stretched, the Lord said be still and he stood still drinking in the majesty and the power of God.
"Listen to the words of Father and carry it out exactly as said, and you will see the glory of the Lord unfold right in front of yours eyes, declares Jesus. Are we alright with the Lord fighting or battle? Or do we want to fight it ourselves? When the Lord fights the victory is certain but it may involve some challenging moments when we do not make sense of anything that would be happening. But it is the Lord who fights and we will surely triumph.
"The Lord is ready and willing; yes the Lord will fight our battle, provided we allow it."
From Antony Christy's blog, Thots and Lots, http://thots-n-lots.blogspot.in/2015/07/word-2day-21st-july-2015.html: "Between the devil and the deep sea... that was literally where Moses found himself. What could he do caught between an army that was like a sea and the sea that was swarming like a devouring army! Moses knew just what he had to do. .. Do what the Lord tells him! Because it was the Lord's battle. The Lord was fighting for them; they had to allow it and Moses did just that. The Lord said walk and he walked, the Lord said stretch and he stretched, the Lord said be still and he stood still drinking in the majesty and the power of God.
"Listen to the words of Father and carry it out exactly as said, and you will see the glory of the Lord unfold right in front of yours eyes, declares Jesus. Are we alright with the Lord fighting or battle? Or do we want to fight it ourselves? When the Lord fights the victory is certain but it may involve some challenging moments when we do not make sense of anything that would be happening. But it is the Lord who fights and we will surely triumph.
"The Lord is ready and willing; yes the Lord will fight our battle, provided we allow it."
Sunday 19 July 2015
Overlooked God's Signs?
“Master,” they said, “we should like to see a sign from
you.” Their question was silly. Jesus called them “an evil and unfaithful
generation.” (See the gospel reading of 16th Monday, Ordinary Time –
Matthew 12:38-42.) How could they ask him for a sign while they were surrounded
by the signs he gave them? How strange to miss the greatest sign of all. Wasn’t
he God’s sign to them? Have we overlooked God’s signs around us, especially the
greatest sign Christ Jesus himself?
Since the Second Vatican Council we have been accustomed to
the expression “signs of the times.” It proved to be a term that spoke to the
mind of many a theologian. Pope John Paul II has mentioned it in many of his
documents. The Salesian Congregation too has used it in many of its official
communications.
One of those signs is the situation of poverty and of
underdevelopment in which millions of human beings live. This is one of the
signs wherein we can find Jesus. He identifies himself with the hungry and
naked around us. He gives us that sign.
Are we sensitive to the signs of our times, especially the
signs of grief and anxiety around us? All of us should make that grief and
anxiety our own, because it is Jesus who identifies with the poor and the
downtrodden. Or are we, too, asking for another sign from him? Are the poor the overlooked God's signs?
Thursday 9 July 2015
Dr. Patil Visits Divyadaan
Dr. Prakash Patil, a general physician, to whom we take our confreres from the community came here to treat Fr. Tony and a few other brothers. I like his calm and ever-smiling composure. He is a man for the poor, for the simple folk. An experienced man himself, he could have gone abroad (recently his son went to Sydney for studies) or taken long holidays thinking that he needs a rest from all the busydom of a medical profession. But his heart for service is that which is expressed clearly in all his dealings. No irritation, no hurry, no showing-off.... A wonderful example for me.
Wednesday 8 July 2015
Don Bosco, teach us to pray
Thanks to Fr. Ian Doulton for his beautiful recollection talk on "Don Bosco, teach us to pray." It was basically a summary of the text that he has translated from the Italian Don Bosco, insegnaci a pregare written by Claudio Russo, a Salesian Cooperator from Colle Don Bosco. (A small book, but with thirteen chapters!) Particularly, I liked the questions that Fr. Ian posed for our reflection at the end of each chapter. For instance, Am I convinced of praying? What is my way of praying? Am I eager to go for prayers?
Another inspiring thing was about Don Bosco's prayer life itself. It is said that Don Bosco prayed in silence more often than by using words. But how do we know he prayed in silence? And this is what I liked: We know that Don Bosco prayed because of what happened immediately after that. A gentle touch, a healing word, an encouraging smile, a prodigious initiative, an insightful advice... these are the things that point towards the prayerful recollectedness, the practical living of the union with God... An unperturbed calm and serenity despite the heavy schedule of work. A word said not to hurt, but to heal. Beautiful. Isn't that beautiful? Prayer like sleep is seen only by its effects. Don Bosco's life bears this testimony.
Another inspiring thing was about Don Bosco's prayer life itself. It is said that Don Bosco prayed in silence more often than by using words. But how do we know he prayed in silence? And this is what I liked: We know that Don Bosco prayed because of what happened immediately after that. A gentle touch, a healing word, an encouraging smile, a prodigious initiative, an insightful advice... these are the things that point towards the prayerful recollectedness, the practical living of the union with God... An unperturbed calm and serenity despite the heavy schedule of work. A word said not to hurt, but to heal. Beautiful. Isn't that beautiful? Prayer like sleep is seen only by its effects. Don Bosco's life bears this testimony.
Wednesday 1 July 2015
FAW is the greatest foe
FAW -- standing for fears, anxieties, and worries -- is the greatest foe. (Thanks to Fr. Kulam for this formulation.) They can make us blind or lame. They can hinder our growth. Fears may be related to the present, anxieties to the future, and worries are about the past. Some may talk of them interchangably, but my point is that they can hamper my time and my life whether it be the past, the present, or the future. They may be summarised into one basic emotion of fear. It is normal, but still one needs to deal with it. The Bible, it is said, has the words or the equivalent, "Do not fear" ("Do not be afraid," "Have no fear") about 365 times repeated. That is to say, the Lord stands at your side to encourage you and comfort you each and every day of the year. How nice it will be to listen to him, and to believe in his words. And preach what I believe, and practise what I preach.
Monday 29 June 2015
What is a Blog?
A blog is a frequently updated online personal journal or diary. It is a place to express yourself to the world. A place to share your thoughts and your passions. Really, it’s anything you want it to be. For our purposes we’ll say that a blog is your own website that you are going to update on an ongoing basis. Blog is a short form for the word weblog and the two words are used interchangeably.
Here are a couple of other definitions:
“…the first journalistic model that actually harnesses rather than merely exploits the true democratic nature of the web. It’s a new medium finally finding a unique voice.”–Andrew Sullivan
“[a] collection of posts…short, informal, sometimes controversial, and sometimes deeply personal…with the freshest information at the top.”–Meg Hourihan
Taken from: http://blogbasics.com/what-is-a-blog/#ixzz3eRBU44MV (29 June 2015)
Here are a couple of other definitions:
“…the first journalistic model that actually harnesses rather than merely exploits the true democratic nature of the web. It’s a new medium finally finding a unique voice.”–Andrew Sullivan
“[a] collection of posts…short, informal, sometimes controversial, and sometimes deeply personal…with the freshest information at the top.”–Meg Hourihan
Taken from: http://blogbasics.com/what-is-a-blog/#ixzz3eRBU44MV (29 June 2015)
Sunday 28 June 2015
Philip, don't cause a revolution now!
Br. Philip Neri D'Sousa, belonging to the Province of Panjim, passed away on 24th June. He was just 54. I knew him first here in Nashik, then in Guwahati -- when he worked in our Province for four years. He passed away due to a health condition, in which the bone marrow was not producing enough cells, so he was under treatment for the last one year. Mainly, from time to time, he had to undergo blood transfusion. During one of his routine treatments in the hospital, Philip passed away. I was shocked to receive the news of his passing away. I travelled to Goa to attend the funeral service, held on 26th June.
Philip's love for the poor and the downtrodden was no secret. He got categorised a social activist, and he was one too. He had obtained many a favour for the people in the various places he worked. For instance, at Sulcorna Philip had worked for the less fortunate children by way of inspiring the villagers to start a boarding for them. Then he had obtained a bus service to the faraway places. He conscientized the people with regard to the evil effects of mining. And a few other things. And of course, he got into troubles.... big troubles!
When in worked in our Province, in Umswai and Amkachi he continued with his social uplift and even revolutionary interventions. Among them is the obtaining of an examination centre for Umswai, for otherwise the students were walking four hours to their nearest examination centre.
For all these, Philip didn't earn a good name. He was a controversial figure. He was not popular neither among the goverment authorities nor among the confreres. But he had a few close friends both within and without the Congregation. Notably, he was a close friend to the Chief Justice of Guwahati.
In his eloquent and realistic homily at the funeral, Fr. Ian Figueiredo, Provincial, spoke highly of him and also of the difficulties and misunderstandings that Philip had got into. It was a very touching one too (he almost broke down at an occasion)--I couldn't avoid the tears welling up in my eyes. Fr. Ian ended on a humorous note (paraphrased): "Hope Philip doesn't cause a revolution in heaven, hope he rests in peace."
Philip, thanks for all that you have done, especially for the least, the lost, and the last.... I didn't have an opportunity to thank you. Do intercede for us.
Philip's love for the poor and the downtrodden was no secret. He got categorised a social activist, and he was one too. He had obtained many a favour for the people in the various places he worked. For instance, at Sulcorna Philip had worked for the less fortunate children by way of inspiring the villagers to start a boarding for them. Then he had obtained a bus service to the faraway places. He conscientized the people with regard to the evil effects of mining. And a few other things. And of course, he got into troubles.... big troubles!
When in worked in our Province, in Umswai and Amkachi he continued with his social uplift and even revolutionary interventions. Among them is the obtaining of an examination centre for Umswai, for otherwise the students were walking four hours to their nearest examination centre.
For all these, Philip didn't earn a good name. He was a controversial figure. He was not popular neither among the goverment authorities nor among the confreres. But he had a few close friends both within and without the Congregation. Notably, he was a close friend to the Chief Justice of Guwahati.
In his eloquent and realistic homily at the funeral, Fr. Ian Figueiredo, Provincial, spoke highly of him and also of the difficulties and misunderstandings that Philip had got into. It was a very touching one too (he almost broke down at an occasion)--I couldn't avoid the tears welling up in my eyes. Fr. Ian ended on a humorous note (paraphrased): "Hope Philip doesn't cause a revolution in heaven, hope he rests in peace."
Philip, thanks for all that you have done, especially for the least, the lost, and the last.... I didn't have an opportunity to thank you. Do intercede for us.
Thursday 25 June 2015
Seeking Prestige
Fr. Sidney Mascarenhas ofm shared a beautiful thought at today's Mass at Divyadaan. Reflecting on Sarai's gesture of sending her maid Hagar to sleep with Abram, Sidney said that Sarai's act was one of seeking prestige. But what happened was that there arose jealousy and envy.... When we seek prestige in our actions, we land up in trouble. Our plans come to nothing, they crumble at the weight of our "self-seeking." I can add that if our plans are just human, without involving the divine, then our projects are bound to fail. What are my plans today? Are they for prestige and self-seeking or are they in line with God's designs? Bend my heart to your will, O God.
Wednesday 24 June 2015
Blogs of Third Years 2015-2016
1. godfreypatil.blogspot.com
2. liptonpatil.blogspot.com
3. xaxasdb.blogspot.com
4. nesterfurtado.blogspot.com
5. isidoreptl.blogspot.com
6. felusdb.blogspot.com
7. lawrancevincent.blogspot.com
8. arvindminj.blogspot.com
9. liptonsdbblogspot.com
10. martinrltsdb.blogspot.com
11. rnldzkbz.blogspot.com
12. kujur17sachin.blogspot.com
13. jacksonat.blogspot.com
14. rahul22rodrigues.blogspot.com
15. vinaygsdb.blogspot.com
16. 11cdjs.blogspot.com
17. swithinmoraessdb.blogspot.com
18. fernandesrobcap.blogspot.com
19. thomaninama.blogspot.com
20. nareshmurmu.blogspot.com
21. ianpintosdb.blogspot.com
22. maxsheles.blogspot.com
23. aj10sdb.blogspot.com
24. nirdoshsdb571.blogspot.com
25. nelsdb.blogspot.com
2. liptonpatil.blogspot.com
3. xaxasdb.blogspot.com
4. nesterfurtado.blogspot.com
5. isidoreptl.blogspot.com
6. felusdb.blogspot.com
7. lawrancevincent.blogspot.com
8. arvindminj.blogspot.com
9. liptonsdbblogspot.com
10. martinrltsdb.blogspot.com
11. rnldzkbz.blogspot.com
12. kujur17sachin.blogspot.com
13. jacksonat.blogspot.com
14. rahul22rodrigues.blogspot.com
15. vinaygsdb.blogspot.com
16. 11cdjs.blogspot.com
17. swithinmoraessdb.blogspot.com
18. fernandesrobcap.blogspot.com
19. thomaninama.blogspot.com
20. nareshmurmu.blogspot.com
21. ianpintosdb.blogspot.com
22. maxsheles.blogspot.com
23. aj10sdb.blogspot.com
24. nirdoshsdb571.blogspot.com
25. nelsdb.blogspot.com
Monday 22 June 2015
Leave your country
Pope Francis was in Turin yesterday. He remembered the many saints that the city of Turin has produced... first and foremost he remembered Don Bosco. (Land of wines and land of saints.... His grandparents were from this region - region of Piedmont. “Grandson of Turin.” That’s how he called himself.) He visited Valdocco, the Basilica of Mary Help of Christians. There the Holy Father spoke without the prepared text (he gave the prepared text to the Rector Major for circulation) and talked from the heart…. about how his family was very close to the Salesians, even if he eventually became a Jesuit. And he admitted he was educated by the Salesians in the heart… and appreciates the skills, training, values and education that the Salesians continue to give to the jobless youth and those in need.
“Leave your country...”
In first reading we heard of Abram’s vocation story. “Leave your country, your kindred and your father’s house for a country which I shall show you.” A beautiful passage to remind ourselves of our own vocation stories. How do I want to respond to his call today?
“Why do you observe the splinter in your brother’s eye and never the log in your own?”
There is a story about a California woman who had a pet parrot. She became extremely irritated by the hacking cough of the parrot. When this distressing symptom persisted, she took the bird to a veterinarian who checked the bird and found it to be in perfect health. Then, listening to the woman who brought the bird, the veterinarian discovered that instead of having some exotic disease, the parrot had merely learned to imitate the raspy “barking” of its cigarette-smoking owner. When the lady was informed of this, she was greatly surprised; but the insight (rather the inverse insight) that she gained was eventually helpful to get rid of her bad habit of smoking.
So often we are highly critical of others without realizing that what we dislike in them is really a reflection of our own sins and failures. We hate in others what we have discovered and dislike in ourselves. Jesus says the same thing in another way when he calls us hypocrites. He advises us to apply the standard we use to judge others to ourselves.
“Leave your country...”
In first reading we heard of Abram’s vocation story. “Leave your country, your kindred and your father’s house for a country which I shall show you.” A beautiful passage to remind ourselves of our own vocation stories. How do I want to respond to his call today?
“Why do you observe the splinter in your brother’s eye and never the log in your own?”
There is a story about a California woman who had a pet parrot. She became extremely irritated by the hacking cough of the parrot. When this distressing symptom persisted, she took the bird to a veterinarian who checked the bird and found it to be in perfect health. Then, listening to the woman who brought the bird, the veterinarian discovered that instead of having some exotic disease, the parrot had merely learned to imitate the raspy “barking” of its cigarette-smoking owner. When the lady was informed of this, she was greatly surprised; but the insight (rather the inverse insight) that she gained was eventually helpful to get rid of her bad habit of smoking.
So often we are highly critical of others without realizing that what we dislike in them is really a reflection of our own sins and failures. We hate in others what we have discovered and dislike in ourselves. Jesus says the same thing in another way when he calls us hypocrites. He advises us to apply the standard we use to judge others to ourselves.
Sunday 21 June 2015
Anthony and Francis
News of deaths. Anthony Thekkel and Francis Kharjia have gone to their eternal reward. I might have met Francis, who belonged to the Mumbai Province, but I don't remember him well. It was a great shock to the Mumbai confreres, because it was a sudden death. Probably he succumbed to a massive heart-attack. But Anthony, belonged to the Guwahati Province.. I've known him well. He was my Assistant (Regent) for some time at Bosco Mount, Tura. A person whom I'll remember for his maturity. The last few years of his life, he was suffering a lot.... with a very rare disease: "stage 4 pulmonary sarcoidosis with end-stage lung disease." He was not even 49 years old when he died. Can't believe he's no more. Though we expected this, we can't believe this has happened. So soon he's gone to his eternal reward. Lord, without you mortal frailty can do nothing!
Friday 5 June 2015
Thinking of artificiality....
Artificiality. I think this is one of the most important things that we religious need to fight in ourselves. Who came to meet you? What did you speak? You never inform me... you have so many phone calls... you have so many visitors... Accountability? Responsibility? Where will you end up?
Internal matters... our community life... outsiders have no right to even comment. Get into the rut? = Fall in line.....
We religious sometimes forget that we are human -- maybe that is the explanation of artificiality here. You must have heard about so many occasions when people are asked to clear the premises or when they not entertained “because it is our prayer time.” “It’s our prayer time don't disturb us.” “We have community activities so don't come now.” “We want to be apostolic, but we have our timetable.” “Don’t touch our siesta time.” “Give us a convenient apostolate.” “Our apostolate should be without any troubles.” These are some of the statements that we must have heard. [I don’t underestimate the discipline of the religious community or the time set for community or privacy or other common works, but when we are too much worried about a structuralised life to the detriment of simple, human, ordinary life then we become artificial.]
Internal matters... our community life... outsiders have no right to even comment. Get into the rut? = Fall in line.....
We religious sometimes forget that we are human -- maybe that is the explanation of artificiality here. You must have heard about so many occasions when people are asked to clear the premises or when they not entertained “because it is our prayer time.” “It’s our prayer time don't disturb us.” “We have community activities so don't come now.” “We want to be apostolic, but we have our timetable.” “Don’t touch our siesta time.” “Give us a convenient apostolate.” “Our apostolate should be without any troubles.” These are some of the statements that we must have heard. [I don’t underestimate the discipline of the religious community or the time set for community or privacy or other common works, but when we are too much worried about a structuralised life to the detriment of simple, human, ordinary life then we become artificial.]
We need to allow the Spirit in us to be flexible and take us where/wherever He wishes us to go, not just where we have planned to go.
(Written a few years back....)
How tempted...!
How tempted am I to pray this!
Lord, give us cheap labour!
There are so many buildings in our Province.
To fill these structures,
we need young men.
We have so many works to be done.
So, Lord, give us cheap labour!
We don`t demand much from them,
but only work!
They only need to fill up the many houses we have.
We`ll not disturb them with our love,
and furthermore, we won`t ask them to love us back.
So, Lord, give us cheap labour!
There are so many buildings in our Province.
To fill these structures,
we need young men.
We have so many works to be done.
So, Lord, give us cheap labour!
We don`t demand much from them,
but only work!
They only need to fill up the many houses we have.
We`ll not disturb them with our love,
and furthermore, we won`t ask them to love us back.
So, Lord, give us cheap labour!
(Published earlier at http://donboscoindia.com/english/bis/articles_default_ms.php?yr=2009&mn=12&articleid=120&pno=1&articleidlist=,122,120,, 17 December 2009.)
Back being a student – A Good Way to Be(gin) Teaching
The following is an improvement of what I wrote to a struggling teacher-friend of mine, with my experience of being a student again. Perhaps it will be useful to some. Perhaps to some practical-trainees.
Back being a student is torturous? Maybe!
Sitting in a class, trying to understand something out of it? Not a total failure.
Back being a student helps one to be a better teacher, or at least try something different.
Here is an outcome of a set of some boring lectures... (Some advice for me and for you, if you are ever going to teach. Or, in other words, this is what I’d like to tell myself.) These are only some practical (stray) points, some do’s and don’ts while you are in class as a TEACHER (or while you are teaching). Not exhaustive, obviously. But why not give them a try...
The suggestions are in the second person to make it sharp, or blunt as some would say it.
1. You are transparent. Your authenticity and your concern for the students (not for the syllabus) is that which is noticed first.
2. When you prepare your lesson for the day, prepare a five-minute creativity for the lesson (even if it is not related to that particular lesson). That could be a value game, a two-by-two sharing, a stretching exercise, a some-kind-of-scribbling on a sheet of paper, a riddle or a story, even a valuable distraction...
3. Use the blackboard (whiteboard or any teaching aid – flexibility needed...). Don’t write everything on the board, but do write something. And please, do not use the margins of the board – use the centre (lest the points you put remain only in their marginal consciousness, or at the fringe of their memory).
4. Talk. But with lots of pauses and silence in between. (Don’t merely lecture.) Talk in an informal way.
5. During class read, use reading materials or books, repeat by-hearted theories,... but all these to the minimum.
6. Try to feel with the students. And do think along with them (even if you are teaching mathematics or a dry science subject of theories galore).
7. Don’t ever try to control the class. See those wonderful persons called students with a certain sense of wonder and reverence... they will be your leaders one day.
8. Be human. Be honest. Don’t ever feel shy to say that you don’t know and learn many things from the students. Be firm – that’s being moderate (neither over strict nor over indulgent). But also be forgiving.
9. Appreciate always. Don’t flatter. True affirmation and appreciation is person-building.
10. Make the students talk, not merely by asking questions (that’s needed), but all the more make them ask questions, prompt them to put forward their opinions or oppositions in a polite way, involve them in short discussions (even if the point can be made directly without a discussion).
11. Use simple sentences. Don’t use complex or compound sentences (unless it’s the lesson of grammar on compound sentences) when you explain something. Use more verbs (when nouns can give way to them).
12. Correct them. Only privately. Even if one claims that the horse on a chessboard moves only two paces. Correct them indirectly – make them see the point.
13. Accept gifts only in class. Material gifts (I mean, of commercial value) are to be discouraged.
14. Use images, schemes, figures, order... (e.g., use numbers for titles or chapters or points – possibly Arabic numerals).
15. Make the students review or summary of the previous in their language (with their understanding). Not necessarily in the beginning.
16. Don’t always wear black. (I’m sorry if you are a monk or a nun with a black habit – exception, I suppose.) Use some lively and gentle colours.
17. Teach them how to learn always. Show them truly that you learn every time and especially from them.
18. Teaching is giving knowledge – but that’s only one part of education. Give them good values. Make them search for correct answers.
19. Ask them to dream, even in class.
20. Winning = Losing = Life .... Kipling’s wise words: If you can meet with Triumph and Disaster / And treat those two impostors just the same... (That’s part of a wonderful verse “If” by Rudyard Kipling.)
21. Be friendly. Extra kind if possible.
22. Be more informal. Break the linearity (now and then, at least) giving way to circularity (not merely physical arrangement of chairs).
23. Give home-works (assignments, projects, term papers, problems to be solved), but review them. Don’t used red pens for your observations and comments and ticks.... use green or some other colour which tell the students to move forward. (By the way, red is dangerous.)
24. Your activities at your class should be in a relaxed speed (even if you are a fan of Michael Schumacher or Shoaib Akthar).
25. Those names above there are not updated... but otherwise, be updated with the latest on your subject (what’s relevant).
26. Finally, a little home-work for you: please read the "If" of Rudyard Kipling or "Desiderata" of Max Ehrmann or "A Quick Story" of Elizabeth Silance Ballard or another wisdom passage. (I’ll review your response.)
An after-thought: BEING and BEGIN are spelt with the same letters. Let us begin anew. Let us be new.
(Published earlier at http://donboscoindia.com/english/bis/articles_default_ms.php?yr=2010&articleid=133&pno=1&articleidlist=,136,135,134,133,132,131,129,128,127,125,, 3 November 2010.)
Back being a student is torturous? Maybe!
Sitting in a class, trying to understand something out of it? Not a total failure.
Back being a student helps one to be a better teacher, or at least try something different.
Here is an outcome of a set of some boring lectures... (Some advice for me and for you, if you are ever going to teach. Or, in other words, this is what I’d like to tell myself.) These are only some practical (stray) points, some do’s and don’ts while you are in class as a TEACHER (or while you are teaching). Not exhaustive, obviously. But why not give them a try...
The suggestions are in the second person to make it sharp, or blunt as some would say it.
1. You are transparent. Your authenticity and your concern for the students (not for the syllabus) is that which is noticed first.
2. When you prepare your lesson for the day, prepare a five-minute creativity for the lesson (even if it is not related to that particular lesson). That could be a value game, a two-by-two sharing, a stretching exercise, a some-kind-of-scribbling on a sheet of paper, a riddle or a story, even a valuable distraction...
3. Use the blackboard (whiteboard or any teaching aid – flexibility needed...). Don’t write everything on the board, but do write something. And please, do not use the margins of the board – use the centre (lest the points you put remain only in their marginal consciousness, or at the fringe of their memory).
4. Talk. But with lots of pauses and silence in between. (Don’t merely lecture.) Talk in an informal way.
5. During class read, use reading materials or books, repeat by-hearted theories,... but all these to the minimum.
6. Try to feel with the students. And do think along with them (even if you are teaching mathematics or a dry science subject of theories galore).
7. Don’t ever try to control the class. See those wonderful persons called students with a certain sense of wonder and reverence... they will be your leaders one day.
8. Be human. Be honest. Don’t ever feel shy to say that you don’t know and learn many things from the students. Be firm – that’s being moderate (neither over strict nor over indulgent). But also be forgiving.
9. Appreciate always. Don’t flatter. True affirmation and appreciation is person-building.
10. Make the students talk, not merely by asking questions (that’s needed), but all the more make them ask questions, prompt them to put forward their opinions or oppositions in a polite way, involve them in short discussions (even if the point can be made directly without a discussion).
11. Use simple sentences. Don’t use complex or compound sentences (unless it’s the lesson of grammar on compound sentences) when you explain something. Use more verbs (when nouns can give way to them).
12. Correct them. Only privately. Even if one claims that the horse on a chessboard moves only two paces. Correct them indirectly – make them see the point.
13. Accept gifts only in class. Material gifts (I mean, of commercial value) are to be discouraged.
14. Use images, schemes, figures, order... (e.g., use numbers for titles or chapters or points – possibly Arabic numerals).
15. Make the students review or summary of the previous in their language (with their understanding). Not necessarily in the beginning.
16. Don’t always wear black. (I’m sorry if you are a monk or a nun with a black habit – exception, I suppose.) Use some lively and gentle colours.
17. Teach them how to learn always. Show them truly that you learn every time and especially from them.
18. Teaching is giving knowledge – but that’s only one part of education. Give them good values. Make them search for correct answers.
19. Ask them to dream, even in class.
20. Winning = Losing = Life .... Kipling’s wise words: If you can meet with Triumph and Disaster / And treat those two impostors just the same... (That’s part of a wonderful verse “If” by Rudyard Kipling.)
21. Be friendly. Extra kind if possible.
22. Be more informal. Break the linearity (now and then, at least) giving way to circularity (not merely physical arrangement of chairs).
23. Give home-works (assignments, projects, term papers, problems to be solved), but review them. Don’t used red pens for your observations and comments and ticks.... use green or some other colour which tell the students to move forward. (By the way, red is dangerous.)
24. Your activities at your class should be in a relaxed speed (even if you are a fan of Michael Schumacher or Shoaib Akthar).
25. Those names above there are not updated... but otherwise, be updated with the latest on your subject (what’s relevant).
26. Finally, a little home-work for you: please read the "If" of Rudyard Kipling or "Desiderata" of Max Ehrmann or "A Quick Story" of Elizabeth Silance Ballard or another wisdom passage. (I’ll review your response.)
An after-thought: BEING and BEGIN are spelt with the same letters. Let us begin anew. Let us be new.
(Published earlier at http://donboscoindia.com/english/bis/articles_default_ms.php?yr=2010&articleid=133&pno=1&articleidlist=,136,135,134,133,132,131,129,128,127,125,, 3 November 2010.)
A Difficult Idea
When I was young, teachers taught me to
learn Mathematics. Not merely did they teach Mathematics. They taught me to use
my fingers and count. And mind you, 4 + 3 = 7 is a difficult idea and that too
for a child. But I learnt to master my addition by drawing lines or using
match-sticks. Now, I wonder why my teachers are only concerned with teaching
Economics. If only they can teach me to learn Economics…!
My youngsters, similarly, find spirituality
and sanctity as beautiful ideas, but still difficult ideas. I find it so easy
to teach spirituality or speak about holiness. But my young ones keep wondering
if only I can teach them to learn spirituality and holiness.
They, the young, want to use their fingers
and understand what it means to be generous, to be sacrificing, to be
prayerful. They don’t want from me an exposition of sanctity. They want to see,
touch and feel in me a kind and holy Fr. X, or a spiritually deep Br. Y, or a prayerful
and self-sacrificing Sr. Z.
And, wow, this is Lenten time -- a
beautiful season for me to start, to start yet again for my Lord!
(Published earlier at http://donboscoindia.com/english/bis/articles_default_ms.php?yr=2010&articleid=125&pno=1&articleidlist=,136,135,134,133,132,131,129,128,127,125,, 19 February 2010.)
Silence and the Word
Christmas is a time for celebration; a celebration that very
often could turn noisy, distracting and meaningless. But, in fact, the
celebration of Christmas is for an event that happened so silently in history.
We celebrate the event commemorating that the Word became
flesh: the Word of God - the Second Person of the Trinity - taking flesh among
us. But how did this Word come into this world? The Word came to the world
silently. The Word was born into the world in an almost obscurity. Far from the
city lights... Far from the noise of the crowds... Far from the important
people of the nation... Far from whatever that was `loud.` The Prince of Peace
was not born in the royal palace, as the King`s son. He was born of a simple
woman, in an obscure location, with a poor foster-father. He revealed himself
to those who were considered the least, and to those who were not of the
region. Moreover, he chose to remain silent for 30 long years after his coming
to the world.
Don`t we need some silence to realize the importance of such
an event in history - the revealing of the mystery of God... With so much noise
around us, how often we fail to meditate the Word. How often do we forget to
keep ``all these things`` in our hearts and treasure them.
We need silence. To listen to the Word we need silence. The
`wordy` world around us teaches us that silence is empty and hollow, and we
tend to believe it. Silence then is equated with weakness. Sometimes we are
afraid of silence: because it could reveal to us our emptiness, our hollowness,
our meaningless actions, our anger and lust, our restlessness, our sadness, our
loneliness, our eccentrism [decentredness], ...
Silence could reveal to us our true selves. O how dangerous silence could
be! Isn`t this why we our time for silence and meditation is filled with
background music?!! Or is this why we tend to animate our silent community
meditation with words and songs and even actions?
When there is no silence we tend to think that our words are
important, and thus even neglect the true Word (of God). Very often we realize that our words are not
healing enough, that there is no depth in our words. But it is silence that
offers this depth. A healing word can only be spoken in the context of profound
silence and reflection. A comforting and compassionate word can be offered only
in the context of a silent meditation of the Word of God. May the Blessed
Virgin, Mother of our Saviour, teach us the importance of silence to store
``all these things`` in our hearts, to ponder and treasure them all our life.
(Published earlier at http://donboscoindia.com/english/bis/articles_default_ms.php?yr=2010&articleid=136&pno=1&articleidlist=,136,135,134,133,132,131,129,128,127,125,, 18 December 2010.)
FB Impressions
I have a confession to make. I am a reluctant latecomer to
the universe of Facebook. I was very hesitant to join FB... not that I didn’t
like the concept of FB but it looked (still does look) strange for me. At the
same time, I cannot but admire the marvellous technological creativity behind
FB or MySpace and the various social network services on the net with the
capacity of an almost ‘infinite’ and ‘universal’ range of contacting people
(provided they are part of the service).
But it still looks strange. Some reasons (both personal and “impersonal”)
for such an impression: for instance, in FB you are a Friend or not a Friend in
relation to the other. So, it is kind of diluting the idea of friendship. Of
course, there is no distinction between close friends or good friends or just
friends.... or just mere acquaintances. I should say that there exists a kind
of narcissism in the exploits of a FB-like technology. In other words, there is
(at least sometimes) an unhealthy or exaggerated perception of oneself in
relation to others. For example, for a moment or two I wanted to compare myself
(being a newcomer) to others with regard to the number of contacts [=friends]
that I have. I thought that to have 100 ‘friends’ is a good start, until I
realized that some of my friends ordinarily do have 800 or more friends.. or at
least 400.
Some more strange things. FB once prompted me to suggest
Friends to one of my Friends, because he is new to FB. What does this mean?
Suggest friends to him or help him use the technology of FB so that he can get
Friends (old, new, ...)? And what about the many built-in vanity games (e.g.,
Give hears and Receive hearts)? And there are many other unnecessary and
strange modules that is part of the package of MySpace or Orkut or any other
web network.
Most of the websites are free services and earn their
revenues by way of advertising. But at what cost? The commercial and attractive
outlook of these facilities have brought many an evil into our lives.
In the context of cybercrimes and other abuses of the social
technology, there are many who have irreversibly affected their future in terms
of their career and employment. Their personal details, the frank or imprudent
sharing of their views or having posted their ‘unbecoming’ photos on the net,
their association with some anti-social elements, etc., have made their own
lives troublesome.
Forget about the explicit evils or the extremities of
imprudence, what about cyber-addiction? Or at least vanity. Or simply ‘a waste
of time.’ Has humanity created a Frankenstein out of these creative
technologies? We need to take some time out to reflect on the enduring
implications of the ultra-modern technologies.
Strange though it might be (or even dangerous), this is the
language that the young speak today, the language of a MySpace or an Orkut or a
FB. I believe the debate should be one of how we use them (not that whether we
use them). The question is whether we are aware of its positive and negative
impacts or not. The older generation which include the formators, the parents
and other guardians are relatively illiterate or uneducated with reference to
computer technology and therefore are unable to speak the language of the
young. This is really unfortunate. So, I’d say that the responsibility for a
better and safe use of the net lies also with the elderly generation. A summary
banning of all that is in vogue is not the way forward. Formators and formees,
parents and children, guardians and wards, the old and the young all need to be
part of a responsible use of the networking facilities.
FB, Orkut, MySpace, Twitter, and Blogs, Chats, and Buzz, and
Skype and Voip, and numerous other web-based social network services tell us
that we are all connected. There is a positive and progressive consciousness of
an internationalism and inclusivism, that has never been so strong. Computers
and i-Phones and other technological advancements have come to stay. The
challenge, as before, is to take captive every thought (every technological
advancement) to make it obedient to Christ (cf. 2 Cor 10:5).
(Published earlier at http://donboscoindia.com/english/bis/articles_default_ms.php?yr=2010&articleid=135&pno=1&articleidlist=,136,135,134,133,132,131,129,128,127,125,, 30 November 2010.)
(Published earlier at http://donboscoindia.com/english/bis/articles_default_ms.php?yr=2010&articleid=135&pno=1&articleidlist=,136,135,134,133,132,131,129,128,127,125,
The Magical Broom
One should be forgiven for thinking that the magical 67 out of 70 at Delhi elections for AAP was a positive step forward in terms of sanity returning to politics and governance, until the unimaginable happened. The heroes become the villains, the champions become the ordinary mortals, vengeance and legalism and self-importance (egoism!!=proving one's worth) prevail over better policies for the "ordinary person." A beacon of light fizzles out into thin "storm." If ever one understood the term "implosion"! Wherever has the "magical broom" disappeared?
Monday 25 May 2015
Being a missionary
Being a missionary is not about proselytizing or mere strategy; mission is part of the "grammar" of faith, something essential for those who listen to the voice of the Spirit who whispers "Come" and "Go forth." -- Pope Francis.
Tuesday 19 May 2015
A Quote for Myself (7)
"When you come to a point where you have no need to impress anybody, your freedom will begin." (Anonymous)
Sunday 19 April 2015
Visiting India
I found this comic and humorous post on FB: "Narendra Modi is again visiting India today. This is his sixth visit to India in last 10 months, to try connect and strengthen ties with People of India. MEA has issued a statement that this further signifies the importance of India in the world, yesterday Rahul Gandhi also came to India on a short visit."
Wednesday 18 March 2015
Being Joyful
Dicono che il mondo è di chi si alza presto. Non è vero. Il mondo è di chi è felice di alzarsi. - Monica Vitti
Tuesday 17 March 2015
Faith Maps
This is the title of a book by Michael Paul Gallagher. (Faith Maps: Ten Religious Explorers from Newman to Joseph Ratzinger. New York/Mahwah: Paulist Press, 2011.) A very well written book, explores ten Catholic thinkers who have paved special ways towards understanding and contextualizing the Christian faith in the contemporary world. The ten thinkers dealt with in the book are: John Henry Newman, Maurice Blondel, Karl Rahner, Hans Urs von Balthasar, Bernard Lonergan, Flannery O'Connor, Dorothee Soelle, Charles Taylor, Pierangelo Sequeri, and Joseph Ratzinger.
Role of Imagination
For J.H. Newman, the function of imagination was literally to 'realise' faith, in the sense of making God real in a person's life. ... 'The heart is commonly reached, not through reason, but through the imagination.' ... There is an important pastoral insight here: unless religious truth touches our imagination in some way, it will fail to become personally alive. [Michael Gallagher, Faith Maps 15.]
Monday 16 March 2015
Friday 13 March 2015
Human Development
Human development is not merely a matter of resolving conflicts, but primarily grasping the dynamic, cumulative, and progressive nature of intelligence / conscious intentionality in view of inner transformation that is intellectual, moral, and relgious.
Wednesday 11 March 2015
A Quote for Myself (4)
Human society may need more than justice, but it does need justice. - Amartya Sen
Wednesday 25 February 2015
A Quote for Myself (3)
Unbelievably, what we keep forgetting, or denying, or failing to understand is that nature itself is intrinsically graced from the beginning.
Tuesday 24 February 2015
Tuesday 17 February 2015
Saturday 14 February 2015
Free by Creation
These days in the first readings for Mass, we are reading the Genesis stories of creation. Humans are created -- male and female they are created. They are created in the image of God. We also read about the entry of sin into the world. God did not create sin. Human beings by their disobedience and acceptance of the Evil One permit sin to enter into their lives. Evil comes from the outside of the human person, but it also comes from within them.
Evil comes from the outside: the Evil One propagates lies and misunderstanding about God. False ideas of God given to the human person. False ideas that God is jealous of the human person, that God is an enemy of freedom, that He is an enemy of knowledge and that He limits our freedom. That is not the case. I am reminded of Thomas Merton's words in his autobiography, The Seven Storey Mountain: "Free by nature, in the image of God, I was nevertheless the prisoner of my own violence and my own selfishness, in the image of the world into which I was born."
So, more properly, evil comes from within the human person. Adam and Eve, the first human beings, accept the lies of the Evil One. They believe that God is against human freedom, against human joys. Human temptation is nothing but accepting false ideas about God.
Human beings fall into sin by rationalizing, that is, they don't use true reason. Instead of accepting limitaions to their knowledge and to their freedom, they try to become God. Temptations, therefore, are also an occasion to play God, and to forget our limitations.
Moreover, Adam and Eve become conscious after having eaten the forbidden fruit; they also become self-conscious. We can also say that they become ashamed of themselves. Scott Peck in his Further Along the Road Less Travelled says: "It is human to be shy, and we became shy in the Garden of Eden when we became self-conscious. When this happened to us, we became conscious of ourselves as separate entities. We lost the sense of oneness with nature, with the rest of the universe. And this loss of sense of oneness with the rest of creation is symbolized by our banishment from Paradise."
Evil comes from the outside: the Evil One propagates lies and misunderstanding about God. False ideas of God given to the human person. False ideas that God is jealous of the human person, that God is an enemy of freedom, that He is an enemy of knowledge and that He limits our freedom. That is not the case. I am reminded of Thomas Merton's words in his autobiography, The Seven Storey Mountain: "Free by nature, in the image of God, I was nevertheless the prisoner of my own violence and my own selfishness, in the image of the world into which I was born."
So, more properly, evil comes from within the human person. Adam and Eve, the first human beings, accept the lies of the Evil One. They believe that God is against human freedom, against human joys. Human temptation is nothing but accepting false ideas about God.
Human beings fall into sin by rationalizing, that is, they don't use true reason. Instead of accepting limitaions to their knowledge and to their freedom, they try to become God. Temptations, therefore, are also an occasion to play God, and to forget our limitations.
Moreover, Adam and Eve become conscious after having eaten the forbidden fruit; they also become self-conscious. We can also say that they become ashamed of themselves. Scott Peck in his Further Along the Road Less Travelled says: "It is human to be shy, and we became shy in the Garden of Eden when we became self-conscious. When this happened to us, we became conscious of ourselves as separate entities. We lost the sense of oneness with nature, with the rest of the universe. And this loss of sense of oneness with the rest of creation is symbolized by our banishment from Paradise."
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